described in the former words namely to God Surely the thing it self may well be applied to God and imply a reason why it became God to make his Sonne perfect through sufferings even because his purpose was to bring many other sonnes to glory and the best way to bring them thereunto was by his Sonnes suffering This is a good and congruous sense but the construction of the Greek words will not bear it for the Antecedent to which this relative in that sense should have reference is of the dative case but the relative is of the accusative case of which case the word translated Captain is Now it is without all question that Christ is meant under that word Captain therefore in grammaticall construction this act of bringing many sonnes to glory is to be applied to Christ. Thus it sheweth a reason why Christ himself passed by suffering unto glory namely that thereby he might bring many sonnes to glory Both references tend to the same scope The latter attributes that act to the Sonne which the former doth to the Father In this there is no great incongruity For the Father and Son are one in Essence minde will and work What thing soever the Father doth these also doth the Sonne likewise Joh. 5. 19. Against the reference of bringing sonnes unto glory made to Christ it is objected that the persons here said to be brought to glory are called Christs brethren ver 11. If they be his brethren how can they be his sonnes Answ. 1. They are not called HIS sonnes in relation to Christ but indefinitely sonnes so as it may be thus explained Christ brought many sonnes of God to glory 2. The same persons that in one respect are called Christs brethren may in another respect be called his sonnes How Saints are called Christs brethren See § 106. They are called his sonnes in these respects 1. As Christ is the everlasting Father Isa. 9. 6. Thus he hath given them their being and adopted them into his family 2. As the Father hath given all his elect unto Christ to be nourished and nurtured by him Thus they who were nurtured and instructed by ancient Prophets are called sonnes of the Prophets 2 King 2. 3. In like manner and on the same ground the elect of God are called Christs sonnes They whom Ministers beget unto the Lord are called their sonnes Philem. v. 10. much more they who are saved by Christ may be called his sonnes 3. As Christ bears a fatherly affection to them loving them as sonnes taking an especiall care of them as of his sonnes purchasing an inheritance for them and doing all the good he can for them The sonnes of God and the sonnes of Christ are all one even such as are adopted and regenerate for by the grace of adoption and by the work of regeneration we are made the sonnes of God and heirs of glory Rom. 8. 15 16 17. 1 Pet. 1. 3 4. These are sanctified and cleansed with the washing of water by the word Ephes. 6. 25. These have washed their robes and made them white in the blood of the Lamb Rev. 7. 14. And thus are they fitted for glory Boast not of any title to glory till thou hast evidence of thy sonship that thou art adopted and born again The sonne of the bond-woman shall not be heir with the sonne of the free-woman Gal. 4. 30. How may we have evidence that we are sonnes Ans. By the Spirit Rom. 8. 14. The Spirit worketh two things 1. An earnest desire of Gods fatherly favour Gal. 4. 6. 2. A carefull endeavour to please and honour God Col. 1. 10. Mal. 1. 6. The former is a fruit of faith the latter of love Hence arise grief for the provocations of Gods wrath and indignation at the dishonour done to God By these evidences we may know that we are the sonnes here meant and having that assurance no doubt can be made of obtaining glory for Christ undertaketh to bring such to glory In this respect salvation by a kind of property is said to be theirs for Christ is stiled the Captain of THEIR salvation All sonnes and none but sonnes shall be saved Iesus shall save His people Matth. 1. 21. He is the Saviour of the body Eph. 5. 23. If children then heirs Rom. 8. 17. not otherwise With much confidence may sonnes rest upon such a Father as Christ is to be much pitied and succoured in all their distresses to have all their wants supplied to be tenderly dealt with in all their weaknesses to be sufficiently provided for with all needfull good things to be safely protected against all dangers to have whatsoever may be expected from such a Father Consider on the one side the love and care of naturall Fathers to and for their children yea and of Apostles too for those whom they begat by the Gospel and on the other side well weigh how farre Christ exalteth all those Fathers in power wisdom and goodnesse and you shall finde just cause with confidence to rest on him at all times on all occasions By virtue of this relation it becomes us all who account our selves to be in the number of Gods elect and to be given by him as sonnes to Christ it becomes us every way to shew our selves to be Christs sonnes even in our inward disposition and also in our outward conversation and thereupon to love him and fear him to reverence and obey him in all things to please him and honour him to depend on him for all needfull good things and to be content with that condition wherein he sets us and with those gifts of soul body or state that he is pleased to bestow upon us In a word what duties soever in Gods Word are required of sonnes as sonnes we must conscionably perform to Christ whose sonnes we are That these duties may be performed according to the extent of the persons whom they concern we must take notice that as all sorts and conditions of men great and mean rich and poor young and old so also both Sexes male and female are comprised under this relative Sonnes For that is the nature of relatives to comprise both under one as under this title men indefinitely used women also are comprised and under brethren sisters also To manifest this the other relatiâ⦠daughters are oft expressed as ye shall be my sons and daughters 2 Cor. 6. 18. §. 91. Of the multitude of them that shall be saved THe sons before mentioned are said to be many Though this include not all the sons of Adam for they that have done evil shall come forth unto the resurrectiâ⦠of damnation John 5. 29. and this Captain of salvation will say to multitudes at the last day Depart from me ye cursed into everlasting fire Matth. 25. 41. Yet this includeth a very great multitude For it was in relation to these sons who are the spiritual seed of Abraham that God said to Abraham Isaac and
intendeth a ãâã See § 147. X. Danger must be prevented in all sorts This phrase Lest any of you is ãâã nite and coââ¦seth all of all sorts under it See § 147. XI Mans heart neglected will soon wax cold This is the danger intended ãâã this word lest and expressed in this word hardned See § 147. XII Sinne causeth hardnesse of heart Thus much is here expressed ãâã § 148. XIII Sinne is deceitfull This Epithete added to sinne shews it to be ãâã See § 148. XIV Sin prevails the more by the deceiveablenesse thereof This phrase ãâã the deceitfulnesse of sinne gives proof hereof See § 148. §. 151. Of being made partakers of Christ. Verse 14. For we are made partakers of Christ if we hold the beginning of our ââ¦dence stedfast unto the end THis verse hath reference to the two former verses and is added as a motiâ⦠enforce both the disswasion from Apostasie v. 12. and also the direction ãâã preventing hardness of heart The first particle a FOR shews that it is infer'd as a reason The force of the motive lieth in that priviledge that belongeth to those ãâã imbrace the Gospel The priviledge is that they are made partakers ãâã Christ. The Argument may be thus framed They who are made partakers of Christ must not depart from God ââ¦fer themselves to be hardned But ye that profess the Gospel are made partakers of Christ Therefore ye must not depart c. Of this word partakers See v. 1. § 17. Of this title Christ See v. 6. § 54. To be made partakers of Christ intends two mysteries One is a spiritual union betwixt Christ and believers whereby they are made ãâã body 1 Cor. 12. 12. Christ the head Believers the members thereof The other is a right to that heavenly inheritance which properly belongeâ⦠ãâã Christ as the only begotten Son of God and whereunto believers in Christ are ââ¦pted being made joynt-joynt-heirs with Christ Rom. 8. 17. In both these respects believers are made partakers of Christ. Both these ãâã stand together severed they cannot be for all that are united unto him as mââ¦bers to an head shall partake of his glory and none shall partake of his glory ãâã his members I take the former mystery to be most principally here intended For he saith ãâã takers of Christ not partakers together with Christ as the Gentiles are said to be ââ¦takers together with the Jews of Gods promise in Christ Eph. 3. 6. The other ââ¦ry followeth upon this This phrase are made partakers of Christ having reference to believers sheâ⦠that the faithfull have a right to Christ he appertaineth to them he is theirs ãâã this respect he is said to be in them Col 1. 27. Joh. 17. 23. To live in them Gal 20. To dwell in their hearts Ephes. 3. 17. To be one with them Joh. 17. 21 22. ãâã mystical union the holy Ghost setteth out by many resemblances as head and ââ¦bers Ephes. 5. 30. husband and wife 2 Cor. 11. 1 2. vine and branches Iââ¦h 15. â⦠foundation and edifice Ephes. 2. 20 21. House and inhabitants v. 6. yea we are ãâã to put on Christ as a garment Rom. 13. 14. Of this mystical union the priviledges comforts and duties thence arising ãâã Domest Dut. on Eph. 5. 30. Treat 1. § 70 71 c. The word translated made implieth that there was a time when they were ãâã partakers of Christ. They were not so born It was a priviledge conferred ãâã them John 1. 12. Thus it is said They were made partakers of the holy Ghost ãâã 6. 4. This priviledge To be partakers of Christ is one of those gifts which came ãâã from the Father of lights James 1. 17. It is supernatural For all men by nature are without Christ Ephes. 2. 12. This much amplifieth the priviledge and enforceth the duties inferred thereupon §. 152. Of the meaning of the Greek word translated Confidence THese words If we hold the beginning c. are an evidence of our being partakers of Christ. That evidence is perseverance in the faith of Christ. To hold the beginning of our confidence is to persevere in that faith wherein we have been formerly instructed and whereof we have made profession The word here translated Confidence is not the same which was so translated v. 6. § 61. The one and the other Greek word may intend one and the same grace but in different respects That sets our Confidence as it makes one freely and boldly profess the true saith This as it supporteth ones spirit For the Greek word here used according to the notation and proper use of it signifieth Substance so it is translated Heb. 11. 1. or Subsistence Thus it is applied to the second Person in sacred Trinity and translated Person Heb. 1. v. 3. § 21. There see the notation and derivation of the Greek word used in this text It here signifieth some special grace that gives a subsistence or being to one or which sustaineth or supporteth him Our former English Translators following Beza thus expound the word by a Periphrasis Wherewith we are upholden In the same sense do most Interpreters here explain it If due consideration be had about the grace which doth thus uphold us it will be found to be Faith For thereby we lay hold on Christ and are upheld by him Our last English Translators turn it Confidence which is an high degree of faith and implieth a setled assurance In this sense is this very word used and so translated 2 Cor. 11. 17. Confidence of boasting And to like purpose is the same phrase used though a little otherwise translated 2 Cor. 9. 4. Whether we take Faith or Confidence for the grace here meant the difference is not great for both intend a resting on Christ onely this later namely Confidence implieth some greater assurance Where the like matter is set out the Apostle expresly mentioneth faith thus If you continue in the faith grounded and setled c. Col. 1. 23. Many both ancient and modern Expositors take faith to be the grace here meant Two reasons may be given why the Apostle setteth out faith under that Greek word which signifieth substance or subsistence One is to shew that faith giveth a kinde of substance or being to things to come which actually are not For faith is the substance of things hoped for Heb. 11. 1. But things hoped for are not actually while they are hoped for but only expected to be No man hopes for that which he actually enjoyeth Hope that is seen ââ¦s no hope Rom. 8. 24. But faith gives a kinde of present being to that which is hoped for Thus Abraham saw Christs day Ioh. 8. 56. Hereof see more on Heb. 11. 1. The other reason is to declare that it is faith which upholds us in all difficulties and in our greatest weaknesses By faith out of weaknesse believers were made strong Heb. 11. 34. Hereupon it is said
a singular and peculiar excellency such a Sonne as none like him True it is that this title Sonne is attributed to sundry creatures and that in relation to God yet not properly but only in regard of some speciall grace or dignity conferred upon them and that as God had given them their being in which respect all creatures are Gods sonnes or as he hath set his Image on some of them above others as on Angels on Adam on Governours on such as are adopted sonnes and regenerated But Christ is truly the one own proper begotten only begotten Sonne of Gods love These and other like notes of distinction being expresly attributed to Christ as the Sonne of God give evident proof that he is such an one as none but he is or can be whereas all others stiled Gods sonnes have their title given them by favour Christ hath it of due even by nature Christ is stiled the Sonne of God in two especiall respects 1. As the second person in sacred Trinity true God 2. As God manifested in the flesh God-Man In the former respect he is the Sonne of God by eternall generation as is evident in the fift verse of this Chapter where we shall have a more fit occasion to speak of it In the latter respect as God-man he is the Sonne of God by the union of his humane nature with the forementioned second Person who only is of all the Persons the Sonne of God For as neither the Father nor the holy Ghost is the Sonne so nor the Father nor the holy Ghost did aslume humane nature but the Sonne only In regard of the nature true it is that God and man were united in one Person God was manifested in the flesh 1 Tim. 3. 16. But in regard of the Person the Sonne of God was also Sonne of man the Word was made flesh Joh. 1. 14. In this respect an Angel saith of him that was born of the Virgin Mary Luk. 1. 35. he shall be called the Sonne of God So neer is this union of God and man as though they be two distinct natures and more different then any two other distinct things can be yet they make but one Person as mans body and soul which are different natures make but one person In this respect the union of Christs natures is called an hypostaticall union that is such an union as makes one subsistence or one Person Hence is it that the properties and effects of the one nature are attributed to the other Ioh. 7. 13. The Sonne of man is in Heaven Sonne of man properly designes Christs humane nature which was not in Heaven while it was on earth as then it was But that Person in regard of his divine nature was in Heaven So on the other side God is said to purchase his Church with his own blood Acts 20. 28. God in regard of his divine nature hath no blood but he assumed an humane nature which had blood and in that respect blood is attributed to God by reason of the personal union of man with God Thus is Christ God-man the Sonne of God and thus hath God in these dayes spoken to us in or by him The Sonne as God and second Person spake in times past by the Prophets yea the fathers also in that respect then spake by him For as God and second Person he is k the Word and so was in the beginning Ioh. 1. 1. But in these last dayes he began to be God-man and to be Gods Sonne by union of his humane nature with his divine In this sense therefore the title Sonne is here used so as in these last dayes God spake to us by his Sonne incarnate Of Instructions and Directions arising from this relation of Christ to God See Chap. 3. v. 6. § 55. §. 16. Of Christ being appointed TO magnifie the ministry of the Gospel and thereby the more to commend unto us the Gospel it self the Apostle goeth on in describing the Author thereof the Sonne of God and that both in a dignity conferred upon him and also in his own divine worth The dignity is thus expressed whom he hath appointed Heir of all things This must needs be meant of Christ as Mediator even as the title Sonne before was meant For as God he was not deputed or appointed to a thing God is said to appoint his Sonne 1. By ordaining in his eternal counsel that his Sonne should be Heir As Christ was delivered by the determinate counsel of God to be slain Acts 2. 23. so was he appointed to be Heir 1 Pet. 1. 20. 2. By sending him into the world or by giving him to be incarnate for that very eud Phil. 2. 7 8 9. 3. By raising him from the dead and setting him at his right hand in Heaven On these grouuds St Peter thus saith God hath made him both Lord and Christ Acts 2. 36. This word appointed sheweth the right that Christ hath to his Supream dignity That which is said of Christs being Priest Chap. 5. 5. may be applied to this dignity Christ glorified not himself to be an heir but he that said to him Thou art my Sonne to day have I begotten thee appointed him heir §. 17. Of Christ the Heir AN Heir saith the Apostle Gal. 4. 1. is Lord of all On this grouud the sonne of the bond-woman was cast out that he might not be heir with the sonne of Sarah nor part share with him Gen. 21. 10 12. This title Heir setteth out a dignity and dominion together with the best right thereto that can be The dignity and dominion is the same that his Father hath For an heir is a successor to his Father in all that the Father hath In this metaphor caution must be put that it be not extended too far by excluding the Father from any dignity or dominion Indeed among men the sonne hath not such dominion and possession of an inheritance till the Father relinquish it as Iehosaphat gave the Kingdom to Iehoram his first born 2 Chron. 21. 7. In which respect Iehoram is said to raign 2 King 8. 16. even while Iehosaphat was King or till the Father be through impotency excluded as Uzziah when he became leprous 2 Chron. 26. 21. or till he be forced from it as Iehohaz was 2 Chron. 36. 3 4. or be dead as David though he were anointed and so made heir apparent by Gods appointment yet would not take the Kingdom upon him till Saul were dead 1 Sam. 26. 10. But none of these can or may be imagined of God the Father He neither will nor can give over his Supream Jurisdiction nor become impotent nor be forced nor die yet hath Christ an absolute jurisdiction and a full possession of his inheritance together with the Father The supream Soveraignty of the one no whit at all hindereth the supream Soveraignty of the other What things soever the Father doth these also doth the Sonne
Christs function to be a Mediator betwixt God and man is greater then any of the functions of Angels Therefore Christ is more excellent then Angels in their greatest excellencies Yet there is a greater excellency wherein Christ doth further excell Angels comprised under this phrase a more excellent Name This doth the Apostle largely insist upon and copiously prove and that upon this ground Superstitious persons especially the Jews among whom many extraordinary things were done by the ministry of Angels had in all ages too high an admiration of Angels so as they have deified them and yeelded divine worship unto them whereby the glory of God hath been obscured and Christ the less esteemed It was therefore requisite to set out Christs glory so as it might appear how beyond comparison Christ excelleth them which in the general is thus expressed He hath by inheritance obtained a more excellent Name then they §. 42. Of Christs Name A Name is that whereby a thing is made known and distinguished from others Gen. 2. 19 20. It is sometimes taken for a meer titular distinction as where the degenerate and apostate Jews are called the people of God the children of Israel God expresly saith They are not my people Hos. 1. 9. and Christ proveth that that they are not Abrahams Children Joh. 8. 39. Where it is said Micha 2. 7. O thou that art named the house of Iacob a meer titular name is meant And where Christ saith of Sardis Thou hast a name that thou livest and art dead Rev. 3. â⦠But the Name here spoken of containeth a reality in it Christ being indeed what he is named and said to be It is not simply any of his Titles but that true relation which is betwixt God the Father and him such a relation as no meer creature is capable of What it is is expresly set down in the next verse namely to be the Sonne of God True it is that through grace and favour God vouchsafed this name to sundry creatures but not so properly as unto Christ. See § 15. This is that Name which is above every Name at which every knee should bow Phil. 2. 9 10. By vertue of this Name he became a fit Mediator between God and man a fit Saviour and Redeemer of man a fit King Priest and Prophet of his Church yea and by vertue of this Name supream Soveraignty and absolute Dominion over all creatures infinite Majesty divine Dignity and all Honour and Glory is His all Worship Service Subjection and Duty is due unto Him This Name therefore must needs be beyond all comparison a most excellent Name and in this respect Christ may well be said to have a more excellent Name then Angels because there is no comparison between them The comparative epithete translated more excellent is derived from a compound verb that signifieth to differ in excellency or to excell 1 Cor. 15. 41. It is translated to be better Matth. 6. 26 or to be of more value Matth. 10. 31. The positive of this comparative signifieth divers or different Rom. 12. 6. Of Gods Name See Chap. 2. § 112. This word of comparison more excellent is not to be taken of an exceeding in the same nature and kinde as one man is more excellent then another but in different natures and kindes the notation of the word imports as much for Christ as the Sonne of god is of a divine nature even the creator of all and preferred before all created spirits which though they be the most excellent of created substances yet not to be compared with the Sonne of God His Name is infinitely more excellent then theirs for by reason of this Name he is the Lord of Angels §. 43. Of the right which Christ hath to his Name THe right which Christ had to his foresaid Name is thus set down He hath by inheritance obtained All this is the interpretation of one Greek word which by this periphrasis is set out to the full The right of inheritance which Sarah would not that the sonne of the bond woman should have is set out by this word and is thus expounded shall not be heir or shall not by inheritance obtain or shall not inherit This right Christ hath in a double respect 1. As he is the true proper only begotten Sonne by eternal generation For the Father in communicating his essence to him communicated also this excellent Name here intended 2. As his humane nature was hypostatically united to his divine nature For though according to the flesh he was not born of God the Father in that respect he was without Father born of a Virgin yet that flesh being personally united to the only begotten Sonne of God he was born the Sonne of God In this respect an Angel speaking of his conception and birth saith That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. He was not then by grace and favour of no Sonne made the Sonne of God but as God and as God-man he was the true begotten Sonne of God and in both these respects the Name here spoken of by right of inheritance belonged to him Of Christ the Heir See v. 2. § 17. §. 44. Of the resolution of the 4th verse IT was shewed before That the excellency of the Gospel was much commended by the excellency of Christ the Author and matter thereof Thereupon the Apostle did set out Christs excellency to the life This Point he prosecuteth in this and the verses following so as the summe of all is A proof of Christs excellency This proof is by an argument of the greater compared with the less The greater or more excellent is Christ the less or inferior are Angels Now Angels are the most excellent of creatures He therefore that is more excellent then they must needs be most excellent The Argument may thus be framed He that is greater then Angels is most excellent But Christ is greater then Angels therefore he is most excellent This Argument is first propounded in this verse Secondly Exemplified in the verses following In the general here propounded two Points are set down 1. The degree of Christs dignity 2. Christs right thereunto In the degree observe 1. The Creatures before whom Christ is preferd Angels 2. The Extent how far Christ is preferd before them in this phrase so much better In Christs right is set down 1. The Kinde thereof He hath by inheritance obtained 2. The Matter or thing obtained A more excellent Name §. 45. Of the Observations of the 4th Verse I. ANgels are the most excellent of creatures This is the reason why the Apostle brings them into this comparison If there had been any creatures more excellent then Angels Christs excellency had not been so far set out as now it is For it might have been objected that though Christ were more excellent then Angels yet he was not the most excellent of
creatures is an act of Gods will meerly voluntary God might if he would have forborn to doe it He wrought all things after the counsell of his own will Eph. 1. 11. But the divine generation though it be a free act without any constraint yet is it not a work of counsell and will but of nature and necessity The Father cannot but beget the Sonne §. 55. Of the difference betwixt divine Generation and Creation BEsides the fore-mentioned differences there are others also betwixt divine Generation and Creation For 1. Creation was a work out of God in and upon creatures But divine Generation is an internall work in God himself upon the very Creator if I may so speak 2. Creation is a making of that which was not and that out of nothing But divine Generation is of that which ever was and that of the very substance of God 3. Creation was a work in the beginning Gen. 1. 1. Divine Generation was before that beginning even eternall Prov. 8. 22 23. Not as In the beginning God created the Heaven and the Earth so In the beginning he made the Word but In the beginning was the Word Joh. 1. 1. 4. Creation had an end Gen. 2. 1 2. The divine Generation continueth ever without all end 5. Creation was of many things divers from the Creator not like to him The divine Generation is of that which is most like yea of the very same essence §. 56. Of the difference betwixt divine Generation and Regeneration THere are other differences then those mentioned before betwixt the divine Generation of the Son of God and the spirituall Regeneration of Sonnes of men 1. There is a time for Regeneration For the time was when they that are Regenerate were no Children of God Eph. 2. 12. And many that yet are not born again shall be regenerate Ioh. 10. 16. 17. 20. But in divine Generation there never was a time wherein the Son of God was no Son 2. Regeneration presupposeth a former birth and being The very word which signifieth to be born again Ioh. 3. 3. importeth as much But no such matter may be imagined of the divine eternal Generation 3. Regeneration respecteth not the substance of the party regenerate for the body and soul and all the parts of the one and powers or faculties of the other are the very same before and after generation But divine Generation is in regard of the very essence of the Son of God 4. Regeneration is an alteration of the person regenerate and that in his condition and in his disposition In regard of his condition of a childe of wrath Eph. 2. 3. he is made an heir of the grace of life 1 Pet. 3. 7. In regard of his disposition of darknesse he is made light Eph. 5. 8. But in divine Generation there is no alteration at all The Son is ever the same ver 12. 5. In Regeneration there is a growth and encrease 1 Pet. 2. 2. But divine Generation is ever most absolutely and infinitely perfect 6. Regeneration is of Gods meer will and free-grace Iam. 1. 18. No meer man is by nature the Son of God But it hath been shewed that divine generation is of nature See § 50. §. 57. Of the difference betwixt divine and humane Generation MAny of the differences betwixt the divine Generation of the Sonne of God and humane Generations of Sonnes of men are such as were noted before I will therefore give but a touch of them as being pertinent to the present point and adde some others thereunto 1. The Generation of the Sonne of God is eternall but of Sonues of men temporall 2. That is an internall work of the Father This externall 3. That is a perpetuall permanent act This transient 4. That importeth a necessary mutuall subsistence of him that begetteth and him that is begotten in and with one another Thou in me and I in thee saith the Sonne unto his Father Ioh. 17. 21. But in humane Generation he that begetteth subsisteth without him that is begotten 5. That setteth out an equality of Persons In this Children as Children are inferiour to their Parents 6. That doth not presuppose no-being as if the Sonne of God had of no-sonne been begotten a Sonne This is a begetting of him to be a Sonne which was no sonne before In humane Generation that is which was not before 7 In divine Generation none is before or after the other In humane Generation he that begetteth is before the begotten and that not only in order of cause but also in time 8. That is without all passion This cannot be so For as there is an action in that which begetteth so a passion in that which is begotten 9. In that He which begetteth and he which is begotten is the very same in substance In this Father and Son may be and are of the like nature or essence but not the very same The one is both alius and aliud another person and another substance distinct from the other They are two 10. In That the whole substance is communicated In This but apart 11. In That there is no diminution at all In This there is 12. In That all is divine and supernaturall both the substance and also the manner of working In this all is natural and sensible §. 58. Of the Particle This day applied to Christs Incarnation HItherto of this great mystery of divine Generation set down in this phrase I have begotten thee We will further consider the just sense of the particle This day annexed thereunto It was shewed before § 50. how that might set out eternity in that it importeth a continuall present time with out respect to time past or future In this sense it would best agree with this mystery of the divine Generation simply considered in it self But here the Apostle setteth out the Son of God as God manifest in the flesh Immanuel God with us God-man God-man in one person Thus as the Word was made flesh and dwelt among us God hath spoken unto us in these last daies by his Sonne Thus hath God appointed him heir of all things Thus hath he purged our sins Thus sits he down at the right hand of the Majesty on high Yea thus in the second Psalm this Sonne of God as God-man is stiled the Lords Annointed Thus God saith of him I have set my King upon my holy hill of Sion Thus also he saith to him Ask of me and I will give thee the Heathen for thine Inheritance Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate and made a Sonne of man the particle This day may not unfitly be applied to such times as the Sonne of man was on earth manifested to be the Sonne of God especially at the time of his Incarnation For then was the Word first made flesh so as then might the Father say of a Son of man This day have I
that second comming of Christ is not agreeable to the scope of that Psalm out of which this testimony is taken Nor yet to the scope of the Apostle in this Chapter which is to set out the dignity and excellency of the Sonne of God made flesh and so sent into the world Wherefore to avoid that mistake most translators and expositors turn it as our English hath done and so place this particle again as it may have reference to this verb he saith as if it had been thus expressed And again he saith when he bringeth in c. The notation of the Greek word here translated World sheweth that he understandeth the habitable part of the earth where men abide so as the Sonne of God was unto sonnes of men to be as one among them By bringing into the world is meant a manifestation in the world Then was Christ first manifested when he was incarnate or born as we say of a child new born it is brought into the world Yet is not this phrase to be restrained only to that time or to that act but also to be extended to all those evidences whereby in the world he was manifested to be the Sonne of God especially to that dignity and dominion which the Father gave him over the whole world in that he made him heir of all things v. 2. gave him the uttermost parts of the earth for his possession Psal. 2. 8. yea and all power in Heaven and earth Matth. 28. 18. so as the bringing him into the world may imply a setting of him a King in the world and over all the world even over all things that be under God By vertue of this high dignity and supream Soveraignty the Father subjected all creatures to his Sonne as he was God manifested in the flesh the Angels themselves were not exempted For he hath set him far above all Principality and power and might and dominion and every name that is named not only in this world but also in that which is to come Ephes. 1. 21. If the 97 Psal whereunto the Apostle hath relation be observantly read that which I have said will be found to be especially there intended For it is a Prophesie of Christs Royalty the magnificence whereof being set out in the six first verses in the seaventh he denounceth confusion on such as worship false Gods and chargeth all that by reason of any divine excellency conferred on them have this glorious title Gods attributed unto them to worship this true God the Lord Christ so exalted §. 67. Of Christ the first-begotten HIm whom before the Apostle stiled the Sonne the Sonne whom the Father begat he here calleth the first-begotten How Christ is begotten of the Father hath been before shewed § 49 c. Here we are to declare how he is the first-begotten For by way of excellency and property is this title here given unto him The word translated first-begotten is a compound of a verb that signifieth to bring forth or to beget and of an Adjective that signifieth first It is translated also first-born It is in sacred Scripture applied to sonnes of men as well as to the Sonne of God When it is spoken of meer men it is translated first-born They are so called for order or Honour sake In regard of order sounes of men are stiled first-born simply and relatively 1. Simply for such as first open the wombe though no other come out of the same womb Thus is it expounded Exod. 13. 2. In this sense Israel who at that time was Gods only Sonne is stiled his first-born Exod. 4. 22. And Iesus as born of the Virgin Mary is thus stiled her first-born Matth. 1. 25. 2. Relatively in relation to others that follow after out of the same womb as 1 Sam. 17. 13. Eliab the first-born and next unto him Abinadab c. In regard of this relative consideration some translate it thus Eliab the eldest For Honours sake they are stiled first-born to whom the preheminency and priviledges of the first-born do belong The preheminency was to be as a Lord and Ruler over the family In this respect Cain is said to have the excellency and to rule over his brother Gen. 4. 7. The priviledge of the first-born was to have the inheritance or at least a double portion Deut. 23. 15 16 17. Both these namely the preheminency and the Inheritance upon just ground might be transferred from the eldest to the better deserving Son Thus were both translated from Esau to Iacob Gen. 27. 28 29. And the former was translated from Reuben to Iudah and the latter from Reuben to Ioseph 1 Chron. 5. 1 2. In relation to the honour of first-born Saints as having reference to God and mystically and spiritually stiled first-born Heb. 12. 23. This Title is attributed to the Sonne of God in regard of his Natures and Person 1. In relation to his divine nature He is the first-begotten of God in regard of the eternity of his Sonne-ship Thus is he stiled the first-born of every creature Col. 1. 14. that is begotten before any creature was made even eternally He is said to be born or begotten to set out his divine nature being the very same with the Father whereas all creatures are made and first-born or first-begotten to shew that he was before all even eternall And thus is he also the only begotten Sonne of God Ioh. 3. 16. 2. In relation to his humane nature he is said to be the first-born of his mother the Virgin Mary Mat. 1. 25. for he first opened her womb yea he was the first that ever was conceived of the holy Ghost and born of a Virgin 3. In regard of his person consisting of two natures God and man hypostatically united together he is said to be the first-born from the dead Col. 1. 18. or the first-begotten of the dead Rev. 1. 5. For as man he died as God he raised himself from the dead Rom. 1. 4. He is said to be the first-begotten of the dead in respect of honour and order 1. In honour in that he rose as a Priest and Lord to ascend up into heaven and to sââ¦t at his Fathers right hand there to make intercession for his Church Rom. 8. 34. and to rule and govern the same Act. 2. 32 33. c. These are the priviledges of the first-born 2. In order In that none rose to glory never to die again before him Many were raised from the dead before he rose again but they were raised to such a life as they had before a mortall life subject to death and answerably they died again But Christ being raised from the dead dââ¦eth no more Rom. 6. 9. very probable it is that they who were raised out of their graves at Christs resurrection went after him into heaven and returned not to death again In this respect Christ is such a first-born as many
And that golden chain whereof the Apostle maketh mention Rom. 8. 29 30. 1. Thus God doth to give evidence that all blessing comes from him and from his free grace 2. To make such as have evidences of this his special love to rest on him the more confidently 1. Two errors are hereby discovered 1. That Election is indefinite of no special persons but of such as shall believe and repent and persevere therein 2. That Election is uncertain so as it cannot be affirmed of any that they are elect while here they live To what tends the one and the other position but to make Gods Counsail depend on mans will 2. The special determinate Counsail of God is a matter of great consolation to such as have evidence of their election They may rest upon it that God will so order all things as in that course which is prescribed in his Word and by such means as are there revealed he will bless them and bring them to eternal life In the midst of all the storms and tempests of this world this is of force to uphold us §. 91. Of the extent of Gods blessing to the Seed of believers THis phrase thy Seed or the Seed that I will give to thee hath reference to Abraham The word seed is collective and compriseth under it an undetermined issue or posterity and it setteth out the extent of Gods promise and blessing reaching not onely to Abrahams immediate son but also to the Seed of his son as if he had said I have given thee a son even Isaac but that is not enough from this Isaac shall a Seed sprout which shall be accounted thy seed so as God extends the blessing of his Saints to their posterity and that from generation to generation This God himself doth thus explain to Abraham In blessing I will bless theâ⦠and multiplying I will multiply thy seed as the Staââ¦rs of heaven c. Gen. 22. 17. It is hereupon said The generation of the upright shall be blessed Psal. 112. 2. Prov. 20. 7. This God doth to manifest the riches of his mercy and that high accouâ⦠wherein he hath his Saints He thinketh it not enough to confer blessing upon one but extends it to his Seed age after age 1. This is a good inducement to parents to be pious themselves that God in the riches of his mercy may extend his blessing to them and their posterity 2. If giveth also just cause to children to rejoyce in their pious parents and to bless God for them for they may expect divine blessing to descend to themselves also if at least they walk in the steps of their pious parents Yea they may plead their relation to their parents as the Psalmist did Psal. 116. 16. § 92. Of the Seed promised in Isaac ISaac is made the stock of the blessed Seed but the privilege is applyed to Abraham in this relative thy especially as it hath reference to the verb called thus shall be called to thee that is accounted unto thee for that Seed which as a blessing hath been promised to thee so doth the Apostle expound it in this phrase the Children of the promise are counted for the Seed Rom. 9. 8. This importeth an especial prerogative and so it was in sundry respects 1. It was that numerous seed that was promised Gen. 15. 5. Obj. That seed is no where called by Isaac's Name An. 1. They are stiled the seed of Abraham Isaac and Iacob Jer. 33. 26. 2. They are expresly comprised under this name Isaac and they are stiled The house of Isaac Amos. 7. 16. Indeed there is a change of two Hebrew letters which is usual in other words Both names set out the same thing 3. They are frequently called by the name of Isaac's Son which was Israel and this is all one 4. The like may be objected against Abraham for his name is not put for the posterity 2. It was that truely and properly blessed Seed who was blessed in himself and in whom all Nations are blessed even Jesus Christ Gal. 3. 16. 3. It was that confederate Seed with which God entred into special covenant Gen. 17. 7. And to which appertained the prerogatives mentioned Rom. 9. 4. Gen. 17. 19. 4. It was that spiritual Seed which by reason of faith are called the Children of Abraham Gal. 3. 7. and the Israel of God Gal. 6. 16. for proof hereof read Rom. 9. 7. c. The word translated shall be called intendeth two things 1. A real performance of a thing 2. A manifestation thereof It here then intendeth that Gods purpose shall in time be manifestly accomplished In this sense it is said of Christ before he was born he shall be called the Son of God Luk 1. 35. This is expresly in the sense affirmed Act. 13. 32 33. 1. Perfect is the purpose and Counsel of God therefore it shall stand Psal. 33. 11. 2. The Truth of God is unchangeable it is as his essence Mal. 3. 6. Iam. â⦠17. See Chap. 6. v. 18. § 135. c. 1. This teacheth us to acquaint our selves with the Counsell of God so far as iâ⦠is revealed for revealed things belong to us and our Children Deut. 29. 29. 2. In faith to pray for the accomplishment thereof Certainty of accompliââ¦ing that for which we pray is a strong motive to pray for it See a worthy patâ⦠hereof Dan. 9. 2. and the ground hereof Ezek. 36. 37. 3. With patience to wait for it Hab. 2. 3. §. 93. Of yielding the dearest to God FRom all the fore-mentioned relations betwixt Abraham and Isaac circumstances about Abraham's going to sacrifice Isaac we may well inferâ⦠that the dearest are to be yielded up to God for that which was to be offered up was 1. A Child A Child is one of the dearest things that one can have A Child comprizeth under it all love Of all temporal blessings none more desired Gen. 15. 2. 30. 1. None more lamented when it is taken away Gen. 37. 35. Ier. 31. 15. For what do men take more care about what do they take more pains on what do they bestow more cost 2. A Son Among Children a Son hath the preheminency A Son is most deââ¦ed most cared for and the loss of it most lamented 1 Sam. 1. 14. 2 King 4. 14. All Children of Promise have been Sons 3. His own Son begotten of him not an adopted Son Such a Son is as a Man 's own Bowels Very Nature draws a Parents heart to his own Son What ââ¦y Son and what the Son of my womb Prov. 31. 2. He that shall come forth ãâã of thine own bowels shall be thine Heir saith God to Abraham Gen. 15. 4. 4. His onely begotten Son This was more than one of many Where there are many a Parents love is divided one onely Child draââ¦s all love to him 5. A Son of his old age even when he was out of hope of having a Child Gen.
times in the publick Congregation on a Lords-Day for as he prayed before and after each Sermon so before and after his reading and expounding the Scripture which he performed both in the forenoon and after-noon And in his family his constant course was to pray thrice every Lords-Day and that in a solemn manner viz. In the morning and evening and after his repetition of the sermons In the 32. yeare of his age he was ordained Minister and about a year after which waâ⦠Iune 1608. he was admitted Minister into the Church of Black-friers London where he continued to his dying day which was 45. years and six months never having any other ministeriall imploiment though he were offered many great ones His manner of comming to Black-ââ¦riers was thus The Parish being destitute of a preaching minister one Mr. Hildersham a pious and powerfull Preacher being in company among some of the better sort of Black-friers told them that there was one who lived in Stratford-Bow and had no charge that might be fit for them Hereupon diverse of them went to Stratford-Bow upon the Lords Day where he frequently preached gratis to help the Minister that then was there and so well liked him as upon their report with an unanimous consent nemine contradicente he was chosen their Minister Ever since he was there chosen he hath manifested a great good respect to the inhabitants of that place Before his comming thither they had not so much as a Church of their own to hear the word of God in nor any place to bury their dead but by means that he used the Church the Church porch the Ministers house and Church-yard all which they had before upon courtesie were purchased so as now they all as a proper inheritance belong to the Parish of Black-friers Five years after his comming thither the old Church being found too little for the multitudes that thronged from all parts of the City to hear him he was a means of purchasing certain ââ¦oomes whereby the Church was inlarged almost as big again as it was before The summe of purchasing new building finishing the said Church amounted to above 1500 pounds which was procured partly by the Collections at his Lectures partly by his e tters written to his friends and by the contribution of the Parishioners without any Brief for publick Collections in other places After this there being sundry roomes under the said Church belonging to other Land-lords he used means to purchase them also to the benefit of the Parish the rather to prevent all dangers that by evill minded persons might have befallen Gods people in that Church by any contrivances in the roomes under the Church Thus they who had nothing of their own at his comming have now the whole Church the Church-porch the Church yard a Vault to bury their dead a very fair Vestry-house and other roomes adjacent the house wherein he himself dwelt so long as he lived All these they hold as a perpetuall inheritance They have also a considerable Lease of certain Tenements for 300 yeares all which were procured by his means Such was his respect to his Parish as though he were oft offered places of far greater profit yet he refused them all oft saying that the height of his ambition was to go from Black-friers to Heaven At his first comming to Black-friers being in the 33. year of his age he constantly preached twice on the Lords Day and once weekly on Wednesday fore-noon which was for about 35. yeares very much frequented and that by diverse City Ministers and by sundry pious and juditious Gentlemen of the Inns of Court besides many well-disposed Citizens who in multitudes flocked to his Church Yea such was the fame of Dr. Gouges Ministery that when the godly Christians of those times came out of the Country unto London they thought not their businesse done unlesse they had been at Black-friers lecture And such was the fruit of his Ministery that very many of his Auditors though living in other Parishes upon triall before sundry Elderships have confessed that the first seed of grace was sown in their Souls by his Ministery And herein God wonderfully honoured his Ministery in making him an aged Father in Christ and to beget many Sons and Daughters unto righteousnesse for thousands have been converted and built up by his Ministery He used also monethly to preach a preparation Sermon before the Communion on the Eve before every monethly Communion He was indeed eminently faithfull and laborious in the work of the Ministery to his dying day preaching so long as he was able to get up into the Pulpit As a tree planted in the house of the Lord fruitfull even in old age He was often wont to say in his latter daies that he could preach with more ease than to get into the Pulpit The reason whereof was doubtlesse as the increase of his Asthma which disinabled him to go so the increase of his intellectualls which enabled him to preach with more ease than in his younger dayes His preaching it was allwaies very distinct first opening the true literall sense of the text then giving the Logical Analysis thereof and then gathering such proper observations as did thence arise and profitably and pertinently applying the same so as his Ministery preved very profitable to his hearers Many have acknowledged that in a Logicall Resolution of his text he went beyond all that ever they heard as also in clearing of difficult and doubtfull places as they came in his way As his method was clear so his expressions plââ¦in allwaies delivering the solid of Divinity in a familiar stile to the capacity of the meanest And for his life and conversation it was most exemplary practising what he preached unto others and living over his Sermons so as his Doctrine and his Practise concurred and went hand in hand together Before these times of examination before admission to the Sacrament of the Lords Supper he used to go to the houses of the better sort and appoint a time for them and their whole families to meet together when he might make tryall of their fitness to the holy Sacrament Yea he appointed sundry small families to meet together on a certain day then to make tryall of them also In former times he never admitted any of the younger sort to the Sacrament till he found them in his judgement fit for it Though he gave himself much to his studies and carried himself peaceably yet he wanted not those that did envy and malign him and took all occasions of doing him what mischief they could Instance Serjeant Finch his book about Calling the Iewes which was only published by him and the true Author acknowledged yet for publishing of it was he committed nine weekes to prison King Iames imagined that the Serjeant had in that book declared that the Iewes should have a Regiment above all other kingdomes thereupon was
power Sate down on the right hand of the Majesty on high 6. His Propheticall office This is apparent in this phrase God spake unto us by his Sonne 7. His Priestly Office For it appertains to a Priest to purge away sinnes and to be ever at Gods right hand for us These Points are further prosecuted in this Epistle For 1. The divine nature together with the Princely office of Christ are described in the first Chap. 2. His humane nature in the second Chap. 3. His Propheticall function in the third and fourth Chap. 4. His Priestly office from the fourteenth verse of the fourth Chap. to the twenty two of the tenth Chap. The Priestly office of Christ is simply and generally propounded in the three last verses of the fourth Chap. and also comparatively exemplified by two great Types The first is of Melchisedech to whom Christ is resembled in the 5 6 and former part of the 7th Chap. The other is of Aaron before whom Christ is preferred from the 11th verse of the 7th Chap. to the 22th of the 10th Chap. There are sundry digressions here and there inserted which we shall observe as we meet with them The Rules for life are 1. Persevering in the truth 2. Walking worthy thereof Persevering in the truth is much insisted upon from the 22th verse of the 10th Chap. to the 14th of the 12th Chap. Walking worthy thereof is set out in sundry divine Admonitions from that 14th verse to the end which in their distinct places shall particularly be noted §. 11. Of the meaning of the first Verse HEBREWS 1. Vers. 1 2 3. GOd who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets 2. Hath in these last dayes spoken unto us by his Sonne whom he hath appointed heir of all things by whom also he made the worlds 3. Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sinnes sate down on the right hand of the Majesty on high THese words as they contain the summe of the doctrinall part of this Epistle so they serve for a Preface thereto which is here premised to stir up all that should read it to a more diligent heeding thereof for therein is set down the excellency of the new Testament above the old True it is that there is the same authority even a divine authority of both And that they are both a manifestation of Gods will Therefore God is said to speak by the Ministers of both God being the author of the one and the other they are both of the like authority and God speaking in both both declare the will of God God spake in times past and God spake in these last dayes The same God by the Prophets and by his Sonne The relation of this title GOD to the Sonne sheweth that the first Person in sacred Trinity the Father is in particular meant yet the other Persons are not excluded For the Sonne Exod. 3. 2 6. and the holy Ghost also Acts 28 26. spake to the fathers The same work may be done by the blessed Trinity the order and manner of working being rightly applied to each Person For as the Sonne is from the Father and the holy Ghost from the Father and the Sonne so the Father worketh by the Sonne and the Sonne from the Father Thus Iehovah the Sonne is said to rain fire from Iehovah the Father Gen. 19. 24. Some of the ancient Fathers assembled in a Council were so confident of the truth of the Application of that Title Iehovah twice used once to the Father and again to the Sonne as they denounced Anathema against such as should expound it otherwise Thus though the Sonne spake to the fathers yet may the Father as here be said to speak to the fathers by the Sonne and by him to make the worlds as ver 2. How God of old manifested his will by parts is thus further expressed at sundry times This phrase is the exposition of one Greek word but a compound word According to the notation of it it signifieth by many parts or parcels which necessarily implieth a distinction of times some at one time some at another Therefore it is not unfitly translated at many times God made known to Adam a Saviour of the seed of the woman to overcome the devil Gen. 3. 16. He confirmed the same by Sacrifices Gen. 4. 4. To Noah God by the Ark declared that few should be saved in comparison of the multitude that should perish and that they who were to be saved should be saved in the Ark of Christs Church 1 Pet. 3. 20 21. To Abraham God revealed his purpose of extending mercy to all nations Gen. 22. 18. To Iacob it was made known that the Messiah should come of the Tribe of Iudah Gen. 49. 10. Heb. 7. 14. To Moses that he should be a Prophet Deut. 18. 18. To David that he should be a King Psal. 2. 6. and a Priest Psal. 110. 4. To Isaiah that he should be born of a Virgin Isa. 7. 14. To Michaiah that he should be born in Bethlem Mic. 5. 2. Before the Law God gave to the fathers particular revelations fit for their times and their needs Under the Law God delivered many Ordinances Rites Types Ceremonies and shadows to foreshew Evangelicall truths and to uphold their faith therein For these ends also God sent divers Prophets from time to time till the fullness of time This manifesting of Gods will by parts is here noted by way of distinction and difference from Gods revealing of his will under the Gospel which was all at one time namely the time of his Sonnes being on earth for then the whole counsell of God was made known so farre as was meet for the Church to know it while this world continueth In this respect Christ saith Ioh. 15. 15. All things that I have heard of my Father I have made known to you and Ioh. 14. 26. The Comforter shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The woman of Samaria understood thus much Ioh. 4. 25. when she said When the Messias is come he will tell us all things Obj. The Apostles had many things revealed unto them Gal. 1. 12. Answ. Those were no other things then what Christ had revealed before while he lived There is another difference in the word following translated in divers manners For that God who was pleased to reveal his will part by part was also pleased to reveal it after divers wayes These were either extraordinary or ordinary Extraordinarily God manifested his minde sometimes outwardly sometimes inwardly Outwardly by voice or signes but inwardly by revelation or inspiration To give particular instances of all these 1. God oft himself spake with his own voice and that when men were awake or at
likewise Joh. 5. 19. The difference is only in the manner The Father doth all by the Sonne and the Sonne doth all from the Father The Apostle here sets out the dignity of Christ under this title Heir rather then Lord as Acts 2. 36. 1. To give proof of that relation which he noted before that Christ was truly and properly a Sonne For he was the Heir 2. To shew the perpetuity thereof For the heir ever abideth in the house Gen. 21. 10. Ioh. 8. 35. 3. To manifest the right that we have to be adopted sonnes and heirs Ioh. 8. 36. If the Sonne shall make you free ye shall be free indeed In this respect we are stiled joynt-Ioynt-heirs with Christ. This dignity of Christ to be Heir is further amplified by the extent thereof in these words of all things The Greek may be restrained to persons as being of the masculine gender or extended to things as of the newter This latter includeth the former For if he be heir of all things then also of all persons For he that is heir and Lord of all things must needs also be so of all persons Besides it is more proper to say an heir of things then of persons Well therefore hath our English taken away the ambiguity by translating it heir of all things and thus it answers the propheticall Promise Psal. 2. 8. I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession §. 18. Of Christ the Creator of the worlds THe Apostle goeth on in setting out the dignity of Christ and to that excellency which appertained to him as Mediator betwixt God and man he addeth a greater being proper to him as he is God Almighty in these words By whom also he made the worlds Though this word Made be a common work attributed in other places to mens works as well as to Gods yet in this place it is taken for that divine work which is proper to God alone create as Acts 14. 15. and 17. 24. So as it pointeth at that first great work of God which is mentioned Gen. 1. 1. This is evident by the things made comprised under this word worlds The Greek word according to the proper notation and most usual acceptation thereof signifieth Aeternity It is oft put for an age The Hebrew hath a word which is every way taken in the same sense The Root or Verb whence it cometh signifieth to hide Thereupon Time the date whereof is hidden is set out thereby and that in these considerations following 1. Aeternity Psal. 90. 2. 2. A long date the end whereof was not known Deut. 13. 16. 3. Continuance of legal Rites till they ended in their truth Exod. 12. 24. 4. Continuance of Rites till they determined in the Iubile Exod. 21. 6. Lev. 25. 40. 5. The time of a mans life 1 Sam. 12. 22. By a metonymy the same word setteth out the world that was made in the beginning of time and hath been continued throughout all times and ages And because the world which compriseth under it all things that ever were made is distinguished into three parts 1. The invisible glorious world of the blessed in Heaven called the highest world 2. The starry skie wherein all that the Scripture stileth the hoast of Heaven are contained and this is called the middle world 3. The elements and all things compounded of them or contained in them Even all that space which is under the Moon and whatsoever is comprised therein this is called the inferiour world In regard of this distinction of parts the plurall number worlds is used Answerably in Greek a word of the same signification is used in the plurall number He made the worlds These three worlds are distinguished into two namely Heaven and Earth Col. 1. 16. Thus we see how under this word worlds all things that ever were made above and below visible and invisible are comprised So as the making of the worlds setteth out the divine power of Christ. Where it is said that God by him made the worlds the Sonne is not set out as a meer instrument in this work but as a primary and principal agent therein together with the Father for what thing soever the Father doth these also doth the Sonne likewise Joh. 5. 19. That particle likewise is not to be taken of doing different things like to an other for he there speaketh of the very same thing but of doing them by the same power authority dignity with the same minde and will after the same manner to the same end and that jointly together the Father and the Sonne Therefore what the Father is said to do by the Sonne is in other places said to be done by the Sonne simply considered in and by himself without relation to the Father as Ioh. 1. 3. All things were made by him And Col. 1. 16. All things were created by him The Father is said to do this and that by the Sonne for these reasons 1. To give proof of the distinction of Persons 2. To ââ¦et out the order of the Persons the Father first the Sonne second 3. To declare their manner of working the Father by the Sonne and the Sonne from the Father Gen. 19. 24. 4. To shew the consent of the distinct Persons Father and Sonne 5. To demonstrate the identity of the essence of Father and Sonne that both are one divine nature and essence in that the same divine work is attributed to both This consequence is inferred upon a like ground Ioh. 5. 17 18. As the Father is here said to make the worlds by his Sonne so of God in reference to the Sonne indefinitely it is said By whom are all things Chap. 2. v. 10. The Sonne therefore is here declared to be true God §. 19. Of Christ the brightness of Gods glory STill doth the Apostle proceed in setting out the divine glory of that Sonne by whom the Father hath made known his will to us under the Gospel in these words spoken of the Sonne in relation to the Father Who being the brightness of his glory c. The word translated brightness is metaphoricall but very fit for the point in hand The Verb whence it is derived signifieth to send forth brightnesse or light and the Noun here used such brightness as cometh from light as the brightness or light or sun beams issuing from the Sun No resemblance taken from any other creature can more fully set out the mutuall relation between the Father and the Sonne For 1. The brightness issuing from the Sun is of the same nature that the Sun is 2. It is of as long continuance as the Sun Never was the Sun without the brightness of it 3. This brightness cannot be separated from the Sun The Sun may as well be made no Sun as have the brightness thereof severed from it 4. This brightness
is from the Sun not the Sun from it 5. This brightness cometh naturally and necessarily from the Sun not voluntarily and at pleasure 6. The Sun and the brightness are distinct each from other the one is not the other 7. All the glory of the Sun is in this brightness 8. The light which the Sun giveth to the world is by this brightness How distinctly and clearly doth this metaphor set out the great Mysteries of our Christian faith concerning God the Father and Sonne For they are 1. Of one and the same essence Ioh. 10. 30. 2. Coeternall Ioh. 1. 1. 3. Inseparable Prov. 8. 30. 4. The Sonne is from the Father God of God light of light very God of very God 5. The Sonne is begotten of the Father by nature not by will favour or good pleasure Rom. 8. 7 32. 6. The person of the one is distinct from the other For the Father is not the Sonne nor the Sonne the Father Joh. 5. 17. 7. The incomprehensible glory of the Father most brightly shineth forth in the Sonne Ioh. 17. 5. 8. All that the Father doth in relation to creatures he doth by the Sonne As in these respects Christ is fitly and justly stiled brightness so in regard of his surpassing excellency he is said to be the brightness of GLORY Of the Hebrew and Greek words translated glory see Chap. 2. v. 7. § 60. Glory attributed to a thing in the Hebrew dialect importeth the surpassing excellency thereof as a Crown of Glory Prov. 16. 31. a Throne of Glory Ier. 17. 12. a Name of Glory Isa. 63. 14. a most excellent and glorious Crown Throne and Name Thus to set out the surpassing excellency and most glorious majesty of God he is stiled the God of Glory Acts 7. 2. the Father of Glory Eph. 1. 17. And his Sonne the Lord of Glory the King of Glory 1 Cor. 2. 8. Psal. 24. 7. Never was any brightness like to the brightness here mentioned well therefore might it in regard of the excellency of it be stiled brightness of Glory Glory and excellency are set together Isa. 4. 2. signifying the same thing See more of Glory Chap. 2. § 60 93. Our English doth here well insert this relative particle HIS in reference to the Father thus the brightness of his glory for the particle his expressed by the Originall in the next clause his person may have reference to both the branches as his glory his person This much amplifieth the point in hand and sheweth that the Sonne was in his Fathers greatest excellency no whit inferior to him but every way equal He was brightness the brightness of his Father yea also the brightness of his Fathers glory What excellency soever was in the Father the same was likewise in the Sonne and that in the most transplendent manner Glory sets out excellency Brightness of glory the excellency of excellency §. 20. Of Christ the excellency of his Fathers person TO make the forenamed mystery the more cleer the Apostle addeth another resemblance in these words and the express image of his person This in the general importeth the same thing which the former did so as the two metaphors are like the two visions which Pharaoh saw in a dream they are doubled to shew that the Point intended thereby is most certain and sure Gen. 41. 32. This phrase the express image is the exposition of one Greek word which may thus fitly be translated character The Verb whence the word is derived signifieth to engrave and the word here used the stamp or print of a thing engravened as the stamp on money coined the print on paper pressed by the Printer the mark made by a seal or any like impression There is another like word coming from the same root oft used in the book of the Revelation and translated a mark and in Acts 17. 29. it is translated stone gravened But the former significations of the word stamp print seal or mark are most proper to this place Nothing can be more like an other then the picture or image on the thing stamped or printed is to the picture or image on the tool mold seal or instrument wherewith it is made the one carrieth the very form of the other Very fitly therefore is it by our English translated the express image §. 21. Of the Sonne a distinct Person THe next word is fitly translated Person According to the proper notation and derivation of the word it signifieth a substance or subsistence which are in a manner latine words and set out the being of a thing even a particular and distinct being which is most properly called a person The simple verb from whence this compound is derived signifieth to set to settle to establish Mat. 25. 33. 12. 25. Essence or nature importeth a common being as Deity or God-head which is common to the Father Sonne holy Ghost For the Father is God the Sonne is God and the holy Ghost is God But subsistence or person implieth a different distinct individual incommunicable property such are these three Father Sonne holy Ghost For the Father is different from the Sonne and holy Ghost so the Sonne from the Father and the holy Ghost and so the holy Ghost from the Father and the Sonne and every of those distinct in himself and so incommunicable as neither of these persons is or can be the other Thus we see how these two words subsistence and Person import one and the same thing yet our English for perspicuity sake hath rather used this title Person and that in imitation of the Latin Fathers For what in this mystery of the Trinity the Greek Fathers called substances or subsistencies the Latin called persons They said that there were three substances and one essence as we say there are three Persons and one essence This relative particle HIS added to the word Person hath relation to God mentioned in the first verse as if he had more plainly thus said the express image of the person of God This Christ is in a double respect 1. As he is the second Person in the sacred and indivisible Trinity 2. As he is Immanuel God with us God manifested in the flesh As he is the Sonne of God the second person in Trinity the whole divine essence and all the divine properties are communicated to him In this respect the two forementioned resemblances of brightness and character and also all other resemblances which by the wit of man can be imagined come short in setting out the relation betwixt the Father and the Sonne They are not only like each other but they are both the very same in nature Resemblances may be some help to us who are better acquainted with earthly and sensible things then with heavenly and divine But they cannot possibly set out divine mysteries especially such as are of all the deepest and profoundest as the mysteries of the Trinity of
Persons in the Unity of Essence and the Union of God and man two distinct Natures in one Person Therefore sundry resemblances are used one to set out one point an other an other and yet all that can be used cannot to the life and full set out the Eystery Again As Christs humane nature is Hypostatically united to the divine nature Christ is visibly the character or express image of God For in Christ incarnate the divine properties were made most conspicuous as Almighty Power infinite Wisdome Truth Justice Mercy and the like In Christ as God-man dwelt all the fullness of the Godhead bodily Col. 2. 9. In this respect the glory of Christ made flesh is said to be the glory as of the only begotten of the Father Joh. 1. 14. and in that flesh saith Christ of himself He that hath seen me hath seen the Father Joh. 14. 9. Thus the resemblance here used is very fit For he that seeth the character or figure which is on the thing stamped or printed sees therein the figure that is on the instrument wherewith it was stamped §. 22. Of the Benefits arising from the relation of the Sonne to the Father BY the resemblance of a character we see what is to be sought in Christ namely whatsoever is in the Father As the former metaphor implieth that the glory of the Father is invisible till it shine forth and shew it self in the Sonne so this likewise declareth that the Fathers excellency is as it were hid and could not be known unless it were revealed and laid open in this character or express image Again As the former metaphor implieth that out of Christ who is that brightness there is no light at all but meer palpable darkness for God whâ⦠only is as the Sun light in himself and the fountain of all light to all creatures doth by this brightness only shine out to us Ioh. 1. 9. So this metaphor importeth that in Christ the Father is truly and thoroughly to be known For a character well made doth not only in part and obscurely but fully and to the life demonstrate the image that is on the stamp It is truly and properly an express image §. 23. Of the fit resemblance of the Sonne to a Character TO exemplifie this latter resemblance of a Character as we have done the former of brightness in some particulars take for instance the character or stamp that is on coyn and the engravement that is on the tool wherewith the character on the coyn is made 1. The character cometh from the engravement on the tool 2. The character is most like to that engravement 3. Whatsoever is on the engravement is also on the character 4. The engravement and the character are distinct each from the other All these were before set down in the former metaphor of brightness but yet this of a character is not unnecessarily added for by the vulgar sort it is better conceived and it doth more sensibly set down the likeness and equality betwixt the Father and the Sonne then that of brightness doth which is the principall end of using these resemblances To apply this resemblance It doth so far as an earthly resemblance can set out these mysteries following concerning God the Father and God the Sonne 1. The Sonne is begotten of the Father Psal. 2. 7. 2. The Father is made manifest in the Sonne Col. 1. 15. 3. The Sonne is equal to the Father Phil. 2. 6. 4. The Father and the Sonne are distinct each from other Ioh. 5. 32. and 8. 18. These mysteries are expresly revealed in the sacred Scriptures otherwise all the wits in the world could not have found them out by the forementioned or by any other resemblances Resemblances are for some illustration of such things as may upon surer grounds be proved §. 24. Of Christ upholding all things AS a further demonstration of Christs dignity and dominion the Apostle attributes another divine effect to him One was in these words made the worlds The other in these and upholding all things by the word of his power The copulative particle AND sheweth that as the forementioned resemblances of Brightness and express Image set out a divine dignity for copulatives are used to joyn together things of like nature so these words set out a divine dominion they are all divine The word Upholding is metaphoricall and by way of resemblance applied to Christ. It signifieth to bear carry or uphold a thing as the friends who took up and brought to Christ a palsey man And also to move carry order and dispose a thing as the windes drive and carry Ships hither and thither The LXX use this word to set out the Spirits moving upon the waters at the first forming and creating things And the Apostle useth it to set out the Spirits guiding and disposing the Prophets in penning the sacred Scriptures The word may fitly be here taken in all these significations for neither do cross the other but all well and truly stand together It is most clear that the divine providence is here described being distinguished from the former work of creation Now Gods providence is manifested in two things 1. In sustaining all things that he made 2. In governing them In that this divine work of providence is attributed to Christ he is thereby declared to be true God To shew that that phrase which the Apostle used before in a mutual relation between the Father and the Sonne about making the worlds thus By whom he made derogating nothing from Christs supream soveraignty or absolute power in that work as if he had been used for a Minister therein here most simply without any such relation he attributeth the divine work to him and extendeth it to all things that were made excepting nothing at all in this general phrase All things whether visible or invisible in Heaven on earth or under the earth Col. 1. 16. To give yet more evidence to Christs true deity he further adds this clause by the word of his power §. 25. Of Christs word of power THe particle translated word is not in the Greek that whereby Christ the Sonne of God is oft set out especially by St Iohn both in his Gospel and Epistle but an other which importeth a command in which sense it is used Luk. 5. 5. for Christ is herein resembled to an absolute Monarch who at his word hath what he will done He needs no more but command Thus it is said Psal. 33. 6. By the word of the Lord were the Heavens made and in way of exposition it is added v. 9. He spake and it was done he commanded and it stood fast Yet further to amplifie this soveraignty of Christ the Apostle addeth this epithete of power which after the Hebrew manner is so expressed to shew the prevalency of Christs word nothing can hinder it it is a most mighty word For the Hebrews use to set out a surpassing excellency
He so sits on high namely as high as can be When he had by himself purged our sinnes to do which he humbled himself and became obedient unto death even the death of the Cross Phil. 2. 8. he sate down on the right hand of the Majesty on high Hitherto of the meaning of the words The Analysis or resolution of the three first verses followeth §. 36. Of the resolution of the three first verses THe three first verses of the first Chapter contain the substance of all those Mysteries which are more largely prosecuted in the body of the Epistle The summe of all is The excellency of the Gospel The argument whereby the Apostle doth demonstrate this point is comparative The comparison is of unequals which are the Law and the Gospel This kinde of argument the Apostle doth here the rather use because of that high account which the Hebrews had of the Law The Comparison is first propounded in the first verse and former part of the second verse 2. It is amplified in the latter part of the second verse In the Proposition the Apostle declares two Points 1. Wherein the Law and the Gospel agree 2. Wherein they differ They agree in two things 1. In the principal Author which is God God spake in time past and God hath spoken in these last dayes 2. They agree in the general matter which is A declaration of Gods will implied under this word spake or hath spoken The distinct Points wherein they differ are five The Measure of that which was revealed Then Gods will was revealed part by part One part at one time and an other at another But under the Gospel all at once 2. The Manner of revealing it Then after divers manners Under the Gospel after one constant manner 3. The time that was the old time which was to be translated into an other even a better time This is stiled the last dayes which shall have no better after them in this world 4. The Subject or persons to whom the one and the other was delivered The former were the Fathers so called by reason of their antiquity but yet children who were in bondage under the Elements of the world Gal. 4. 3. The latter are comprised under this phrase Unto Us The least of whom is greater then the greatest of the Fathers Matth. 11. 11. 5. The Ministers by whom the one and the other were delivered The Law by Prophets The Gospel by the Sonne The Amplification of the Comparison is by a description of the Sonne and that by his excellency and dignity This is the main substance of the greatest part of this Epistle as it is in this and the next verse propounded so it is prosecuted and further proved in the other verses of this Chapter In these two verses Christ is set out 1. By his relation to his Father 2. By his divine works His relation is noted 1. Simply 2. Comparatively Simply under two Titles The first Title is Sonne His Sonne This pointeth at the divine essence The second Title Heir This pointeth to his right of Soveraignty and it is amplified 1. By the ground thereof in this phrase Whom he hath appointed 2. By the extent thereof in this all things The comparative relation is in two Resemblances 1. Brightness Amplified by the surpassing excellency thereof in this phrase OF HIS GLORY 2. Character or express image illustrated under this phrase of his person The works whereby Christs excellency is described are of two sorts 1. They are such as appertain to his divine nature 2. Such as appertain to his Mediatorship Of the Former two sorts are mentioned 1. Creation 2. Providence Creation is set forth 1. By the manner of working in this phrase By whom 2. By the general Matter the worlds Providence is hinted in this word upholding It is further illustrated by the extent all things and by the means the word Amplified by the power thereof of his power In Christs work appertaining to his Mediatorship observe 1. The order in this phrase when he had 2. The kindes These concern 1. Christs humiliation 2. His Exaltation A special work of Christs humiliation was to purge This is amplified 1. By the means By himself 2. By the matter our sinnes In Christs exaltation is set down 1. His act sate down 2. The place This is noted 1. Indefinitely on high 2. Determinately at the right hand This is amplified by the Person at whose right hand he sate thus expressed of the Majesty §. 37. Of the heads of Doctrines raised out of the first Verse I. GOd is the author of the old Testament That which the Apostle here setteth down in this first verse is concerning such things as are registred in the old Testament of which he saith God spake So as the old Testament is of Divine authority II. God hath been pleased to make known his will This word spake intendeth as much Gods will is a secret kept close in himself till he be pleased to make it known In this respect it is said that no man hath seen God at any time Ioh. 1. 18. that is no man hath known his minde namely till God make it known III. Of old God made known his will by parts One time one part an other time an other part namely as the Church had need thereof and as God in his wisdome saw it meet to be revealed IV. Gods will was of old made known divers wayes Of the divers wayes see § 11. For God ever accommodated himself to the capacity of his people V. Gods will was made known to men even from the beginning So farre even to the beginning may this phrase in time past be extended Thus the Church was never without some means or other of knowing the will of God VI. The old Testament was for such as lived in ancienter times Even before the fullness of time came who are here called Fathers who together with their seed were but a little part of the world VII God made sonnes of men to be his Ministers before Christs time Thus much is intended under this word Prophets as here opposed to the Sonne of God To them God first made known his minde that they should declare it to his people VIII God indued his choice Ministers with extraordinary gifts This word Prophets intendeth as much All these Points are more fully opened § 11. §. 38. Of the Heads of Doctrines raised out of the second Verse IX THe best things are reserved for the last times The opposition which the Apostle here maketh betwixt the time past and these last dayes demonstrateth as much X. The Gospel also is of divine authority It is the Gospel which the Apostle intendeth under this phrase hath spoken and it hath reference to God mentioned in the former verse XI The Gospel was revealed to men by the Sonne of God God spake by his Sonne The Sonne of God incarnate was the first publisher of the Gospel Ioh. 1. 18.
all there being other creatures more excellent then Angels II Christs excellency above Angels is beyond all comparison This phrase so much better c. implies as much III. Christs excellencies made him known to be what he is They gave him a Name whereby he is so made known as he is distinguished from all others Thus Gods excellencies are stiled his Name Exod. 34. 5 6. IV. Christ hath a just right to his excellency His right is a right of inheritance which is the best right that can be V. According to that excellency which of right belongs to any he is to be esteemed This is the end of setting out Christs excellencies and his right to them namely to work in us an high esteem of him Thus Magistrates Ministers Masters Parents and others are to be esteemed according to that Name which they have obtained §. 46. Of the meaning of these words For unto which of the Angels said he at any time Verse 5. For unto which of the Angels said he at any time Thou art my Sonne this day have I begotten thee And again I will be to him a Father and he shall be to me a Sonne IN this Verse the particular instance of the forementioned excellent Name is given which is Sonne in reference to God This causal particle for sheweth that that which followeth is a proof of that which went before The proof is from an induction of a special Name The proof is taken from testimonies of Scripture A testimony of Scripture is a sound proof This was it whereunto a Prophet thus directed Gods people To the Law and to the Testimony Isa. 8. 20. Christ prefers it before the testimony of one risen from the dead Luk. 16. 31. Yea before the testimony of Iohn the Baptist of his own works and of his Father For after he had produced those three testimonies he advised to search the Scriptures and that because they testified of him Ioh. 5. 36 37 38 39. Obj. 1. A testimony is but an inartificiall argument which is counted the last and lightest of all arguments Answ. A testimony receiveth his force from the witness-bearer An humane testimony is not counted infallible because men are subject to ignorance error and manifold corruptions But a divine testimony is infallible in that it resteth on the highest and soundest ground of truth which is the word of God for it is impossible for God to lye Heb. 6. 18 See Chap. 3. v. 3. § 26. As for sacred Scripture it is all given by inspiration of God 2 Tim. 3. 16. and holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. The Scripture is as a long continued approved record it is as a Law written and hath continued many generations and thereby gained the greater confirmation Thus this proof is more sure and sound then any logical or mathematical demonstration can be Nothing more convinceth a beleever or more prevaileth with him then a Scripture proof Object 2. Hereticks alledge Scripture to prove their heresies Answ. This doth yet further confirm Scripture proofs in that all of all sorts fly to it as all fly to the Law and plead it But did the Scripture ever make for any heresie the devil himself alledged Scripture Matth. 4. 6. but was confounded thereby and so have all hereticks been in all ages Of hereticks perverting Scripture See the whole Armour of God Treat 2. Part 8. Of Gods word on Eph. 6. 17. § 16. What cause have we in this respect to observe this direction Search the Scriptures Joh. 5. 39. and in hearing the word preached to search the Scriptures whether the things we hear be so as the men of Berea did Acts 17. 11. We ought hereupon to have our judgements grounded on the Scriptures our opinions ordered and our doubts resolved thereby Nothing ought to be taken as an Article of Faith but that which may be proved thereby The kinde of argument here used is negative it stands thus The Scripture no where declareth Angels to be Sonnes of God Therefore that name belongeth not to them In regard of an Article of Faith a negative argument from Scripture is sound and good because all Articles of Faith requisite to be beleeved are therein set down so as if it be not to be found in the Scripture we may well conclude that it is no Article of Faith The Name which here is denied to belong to Angels is thus set down under an interrogation unto which of the Angels said he c. This interrogation importeth a strong negation somewhat more then if he had in a plain negative thus said unto none of the Angels said he c. For hereby he putteth the matter to their consideration and maketh them judges thereof As if he had said Think with your selves and call to minde what any where you have read in sacred Scripture and tell me if any such thing be spoken of an Angel therein The distributive particle which unto which implieth a number of Angels and by way of grant a difference of degrees as if he had said Grant that there are different degrees of Angels and that some of them are more excellent then others Yet to none of them no not to the most excellent said he thou art my Sonne c. The relative particle HE hath reference to God the Father as is evident by this that he saith Thou art my Sonne c. Though David uttered the words yet as the Assembly of Apostles and Disciples expound it Acts 4. 25. God by the mouth of his servant David said This manner of expression said he hath reference to the old Testament which before Christs time was the only written word of God And the extention of time in this phrase at any time hath relation to the whole history of the Bible from the beginning of Genesis to the end of Malachy Not once in any part of any of these books is this Name Sonne of God applied to Angels §. 47. Of the various acceptions of this Title Sonne of God TRue it is that where Sonnes of God are said to present themselves before the Lord Ioh 1. 6. and 2. 1. Angels are meant Angels also are meant where it is said all the Sonnes of God shouted for joy Job 38. 7. They are elsewhere stiled Sonnes of the Mighty Psal. 89. 6. or as many do translate it Sonnes of God It is manifest then that Angels are called Sonnes of God Oâ⦠if Angels be not meant then men are called Sonnes of God If either Angels or men be called Sonnes of God how can it be accounted a prerogative proper to Christ alone to be Gods Sonne Answ. This Title Sonne of God is in sacred Scripture used two wayes 1. Most properly by nature and eternal generation 2. By meer grace and favour God accounting them to be his Sonnes and accepting them as Sonnes In this latter respect many meer
creatures are stiled Gods Sonnes but in the former respect none but the second Person in sacred Trinity who assumed our nature and so became God-man in one person In this proper and peculiar respect Angels are denied to be Sonnes of God and Christ alone affirmed to be the Sonne of God as is evident by the words following Thou art my Sonne c. This is most properly applied to Christ to whom God the Father in a most proper and peculiar respect so said That Apostrophe of the Father to his Sonne and emphaticall expression of the relative THOU sheweth that an especial Sonne is meant such a Sonne as none is or can be but he alone that is there meant Of the difference betwixt Christ and other sonnes of God See § 15. §. 48. Of the scope of the second Psalm THis testimony Thou art my Sonne this day have I begotten thee is taken out of Psal. 2. 7. That Psalm is wholly Prophetical There is never a clause therein but may most fitly be applied to Christ. The Iews who make it altogether historical and apply it only to David and his Kingdom shoot clean beside the mark and mistake the sense of the Psalm and scope of the enditer thereof Nor this text here alledged nor the extent of the dominion promised to the uttermost parts of the earth nor the power promised of dashing all to pieces nor the exhortation to all Kings to fear him nor the title Iehovah V. 11. nor the vengeance nor the blessedness mentioned in the last verse can historically and properly be applied to David It is much more to the purpose of the holy Ghost that if any thing be there spoken of David it be taken to be spoken of him as of a type of Christ and so not by way of allegory or allusion but truly and principally prophesied of Christ. For this we have good proof even from those that were immediatly and infallibly assisted by the same Spirit that inspired the penman of the Psalm and knew his just and true meaning For the two first verses are by a joynt consent of all the Apostles applied to Christ Acts 4. 25 26. The 7th verse is also applied to him as here so Acts 13. 33. The 8th verse is applied to him by an Angel sent from Heaven who saith Luk. 1. 33. that of Christs Kingdom there shall be no end no limit or bound but extended to the uttermost parts of the earth He shall reign over the Gentiles Rom. 15. 12. Yea the 8th and 9th verses are by Christ himself applied to himself Rev. 2. 26 27. where he promiseth to him that keepeth his works unto the end power over the nations and he shall rule them with a rod of iron as the vessels of a Potter shall they be broken to shivers The ground of this promise is thus expressed by Christ himself even as I received of my Father To this Sonne of God therefore did God the Father say I will give thee the heathen c. Psal. 2. 8 9. The 11th verse of serving the Lord in fear and trembling is applied to Christ Phil. 2. 12. yea and the beginning of the 12th verse Phil. 2. 10 11. For to kiss the Sonne and to bow the knee to him and to confess him are equivalent phrases which in effect import one and the same thing The middle of the 12th verse concerning their perishing with whom the Sonne is angry is applied to Kings and great men Rev. 6. 15 16. The last clause of trusting in him and of blessedness thence arising is oft applied to Christ as Ioh. 14. 1. and 6. 47. Matth. 11. 6. Rev. 19. 9. By all these particular applications it is most evident that the second Psalm is a proper prophecy of Christ. Hence it followeth that the proof here alledged truly and properly concerneth Christ and is very pertinent to the purpose as will further appear by opening the meaning of these words This day have I begotten thee §. 49. Of Gods begetting his Sonne THis testimony Thou art my Sonne this day have I begotten thee is alledged to prove that Christ excelleth the most excellent creatures and it sheweth that some high transcendent matter which can no way be applied to any meer creature is spoken of Christ and that is to be a Sonne eternally begotten of God the Father To beget in usual signification is out of ones own essence to produce another like being Thus Adam is said to beget a sonne in his own likeness Gen. 5. 3. In allusion hereunto these words beget begotten are applied to the first and second Persons of the sacred Trinity in a mutual relation of one to the other and that for teaching sake to make us by resemblances such as we are well acquainted withall somewhat according to our capacity to understand of that mystery which is in it self unutterable unconceivable and incomprehensible No resemblances can to the life and full set out the profound mysteries of the Trinity of Persons in the Unity of Nature of the first Persons begetting of the second being begotten of the thirds proceeding Comparisons and resemblances are but dark shadowes of those bright lights We may not expect that earthly and humane things should in every respect answer heavenly and divine mysteries They are only to help our dull and weak understanding It is a great matter indeed to conceive a begetting which is not in time but eternal as is God the Fathers begetting God the Sonne which implieth the Fathers eternal communicating his whole essence to the Sonne As this Text and Psal. 2. 7. so all the texts of Scripture which stile Christ the begotten Sonne of God prove the Point in general §. 50. Of the special kinde of Gods begetting IN the divine generation these distinct Points following are observable 1. God is a Father even the first Person in Trinity begetteth In this respect the Sonne of God is called the begotten of the Father Joh. 1. 14. 2. God the Father begat the Sonne of his very substance very God of very God The title God properly taken and frequently applied to this Sonne gives proof hereto as Ioh. 1. 1. Rom. 9. 5. and especially the title Iehovah which is given to none but to the true God Gen. 19. 24. Iosh. 5. 14. 3. God the Father communicateth his whole essence to the Sonne He begat another self of himself even that which he himself is In which respect this sonne of God saith I and my Father are one The Father is in me and I in him Joh. 10. 30 38. 4. God the Fathers begetting his Sonne is truly and properly eternal It was before all time it continueth throughout all times it shall never have any date or end In relation hereunto saith this Sonne of God I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth before the hills was I brought forth
c. Prov. 8. 23 24 25. In this sense he was called the first-born Col. 1. 15. First-born because he was begotten before all things and only-begotten because he alone was properly begotten of God Some of the ancient Fathers and later Divines do in this sense take this word hodiè to day For it signifieth the present time and in divine things there is a continuall presence or presentness as I may so speak neither is there any thing past as if it ceased to be or to come as if it were not yet or as if there had been a time when it was not The Greek word whereby eternity is set out ãâã ãâã ãâã ãâã ãâã Arist. l. 1. ds Coelo signifieth a continual being of things 5. God the Fathers begetting his Sonne manifesteth an equality of Father and Sonne For if the nature of both be enquired after it will hereby be found to be God and not one greater then another This also did the Sonne receive of the Father He did not beget him equal and then add to him when he was begotten equality but in begetting him he made him equal For being in the form of God to be equal with God was no robbery Phil. 2. 6. but nature because he obtained it by being begotten he did not usurp it by a proud advancing of himself Where equality is there is the same nature and one substance §. 51. Of the Fathers and Sons one and the same essence THe Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith which were implied under these two Metaphors Brightness of his glory and expresse image of his Person The two Mysteries are these 1. The Son is of the same Essence with the Father 2. The Son is a distinct Person from the Father For the first To beget doth in generall imply a communicating of his essence that begetteth to him that is begotten But the speciall begetting here intended declareth a communicating of the whole essence Hence by undeniable consequence it followeth that the begotten Son of God is of the same essence with the Father To make this mystery the more clear the Greek Church used a compound Greek word which signifieth consubstantiall or of the same essence A word which hath been used by the ancientest Fathers and put into the Nââ¦cene Creed which was ratified by the subscription of 318. Bishops there assembled and thus translated in our English Liturgy of one substance with the Father All the places that set out the Unity of the Father and the Son such as these I came forth from the Father Joh. 16. 28. I and my Father are one Joh. 10. 30. and all the places that stile the Son GOD give proof hereunto So do the divine incommunicable properties attributed to the Son as Eternity Isa. 9. 6. Col. 1. 17. Ubiquity Matt. 18. 20. 28. 20. Omnipotency Phil. 3. 21. Immutability Heb. 1. 12. Omniscience Joh. 1. 48. 21. 17. The like may be said of divine effects done by the Son as Creation Joh. 1. 3. Sustentation Col. 1. 17. Miracles Joh. 15. 24. Remitting sin Mat. 9. 6. Quickening the dead in sin Joh. 5. 21. Raising himself Rom. 1. 4. Raising others Joh. 5. 28 29. §. 52. Of the Father and the Son distinct Persons THe other mystery is this The Son is a distinct Person from the Father These two Relative considerations Beget Begotten necessarily imply a distinction It hath been before shewed that the distinction is not in nature essence or substance therefore the Fathers have of old used this word Person to shew wherein the distinction consisteth Of this word Person see § 21. That the Son is a Person or subsistence is evident by these phrases in Scripture which give him a particular and proper subsistence as this Title I am which Christ applieth to himself Ioh. 8. 58. And this the Son hath life in himself Joh. 5. 26. And this What thing soever the Father doth these also doth the Son likewise Joh. 5. 19. and many the liââ¦e That the Person of the Son is distinct from the Person of the Father is manifest by these correlative Titles Father Son and correlative Actions beget begotten and such Phrases as these The Word was with God Joh. 1. 1. The Son is in the bosome of the Father Joh. 1. 18. I came forth from the Father Joh. 16. 28. And such as seâ⦠out their distinct order and manner of working as God made the worlds by the Son ver 2. He hath chosen us in him Eph. 1. 4. The Lord rained from the Lord Gen. 18. 24. The Lord said unto my Lord Psa. 110. 1. For further clearing this great mystery of the generation of the Son of God let us consider the difference betwixt it and other Generations and Operations §. 53. Of the difference betwixt the generation of the same Person as Son of God and Son of Man 1. THe Generation of the Son of God was eternall before the world but of the Son of man in the last daies of the world 1 Pet. 1. 20. This was that fulnesse of time which the Apostle mentioneth Gal. 4. 4. 2. The former was without mother the latter without father Thus may we reconcile these different terms without Father without mother Heb. 7. 3. 3. By the former Christ did really and fully partake of the divine nature He was true God very God of very God yet being a distinct Person he became fit to assume mans nature By the latter he so really assumed mans nature as he became a true man Man of the substance of his mother and that after such a manner as he was declared thereby to be true God and in that respect called the Son of God Luk. 1. 35. yea he was God manifested in the flesh 1 Tim. 3. 16. 4. By the former he became fit to be a Mediator in all things which required divine dignity authority power worth merit and efficacy By the latter he became fit to be a Mediatour in all such things as required infirmity ministry service or any kinde of suffering §. 54. Of the difference betwixt divine Generation and Predestination THere are among other divine operations three which are in themselves very remarkable yet not to be compared to the divine generation of the Sonne of God Those three are these Predestination Creation Regeneration A due consideration of the difference betwixt them and this will much illustrate this 1. The generation of the Son of God doth differ from Predestination which is an internall and eternall work of God in that it is a Personall Act proper to the Father alone and that only in relation to the Son But Predestination is an essentiall act if I may so use this word common to all the Persons Father Sonne holy Ghost and that in relation to Angels and men Besides Predestination as all other works of God towards
begotten thee that is even now is it manifest that a Sonne of man is the begotten Sonne of God Besides Christs Incarnation was so strange his mother being a pure Virgin as she her self said How shall this be At that time therefore said the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 34 35. After his conception before his birth his Name was set down Iesus and that upon this ground He shall save his people from their sins Mat. 1. 21. which none could do but the begotten Son of God Answerably at the day of his Birth an Angel said To day is born a Saviour which is Christ the Lord Luk. 2. 11. Could so much be said of any but of the begotten Sonne of God Hereby an Angels voice the Hodiè To day is expresly set down of the day of Christs Birth Hereupon on that day a multitude of the heavenly host sang Glory be to God in the Highest Luk. 2. 14. Where a Prophet of old prophesied of the birth of this God-man thus he sets it out Isa. 9. 6. 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 Wonderfull Counsellour the Mighty God the Everlasting Father the Prince of Peace Can this possibly be meant of any but of the begotten Sonne of God Thus we see how fitly this particle this day may be applied to the time of Christs Incarnation which was first wrought in and by his conception and then manifested to the world in and by his Birth §. 59. Of the Particle This day applied to Christs Resurrection THere was another time wherein Christ was on Earth manifested to be truly and properly begotten of God and that was at his resurrection For when he had so farre subjected himself to the power of his enemies as to suffer them to do to the very uttermost what possibly they could for men after they have killed the body have no more that they can do Luk. 12. 5. to shew that by his divine nature he could undo all and make all void he rose again from the dead Thus was he declared to be the Sonne of God with power namely by the resurrection from the dead Rom. 1. 4. For it was not possible that the Sonne of God should be holden of death Act. 2. 24. Sundry both ancient and later Divines do apply these words This day have I begotten thee to the Resurrection of Christ For by that power which Christ had to raise himself from the dead it evidently appeared that he was indeed the begotten Sonne of God of such power as the Father had and therefore of the very substance of the Father true God in power true God in essence This they do the rather thus apply because St Paul himself seemeth so to do Act. 13. 33. Concerning St Pauls particular application of this Text to Christs resurrection much is disputed pro con for it and against it There are two principall points which the Apostle laboureth to prove in that Sermon Act. 13. 17. One that God according to his promise raised unto Israel a Saviour ver 23. The other that this Saviour being put to death God raised him from the dead ver 30. Now in ver 33. the former of these two points seemeth to be proved by this testimony Thou art my Son this day have I begotten thee and the later by two other testimonies ver 34 35. But to which of those two points soever that Text be applied either to Gods raising unto Israel a Saviour Iesus or to Gods raising this Iesus from the dead It is most clear that the Apostle produceth this Text Thou art my Son this day have I begotten thee unto the Son of God manifested in the slesh and that he applieth this day to that distinct time wherein God manifested his Son or shewed him forth to the world §. 60. Of the many evidences of Christs Divine generation Quest. 1. WEre there not other times wherein Christ was manifested to be the Sonne of God besides his Conception Birth and Resurrection Answ. Yes very many He was manifested to be the Son of God and that after his wonderfull birth 1. By Simââ¦ons and Anna's Testimonies when he was presented in the Temple Luk. 2. 29 38. 2. By the Starre that conducted the three Wise men out of the East to him and by their worshipping him and offering gifts to him Matth. 2. 2 11. 3. By his disputing with the Doctors in the Temple at twelve years old and telling his mother that he must be about his Fathers business Luk. 2. 42 46 49. 4. By Iohn the Baptists testimony of him Luk. 3. 16 17. Ioh. 1. 29. 3. 29 c. 5. By the Fathers testimony of him at his Baptism and by the holy Ghosts liting upon him Matth. 3. 16 17. The like testimony was given at his transfiguration Matth. 17. 5. and a little before his passion Ioh. 12. 28. 6. By his manner of resisting and commanding the devil away Matth. 4. 3 c. 7. By discovering mens inward disposition Ioh. 1. 47. 2. 25. 6. 70. and thoughts Matth. 9. 4. 16. 7 8. 8. By his divine Doctrine Ioh. 7. 46. 9. By his many mighty Myracles Ioh. 15. 24. 10. By his manner of forgiving Sinne Matth. 9. 2 6. 11. By the power which he gave to his Disciples Matth. 10. 1. Mark 16. 17. Matth. 16. 19. yea and by breathing the holy Ghost into them Ioh. 20. 22. 12. By overthrowing them that were sent to apprehend him Ioh. 18. 6. 13. By his manner of giving up the ghost and the wonders thereat Matth. 27. 54. Mar. 15. 39. 14. By his ascention Act. 1. 9. 15. By the gifts he gave after his ascention Eph. 4. 8. 16. By the Functions of King Prophet and Priest conferred on him Heb. 5. 5. By these and other notable evidences the eternall Sonne of God who from the beginning did as it were lie hid in the bosome of the Father and under the Law was shadowed over was manifested to be the begotten Sonne of God §. 61. Of the extent of This day Quest. 2. IF there so many dayes wherein Christ was manifested to be the Sonne of God How is it said This day as if there were but one only day Answ. This day is not alwayes strictly referred to one set day consisting of 12 or 24 hours but to a determined present time which may consist of many hours dayes and years Moses oft setteth down the time of Israels abode in the wilderness under this day as Deut. 10. 15. and 26. 16 17 18. and 27. 19. It is usually put for that time wherein they live concerning whom it is spoken as 1 Chron 28. 7. Ier. 44. 2. Dan. 9. 7. Luk. 4. 21. And it is used to distinguish present times from former times as
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
then the High-Priests yet were they not types in all things that appertained to them They were of the Tribe of Levi They offered Sacrifices for their own sinnes They oft renewed their Sacrifices They had Successors when they died In none of these were they types of Christ. See Ch. ver 5. § 12. But the excellent prerogatives heaped up together have not relation to Solomon alone The Prerogatives as they are propounded to David in the Name of the Lord are these in order 1. I will set up thy seed after thee which shall succeed out of thy bowels 2 Sam. 7. 12. 2. I will establish his Kingdom Ibid. 3. He shall build a House for my Name 2 Sam. 7. 13. 4. I will establish the Throne of his Kingdom for ever Ibid. 5. I will be his Father and he shall be my Sonne 2 Sam. 7. 14. 6. I will settle him in my House and in my Kingdom for ever 1 Chr. 17. 14. 7. He shall be a man of rest and I will give him rest from all his enemies c. 1 Chro. 22. 9. These at least most of them were literally meant of him who by name is expressed Solomon Yet not singly and simply considered in himself alone but as a type of Christ For David and his posterity had their royall dignity conferred upon them not so much for their own sakes as that they might be a fore-going type and a visible representation of Christs royall dignity and of that redemption and salvation which he should bring to the people of God So as those excellencies which in the Letter are spoken of David Solomon and others are mystically truly and principally foretold of Christ whereby the benefit of those promises was infinitely encreased and the comfort of true beleevers above measure enlarged This the Apostles who were inspired with a divine Spirit well knew and thereupon on all occasions applied those types to their intended truth as here in this place True it is that Davids Sonne by Bathsheba was named Solomon but the mysticall truth of this name as of the name of Melchisedech chap. 7. v. 7. was manifested in Christ Jesus Reade the 72 Psalm which carrieth this Title For Solomon and it will be found that Christ is the true Prince of Peace which Solomons name importeth and that all things there set down are fullfilled in Christ. But to compare the type and truth together in such particulars as are mentioned in the promise made to David 2 Sam. 7. 12. these instances following are to be observed 1. Solomon was a man of Rest and Christ was the Prince of Peace Isa. 9. 6. God gave Solomon rest from all his enemies such as were the Philistins Aramites Moabites Ammonites and others like them But Christ so judgeth among the Nations as they beat their swords into plough-shares c. Isa. 2. 4. and the Wolf shall dwell with the Lamb c. Isa. 11. 6 7 8 9. Yea God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David that we should be saved from our enemies and from the hand of all that hate us Luk. 1. 69 71. not only from men but from devils also For he hath spoiled Principalities and Powers Col. 2. 15. 2. God gave peace and quietnesse to Israel in Solomons daies But Christ is our Peace Eph. 2. 14. and it pleased the Father to reconcile all things to himself by Christ Col. 1. 20. 3. Solomon was the seed that proceeded out of Davids bowels whom God set up after David But Christ was that promised seed that by an excellency and property was called the Sonne of David Matth. 1. 1. who also by lineall descent proceeded out of Davids bowels An ancient Father expounding this phrase Out of thy bowels thus Out of thy belly as the LXX and vulgar Latin do hath this comment upon it If you simply take this of Solomon it is ridiculous For then might David be thought to have brought forth Solomon as a Mother Hereupon he applieth this to the Virgin Mary out of whose womb Christ came But that Father mistook the mark For the Hebrew word properly signifieth the bowels as our English turns it and it is elsewhere applied to men as Gen. 15. 4. 2 Sam. 16. 11. And in 1 Chr. 17. 11. it is thus expressed which shall be one of thy sonnes therefore Solomon must not be clean excluded but be immediatly intended yet as a type and Christ most principally as the truth and substance 4. God established Solomons Kingdom but much more Christs whose Kingdom cannot be moved Heb. 12. 28. as Solomons was For first ten Tribes fell away from his Sonne 1 King 12. 20. and afterwards the whole Kingdom was translated from Solomons race to Nathans Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said I will establish the Throne of his Kingdom for ever If this be applied to Solomon it must be taken improperly for long date but applied to Christ it is most truly and properly spoken For he shall reign over the house of Jacob for ever and of hiâ⦠Kingdom there shall be no end Luke 1. 33. So as this extent of the promise to everlastingnesse evidently proves that Christ is here principally intended 5. Where it is further said that the promised Sonne of David should build an House for the Name of the Lord this is true of the earthly Temple built of Stone and Timber and garnished with gold silver silk and other like ornaments which was a typicall House for Gods Name 1 King 5. 5. But Christ built the mysticall spirituall true House of God which is the Church of the living God Hebr. 3. 3 6. 1 Tim. 3. 15. Well therefore and that most fitly and properly may this part of the promise I will be a Father to him and he shall be a Son to me be applied to Christ. To Solomon it was spoken in a type To him indeed God was a Father in favour and love and he was a Sonne to God as he bare Gods image being a King and through the grace of adoption and regeneration But God is a Father to Christ by begetting him and communicating his whole essence to him and Christ is a Sonne to God by being properly begotten of God and of the same essence with him Thus is this testimony as pertinent to the Apostles purpose as the former Father and Son being here properly taken in a like mutuall relation of one to another Quest. How then is this set down in the future tense as of a thing to come I will be He shall be seeing the divine generation is eternall Answ. As in the former testimonies so in this the Apostle setteth out the Sonne of God incarnate whereby he was visibly manifested to be the true proper only begotten Sonne of God So as this promise is of a future conspicuous declaration of an eternall relation As if the
promise had been thus made I will manifest that I am the Father of that Sonne which I will raise up to them and that he is my Sonne In like manner saith the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. §. 64. Of the resolution of the fifth Verse THe exemplification of the former comparison ver 4. here begins and continueth to the end of this Chapter In this exemplification there are sundry proofs given both of Christs Excellency above Angels and also of Angels inferiority to Christ. Christs excellency is exemplified in eight particulars which are these 1. That relation which is betwixt God the Father and the Sonne in this verse 2. That worship which is due unto Christ v. 6. 3. Christs Divine nature v. 8. 4. Christs Royal function v. 8. 5. The eminency of Christs gifts above others v. 9. 6. Christs great work of Creation v. 10. 7. Christs immutability v. 11 12. 8. Christs Glory and Dignity v. 13. The Inferiority of Angels is exemplified in three particulars 1. That Duty which they owe to Christ namely to worship him v. 6. 2. Their created nature v. 7. 3. Their Office to attend upon Saints v. 14. In this verse the first branch of the exemplification of Christs excellency above Angels is set down The summe of it is The Relation betwixt God the Father and Christ. In setting down hereof we are to observe 1. The Proof 2. The Point The Proof is taken from testimonies of Scripture which are two The first is taken out of Psal. 2. 7. Wherein observe 1. The Manner of producing the testimony 2. The Matter whereof it consisted The Manner is noted two wayes 1. Negatively Because no mention is made in Scripture of any Angel to be Gods Sonne the Apostle concludes that no Angel is Gods Sonne 2. Interrogatively whereby he propounds the case to them to judge of it Unto which of the Angels said he c. The Matter of the testimony consisteth of a relation Whereof observe 1. The circumstances 2. The substance The Circumstances are two 1. An Apostrophe of the Father to the Sonne Thou art 2. The time This day The Substance of the testimony sets out 1. The Kind of relation my Sonne 2. The Ground of it I have begotten thee The other testimony of Scripture is taken out of 2 Sam. 7. 14. In producing this testimony observe 1. The connection of it with the former in this phrase and again 2. The substance thereof Wherein again observe 1. The Manner of expressing it by way of promise I will be c. 2. The Matter thereof Which expresseth 1. The relative a Father 2. The correlative a Sonne §. 65. Of the Doctrines arising out of the fift Verse I. A Testimony of Scripture is a sound proof See § 46. II. A negative Argument from Scripture is a good Argument This is to be taken of Articles of Faith and such things as are necessary to be known by Christians For in such things the whole councel and will of God is made known unto us by the Scriptures Hereupon a curse is denounced against such as take from or add to the Scriptures Rev. 22. 18 19. III. Christians ought to be so expert in the Scriptures as to know what is therein set down or what not This I gather from the Apostles Interrogation Unto which of the Angels c. Hereby he would have them judge of the truth of what he said which they could not do unless they had been well exercised in the Scriptures IV. No Angel is properly Gods Sonne For they are Angels concerning whom the Apostle propounded this question and that by way of negation V. Christ is the true and proper and only Sonne of God This is the main scope of this testimony See § 15. VI. The Father acknowledgeth Christ to be his Sonne This Apostrophe thou art c. expresly sets down the Fathers acknowledgement This is to strengthen our Faith the more in this great Article as Matth. 3. 17. 17. 5. VII The true Sonne of God is begotten of God The inference of the latter part of this testimony upon the former plainly proveth the Doctrine of this great Mystery See § 49 c. VIII The generation of the Sonne of God is an eternal generation This is gathered from one signification of the particle this day See § 50. IX God gave visible evidences of his Sonnes eternal generation This also ariseth from this word This day See § 58 c. X. Sundry testimonies may be alledged for one and the same point Here the Apostle joyneth several testimonies by these conjunctives and again XI God continueth to be the same to his Sonne This word of promise I will be to him a Father intends as much As he is ever the same in his essence so also in his will and affection towards his Sonne XII The Sonne of God is such to his Father as his Father is to him The addition of this correlative He shall be to me a Sonne upon the former part I will be his Father imports so much XIII The truth of what was promised to Solomon as a type was accomplished in Christ. This application unto Christ of that which was first spoken unto Solomon proves as much §. 66. Of bringing Christ into the world Verse 6. And again when he bringeth in the first-begotten into thâ⦠world he saith And let all the Angels of God worship him HEre the Apostle produceth another argument to prove the excellency of Christ above Angels The first clause And again importeth as much Such a phrase was used before § 63. to note a connexion of two confirmations of one and the same argument Here it is used to distinguish two arguments produced for proof of the main point The point is That Christ is more excellent then Angels The argument is because he is the only true Sonne of God This argument was confirmed first by one testimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Before this later to shew that it tendeth to the same purpose that the former did he premiseth this clause and again Here to that argument taken from Christs dignity he addeth another taken from the subjection of Angels to Christ And because it proveth as much as the former did he saith And again In the Greek a particle of opposition but is used which is here well turned into a copulative and For all the testimonies tend to the same scope In the Greek also the words are somewhat otherwise placed then in our english word for word thus But when again he bringeth in c. This may seem to imply that Christ was twice brought into the world And there be that apply this to Christs second comming in his glory and all the holy Angels with him Matth. 25. 31. and say that then again God brought him into the world But
will follow after him so as he may well be said to be the first-born among many brethren Rom. 8. 29. Though Christ in regard of his divine nature and by vertue of his eternall generation be the only begotten Sonne of his Father and in regard of his humane nature by reason of the perpetual virginity of his mother her only begotten Sonne yet may he well be said to have brethren and that in two especiall respects 1. Because the Sonne of God and Sonnes of men are of one even of one and the same nature Therefore he is not ashamed to call them brethren Heb. 2. 11. 2. Because he hath adopted them to be Sonnes of his Father For we children of men are said to have the adoption of children by Iesus Christ Eph. 1. 5. In this respect Christ stiles his Disciples whom he had adopted brethren Matth 28. 10. For he himself renders this reason of calling them brethren My Father is their Father Joh. 20. 17. That which the Apostle here intendeth under this Title first-begotten is to set forth the excellency of the person of Christ as God-man and that 1. In his priority which is eternity as he is God Pro. 8. 24 25. 2. In his dignity being the most excellent of all Gen. 49. 3. 5. In regard of his dominion over all Psal. 2. 6 7. 4. In regard of the largenesse of his Inheritance Psa. 2. 8. In these respects it might well be said to the most excellent of creatures Let all the Angels of God worship him For the eternall the most excellent the Lord of all and the Heir of all is to be worshiped by all creatures not the Angels exââ¦epted §. 68. Of Saints being first-born Obj. 1. SOnnes of men even meer men are also stiled first-born Exod. 4. 21. Jer. 31. 9. Heb. 12. 23. Answ. They are not so stiled absolutely as considered in themselves but relatively as they are mystically united to Christ and are his members By vertue of that Union the priviledge and prerogative of the head is attributed to the members In this respect they are said to be heirs of God joynt-heirs with Christ Rom. 8. 17. Thus also hath he made them Kings and Priests unto God Rev. 1. 6. 2. Men are not stiled first-born properly as Christ is the first-born but metaphorically by way of resemblance Saints are to God as first-born in regard of Gods respect to them God esteemeth them all his first-born he loveth them he honours them he gives an Inheritance to them as to his first-born Thus is the phrase expounded Ier. 31. 9. where God saith I am a Father to Israel and Ephraim is my first-born 3. Men are not stiled first-born simply as so born from the womb but comparatively in regard of those that are without Christ Children of disobedience and heirs of wrath Eph. 2. 2 3. Thus Israel was Gods first-born Exo. 4. 22. in comparison of the Egyptians and other people that were Aliens from the Common-wealth of Israel and strangers from the Covenant of promise 4. No Sonne of man is Gods first-born eternally before all times but respectively in referenââ¦e to future times Thus the whole stock of Israel who were the first generall Assembly of Saints among whom God continued his Church till the Gentiles were called are in reference to the Gentiles who were grafted into the stock for the Jews that were broken off stiled first-fruits Rom. 11. 16. and first-born Exo. 4. 22 23. §. 69. Of David Gods first-born Obj. 2. DAvid by a kinde of property and excellency is called Gods first-born Psa. 89. 27. where God thus saith of him I will make him my first-born higher then the Kings of the earth Answ. Howsoever that may in some respects be applied to David who was a true adopted childe of God the first of Gods faithfull ones that as King reigned over that ancient people of God who was also the head of those Kings on whom the Kingdom over Israel was established and more excellent then all the Kings of the earth in his time yet those excellent prerogatives which are mentioned in that Psalm were but poor and slender in comparison of what they are if they should be no other then what rested in Davids person We are therefore to know that David was an especiall type of Christ and that many superexcellent prerogatives which are proper to the only begotten Sonne of God are there applied to David meerly as a type of that Sonne of God and as a dark shadow of his incomparable and incomprehensible excellencies that so Gods people who lived before Christ was exhibited might have some representations so far forth as in mortall men they could be set out of Christs surpassing glory and infinite blessings that in him were brought to men That therefore which is promised Psa. 89. 27. is properly meant of Christ and typically applied to David Thus we see that albeit Sonnes of men in some improper respects are stiled Gods first-born properly Christ Iesus is only his first-born even that first-born who only is worthy to have the honour intended in these words Let all the Angels of God worship him Thus it may appear that that honour of being first-born is due unto him It is confirmed by divine testimony in this phrase He saith HE that is God the Father For it is the Father that taketh such and such care of the Sonne and commandeth all to honour him §. 70. Of Gods Title given to Angels BEfore the testimony alledged this copulative particle and is prefixed thus And worship him c. to shew that this is not the only argument whereby Christs divine excellency is proved but it is as one added to others with which it may be coupled and it implieth that as all sorts of men so AND all Angels also are to worship Christ. The testimony it self is taken out of Psal. 97. 7. The last clause of which verse is is as our English and sundry other Translators turn it Worship him all ye Gods The Originall Hebrew word which the LXX Greek Translators turn Angels is one of Gods Titles The first Title that in sacred Scripture is attributed to God is this God created Among the ten Titles that in the Old Testament are given as Names to God two of them are common to creatures which are Adon and Elohim The former of these is attribââ¦ted to a Governour of a Family or of a polity and ordinarily translated Lord as Gen. 18. 12. 40. 1. Governours bare Gods Image are in his place and therefore have his stile given to them The latter being of the plurall number is attributed to God to set out the plurality of persons but oft joyned with a verb of the singular number to note the unity of nature 2. It is applied to Idols Judg. 17. 5. For worshipers of Idols do account them gods and to set out their superstitious conceit of them they are stiled gods
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
comparable to those which Christ had He was crowned with honour and glory above them Chap. 2. 7. But to let the Angels passe we will insist upon the comparison as it hath relation to the Church and to the severall members thereof These may be said to be Christs fellows in eights distinct respects 1. As fellow-creatures Ioh. 1. 12. Heb. 2. 14. 2. As joint members of the same mysticall body Christ is indeed the head Eph. 1. 22 23. but the head is a part of the body and the body is said to be the fulnesse of Christ Eph. 1. 23. 3. As made under the Law Gal. 4. 4. 4. As a Sonne of one and the same Father Ioh. 20. 17. Hereupon he and they are fellow-brethren Chap. 2. 11 12. 5. As co-heirs or joint-joint-heirs Rom. 8. 17. 6. As subject to the same infirmities Chap. 4. 15. 7. As liable to death Chap. 2. 14 15. 9. 37 28. 8. As honouring his members to reign with him 2 Tim. 2. 12. 1 Cor. 6. 2. As this fellowship betwixt Christ and his members setteth out the low degree of Christs humiliation so the high degree of the exaltation of Saints For the Sonne of God to be a fellow with Sonnes of men is a great debasement and for Sonnes of men to be fellows with the Sonne of God is as great an advancement What love hath Christ shewed to us herein How are we bound to Christ hereby Should not we imitate Christ and condescend to men of low estate Rom. 12. 16. §. 123. Of the preheminency of Christs gifts above others THis phrase above thy Fellows sets down a fifth proof of Christs excellency above Angels Though it pleased Christ to condescend so low as to become a fellow with us yet even in that low estate did his Father so dignifie him as he powred his spirit on him more abundantly then on all others whatsoever Thou art fairer then the children of men saith the Psalmist of him Psa. 45. 2. The phrase may be extended to all manner of excellencies He is mightier then I saith he that was greater then any born of women before him Mat. 3. 11. None of the Angels ever had such gifts as Christ They learned of the Church what Christ revealed to the Church Eph. 3. 10. Both Men and Angels had their stint and measure but God gives not the Spirit by measure unto Christ Joh. 3. 34. It pleased the Father that in him should all fulnesse dwell Col. 1. 19. In him are hid all the Treasures of wisedom and knowledge Col. 2. 3. Christ is an head from whom the members must be supplied so as he receives not for himself alone but for his whole body Of his fulness have we all received and grace for grace Joh. 1. 16. Particular members of the mysticall body may have the fulnesse of vessels but this is the fulness of a fountain Here lieth a main difference between the Mediatour and meer men The most that can be said of the best of them is that they have but enough for themselves as the wise Virgins said Mat. 25. 9. Christ alone is that overflowing Spring who hath enough for all others Ioh. 1. 16. This is the true Treasure of the Church which was typified by the Ark The Ark was as a little chest or cabinet in which Jewels and other precious things and treasures are kept In this respect it set out Christ to be as a treasure in which all the precious things tending to salvation are hid This is matter of great comfort in regard of our own emptinesse or scantinesse This is enough to embolden us to go to Christ He is not like to those pits where they who are sent unto them can finde no water Ier. 14. 3. Oh the folly of Papists who forsake the fountain of living waters and hew them out cisterns broken cisterns that can hold no water Ier. 2. 13. Had we sense of our own spirituall need and faith in the alsufficiency of Christ we should our selves readily go to him and bring unto him all such as are in any spirituall need even as they did who flocked to Christ in regard of their spirituall maladies §. 124. Of sundry Heresies confuted by that which is noted of Christ. AN ancient Father hath out of the testimony taken from Psa. 40. 5. and applied by the Apostle to Christ confuted sundry ancient Heresies after this manner following The Apostle hath here smitten the Jews and Paulus Samosatenus and Arians and Marcellus and Sabellius and Marcion and Photinus also How so The Jews by shewing them that there are two Persons and one God Other Jews I say the Disciples of Paulus Samosatenus while he here sheweth that testimony that speaketh of an eternall and uncreated substance For that he might shew that a thing made differeth from the eternity of the Creator he saith Thy Throne O God is for ever He smiteth the Arians in shewing that he neither was a servant nor creature and Marcellus and others because the two persons according to their subsistencies are distinct one from another He smiteth the Marcionites while he sheweth that not the deity but the humanity was annointed §. 125. Of the resolution of v. 8 9. Verse 8. But unto the Sonne he saith Thy Throne O God is for ever and ever a Scepter of righteousnesse is the Scepter of thy Kingdom Verse 9. Thou hast loved righteousnesse and hated iniquity Therefore God even thy God hath annointed thee with the oyl of gladnesse above thy fellows TWo proofs are here couched together of Christs excellency above Angels One is taken from his Divine nature The other from his Royall dignity The Summe of this verse is a testimony of Christs excellency Therein observe two Points 1. The proof produced 2. The Points proved In the proof is observable 1. The manner of producing it 2. The kinde of proof The manner of producing it is by way of opposition implied in the particle BUT The opposition is to that which he had said before of Angels that they are Ministers BUT to the Sonne He is a King The kinde of proof is a testimony Hereof See § 46. 65. In the testimony are to be considered both the Persons and the Point The Persons are of two sorts 1. The Authour that giveth the testimony 2. The object to whom the testimony is given The Authour is not expressed in the originall but yet necessarily implied and our English hath made a good supply in this phrase He saith The object to whom the testimony is given is expressed under this word of relation Sonne Unto the Sonne The Points proved are 1. Christs divine nature O God 2. His Royall dignity This is first propounded then amplified 1. It is propounded implicitely under two Signs a Throne a Scepter and expresly under this word Kingdom 2. It is amplified by two properties 1. Eternity for ever and ever 2. Equity righteousnesse In the ninth verse is an illustration of the foresaid
the vengeance which may follow upon the neglect of the Gospel The dammage is intimated in this phrase Least we should let them slip The vengeance is first propounded in this phrase How shall we escape and then aggravated The aggravation is demonstrated 1 By an Argument from the lesse 2 By the excellency of the Gospel The Argument from the lesse is concerning the word of Angels who are in the former Chapter proved to be farre inferiour to Christ which Point is illustrated verse 5. The excellency of the Gospel is set out 1 By the Matter which it holdeth out Salvation v. 3. 2 By the means of making it known These means are 1 The publishers thereof 2 The evidences thereof The Publishers were of two sorts 1 The principle Authour 2 Earwitnesses thereof v 3. The Evidences were signes c. v. 4. About Christs Humane nature two things are demonstrated 1 The low degree of Christs humiliation in assuming our nature Thou madest him lower then Angels v. 7. 2 The high exaltation thereof through Christs assuming it Thou crownedst him with glory v. 7. For the better manifestation of these principles the Apostle proves the main point That Christ was man by sundry Arguments The first argument is a Divine testimony This is 1 propounded verse 6 7 8. 2 Applied to the person here spoken of v 9. The second argument is taken from the end of Christs Incarnation which was To taste death for every man This could he not have done if he had not been man verse 9. A third argument is raised from the equity and meetness of the matter It became him v. 10. God would bring his children to glory by suffering It was therefore meet to make the Captain of their salvation perfect through sufferings Which could not be unless he had been man A fourth argument is taken from a special Function which Christ undertook namely to sanctifie the Elect He that sanctifieth and they who are sanctified must be all of one v. 11. Hence the Apostle maketh this inference He is not ashamed to call them brethren v. 11. This may also be taken as a proof of the point Christs own witness thereof confirmed in the next verse The fifth argument is taken from that opportunity which Christ being man had to exercise his three great Offices of Prophet Prince and Priest 1 His Propheticall Office is set out in a Divine prediction I will declare thy Name v. 12. It is further amplified by the ground of his incouragement to hold out therein which is expressed in a Divine testimony I will put my trust in him v. 13. And by the fruit or effect thereof expressed in another like testimony Behold I and the children c. v. 13. These testimonies are further proofs of Christs humane nature 2 Christs Kingly Office is set out in two especiall effects thereof one to destroy the devil which he did by death and therefore was man v. 14. The other to deliver them who were in bondage v. 15. which deliverance also he wrought by death The two effects of Christs Kingly Office are proved by the main point in hand and set down by an opposition of two different natures of Angels and of Abraham Christ destroied not the devil for Angels but for men He delivered not Angels but men therefore he took not the nature of Angels but men verse 16. 3 Christs Priestly Office is set out in this phrase an High Priest and it is amplified 1 By two needfull qualities Mercifull Faithfull 2 By two usefull effects 1 To make reconciliation v. 17. 2 To be able to succour v. 18. It was requisite in these respects that he should be man §. 2. Of the inference made upon Christs excellency HEB. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard least at any time we should let them slip IN the five first verses of this Chapter the Apostle declares a duty to be performed in regard of that excellent Teacher which God sent namely his Son more excellent then the excellentest meer creature to reveal his Gospel to men This duty is to give more then ordinary heed unto that Gospel Thus much is intended under this particle of inference Therefore or as it is in the Greek for this even for this cause Because God hath vouchsafed so excellent a Teacher he must be the more carefully attended unto Of this particle of inference see chap. 1. § 117. This here hath reference to all the branches of Christs excellency mentioned in the former Chapter Because he is Gods Son therefore give heed Because he is the Heir of all therefore give heed Because he made the worlds therefore give heed The like may be inferred upon all the other special excellencies of Christ. They are so many grounds of the Apostles exhortation and the inference may be added as a conclusion of every one of them severally as here it is of all of them joyntly The eminency of an Author in dignity and authority and the excellency of his parts in knowledge wisdom and other gifts do much commend that which is spoken by him If a King Prudent and Learned take upon him to instruct others due attention and diligent heed will be given thereunto The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon Matth. 12. 42. She counted Solomons servants who stood continually before him and heard his wisdom to be happy 1 Kings 10. 8. Iob was the greatest of all the men of the East and he was a perfect and upright man thereupon when the ear heard him it blessed him Iob 1. 1 3. 29. 11. But behold a greater then Solomon a greater then Iob is here intended by the Apostle Therefore we ought to give the more earnest heed Heb. 12 25. It was usual with the Prophets to premise before their Prophecies such phrases as these The word of the Lord Thus saith the Lord Hos 1. 1 2. 4. 1. Exod. 4 22. 5. 1. and that purposely to work the more heed and attention in people to that which was spoken This may be a forcible motive diligently to exercise our selves in all the holy Scriptures because all Scripture is given by inspiration of God §. 3. Of the necessity of performing Duty THe foresaid inference is by the Apostle made a matter of necessity as the phrase we ought importeth The Greek verb is impersonall and may be thus translated it behoveth and so it is translated Luke 24. 46. In regard of the necessity which it intendeth it is oft translated must and that in a double relation One to Gods Decree The other to Gods charge The former respecteth Gods determinate counsell his secret and absolute will The later his revealed Word and approving will In the former relation it is said Thus it must be Matth 26 54. In the later thus A Bishop must be blamelesse 1 Tim. 3. 2. that is it is
went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
for all men See § 81. XVIII Mans good was the end of Christs sufferings See § 81. §. 86. Of the respect wherein it became God that his Sonne should be man and suffer for man Verse 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the Captain of their salvation perfect through sufferings THe first particle of this verse FOR shews that it is added as a reason of that which goes before In generall it is a third reason to prove that Christ was man See § 1. In particular it declareth the reason of the last clause of the former verse which is this By the grace of God Christ tasted death for every one If the question be asked Why Gods grace chose that way to redeem man here is a ready answer It became him so to do The Greek word translated became is diversly used 1. It implies a necessity of doing this or that as in this phrase Such an high Priest became us who is holy c. Heb. 7. 29. It was necessary that we should have such an one no other could serve the turn 2. It implies a duty as in this phrase It becometh us to fulfill all righteousnesse Matth. 3. 15. It is our duty so to do 3. It implies an answerablenesse or agreement of one thing to another as in this phrase Speak thou the things which become sound doctrine Tit. 2. 1. that is as are agreeable thereto 4. It implies a decency comlinesse and glory of a thing as in this phrase Which becometh women professing godlinesse 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works and this is a decent and comly thing the beauty and glory of Professors Thus it is here taken for never did any thing more make to the glory of God then his making of his Son lower then Angels that ââ¦e might taste death for every one We reade that upon the first news of Christ coming into the world a multitude of Angels thus praised God Glory to God in the highest c. Luke 2. 14. And Christ himself when he was going out of the world thus saith to his Father I have glorified thee on earth John 17. 4. And upon his suffering Christ said Father glorifâ⦠thy Name And the Father thus answered I have both glorified it and will glorifâ⦠it again John 12. 28. All this was in relation to Christs humiliation even unto death §. 87. Of Gods glory in giving his Son to dye IF we take a view of Gods special Properties we shall finde the glory of them so set forth in Christs Incarnation and Passion and the Redemption of man thereby as in nothing more I will exemplifie this in five of them 1. The power of God hath been often manifested by many wonderfull works of his since the beginning of the world The book of Iob and book of Psalms do reckon up catalogues of Gods powerfull and mighty works but they are all inferiour to those works which were done by the Son of God becoming man and dying For hereby was the curse of the Law removed the bonds of death broken the devil and his whole host vanquished infinite wrath appeased The Son of God diâ⦠all this and much more not by araying himself with Majesty and power but bâ⦠putting on him weak and frail flesh and by subjecting himself to death Hereiâ⦠was strength made perfect in weakness 2 Cor. 12. 9. 2. The wisdom of God was greatly set forth in the first creation of all things iâ⦠their excellent order and beauty and in the wise government of them but afâ⦠that by sinne they were put out of order to bring them into a comely frame again was an argument of much more wisdom especially if we duly weigh how by the creatures transgression the just Creator was provoked to wrath To finde out â⦠means in this case of atonement betwixt God and man must needs imply mucâ⦠more wisdom For who should make this atonement not man because he waâ⦠the transgressor Not God because he was offended and incensed yet God bâ⦠taking mans nature upon him God-man by suffering did this deed he made the atonement God having revealed this mystery unto his Church every oâ⦠that is instructed in the Christian faith can say Thus and thus it is done But hâ⦠not God by his infinite wisdom found out and made known this means of reconciliation though all the heads of all creatures had consulted thereabout their counsels would have been altogether in vain We have therefore just cause with ãâã holy admiration to break out and say Oh the depth of the riches both of the wisdâ⦠and knowledge of God! Rom. 11. 33. 3. The justice of God hath been made known in all ages by judgements executed on wicked sinners as the punishment of our first parents the drowning oâ⦠the old world the destroying of Sodom and Gomorrah with fire and brimstone the casting off the Jews the casting of wicked Angels and reprobate men into ãâã fire but to exact the uttermost of the Sonne of God who became a Surety for man and so to exact it as in our nature he must bear the infinite wrath of his Father and satisfie his justice to the full is an instance of more exact justice then ever was manifested 4. The truth of God is exceedingly cleared by Gods giving his Son to die and that in accomplishment of his threatning and promises For threatning God had said to man In the day thou eatest of the tree of the knowledge of good and evil thou shalt surely die Gen. 2. 17. How could Gods truth have been accomplished in this threatning and man not utterly destroyed if Christ ãâã not died in our nature For promise the first that ever was made after mans Fall was this The seed of thâ⦠woman shall bruise the Serpents head Gen. 3. 15. As this was the first promise so was it the ground of all other promises made to Gods elect in Christ. Now God having accomplished this promise by giving his Sonne to death how can we doubt of his truth in any other promise whatsoever The accomplishment of no other promise could so set out Gods truth as of this for other promises do depend upon this and not this on any of them Besides this is the greatest of all other promises We may therefore on this ground say He that spared not his own Sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. 5. Gods mercy is most magnified by sending his Sonne into the world to die for man The mercies of God are over all his works Psal. 145. 9. But the glasse wherein they are most perspicuously seen is Jesus Christ made man and made a sacrifice for mans sinne This is thus set out to the life God so loved the world that he gave his only begotten Sonne that
of God incarnate advanced to the highest glory that can be there he is crowned with glory Heaven it self is the most bright and beautifull place that ever God made The Sun it self is not so bright nor so full of light There is that light which no man ãâã approach unto 1 Tim. 6. 16. There shineth forth the brightnesse of Gods glory in the fulnesse of it There the brightnesse of Angels a little part whereof amazed men on earth as Daâ⦠â⦠17. Luke 1. 12. 2. 9. is most conspicuously manifested There Christ glorified body whose face on earth did shine at his transfiguration as the sun Mat. 17. 2. continually shineth out There also are the glorified Saints whose bodies shall be fashioned like unto the glorious body of Christ Phil. 3. 21. They shall there shiââ¦e as the firmament as the stars Dan. 12 3. As the sun Matth 13. 43. If joy and delight if honour and dignity if full satisfaction of all good thingâ⦠may adde any thing to glory full satisfaction is to be found in heaven The glory of heaven is set out by all signes of glory as An inheritance in lighâ⦠Col. 1. 12. The riches of the glory of that inheritance Eph. 1. 18. An inheritaâ⦠incorruptible undefiled and that fadeth not away 1 Pet. 1. 4 A Crown of lifâ⦠James 1. 12. A Crown of righteousnesse 2 Tim. 4. 8. A Crown of glory 1 Pet. 54 Gods Throne Matth. 5. 34. The Thrones of his glory Mat. 19. 28. A Throne of the Majesty Heb. 8. 9. The Kingdom of God 1 Cor. 6. 9. The Kingdom of Heaven Mat. 8. 11. and an everlasting Kingdom 2 Pet. 1. 11. The estate then which is in heaven reserved for Saints must needs be a most excellent and glorious estate The Apostle in setting out the glory of it useth aâ⦠high and transcendent expression 2 Cor. 4. 17. For he stileth it a weight of glâ⦠It is not like the glory of this world light frothy vain like hail or ice which iâ⦠the handling melt But sound solid substantial and ponderous and that not ãâã a short time but for ever It is an eternal weight without date without end And to shew that this glory exceeds all degrees of comparison he useth an emphaticall Grecism which addeth Hyperbole to Hyperbole which because other tongues cannot word for word express to the full they are forced to use words and phrases which exceed all comparison As wonderfully above measure abâ⦠measure exceedingly exceedingly exceeding or as our English A farre more exceeding weight of glory Of this glory it may well be said Eye hath not seen nor ãâã heard neither hath it entered into the heart of man 1 Cor. 2. 9. It is not therefore without cause that the Apostle prayeth That the eyes of our understanding may ãâã enlightened that we may know what th riches of the glory of his inheritance in ãâã Saints is Eph. 1. 18. For it doth not yet appear what we shall be When Paul was caught up into this glory he heard unspeakable words which it is not lawfull for ãâã man to utter 2 Cor. 12. 4. To this glory doth the only begotten Sonne of God bring his adopted sonnes to shew both the magnificence of his Father and also the value of his oâ⦠merit The magnificence of a great Monarch is manifested by the greatness of the gifts or honours that he conferreth When Pharaoh would honour Ioseph he set hiâ⦠over all the Land of Egypt Gen. 41. 41. So did Nebuchadnezzar to Daniel Dan. 2. 48. and Darius also Dan. 6. 2 3. and Ahasuerus to Haman Esther 3. 1. and ãâã Mordecai Esth. 8. 15. As for the price whereby such an inheritance as is comprised under this word Glory it must needs be more worth then all the Kingdoms of the world and ãâã glory of them because the glory here intended farre surpasseth them all I reckâ⦠that this present world is not worthy to be compared with that glory One reason of setting out the future estate of Saints under this title Glory may be to shew that all things below are but base vile and contemptible in comparison of it Who would not who should not long after this glory even more then an ãâã after his inheritance Did we seriously set before us an Idea or representation of this glory we should undoubtedly say Blessed is he that shall eat bread in the Kingdom of God Luke 14. 15. Or as Peter at the transfiguration of his Master It is good to be here Matth. 17. 4. Is it good to be there then enquire after the way that may bring us thither and walk in it Strive to enter in at the straight gate Luke 13. 24. Do as our Captain did Endure the crosse and despise the shame for the glory that is set before us Heb. 12. 2. The sufferings of this present time are not worthy to be compared with this glory Rom. 8. 18. No labour no pains no sufferings can in this case be too much and his glory will abundantly recompense all In saying Glory I say enough §. 94. Of Christs continuing to bring us to Glory THe Participle bringing implies a leading one willingly not by force Acts 5. 26. Thus Christ bringeth his sheep into his fold Iohn 10. 16. for it is thus added They shall hear my voice It implieth also a kinde of tender and gentle leading It is applied to them that brought sick and weak ones to Christ Luke 4. 40. and to him that brought one half-dead to his Inne Luke 10. 34. The joyning of this act of bringing with the end to glory setteth out a continuance of Christs act till he have accomplished his intended end He ceaseth not to leade and carry us on till he have set us in glory This phrase of bringing to is oft used to set out the continuance of an act It is said of the pitifull Samaritan who had compassion on a succourlesse man that he brought him to an Inne Luke 10. 34. and that a Centurion took order that Paul should be brought to a Castle Acts 23. 10. he feared least Paul should have pulled in pieces of the multitude therefore he would not have him left till he were safe in the Castle Thus Christ will not leave us in this world unto our spirituall enemies till he have brought us to glory It is his promise Never to leave us nor forsake us Heb. 13. 5. but to confirm us unto the end 1 Cor. 1. 8. On this ground saith the Apostle I am confident of this very thing that he which hath begun a good work in you will confirm it unto the day of Iesus Christ Phil. 1. 6. And Christ saith of himself Him that cometh to me I will in no wise cast out John 6. 37. In this respect Iesus is stiled the Author and Finisher of our faith Hebr. 12. 2. For 1. This is the will of the Father that of all which he hath given
word brother see Chap. 13. § 3. The relation betwixt the Son of God and sonnes of men is a mixed relation partly naturall partly spirituall Naturall is that the Son of God became a son of man descending according to the flesh from the same stock that we do even from Adam Luk. 3. 23 38. Spirituall is that sonnes of men are made partakers of the Divine Nature For in that very respect wherein he that sanctifieth and they who are sanctified are of one they are also brethren Thus this relation is properly betwixt Christ and Saints For though Christ assumed the common nature of man yet all men are not made partakers of the Divine Nature This is proper to the Regenerate who are born again and that of God John 1. 13. and adopted as children into Gods Family which is the Church Of such as these saith Christ Behold my brethren Matth. 12. 49. Tell my brethren Matth. 28. 10. Go to my brethren Joh. 20. 17. and more generally at the last day Christ giveth this title Brethren to all his Elect whom he setteth at his right hand Matth. 25. 40. As this gives evidence of the low condescention of the Son of God so also of the high exaltation of sonnes of men For the Son of God to be a brother to sonnes of men is a great degree of humiliation and for sonnes of men to be made brethren with the Son of God is an high degree of exaltation For Christs brethren are in that respect sonnes of God heirs of heaven or Kings not earthly but heavenly not temporary but everlasting Kings Behold the honour of Saints Men count it an honourable priviledge to be allied to honourable personages Such matches are much affected But all alliance with men are but basenesse to this Who can sufficiently declare the excellency of the Son of God Besides this is no titular but a reall priviledge By vertue hereof God is our Father Iohn 20. 17. we have a right to all that is Christs 1 Cor. 3. 22 and we are coheirs with Christ of the heavenly inheritance Rom. 8. 17. Herewith we may uphold our selves against all the scoffs and scorns of the world and against all outward meannesse Quest. May we by vertue of this relation call the Son of God our brother Answ. We have no example of any of the Saints that ever did so They usually give titles of dignity to him as Lord Saviour Redeemer c. Howsoever the Son of God vouchsafe this honour unto us yet we must retain in our hearts an high and reverend esteem of him and on that ground give such titles to him as may manifest as much Inferiours do not use to give like titles of equality to their superiours as superiours do to their inferiours It is a token of love in superiours to speak to their inferiours as equals but for inferiours to do the like would be a note of arrogancy §. 107. Of calling Brethren CHrist is said to call them brethren To call in this place is not a meer nominall titular or complementall word but very emphaticall It implieth an open acknowledgement of a thing and a free profession thereof Thus God saith of the Gentiles I will call them my people Rom. 9. 25. that is I will before all the world declare and professe that they are my people and acknowledge them for my own Thus is this word taken Matth. 5. 9 19. And in the negative saith the Prodigall to his Father I am no more worthy to be called thy son Luk. 15. 21. and Paul I am not meet to be called an Apostle 1 Cor. 15. 9. The Prodigall was his Fathers son and Paul was an Apostle but both the one and the other thought himself unworthy to be acknowledged such as they were Christ where he vouchsafeth a dignity and priviledge will openly acknowledge it Behold my brethren saith he to his Disciples Matth. 12. 49. Such will he confesse before his Father which is in heaven Matth. 10. 32. and before the Angels of God Luk. 12. 8. Rev. 3. 5. He giveth a good proof hereof sitting on his Throne of glory where he saith to all his brethren Come ye blessed of my Father inherit the Kingdom c. Matth. 25. 34. Thus ought we to call and acknowledge one another according to those relations wherewith God hath knit us one to another §. 108. Of Christs not being ashamed of his brethren TO shew that the meannesse and manifold imperfections of children of men shall be no impediment to Christs gracious and glorious acknowledgement of them to be his brethren it is here further said that he is not ashamed to call them brethren The root from whence the Greek verb translated ashamed is derived signifieth filthinesse Thence a nown signifying shame at some unbeseeming thing is drawn as where Christ saith to him that affected the highest room Thou begin with shame to take the lowest room Luke 14. 9. and again that the shame of thy nakednesse do not appear Rev. 3. 18. Now shame is a disturbed passion upon conceit of disgrace From that nown the simple verb which signifieth to be ashamed ariseth The word here used is a compound and the composition addeth emphasis When it is affirmatively used it signifieth to be much ashamed What fruit had you then in those things whereof you are now ashamed Rom. 6. 21. True converts are much ashamed of their sins past When it is negatively used it signifieth to be nothing at all ashamed as where the Apostle saith I am not ashamed of the Gospel of Christ Rom. 1. 16. So it is also used in reference to sufferings for Christ 2 Tim. 1. 8 12 16. This very word is applied to God in reference to such as believed on him God is not ashamed to be called their God Heb. 11. 16. God was not at all ashamed of that relation which was between him and them nor is Christ at all ashamed at this title Brethren in reference to himself and Saints notwithstanding his own infinite excellencies and mens meannesse basenesse and filthinesse in themselves This is one speciall point wherein Christ manifesteth himself to be meek and lowly in heart We ought to learn of him so to be Matth. 11. 29. All ages cannot afford such a parallel Abrahams example in calling Lot brother Gen. 13. 8. And Iosephs when he was advanced to be next unto the King in acknowledging his brethren Gen. 45. 4. And Moses when he was accounted Pharaohs daughters sonne acknowledging the Hebrews to be his brethren Exod. 2. 11. 4. 18. were very rare but no more comparable to this of Christ then the light of a dim candle to the bright shining of the sun This pattern of Christ is the rather to be noted because it stript such as are ashamed of their relations to others of all excuse Some husbands are ashamed of their wives when they are raised
their name from this root There is in one word a difference betwixt the LXX and the Apostle but the word in the one and the other signifieth one and the same thing §. 111. Of Christs declaring God THe word which the Apostle here useth translated declare is more emphaticall then that which the LXX useth This is a compound word The simple Verb signifieth to make known or declare From it is derived the word Angel which in the generall signifieth a Messenger sent to declare his minde who sent him The Verb admits sundry compositions every of which addes much emphasis As 1. To explain or clearly and fully to declare a thing When the Messiah cometâ⦠he will tell us all things Joh. 4. 25. namely fully and clearly 2. To divulge and spread abroad That my Name might be declared throughout all the earth Rom. 9. 17. 3. To celebrate or shew forth Ye do shew the Lords death 1 Cor. 11. 26. 4. To shew forth or make evident Shew forth the praises of God 1 Pet. 2. 9. 5. To professe openly and freely to declare Professing godlinesse 1 Tim. 2. 10. and to promise God promised Tit. 1. 2. 6. To command or enjoyn I command saith the Apostle 1 Cor. 7. 10. 7. To shew beforehand or foretell Act. 3. 18 24. 8. Among other compounds that which is here used by the Apostle wants not his Emphasis for it imports a declaring of that which is for that end received This is the word which Christ useth to Iohns disciples Shew Iohn again these things which ye do hear and see Matth. 11. 4. This also is the word which the Apostle twice useth in this manner We have seen it and SHEW unto you That which we have seen and heard DECLARE we unto you 1 John 1. 2 3. Two points are here intended under the full sense of this phrase I will declare 1. Christ had from auother that which he delivered to others The Preposition with which the Greek Verb is compounded implieth as much and other places of Scripture do expresly shew who that other was namely He that sent him even his Father For thus saith Christ My doctrine is not mine but his that sent me Joh. 7. 16. and I speak to the world those things which I have heard of him that sent me as the Father hath taught me I speak these things Joh. 8. 26 28. This is to be taken of Christ as Gods Minister and Messenger and that in our nature 2. Christ concealed not that which his Father appointed him to make known He declared it The Psalmist by way of Prophesie bringeth in Christ affirming ãâã much of himself thus I have preached righteousnesse c. I have not hid thy righteousnesse within my heart I have declared thy faithfulnesse and thy salvation I haâ⦠not concealed thy loving kindenesse and thy truth Psal. 40. 9 10. Yea Christ himself pleadeth this as an evidence of his faithfulnesse to his Father while he was on earth thus I have manifested thy Name unto the men which thou gavest me c. for I haâ⦠given unto them the words which thou gavest me Joh. 17. 6 8. For indeed this is aâ⦠especiall point of faithfulnesse and Christ was faithfull to him that appointed him Heb. 3. 2. In both these is Christ a president and pattern to us and we ought in both these to be faithfull to him that hath appointed us See The whole Armour of God on Epâ⦠6. 19. Treat 3. part 7. § 180 c. §. 112. Of Christs declaring Gods Name in mans nature THat which Christ declared is here said to be the Name of God for it is God even his Father to whom Christ here saith I will declare thy Name Under the Name of God is comprised every thing whereby God hath made himself known unto us See more of Gods Name in my Explanation of the Lords Prayer entituled A Guide to go to God § 20 21. This phrase I will declare thy Name implieth that Christ maketh known whatsoever is meet to be known of God so much of Gods excellencies and so much of his counsell as is to be known Thus is this title Name used Ioh. 17. 6 26. That which the Apostle saith of himself might Christ say most properly and in the largest extent I have not shunned to declare all the counsell of God Act. 20. 27. For this end did Christ take upon him to be the Prophet of his Church and that in our nature He was that Prophet in two respects 1. Because none else knew the Name of God None else knew Gods excellencies and Gods counteâ⦠Thus much is intended under this phrase No man hath seen God at any time John 1. 18. and under this No man in heaven nor in earth neither under the earth was able to open the Book neither to look thereon Rev. 5. 3. 2. Because Christ to the full knew all For in him are hid all the treasures of wisdom and knowledge Col. 2. 3. Thereupon it is said The only begotten Sonne which is in the bosom of the Father he hath declared him Joh. 1. 18. And he hath prevailed to open the Book and to loose the seven seals thereof Rev. 5. 5 9. This Christ did in our nature because we were not able to endure the brightnesse of the divine Majesty to speak unto us witnesse the affrightment of the Israelites at hearing Gods voice in delivering the Law Exod. 20. 19. This reason is rendred of Gods making his Sonne a Prophet in our nature Deut. 18. 15 16. Of the difference betwixt Christs and others declaring Gods will see Chap. 1. § 14. The duty hence arising is expresly laid down by Moses thus Unto him ye shall hearken Deut. 18. 15. and by God himself thus Hear ye him Matt. 17. 5. See more hereof § 5. Chap. 3. v. 1. § 25. v. 7. § 77 78. How can we now hear Christ Answ. 1. Many of Christs Sermons and instructions are recorded by the Evangelists so as in well heeding them we hear Christ. 2. Christ instructed his Apostles in all things needfull for his Church to know For thus saith he to them All things that I have heard of my Father I have made known unto you Joh. 15. 15. and Christ commanded his Apostles to teach people to observe all things whatsoever he had commanded them Matth. 28. 20. and so they did v. 3. 1 Ioh. 1. 3. Yea Christ gave Pastors and Teachers after them and endowed them with gifts sufficient for the building up of his Church Eph. 4. 11 12. and these stand in Christs stead 2 Cor. 5. 21. and Christ speaks in them 2 Cor. 13. 3. Hereupon saith Christ He that receiveth whomsoever I send receiveth me Joh. 13. 20. Thus we see how Christ may be hearkened unto in all ages even to the end of the world Of Christs being a Preacher
See v. 3. § 22 24. §. 113. Of appropriating Christs Propheticall Office to his brethren THe speciall persons for whom Christ was a Prophet are stiled Brethren and that in relation to Christ himself For thus he himself cals them Of this relation see § 106 107. Expresse mention is here made of this relation to shew who they be for whom in speciall Christ took upon him to be a Prophet namely for his spirituall kindred These are the babes to whom the mysteries of the Gospel are revealed Matth. 11. 25. These are they to whom it is given to know the mysteries of the Kingdom of heaven Matth. 13. 11. These are they of whom Christ in his preaching said Behold my mother and my brethren Matth. 12. 49. For these and these alone are given to Christ. Of these thus saith Christ I have manifested thy Name unto the men which thou gavest me out of the world I have given unto them the words which thou gavest me I have declared unto them thy Name and will declare it John 17. 6 8 26. Quest. Why did Christ himself preach to all of all sorts and why commanded he his Disciples to teach all Nations and to go into all the world and preach the Gospel to every creature Matth. 28. 19 20. Mark 16. 15. Answ. For his Elect sake which were here and there in every place mixed with reprobates as good corn is mixed with tares and solid grain with chaff The Elect only receive the benefit of Christs Propheticall Office others are more hardened thereby Matth. 13. 13 14 15. Hereby such as are kindely and effectually wrought upon by the Ministry of the Gospel wherein Christs Propheticall Office is executed may know that they are Christs brethren chosen of God given to the Son of God heirs of eternall Life §. 114. Of Christs Propheticall Office setting forth Gods praise ANother branch of Christs Propheticall Office is thus set down In the midst ãâã the Church will I sing praise unto thee The addition of this clause to the former gives us to understand that Christs Propheticall Office tended to the setting forth of the praise of God as well as to the instructing of men in Gods will Hereupon saith Christ to his Father when he wâ⦠going out of the world I have glorified thee on earth Joh. 17. 4. As his love to man moved him to undertake the former so his zeal of Gods glory put him on to the later Those two duties of instructing man and praising God belong to all faithfull Prophets of the Lord and they ought to aim at both Yea they are both so linked together as they can hardly if at all be severed For he that declareth Gods Name aright unto men doth therein set forth Gods praise and he whose heart iâ⦠set upon setting forth Gods praise will declare his Name to men because thereby Gods praise is set forth §. 115. Of singing Praise THis phrase I will sing praise is the interpretation of one Greek word The root signifieth to celebrate ones praises Thence proceedeth a Nown which signifieth an hymn or song in ones praise The Heathen used to set out aâ⦠accurate form of praises especially of the praises of their Gods under this word hymn It is twice used in the New Testament Eph. 5. 19. Col. 3. 16. And in both places it is joyned with Psalms and spirituall songs Psalms were such as are found in the Book of Psalms Hymns such as were composed in speciall for the praise of God Songs such as were metrically and artificially penned Because such songs for the most part were light and lascivious he addeth this Epithete Spiritual To teach Christians to take heed of wanton songs From that Nown hymn the Verb here used by the Apostle is raised It implieth two things 1. The Matter of a duty which is the setting forth of Gods praise 2. The Manner of praising him cheerfully melodiously with singing Of praising God namely what it is to praise him for what he is to be praised and why this duty is to be performed See my Explanation of the Lords Prayer entituled A Guide to go to God § 238 239 240. Of solemn praise and manifestation thereof and unsatisfiednesse therein Sâ⦠The Saints Sacrifice on Psal. 116. § 1 85 86 108. The prime principall and proper object of praise whom Christ would praise was God It was God to whom he thus directed his speech I will praise THEE See The Saints Sacrifice on Psal. 116. 12. § 79. St Paul in another place thus bringeth in Christ performing this duty For this cause I will confesse to thee among the Gentiles and sing unto thy Name Christ in his life time accomplished that which was by the Psalmist foretold of him and that according to the literall sense of the word He sang praises to God The very word of the text is used where it is said of Christ and his Disciples They sung an hymn Matth. 28. 30. This practise of Christ doth not only justifie and warrant this manner of setting forth Gods praises by singing but also commends it much unto us For Christs practise of an imitable duty is a great commendation of that duty We are oft exhorced to be followers of him As this duty is here commended so it is also expresly commanded Eph. 5. 19. Col. 3. 16. Good warrant there is for performing this duty privately alone or in a family and publickly in a Congregation This direction Is any man merry let him sing Psalms Jam. 5. 13. warrants singing by one alone Paul and Silas their singing of Psalms Act. 16. 25. warrants singing by two or three together The forementioned practise of Christ and his Disciples singing after Supper Mark 14. 26. warrants singing in a family And this phrase When you come together every one of you hath a Psalm 1 Cor. 14. 26. implieth the Christians course in singing Psalms publickly in Churches Hereunto tendeth the mention of a Church in this text This manner of setting forth Gods praises even by singing is frequently mentioned in the last Book of the New Testament which foretelleth the then future estate of the Christian Church Rev. 5. 9. 14. 3. 15. 3. They therefore straiten this duty too narrowly who restrain it to the Pedagogy of the Jews Then indeed it was more frequently used especially with all manner of musicall Instruments For then even the externall man needed more outward and sensible means of quickning it Singing was under the Law so highly accounted of as he that was said to be a man after Gods heart 1 Sam. 13. 14 hath this title as an high commendation given unto him The sweet Psalmist of Israel 2 Sam. 23. 1. Though singing be not now altogether so needfull in regard of the externall riââ¦e and manner of quickning as it was under the Law Yet is it not under the Gospel needlesse or uselesse For though Christians be men in reference to the non-age of
with them in the world I kept them in thy Name Joh. 17. 12. The efficacy also of Christs Propheticall Office hath been manifested since his Ascension by the Ministry of his Apostles and of their successours in all ages This is a forcible motive to incite us Ministers to be diligent in declaring Gods Name and preaching the Gospel We may rest upon it that our labour shall not be in vain The efficacy of Christs Propheticall Function since his Ascension hath been very great All that belong to God shall by the preaching of the Gospel be brought to God Though there be many incredulous and obstinate yet Christ hath his children and they will receive our word If it were duly weighed what an honour it is to be spirituall Fathers and what recompence follows thereon it would certainly put on Ministers to preach the Gospel with all diligence This also may be a motive to people to give good heed to the preaching of the Gospel As this is to be done in regard of the excellency of the Teacher as was shewed before § 2. so also in regard of the efficacy of the Gospel Hear and your soul shall live Isa. 55. 3. For the Word of God which liveth and abideth for ever is an incorruptible seed out of which men are born again 1 Pet. 1. 23. §. 128. Of Christs children THey who are brought in to God by the Gospel are styled children and that in relation to Christ as he was a Prophet and begat them by the Gospel as was shewed § 122. This very title is given by Christ to his Disciples Ioh. 21. 5. According to the Greek notation it signifieth such as are instructed A Greek word that signifieth to instruct is thence derived The Greek word here used is a diminutive and translated little children Matth. 18. 3. 19. 13 14. for little children are specially to be instructed Train up or instruct a childe Prov. 22. 6. The LXX use the same word there in the singular number which the Apostle doth here in the plurall Other Ministers who are means of converting men which is a spirituall begetting of them are styled Fathers 1 Cor. 4. 15. and they who are begotten sonnes 1 Cor. 4. 14. or children The Greek word there used by the Apostle signifieth such as are begotten for it is derived from a Verb that signifieth to bring forth or beget The very word used in this Text is also put for such as are begotten by the Ministry of men and translated little children 1 Joh. 2. 13 18. If they who are instructed by mén who are but Ambassadors for Christ and instruct in Christs stead in whom Christ speaketh 2 Cor. 5. 20. 13. 3. are called and accounted their children much more justly are they to be called and accounted children of Christ who is the highest and chiefest Doctor and by whose Word and Spirit they are most properly begotten Of this relation betwixt Christ and Saints his children see more on § 90. §. 129. Of Gods power to exact an account THe reason of Christs bringing the foresaid children to God is thus expressed Which God hath given me The reason is taken from Gods commending them to Christs care The Argument may be thus framed They who are commended by the Supream Lord to be fitted for and presented to himself must be so presented to him But God the Supream Lord hath committed such and such to Christ to be so presented to himself Therefore Christ so presents them There are four words in this reason every of which carry Emphasis 1. This title God 2. His act hath given 3. This relative which 4. This other relative me 1. The expresse mention of God in this reason intendeth a high supream Soveraignty which he hath over all and a power which he hath to impose a task and exact an account of well imploying the same Hereupon Christ putteth a must upon himself about doing the work that he which sent him appointed him to do Iohn 9. 4. This made him so willing and forward therein as he made it his meat to do the same Iohn 4. 34. And he pleaded as much before his Father Ioh. 17. 4. Concerning others even all of all sorts evidence is given of Gods committing a charge to them and exacting an account of them in the Parable of the Talents for therein the Lord appointed to every servant his task and taketh a particular account of each one rewarding the faithfull and punishing the unfaithfull Matth. 25. 14 c. The Parable of the Steward gives further evidence of Gods Soveraignty in calling men to an account Luke 16. 2. And the Apostles frequent mention of the account which we muâ⦠all give to God Rom. 14. 12. 2 Cor. 5. 10. Heb. 13. 17. 1 Pet. 4. 5. This is a strong motive to provoke us unto all diligence and faithfulnesse in improving to the best advantage that we can the Talents that we have They are given to us by him that hath a Soveraignty and Absolute Power over us that can and will call us to an account that can and will abundantly reward the faithfull and take sore revenge of the unfaithfull Matth. 25. 23 24 c. See Chap. 4. v. 13. § 79. §. 130. Of Gods free giving 2. THe act here attributed to God in this word given manifesteth Gods free grace For to give is an act of favour and grace it is opposed to meriting purchasing exchanging or returning a valuable consideration That which is bestowed upon merit purchase exchange or any like consideration cannot properly be said to be given This word is oft used to set out the free grace and favour of God to man and that in bestowing his Son upon him God so loved the world that he GAVE his only begotten Son c. Iohn 3. 16. Christ expresly declareth this to be the ground of any ones coming to him All that the Father giveth me shall come to me Joh. 6. 37 39. All things that Saints have or can hope for are freely conferred upon them the Lord will GIVE grace and glory Psal 84. 11 The Lord will give a crown of righteousnesse 2 Tim. 4. 8. It is your Fathers good pleasure to GIVE you the Kingdom Luke 12. 32. To make this the more clear the Apostles oft use a Verb which is derived from a Noun that signifieth free grace and is translated freely to give Rom. 8. 32. 1 Cor. 2. 12. and frankly to forgive Luke 7. 42. Though Christ being given meriteth for us remission of sins by his blood and purchased the heavenly inheritance Act. 20. 28. Eph. 1. 7. 14. yet to effect those things for us Christ was freely given to us and we to him See more hereof § 78. §. 131. Of Gods power in chusing or refusing whom he will 3. THe parties given to Christ are comprised under this relative WHICH This relative hath reference to the children before mentioned Those children
are a peculiar people All are not children Rom. 9. 7 8. Nor are all given by God to Christ. That there is a set and certain number given to Christ is evident by sundry passages in the prayer which Christ made to his Father at his going out of the world Eight severall times is this word Given there used and that to set out Gods free grace therein Ioh. 17. 2 4 6 7 9 11 12 24. God being the supream Soveraign over all hath power to chuse or refuse to take or leave whom he will This the Apostle exemplifieth by a comparison taken from a Potter Rom. 9. 21. Surely there is inflnitely a farre greater difference between the Creator and creatures then between a Potter and clay This power of God over creatures doth the Apostle in that Chapter plentifully prove both by Divine testimonies taken out of the Old Testament and also by other solid Arguments Let not therefore any dare to open his mouth and plead against God because he useth this his prerogative in chusing some and leaving others This use of this great mystery doth the Apostle thus presse O man who art thou that repliest against God Shall the thing formed say to him that formed it Why hast thou made me thus Rom. 9. 20. If we cannot fathom the depth of this mystery nor discern the equity thereof let us impute it to the shallownesse of our apprehension and cry out with the Apostle O the depth of the riches both of the wisdom and knowledge of God! Rom. 11. 33. Farre be it from us to impute any unrighteousnesse to God It should seem that in the Apostles time some in this case did so For the Apostle in reference to such thus saith What shall we say then Is there unrighteousnesse with God! with much indignation doth the Apostle thus reject that conceit God forbid Rom. 9. 14. §. 132. Christ the means of bringing all good to man 4. THe relative ME hath reference to Christ For it is Christ that saith Behold I c. God being to make choice of a peculiar people that they might be vessels of mercy and glory commended them to his Son to be fitted and so brought thereunto Where it is said God loved the world it is added he gave his only begotten Son c. Iohn 3. 16. All the blessings whereof we are made partakers are conferred upon us in and with Christ. We are chosen in Christ made accepted iâ⦠him we have redemption in him Eph. 1. 4 6 7. we are reconciled to God by hiâ⦠Col. 1. 20 21. Iustified by his blood Rom. 5. 9. Called by him 1 Pet. 5. 10. Sanctified in him 1 Cor. 1. 2. Saved through him Rom. 5. 9 10. This course ãâã bringing men to glory by Christ doth very much amplifie Divine mercy and sundry other Divine properties as hath been shewed § 87 88. Behold here the difference betwixt the execution of that part of Gods decâ⦠which respecteth mans salvation and of that whereupon followeth mans condemnation The benefit of the former is wholly out of man and only in Christ Christ doth whatsoever is meritorious to bring the Elect unto salvation The isâ⦠of the other is altogether in man himself who meriteth by sinne his own dââ¦nation The former is to be observed to strip man of all boasting and to make him give all the glory to God The later to clear and justifie God and to lay all the blame on man §. 133. Of restraining the benefit of Christs Offices to the Elect. THe whole reason thus set down Which God hath given me implieth a restrain of the efficacy of Christs Propheticall Office to them alone whom God hath given him It intendeth that all they shall partake of the benefit of Christs Propheticall Office and thereby be brought to God and none but they To the ãâã purpose saith Christ All that the Father giveth me shall come to me Joh. 6. 37. Thâ⦠phrase is both extensive and exclusive It extendeth it self to every one of God Elect who are given by God to Christ and it excludeth all but them So much ãâã intended by this phrase As many as were ordained to eternall life beleeved Acts 13. 48. All they and none but they This exclusive restraint Christ doth somewhat more expresly set down where he saith to his Disciples Unto you it is giâ⦠to know the mysteries of the Kingdom of heaven but to them it is not given Mat. 13. 1â⦠See more hereof § 113. The speciall reason hereof is thus rendred by Christ himself Even so Fatâ⦠for so it seemed good in thy sight Matth. 11. 26. And again It is your Father good pleasure to give you the Kingdom Luk. 12. 32. See more hereof § 37. That which is here intended of the restraint of the efficacy of Christs Prophetical Office may be applied to the restraint of the benefit of his other Offices yea ãâã of all that he did and endured for man All is restrained to the Elect whom God hath given to his Son See § 81. Yea it may also be applied to the efficacy of the Gospel preached by Christs Ministers Their Ministry is effectuall only to the Elect Acts 13. 48. Quest. Why then is the Gospel preached to all even to reprobates as well atâ⦠the Elect. Answ. 1. Because these cannot be discerned one from the other here in thâ⦠world 2. Because these are here in this world mixed together as wheat and chaff in the Barn 3. To make the reprobate the more inexcusable By the efficacy of the Gospel men may know that they are the Elect of God given to Christ and shall be eternally saved They who reap any benefit by the Ministry of the Gospel ought not to attribute it to any wit wisdom conceit memory or other parts of their own but only to the good pleasure and gift of God The praise which Christ gave to his Father in the behalf of babes Matth. 11. 25. must such as are effectually wrought upon much more give unto God in behalf of themselves and say Not unto us O Lord not unto us but unto thy Name give glory Psal. 115. 1. A due consideration of this point will keep us from spirituall pride and arrogancy and make us humble before God and thankfull unto him See more hereof § 162. §. 134. Of the Resolution of Heb. 2. v. 12 13. 12. Saying I will declare thy Name unto my brethren in the midst of the Church will I sing praise unto thee 13. And again I will put my trust in him And again Behold I and the children which God hath given me THe summe of these two verses is A description of Christs Propheticall Office This is here brought in as a confirmation of Christs humane nature wherein he executed that Function See § 1. In this description two points are considerable 1. The Inference 2. The Substance The Inference in this word Saying in particular verifieth that which was asserted in the words immediatly preceding
to others that suffer THis effect following upon Christs suffering being tempted namely that he is fit and ready to succour others that are tempted giveth evidence of an especiall benefit of Gods providence in suffering both his only begotten Son and also his adopted children to be so farre tempted as to suffer thereby By this means they are brought to afford mutuall succour one to another in like case Thus saith the Apostle God comforteth us in all our tribulations that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 2 Cor. 1. 4. The Lord to stirre up the Israelites to succour strangers rendreth this reason Ye know the heart of a stranger seeing ye were strangers in the Land of Egypt Exod. 23. 9. A like reason is rendred of shewing mercy to servants Deut. 5. 15. It is found by experience that child-bearing women are more pitifull to others in their ãâã then such women as are barren The like may be said of such as are afflicted with any painfull malady Much more humanity useth to be shewed in the City to such as are visited with the plague then in the Country because in the City more use to be infected therewith They who are themselves afflicted better know that others who being so afflicted complain and seek succour have cause so to do But they who are never afflicted think that they who complain complain more then is need This was the case of Iobs friends In a naturall body when one member hath been wounded or bruised though it be healed yet the smart of a wound or bruise will soonest come to it 1. From hence it appears that it is expedient that Ministers of Gods Word be men of like passions with others as the Apostles say of themselves Act. 14. 15. that so they may more commiserate others If Ministers themselves had never been in a naturall estate but alwaies intire they could not so pity others as now they do The like may be said of Magistrates and of all that have power and authority over others 2. Gods wisdom is herein manifested in that he suffers flesh to remain in the best that thereby they may be moved the more to bear with others David having fallen pressed this as a motive to be restored Then saith he will I teach transgressââ¦rs thy waies Psal. 51. 13. Christ suffered Satan to ââ¦ift Peter that when he was converted he might strengthen his brethren Luk. 22. 31 32. This is a good use which Saints may make of their slips 3. Oh how great is the inhumanity of such as having tasted of misery and being delivered from the same are hard-hearted to those that fall into the like misery and refuse to succour them Yea rather deal hardly with them and adde to their affliction This was it which Nehemiah upbraided to the Jews after their return from captivity Neh. 5. 7 c. The like doth Ieremiah while the Jews were besieged Ier. 34 13 c. The like may be upbraided to such as have power among us in Commonwealth Church or family 4. For our parts as God by his providence hath made us able and fit to succour others let us herein shew our selves like unto Christ. Let us open our bowels to such as are in distresses Note Gal. 6. 1. Tit. 3. 3. Let all of all sorts Magistrates Ministers Masters Rich men Old men men in health and such as have been ââ¦pted or afflicted learn to succour others See more hereof Chap. 5. v. 2. § 9. §. 187. Of the Resolution of Heb. 2. v. 17 18. 17. Wherefore in all things it behoved him to be made like to his brethren that he might be a mercifull and faithfull Highpriest in things pertaining to God to make reconciliation for the sinnes of the people 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted THe summe of these two verses is a description of Christs Priesthood Herein observe 1. The Inference 2. The Substance The Inference intends a reason of Christs taking upon him mans nature which is that he might be a fit Priest This is 1. Generally propounded in this particle of inference Wherefore 2. Particularly exemplified In the exemplification is a declaration of Christs humane nature ãâã which are noted 1. The evidence thereof Made like to his brethren Here observe 1. A resemblance Made like 2. The parties resembled 1. Christ himself 2. His brethren 2. The extent of that evidence In all things 3. The ground of it It behoved About the Substance of the description of Christs Priesthood observe 1. An expression of the kinde of office Highpriest 2. An amplification thereof by two properties mercifull faithfull 3. An addition of the ends which are two One end hath reference to God v. 1. 7. The other to man v. 18. That which hath reference to God is 1. Generally propounded in things pertaining to God 2. Particularly exemplified In that particular there is set down 1. The principall work of an Highpriest To make reconciliation 2. The subject matter for which reconciliation is made For sinnes 3. The personâ⦠who reap the benefit of that reconciliation The people Verse 18. The other end of Christs Priesthood which hath reference to man is added as a reason of the extent of Christs conformity to man See § 182. Here is set down 1. The ground of that reason 2. The kinde of it The ground was suffering This is set out 1. By the patient that suffered Himself 2. By the cause of his suffering being tempted The kinde of that end was to succour This is amplified 1. By the motive he is able 2. By the persons succoured them that are tempted §. 188. Of the Doctrines raised out of Heb. 2. v. 17 18. I. CHrist conformed himself to what he undertook He took on him the seed of Abraham wherefore he was made like his brethren II. There was a necessity of Christs being man It behoved him See § 166. III. Christ was such a man as others He was made like See § 168. IV. Christ assumed the common nature of man for the Elect sake These are the brethren to whom Christ is made like See § 167. V. Christ in all things was like man Not only in mans nature but in infirmities in temptations and afflictions See § 169. These two Doctrines are expresly set down See § 172 173. VI. Christ is a true Priest VII Christ is an Highpriest VIII Christ is mercifull See § 176. IX Christ was faithfull in what he undertook He was a faithfull Highpriest See § 177. X. Christ was man that he might be a sit Priest This end is expresly set down See § 172. XI Christ is for man in the things wherein man hath to do with God See § 179. XII Christ our Highpriest hath made reconciliation with God See § 180. XIII By the reconciliation which Christ hath wrought sinne is taken away See §
created all things and for thy pleasure they are and were ãâã Rev. 4. 11. The other is taken from his redeeming of the Church ãâã ãâã ãâã that follow thereupon which they thus expresse Thou art worthy ãâã takââ¦ââ¦he ãâã and to ãâã the seals thereof And again Worthy is the Lamb to ãâã ãâã and honour and glory and blessing c. For thou wast stain and hast redeemeds to God by thy blind And hath made us unto our God Kings and Priests c. ãâã 5 â⦠12. Give therefore unto the Lord Glory and Strength Give unto the Lord the glory ãâã unto his Name Psa. 29. 1 2. For this end learn to know what is his due what he is worthy of Be well instructed in his excellencies as he is the Sonne of God Chap. 1. 3. and as he is the Mediator betwixt God and Man Thereby thou shalt understand that he is infinitely above all thy praises This is it that will enlarge thy heart and open thy mouth to praise him with the utmost of thy power Hereunto we shall much more be incited if we duely weigh his low condescention his great undertakings his bitter sufferings his glorious conquest over sin Satan death and hell the high exaltation even of his humane nature the many and great benefits that we reap by all these Were our souls throughly affected with the asoresaid considerations we should count him most worthy of all glory and never be satisfied with setting out ãâã praises Hereof See more in The Saints Sacrifice on Psa. 116. 17. § 108. §. 44. Of Christs surpassing glory THE Apostle doth not content himself with a simple expression ãâã worth but comparatively amplifieth it by this particle oâ⦠ãâã more The Greek word is used to set forth sundry kindes of degrees as 1. Of number More then twelve Legions of Angels Mat. 26. 53. 2. Of distance of place That it spread no farther Act. 4. 17. 3. Of time To tarry longer Act. 18. 20. 4. Of measure or quantity Lovest thou me more then these Joh. 21. 15. 5. Of weight No greater burthen or no heavier Act. 15. 28. 6. Of worth Behold a greater then Jonas a greater then Solomon ãâã 41 42. 7. Of excellency A more excellent Sacrifice Heb. 11 4. All those fore-mentioned degrees may fitly be applied unto Christ who in ãâã these respects and what other may be thought of is to be accounted more worthy of glory then Moses or any other 1. There were in number more excellencies in Christ then in any other God ââ¦nointed him with the ââ¦yl of gladnesse above his Fellows Psal. 45. 7. God giveth ãâã ãâã Spirit by measure unto him Joh. 3. 34. 2. Christ is celebrated throughout the whole world No mans Name for ââ¦stance of place is further made known All people are to laud him Rom. 15. 21. ãâã great multitude which no man could number of all Nations and Kindreds and ââ¦ple and Tongues stood before the Throne and before the Lamb and cried saying Salvation to our God which sitteth upon the Throne and unto the Lamb ãâã 7. 9 10. 3. Christ from everlasting to everlasting is God Psa. 90. 2. And glory is ãâã unto this our God for ever and ever Rev. 7. 12. 4. For measure of glory Christ is advanced above all Thou art fairer ãâã ãâã children of men Psa. 45. 2. As the Apple-trees among the trees of the Wood so ãâã ãâã Beloved among the Sons Cant. 2. 3. And again He is the chiefest among ten ãâã Cant. 5. 10. 5. Such a weighty Crown of glory was set on Christs head as never on any ââ¦thers Heb. 2. 7. Cant. 3. 11. 6. Christs worth far exceeded all others when Iohn wept because no man was found worthy to open and reade the Book he was thus comforted Weep aââ¦t Behold the Lion of the Tribe of Iudah the root of David hath prââ¦vailed to open the Book Hereupon they sung this new Song Thou art worthy to take the Book c. Rev. 5. 4 5 9. 7. Christ must needs be more excellent in glory then any other for he is the brightnesse of his Fathers glory Heb. 1. 3. §. 45. Of the Prerogatives of Moses wherein Christ excels him THE person before whom Christ is here preferred is Moses That we may the better discern the excellency of Christ set out in this comparison of Unequals betwixt Christ and Moses It is mees to take distinct notice of the Prerogatives of Moses and withall to observe how Christ excelled Moses in all of them I will exemplifie this in ten particular branches 1. Moses was a Prophet yea there arose not a Prophet since in Israel like unto Moses Deut. 34. 10. 1. God saith of his Son to Moses I will raise them up a Prophet from among their brethren like unto you Deut. 18. 18. This was a Prophet mighty in deed and word before God and all the people Luke 24. 19. yea he was greater then Moses 2. God made Moses a Governour over his people He was a Ruler Act. 7. 35. 2. Christ is Lord over all All power is given to him in heaven and in earth Mat. 28. 18. 3. Moses was a Saviour and deliverer of the people Act. 7. 35. I will send thee unto Pharaoh saith the Lord unto Moses that thou ãâã bring forth my people the Children of Israel out of Egypt Exo. 3. 10. 3. Christ was a greater Saviour from a more cruell Tyrant and from a greater bondage Heb. 2. 14 15. 4. Moses was Gods speciall Embassadour to whom God revealed all the Commandments and the Statutes and the Iudgements which he should teach the people Deut. 5. 31. 4. Christ needed not any Revelation For it pleased the Father that in him should all fulnesse dwell Col. 1. 19. 5. Moses was as Gods special Friend With him he spake mouth to mouth Deut. 12. 8. 5. Christ was more He is the only begotten Sonne which is in the bosome of the Father Joh. 1. 18. 6. Moses saw the back-parts of God himself Exo. 33. 23. 6. Christ is in the Father and the Father in him he that hath seen him hath seen the Father Joh. 14. 9 10. 7. Moses was mighty in words and in deeds Act. 7. 22. 6. Christ was more mighty Never man spake like him Joh. 7. 46. Christ did the works which none other man did Joh. 15. 24. 8. Moses his face shone so as the people were afraid to come nigh him Exod. 34. 36. Christ his face did shine as the Sun and his raiment was white as the light Matth. 17. 2. Christ is the brightness of the glory of his Father Heb. 1. 3. 9. Moses was learned in all the wisedom of the Egyptians Act. 7. 22. 9. In Christ was hid all the treasuros of wisedom and knowledge Col. 2. 3. 10. When Moses died God buried him Deut. 34. 6. 10. Christ being dead was raised again and taken into heaven Act. 1. 9. Notwithstanding all the Prerogatives of
Naaman did 2 King 5. 15. Or rather as the tenth Leper did tââ¦rn back and glorifie God Luke 17. 15. Let us return all the praise and glory of all the beauty we have to Christ and not arrogate any thing to our selves but with humble thankfulness say By the grace of God I am what I am 1 Cor. 15 10. and thus I live yet not I but Christ liveth in me Gal. 2. 20. §. 50. Of a faithfull servant Verse 5. And Moses verily was faithfull in all his house as a servant for a testimony of those things which were to be spoken after Verse 6. But Christ as a Sonne over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end THe second Metaphor or comparison whereby the excellency of Christ above Moses is set forth is in these two verses It is taken from the difference betwixt a sonne who is heir and Lord of an house and a servant who is only a minister therein The Argument may be thus framed A sonne ruling over his own house is more excellent then a servant therein But Christ is such a Sonne and Moses was such a servant Therefore Christ is more excellent then Moses The Proposition is taken for grant as a truth most evident and clear Both the parts of the assumption are largely exemplified The later part first in the 5th ver Then the former part in the 6th ver I will follow the Apostles order and begin with the exemplification of Moses inferiority which is set down in three particulars 1. Moses was a servant but Christ the Sonne 2. The house where Moses was was anothers but the house was Christs ââ¦wn 3. Moses was only in the house but Christ was over the house That this point might be the better heeded the Apostle sets it down with this note of asseveration verily The conjunction is that which is ordinarily used to confirm a point and it implieth that the matter here set down is a matter of moment and in that respect the more to be regarded That which before he had said of Moses being faithfull in all his house is here again repeated because it is a matter very observable and because it addeth much to the commendation of Moses For that condition of Moses that he was a servant may seem to be a matter of abasement but this that he was a faithfull servant much honoureth him And the joyning of his faithfulness with his condition of being a servant sheweth one reason of his faithfulness even because he was a servant and withall it sheweth a speciall duty of a servant which is to be faithfull Matth. 24. 41. 25. 21. 1. That trust that is reposed in servants requires that they be faithfull It is a matter of great consequence to be faithfull in the trust that is reposed in one and it deserveth much commendation and procures also remuneration Matth. 25. 21 23. But on the contrary it is a great crime yea and a great aggravation of ones fault to fail trust 2. Servants are to give an account of that with which they are trusted Do ye not remember what the Lord said to his steward who was his servant Give an account of thy stewardship Luk. 16. 2. Were not all the servants to whom talents weâ⦠committed called to an account It is expresly said that the Lord reckoned ãâã them He reckoned both with the faithfull and unfaithfull Mâ⦠25. 17 c. Weâ⦠mark the issue that followed upon that reckoning both in relation ãâã faithfull and also to the unfaithfull servants O consider this all ye that are Gods servants whether Magistrates in the Commonwealth or Ministers in the Church or appointed to any other function by God Be faithfull as a servant §. 51. Of this particle AS and this epithete Servant THe first difference here expressed betwixt Moses and Christ is that Moses was a servant The manner of expressing this point by this note of similitude AS doth ãâã here intend a meer likeness as if he had not been indeed a true proper servant but a servant only in some resemblance and properties appertaining to a servant But it rather importeth a clear manifestation of what he was As he was indeed servant and knew himself to be a servant so he manifested himself to be one ãâã his faithfull service and other properties of a good servant He carried himself ãâã his place as a servant not as a Lord. Thus this very particle AS is used for the manifestation and demonstration of the reality of a thing in this phrase We beâ⦠his glory the glory AS of the only begotten of the Father Joh. 1. 14. Moses was truly and properly a servant in relation to God whose servants all are Psal. 119 91. Especially Saints of what rank or degree soever they be See more hereof â⦠the Saints Sacrifice on Psal. 116. v. 16. § 99. The originall word here translated servant carrieth an especiall emphâ⦠Throughout the whole New Testament I finde it no where else but here ãâã used but in other Authors frequently It setteth out such an one as is officiâ⦠desirous to please his Master ready to do his duty and that willingly There ãâã a Verb of the same kinde that signifieth to seek to please §. 52. Of Moses being a servant MOses was the chief Governour over the people yet in reference to Goâ⦠servant So God calleth him Num. 12. 7 8. So he styleth himself Exâ⦠10. So do others call him Deut. 34. 5. Iosh. 1. 1. This title in sacred Scriptures given to no one man more frequently then to Moses The authority and dignity which he had was not from himself For there is ãâã power but of God Rom. 13. 1. It was the Lord that said unto him Thou shalt he ââ¦stead of God Exod. 4. 16. All the power that men have is subordinate They who are over others ãâã themselves under authority Mat. 8. 9. And they have a Lord to whom they arâ⦠give an account Luk. 16. 2. Moses made a twofold use hereof One in reference to God Another in ââ¦rence to the people In reference to God 1. Upon all occasions he testified a reverent respect to his Divine Maâ⦠When God made known himself unto him He hid his face for he was ãâã to look upon God Exod. 3. 6. 2. He earnestly desired an evidence of Gods favour If now I have for grace in thy sight O Lord let my Lord I pray thee go amongst us Exod. 34â⦠3. He was ready to obey cheerfully sincerely as one who was to give ãâã count Heb. 11. 26 27. 4. He preferred the glory of his Lord even to his own glory and salvâ⦠Exod. 32. 10 32. 2. In reference to the people he was as a servant in that he was 1. Meek and humble He was not like that servant who smote his fellâ⦠sââ¦vants Matth. 4. 29. It is testified that Moses
the promised Messiah was that Christ whereupon they said to John Why baptizest thou if thou be not that Christ Joh. 1. 25. and they thus adjâ⦠Jesus himself Tell us whether thou be the Christ Mat. 26. 63. yea the common people knew as much for all men mused in their hearts of John whether he were ãâã Christ or no Luke 3. 15. and of Jesus himself they said Do the Rulers know in ãâã that this is the very Christ Joh. 7. 26. And the woman of Samaria said of him ãâã not this the Christ and again I know that Messias cometh which is called Christ Joh. 4. 25 29. This Title Christ or Annointed importeth three things 1. The Functions which Jesus undertook for mans salvation even the Functââ¦ons of such as were annointed under the Law These are of three sorts 1. Kings Of annointing these See ch 1. v. 9. § 119. Now Christ was ãâã promised King of whom the other were types 2. Priests were annointed Lev. 8. 12 30. Hereunto the Psalmist alludeth where he maketh mention of precious ointment upon the head of Aaron Psa. 133. 2. Of Christs Priesthood See ch 2. v. 17. § 172. 3. Prophets There is one instance given of annointing a Prophet For God giveth this charge to Elisah Thou shalt annoint Elisha to be Prophet in thy room Prophets are in speciall manner called Gods Annointed For where God saith Touch not miâ⦠Annointed by way of exemplification he addeth and do my Prophets no haââ¦m Psa. 05. 15. Prophets were Types of Christ Deut. 18. 15. c. That Text is expresly applied to Christ Act. 3. 22. c. Ionas also was a Type of Christ Luk. 11. 30. The Jews that lived in Christs time knew that the promise Messiah should be a Prophet Ioh. 6. 14. 7. 40. Mat. 21. 11. In all these places there is an emphaticall expression the Prophet that Prophet Of Christs Propheticall Function See 2. The Title Christ or annointed implieth the right that Christ had to undertake those Functions He that annointed Christ which was his Father Heb. 5. 5. he appointed him and thereby gave him a right to his office See more hereof v. 2. § 33. 3. It implieth an ability that Christ had to perform those Functions whereunto he was annointed Hereupon Christ saith The Spirit of the Lord is upon me because he hath annointed me Luk. 4. 18. This phrase The Spirit of the Lord is upon me implieth the abilities that were conferred upon him by the Spirit of God and that in a more then ordinary manner For he was annointed above his fellows See ch 1. v. 9. § 123. Of the difference betwixt this name Christ and the other name Iesus See § 29. §. 55. Of Christ a Son in reference to God THE first branch of Christs excellency wherein he is preferred before Moses it his dignity arising from his birth-right This is here set down in the same manner that the inferiority of Moses was by a particle of resemblance as Hereof See § 51. Here this phrase as a Son may be taken two waies 1. By way of resemblance thus As in mens families the Son and heir is counted more excellent then any servant So the Son of God in the house of God In this sense it is thus fitly translated as a Son 2. By way of eminency thus as the true proper Son of God more excellent then all meer creatures In this sense it was thus fitly translated as the Son Thus it implieth that it is no usurpation for Christ to be over the house of God it is his right as he is the Son of God The former sense cometh up to this latter and inferres the same conclusion that Christ being the true proper Son of God must needs be more excellent then Moses that was but a Servant By this Argument the Apostle proved Christ to be more excellent then Angels Cha. 1. § 42 47. This Title Son in reference to God attributed to Christ affords matter of Instruction and Direction I. Instructions are those 1. Christ is true God As a Sonne of man is true man so the Sonne of God true God 2. Christ is God eternal Divine generation is an eternal act 3. Christ is equall with God the Son is equall with the Father 4. In Christ God is well-pleased Mat. 3. 17. 5. In Christ we are adopted Gods Sons and made heirs Gal. 4. 4 5 6. 6. In Christ we are made free Ioh. 8. 36. II. Directions are these 1. Honour Christ as God Ioh. 5. 23. 2. Hear him Mat. 17. 5. 3. Beleeve on Christ Ioh. 3. 16. 4. Submit to Christ Psa. 2. 12. 5. Confesse Christ 1 Ioh. 4. 15. 6. Depart not from Christ Ioh. 6. 68 69. 7. Tread not Christ under foot Heb. 10. 29. 8. Wait for Christ from heaven 1 Thes. 1. 10. §. 56. Of Christ the Governour of his Church THE second branch of Christs excellency wherein he is preferred before Mââ¦ses is his authority implied under this Preposition Over He was over bâ⦠house as a Lord and a Governour who had a supream power to order all things therein as it pleased him In reference hereunto these Titles Lord Mat. 13. 5â⦠Master Luk. 8. 24. Mat. 23. 8. Mat. 26. 18. Mar. 9. 5. were frequently given to him in his life time yea and this Title also master of the house Mat. 19. 25. As there were none who excelled him in dignity so nor in knowledge prudence or any other gift that made one fit to be over the Church the Lord and Master thereâ⦠and head thereof Intolerable in this respect is the arrogant presumption of him who is stiled ãâã head of the Catholique Church and universal Bishop Hereof See more The aforesaid authority of Christ teacheth us to reverence Christ according to that which is said At the name of Iesus every knee shall bow Phil. 2 10. and to obey him and to subject our selves to his Ordinances and to be subject to ãâã Word §. 57. Of the propriety which Christ hath to his Church THE third branch of Christs excellency is that propriety which he had to the house over which he was It is said to be his Own Of the house wherein Moses was it is said to be in reference to God his house The same house is here meant But in reference to Christ it is called his ãâã In the Greek only one Title makes the difference between the words This propriety which Christ hath in the Church is proper and peculiar to him no creature may lay claim to it The Apostle hath reference to Christ in this phrase the house of God which is the Church of the living God Eph. 3. 15. To him also be hath reference in this phrase Of whom the whole Family of heaven and earth is ââ¦med Eph. 3. 15. And in this Ye are the Temple of the Living God 2 Cor. 6. 16. The Scripture noteth many grounds of this
his particle of opposition BUT as if it had been said Though Christ ââ¦fied not himself by assuming the Priesthood to himself yet he was glorified thereby by his Fathers conserring it upon him To make the Apostles meaning more clear take all these words He that ãâã unto him Thou art my Son to day have I begotten thee as a description of the Father and repeat the word glorified which must needs be here understood then the sense will appear to be this Christ glorified not himself to be ãâã an Highpriest but his Father glorified him in ordaining him to be the Highpriest This Verb to be made is inserted to confirm that which was before noted ââ¦ers 1. § 3. about ordaining an Highpriest For to be made an Highpriest is to be deputed or appointed and set apart to that Function In this sense is this ãâã made frequently used as Hebr. 7. 16 21 22. §. 25. Of Psal. 2. 7. applied to Christs Priesthood THese words He that said unto him Thou art my Sonne to day have I begotten thee are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son as we have shewed Chap. 1. v. 5. § 48 c. where the ââ¦hole text is expounded The Apostle doth here again alleadge it to prove that the Father ordained Christ to be the Highpriest for his Church Obj. In this testimony there is no mention of a Priesthood Answ. 1. This testimony is an express description of the Father and it being iââ¦serted upon the question of Christs Priesthood it implieth that the Father made him Highpriest 2. This word begotten may be extended to conferring dignity or an honourable Function upon one as well as communicating essence 3. It being taken for grant that Christ was an Highpriest for the Father to acknowledge him to be his Sonne ratifieth that Function and implieth that it was his Fathers pleasure that he should be the Highpriest Thus Christ being come a Prophet into the world his Father ratified that Function by this testimony This is my beloved Son in whom I am well pleased and thereupon he inferreth this duty ãâã him Matth. 17. 5. 4. The Psalmist immediatly after this testimony expresseth a branch of Christs Priesthood in these words Ask of me c. Psal. 2. 8. Now in quoting a Text it is not unusuall to expresse only a part of it because the remainder may be found in the place out of which it is quoted 5. It was the purpose of the Apostle to set out the dignity of the Office as well as the Office it self That this was his purpose is evident by these two words hoâ⦠glorified applied thereunto Now that God the Father should glorifie his begotten Son by making him an Highpriest much amplifieth the dignity of that Function Thus is this testimony a most pertinent testimony It is a testimony taken out of sacred Scripture and in that respect the more sound as was shewed Chap. 1. ver 5. § 46. Of quoting the very words of Scripture See Chap. 3. ver 7. § 74. Of quoting neither Book nor verse See Chap. 2. ver 6. § 50. §. 26. Of Christ being glorified by his Priesthood Quest. HOw could the begotten Son of God who is true God equall to the Father be glorified by being made an Highpriest Answ. 1. Distinguish between the Sonne of God singly considered in his Diâ⦠nature or as the second Person in sacred Trinity and united to the humane nature and thereby made also the sonne of man In this later respect was he gââ¦orified 2. Distinguish between honour conferred on one by such and such an underâ⦠and the honour arising from undertaking such a thing Though such a ãâã can simply conferre no honour on Christ yet in the managing of it he ââ¦ight bring much honour to himself and to his Father who appointed him thereâ⦠as glory of mercy justice truth wisdom power and other like Attributes Thus was Christ and his Father by him glorified in the lowest degree of his humiliation even in his kinde of death Such undertakings as bring glory to God do glorifie the undertakers Therefore Christ exhorteth his to let their light so shine before men that they may see their ãâã works and glorifie their Father which is in heaven Matth. 5. 16. No man can in a right way glorifie God but he shall therein glorifie himself ãâã that 1. In regard of the work it self For every thing is so much the more gloricââ¦s by how much the more God is glorified thereby 2. In regard of the fruit and reward that will follow thereupon For he ãâã can and will perform what he hath said hath said Them that honour me I will ãâã 1 Sam. 2. 30. This is the right way to be glorified Walk in this way whosoever thou ãâã ãâã wouldst be glorified §. 27. Of Gods begotten Son our Highpriest A Main point intended in the foresaid testimony is that God the Father ââ¦ed his begotten Son to be an Highpriest In this respect is he said to be called of God an Highpriest v. 10. As he was ãâã a Prophet Chap. 3. v. 2. so an Highpriest In this respect he is said to be sent Joh. 3. 34. and anointed Luk. 4. 18. There was an absolute necessity that this Son of God should be our Priest in ãâã respects 1. In that none was able to do the work that was to be done for us by our ãâã but the Son of God Of those works See Chap. 2. v. 17. 2. In that none was worthy to appear before God for us but his own Son ãâã none sit but he for the honour of the true Priesthood This doth much commend the love of God who gave his begotten Son to be our Priest Ioh. 3. 16. It doth also Minister great ground of boldnesse unto us to approach unto the Throne of grace having the begotten Sonne of God to be our Priest We ãâã make no question of his sufficiency to the whole work which he is able to ãâã to the very utmost nor can we make any doubt of Gods accepting him Hâ⦠is the begotten Sonne of God and beloved in him the Father is well-pleased Matth. 3. 17. §. 28. Of the Coherence and meaning of the sixth verse Verse 6. As he saith also in another place Thou art a Priest for ever after the ãâã â⦠ãâã BEcause the former testimony was somewhat obscure the Apostle addeth ãâã other which is more perspicuous and lesse subject to exception For ãâã the Priesthood it self and also Gods deputing Christ thereunto are here ãâã set down These two Conjunctions As Also give proof that the following ãâã tends in generall to the same purpose that the former did so as more then one Dvine testimony may be produced to prove one and the same thing as hath ãâã shewed Chap. 1. v. 5. § 67. This Verb he saith may admit a treble reference 1. To David who was the
ãâã him Thou art my Son to day have I begotten thee 6. As he saith also in another place Thou art a Priest for ever after the Order ãâã Melchisedec THe summe of these two verses is Christs call to his Priesthood Hereabout observe 1. The connexion of Christs call with the call of other Priests So also 2. The expression of Christs calling This is done two waies 1. Negatively 2. Affirmatively In the Negative 1. Three things are taken for grant 1. Christs Office He was a Priest 2. His warrant He was made 3. The glorious effect thereof in this word Glorified 2. One thing is expresly denied namely an undue usurpation in these ãâã Not himself The Affirmative is 1. Implied in this conjunction of opposition But. 2. Confirmed by two testimonies In the former testimony one thing is expressed Another understood That which is expressed is a description of the persons which are of two sorts 1. The Ordainer 2. The ordained Both these are 1. Generally hinted in this phrase He that said to him This relative He pointâ⦠at the Ordainer This correlative Him at the ordained 2. They are both distinctly expressed The Ordainer is expressed in these Pronouns of the first person My 1 and in ãâã act of paternity begotten Amplified by the time to day The ordained is expressed in these Pronouns of the second person Thou Thee And in this correlative Son The point understood is that God glorified his Son in making him a Priest In the other testimony we may observe 1. The connexion of it with the former 2. The expression of the main point In the connexion there is 1. An agreement betwixt the two testimonies in this phrase As he saith ãâã 2. A difference betwixt them in this phrase In another place In the expression of the main point is set down 1. The person deputed Thou art 2. The Function whereunto he is deputed This is 1. Propounded in this word a Priest 2. Illustrated two waies 1. By the kinde of Priesthood After the Order of Melchisedec 2. By the continuance thereof For ever §. 32. Of Observations out of Heb. 5. 5 6. I. CHrist took no unlawfull liberty to himself As no other man took to himself to be an Highpriest so also Christ did not See § 23. II. Christ usurped not the Highpiesthood Therein he glorified not himself See § 24. III. Christ was an Highpriest This is here taken for grant See § 24. IV. An Highpriest was instituted This is the meaning of this word Made See § 24. V. Christ was ordained an Highpriest The Conjunction BUT intends as much VI. God gave his begotten Sonne to be our Priest This is the intendment of this testimony See § 27. VII The Sonne of God was glorified by his Priesthood The inference of this testimony upon glorifying one by a Priesthood proves as much This will more evidently appear if the Verb understood be expressed which is this glorified him See § 26. Other Observations arising out of the letter of this testimony have been noted Chap. 1. v. 5. § 65. VIII Many testimonies may be produced for proof the same point These words As ãâã ãâã another place give proof hereof IX God spake in the Scripture This word He saith hath reference to God X. Christ is a Priest This is taken for grant in this testimony also XI God gave assurance to Christ that he was a Priest For God expresly saith to him Thou art a Priest Of the four last Observations See § 28. XII Christ Priesthood is everlasting It is for ever See § 29. XIII Christs Priesthood is after the most excellent order So was the order of Melchisedec See § 30. §. 33. Of this phrase In the daies of his flesh Verse 7. Who in the daies of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him froâ⦠death and was heard in that he feared THe Apostle having proved that Christ was called to be a Priest proceedeth to shew that the other things which made up a Priest belonged to him He begins with this that Christ was true man taken from among men This he gives ãâã to understand by making mention of his flesh Of the divers acceptions of flesh and how it sets out the whole humane nature and that in reference to Christ See Chap. 2. v. 14. § 137 139. Christs humane nature is frequently set out by flesh as in these phrases ãâã Word was made flesh John 1. 14. God was manifest in the flesh 1 Tim. 4. 16. Here by daies of flesh the time wherein Christ lived on earth is set out Where David saith I will call upon God in my daies We thus translate it as long as ãâã live Psal. 116. 2. The word daies are used to shew the brevity of Christs life To this purpose ãâã Iob Are not mans daies like the daies of an hireling Job 7. 1. In this respect ãâã Psalmist saith Teach us to number our daies Psal. 90. 12. that is well to understand and consider the shortnesse of our time The word flesh is used to shew the infirmity of our nature In this respect saith ãâã Psalmist God remembred that they were but flesh Psal. 78. 39. and another Prophet All flesh is grasse Isa. 40. 6. From this phrase in the daies of his flesh some doubts arise Quest. 1. Did Christ after this life clean cast off his flesh Answ. No After death he raised up his flesh in which respect it is said ãâã flesh shall rest in hope Act. 2. 26. The Angels that stood by while many witnesses ãâã Christ in his flesh ascend into heaven said This same Iesus which is taken up ãâã you into heaven shall so come in like manner as ye have seen him go into ãâã Act. 1. 11. Quest. 2. Why then is the time of Christs life on earth styled the dayes of ãâã flesh Answ. 1. In opposition to the time before his incarnation to shew ãâã then when he took flesh he properly and actually began to execute his ãâã Function 2. In opposition to his glorified estate Then his humane nature was freed ãâã all humane infirmities For flesh is here taken for his humane nature ãâã with all manner of infirmities as 2 Cor. 5. 16. This phrase therefore setteth out ãâã time of Christs humiliation Quest. 3. Did Christ cease to be a Priest after this life Answ. No It was shewed § 29. that Christ remaineth a Priest for ãâã That part of Christs Priesthood which is restrained to the daies of his flesh is ãâã which consisted in service and suffering Luk. 24. 26. As for his intercession ãâã he maketh at Gods right hand it is farre different from the supplications which ãâã made on earth The principall point intended under this phrase In the daies of his flesh is ãâã Christ as a true man and a man subject to humane infirmities became a ãâã for us Hereof see more
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde ãâã change of counsell So the Latine word also ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã componuntur ex prepositione ãâã ãâã ãâã ãâã ãâã quod significat post Act. 15. 13 Prior vox ãâã ãâã ãâã ãâã ãâã componitur ex ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã mens Tit. 1. 15. seu intellectâ⦠Phil. 4. 7. Inde ãâã ãâã ãâã ãâã ãâã intelligo confidero Matth. 24. 15. ãâã ãâã ãâã ãâã ãâã post vel iââ¦erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur ãâã ãâã ãâã ãâã ãâã posterior cogitatio qualis suit in Prodigo Luc. 15. 17. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã convertâ⦠vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. ãâã ãâã ãâã ãâã ãâã componitur ex ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã cura est Est impersonale Inde ãâã ãâã ãâã ãâã ãâã poeniteâ⦠Impersonale Est enim poenitentia posterior cura Solemus nos pââ¦itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc ãâã ãâã ãâã ãâã ãâã poenitentia ducor ãâã ãâã ãâã ãâã ãâã exponitur apud alios authores mutatio consilij sed nunquam legitââ¦â⦠novo Testamento Alij componunt ãâã ãâã ãâã ãâã ãâã ex ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mââ¦e not up repentance For they may all be where there is no true repentance Iââ¦das had them all yet was he not reformed He retained a murtherous mind foâ⦠he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessââ¦y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â⦠Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nââ¦rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are ãâã of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ⦠workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateââ¦hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atââ¦in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comââ¦orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
are nigh unto cursing Here observe 1. The kind of Judgement cursing 2. The limitation thereof nigh unto 3. Their end which is to be burned §. 52. Observations raised out of Heb. 6. v. 7 8. I. REasonable men may make Gods dealing with senselesse creatures a looking glass to them They may thereby see what to expect from God This ariseth from the inference of this comparison as a proof of what he had before delivered See § 45. II. Comparisons are usefull meanes of teaching This ariseth from the generall matter of these two verses See § 45. III. Mans disposition is like the earth This is it that is here resembled to the earth See § 46. IV. Gods word and Spirit are as raine They mollifie mens hearts and make them fruitfull See § 46. V. A good heart receiveth Gods word and Spirit into it even as the earth received the rain See § 46. VI. The word and Spirit are given to man This word commeth intendeth as much See § 46. VII Frequent Preaching is needfull Even as it is needfull that rain oft come upon the earth See § 46. VIII Fruit is expected of those who enjoy meanes This is here taken for granted See § 47. IX Fruit must be wholesome and pleasant So is the herb here mentioned See § 47. X. Fruit must be answerable to the means afforded This is meet fruit See § 47. XI Ministers are Gods husbandmen These are they that dress his ground See § 47. XII Fruit-bearers are blessed So they are expresly said to be See § 47. XIII Blessing is received This also is plainly expessed See § 47. XIV God is the Authour of blessing It is received from him See § 47. Verse 8. XV. The state of perseverers and revolters are contrary This is implied under this particle of opposition BUT See § 48. XVI Apostates thrust out their fruit The notation of this word ãâã declareth as much See § 48. XVII The fruit of Apostates is very pernicious It is as Thornes and Bryerâ⦠See § 48. XVIII Perverters of good means shall be rejected So much is here denounced See § 48. XIX The rejected are accursed These two judgements are here knit together See § 49. XX. God oft forbears instantly to execute the deserved curse This word ãâã implyeth as much See § 49. XXI Everlasting burning will be the end of Apostates Their end is to be ãâã See § 50. §. 53. Of preventing a prejudicate opinion Heb. 6. 9 10. But beloved we are perswaded better things of you and things that accompany sââ¦vation though we thus speak For God is noâ⦠unrighteous to forget your work and labour of love which ye ãâã shewed toward his Name in that ye have ministred to the Saints and do ââ¦ster IT was a terrible doom that the Apostle denounced in the former verses agaâ⦠back-sliders Now that these Hebrewes might not thereby be induced to thâ⦠that he judged them to be Apostates by a sweet insinuation he plainly and expresly declareth his own good opinion of them and entire affection toward them that so he might make the better way to his exhortation following v. 11. c. The first particle BUT as our English hath set it gives evidence of the coââ¦trary namely that he had no such opinion of them and it implyeth a preventiâ⦠of a prejudicate conceit which they might have entertained thereabout The Apostles meaning may thus be more fully expressed You may happily thinke by ãâã which I have delivered about the case of Apostates that I have reference to you ãâã as if I judged you to be such But know that what I spake before I spake indefiniâ⦠ãâã that estate whereinto professors of the Gospell may fall I did not say that you ãâã ââ¦len into such an estate neither have I cause so to think but rather the contrary ââ¦leeve me I account you my beloved brethren and I verily believe that your estate ãâã better then that whereof I spake yea that it is such an estate as will in the end ãâã you to eternall salvation The Apostle doth hereby give us to understand that conceipts which may alieâ⦠ââ¦e hearts of hearers from their Ministers are as much as may be to be prevented This doth the Apostle much endeavour to do in the case of the Galathians He had in the beginning of ãâã Epistle ââ¦hundred out a dreadfull curse against all that ââ¦uld preach any other Gospell He wondred that they should hearken to any ãâã and stiled them fooliâ⦠ãâã asking them who had bewitched them all which might exââ¦sperate them and alienate their hearts from him Therefore to prevent that mischief he doth thus sweetly insinuate himself into them Brethren I ãâã you be as I am for I am as ye aââ¦e c Gââ¦at 4. 12. c. So long as a prejudicate opinion of a Minister remaines in his peoples minde his Ministry cannot well rellish it cannot edifie them It is as cholââ¦r in the stomach which imbittereth the most wholesome and pleasing food that can be put into it This made Ieremiahs prophesie to be so little regarded as it was for thus they say of him This man seeketh not the welfare of this people but the hurt Ier. 38. 4 So Aââ¦ab of Micaiah He doth not prophecy good concerning me but evil 1 King 2â⦠8. This course of the Apostle in seeking to root out such roots of bitterness before they spring up and trouble us is an especial point of wisdom and worthy to be endeavoured after §. 54. Of sweet insinuations THe general and principal intendment of the Apostle is to insinuate himself into his peoples heart that they might retain a good opinion of him as he did of them The dependence of these verses upon the former the main scope of them this particle of opposition BUT this loving title Beloved the good perswasion he had of them and hope of their salvation the testimony which he gives of their love to God and man and the remembrance which he is confident God had thereof do all prove as much they are all evident demonstrations of his sweet disposition and of his desire to preserve in them such an affection towards him as he had towards them See v. 11. § 76. Of sweetning reproofs with mild insinuations See Chap. 3. v. 12. § 121. §. 55. Of Ministers loving respect to their people THis Title Beloved wherein and whereby the Apostle expresseth his affection is very observable It is that whereby God the Father expresseth his intire affection to his only begotten Son Math 3. 17. and 17. 5. and 12. 18. It is translated Beloved 1 Pet. 4. 12. Wellbeloved Mar. 12. 6 Dear Eph. 5. 1. Dearly beloved Phil. 4. 1. This title is most frequently applyed to a Son Matth. 17. 5. 1 Cor. 4. 17. Yet also to a brother Eph. 6. 21. And to a fellow-servant Col. 1. 7. Of the emphasis of this title see Chap. 3. v 1. § 17. Here it sheweth that Ministers
which if a man fell all he hath he shall be no looser Matth. 13. 44 4â⦠46. Well therefore might it be said God so loved the world as ãâã his only begotten Son So admirably as cannot be expressed And well might Christ say whosoever loveth Father or Mother more then me is not worthy of me Matth. 10. ãâã 2. The matter whereof this Ark was made was Shittim wood and Gold Exod. ãâã 1â⦠11. It is here said to be laid over with Gold Of this Shittim wood and gold ãâã 12. The Greek word translated over-laid signifieth to be compassed about or covered about It is thus expressed Exod. 25. 11. Thâ⦠shalt overlay it with pure gold within ãâã about shalt thou overlay it This added much to the beauty and excellency of the Ark and shewed that Christ is every way glorious and precious within and without in body and soul in his human and divine nature 3. The ornament where with it was decked was a crown or border of gold round ãâã Exod. 23. 11. This did set out the glory of Christ and the excellency of ãâã ãâã where with he was adorned as hath been shewed § 12. As he was every way lovely and glorious so our hearts ought to be the more set ãâã and enamoâ⦠with him â⦠ãâã espââ¦ciall ãâã belonged to the Ark Rings of gold and barrs ãâã ãâã ãâã ââ¦o the Table â⦠12. They were to carry the Ark up and down They ãâã that Christ and thâ⦠treasures of God laid up in him are to be preached whatsoever the Church is â⦠Great was that account which was had of the Ark and that both by God ãâã ãâã ãâã by his people 1. God made it a most sacred representation of his presence In this respectit iâ⦠stilââ¦d The Ark of God wââ¦ose name is called by the name of the Lord of hosts or ãâã which the name even the name of the Lord of hosts was called upon that dwelletââ¦ââ¦etween the Cherubims 2 Sa. 6. 2. Where the Ark was there was God counted present Therefore when the people removed from place to place the Ark went before them Num. 10. 33. There God promised to commune with Moses of all things which he would give him in commandement Exod. 25. 22. Numb 7. 89. Therefore Priests used to ask counsel of the Lord before the Ark which is said to be before the Lord 1 Sam. 14. 18. Where the Ark was there was a ââ¦it place to offer Sacrifice Iudg. 20. 26. And in solemne prayer people used to fall down before the Ark Josh. 7. 6. This typifieth Gods high account of Christ. Never was there sââ¦ch are presentation of the Father as Christ his Son Ioh. 14. 8 9. All the oracles of God come to us from Christ Ioh. 1. 18. In this respect is he called the word Joh. 1. 1. By him we ought to offer up all our sacrifices Heb. 13. 15. 2. Saints had also the Ark in high account Nothing was accounted more deer and precious unto them witnesse Davids zeal thereabouts 2 Sam. 6. 2 c. Nothing more grieved and pierced them then the loss of it 1 Sam. 4. 13 c. where the Ark was a blessing accompanied the same 2 Sam. 6. 12. When the Israelites presumed to go against the Canaanites without the Ark they were overthrown So Gods people have Christ in high account Phil. 3. 7. What joy was there at his birth Luk. 2. 10. How was the Church pierced at his loss Cant. 5. 6. God blesseth his with all spiritual blessings in Christ Eph. 1. 3. But they that are without Christ are without hope Eph. 2. 12. 6. There are three especiall wonders expresly set down to be wrought by the Ark. 1. The deviding of Iordan till the Israelites passed over from the wildernesse to Canaan and then the returning of the water to his course again Iosh. chap. 3. 4 So by Christ a way is made through the sea of this world into the celesââ¦lal Canaan Heb. 10. 20. 2. The falling down of the wals of Iericho Josh. 6. 12 c. So by Christ mighty and strong holds are cast down Eph. 2. 14. Col. 2. 15. 2 Cor. 10. 4. 3. The falling down of Dagon before the Ark and judgements executed upon the Philistines 1 Sam. 5. 4 6. So by Christ the Idols of the world fall down yea and the very devils themselves Mark 3. 11. Christ is a consuming fier to such as have him not in due account Heb. 12. 29. 7. After that the Ark had removed up and down from place to place a place of rest was sought for it 2 Sam. 7. 2. and found for it 1 King 8. 8. Thus Christ after his many travels and troubles on earth found a resting place in heaven Heâ⦠1. 3. §. 21. Of cleering this reference Wherein THe third type here set down to be in the most holy place is thus expressed ãâã golden pot that had Manna Before the mention of the said type there is an expression of the place where iâ⦠was under this relative v wherein or in which There is some question about the ãâã to which this relative should have reference 1. ãâã ââ¦ay have an immediate reference to the Ark mentioned before for both Antecedent and relative are of the same gender number Thus it wil imply that the gââ¦lden pot and Aarons rod and the tables of the covenant were in the Ark which seemes to be contrary to these words There was nothing in the Ark save the ãâã oâ⦠stone 1 Kings 8. 9. 2 Chro. 5. 10. To this it is answââ¦red that the golden pot which had Manna and Aarons rod were in the Ark before it was carried into the Temple but not then Or otherwise that they might be put into the Ark by Ieremiah or some others and all ââ¦id together whââ¦n they feared the distruction of the Temple Thus the seeming difference betwixt the history related 1 Kings 8. 9. and this text is taken away Others answer that this preposition in may be put for with as it is in other places So in this phrase Which is the first Commandement with promise Eph. 6. 2. the Greek is in promise 2. This phrase wherein may have a more remote reference to the Tabernacle mentioned v. 3. As if he had thus expressed it in which Tabernacle was the golden pot c. This is the fairest way of reconciling the foresaid difference for it is not probable that such things as were in the Ark in Moses his time would have been taken out ââ¦ither before or in Solomons time Neither is it probable that Aarons rod being a long shepheards crook or a Governours long white staffe and sprouting forth wiââ¦h blossomes and almonds could lie in the Ark besides it is said both of the pot of ãâã and also of Aarons rod that they were laid up before the Testimony Exod. 16. 34. Numbers 17. 10. meaning thereby the Ark and not in
shewed to male factors They must die without mercy See § 104. XXI There must be good ground for punishing malefactors It might not be done without two or three witnesses See § 105. XXII The Gospell denounceth heavier judgements then the law This phrase of how much sorer punishments implieth us much See § 106. XXIII Severest vengeance followeth contempt of the Gospell Of this contempt it is said of how much sorer punishment shall ââ¦e ââ¦e thought worthy See § 107. XXIV So clear is Gods proceeding against apostates as any may suppose it to be as it is Therefore the Apostle appealeth to their conscience and saith suppose ye See § 108. XXV Sinners deserve what they suffer They are worthy of it See § 109. XXVI God hath a speciall Son This is his own proper begotten only begotten Son See Chap. 1. XXVII God gave his only begotten Son to man See Chap. 1. v. 2. § 15. XXVIII Apostates trample under-foot this Son of God See § 110. XXIX Gods own Son shed his blood for man This is that blood that is called the blood of the Covenant See § 110. XXX The Son of God shed his blood to ratifie the Covenant betwixt God and man Therefore it is called the blood of the Covenant See § 110. XXXI Men are sanctified by the blood of the Covenant So much is here expressed See § 110. XXXII Apostates count that blood which Christ shed to sanctifie them an unholy thing See § 110. XXXIII The Spirit of God is given to men This is here implied by the mention that is made of the Spirit See § 110. XXXIV The Spirit worketh grace in men He is therefore stiled the Spirit of grace See § 110. XXXV Apostates do despight unto the Spirit of grace This is in these very termes set down See § 110. XXXVI Apostates with scorn disrespect the most precious thing that can be They trample under foot the Son of God See § 110. XXXVII Apostates with scorn reject the most beneficial thing that is They count the blood of the Covenant an unholy thing See § 110. XXXVIII Apostates despise the most efficacious thing that is Even the operation of the Spirit of grace These three last doctrines follow by just and necessary consequence See § 110. Vers. 30. XXXIX God is well known in his dealings with men This ariseth from this phrase we know him See § 111. XL. The Scripture is well known by the very naming of the words of Scripture by such as are well exercised therein This phrase we know him that hath said intendeth thus much See § 111. XLI Vengeance belongeth unto God This phrase vengeance belongeth unto me saith the Lord intends as much See § 112. XLIII God will execute that vengeance which belongeth to him It is God that saith I will recompence See § 113. XLIV Testimony may be added unto testimony This phrase and again implieth as much See § 114. XLV Iust revenge is a part of judgement Thus the point of Gods taking vengeance is expounded God shall judge See § 114. XLVI Outward profession exempteth not from divine vengeance Externall hypocriticall professors are such as are here called Gods people See § 114. Vers. 31. XLVII Divine revenge is a sore revenge This is the generall scope of the Apostles conclusion in the one and thirtieth verse and the five verses before it See § 115. §. 118. Of calling to remembrance former daies Heb. 10. 32. But call to remembrance the former daies in which after ye were illuminated ye endured a great fight of affliction HItherto the Apostle hath insisted upon Gods just and severe proceeding with Apostates Now he proceeds to another kind of motive wherein he endeavoureth to shew that he had a better opinion of them according to that which he had said Chap. 6. v. 9. We are perswaded better things of you and things that accompany salvation though we thus speake So as Ministers must testifie the good opinion they have of their people and the good respect which they bear to them See Chap. 6. v. 9. § 53 54 55 56. As by the former minatory arguments he disswaded them from Apostacy so by his exhortatory arguments which follow he perswades them unto perseverance For this particle of connexion or rather opposition but sheweth that they are arguments of differing sorts His arguments tending hereunto are of two sorts One taken from their former course of life v. 32 c. The other from their future reward v. 35. That which concerneth their former course of life is their holy and zealous profession of the faith and that unto suffering for the same This he would have them call to remembrance The Greek word translated call to remembrance is a compound Of the composition and emphasis thereof See v. 3. § 6. In Generall this sheweth that a Christians thinking upon his former good profession is an especiall means of perseverance Nehemiah by calling to mind such a matter was moved couragiously to hold out in his cause for saith he should such a man as I flee Neh. 6. 11. To revolt after an holy profession is both most disgracefull for the time present and also most dangerous to soul and body for the future Consider this all ye that hear me this day for this your assembling together giveth evidence of your holy profession Call that therefore to remembrance and let that be one means of preventing revolt That which he would have them call to remembrance is thus in generall set down The former daies In this word daies there is a double trope 1. A Metonymie daies put for those things that were don or endured in those daies 2. A Synecdoche a particular time of daies put in generall for time This Synecdoche is frequent in Scripture as Gen. 47. 9. Psal. 90. 10 12. The reason of this trope is the swiftnesse of time which passeth away as a day and the brevity of mans time which is but as a day yea man hath not assurance of one day in which respect the Psalmist prayeth that God would teach us to number our daies Psal. 90. 12. The word translated former is a kind of adjective which useth to be applyed to both numbers to all persons and genders Chap. 4. v. 6. § 1 Pet. 1. 14. By former daies he meaneth that time which was past from their first conversion and profession of the Gospel of Christ to that present In generall this sheweth that our former course of life is oft to be thought on This is true of daies ill spent concerning which sayeth the Apostle Remember that ye being in time passed Gentiles c. Eph. 2. 11. Yea of himself he sayeth I was before a Blasphemer c. 1 Tim. 1. 13. But especially this is to be done in regard of that ability which God hath given us to do his will or to suffer for his truth This is the end why the Apostle here willeth them to call to remembrance their former daies This is further
it is a compound The simple verb signifieth to judge Ioh. 7. 24 51. This compound by judging to condemn Mat. 12. 41 42. 27. 3. Rom. 2. 1. Noah is said to condemn the world by the Ark 1. Because it was a visible prediction of the Flood thereby they were foretold that such a judgement would fall out 2. It shewed that they worthily perished in that they sought not to prevent that destruction which was threatned 3. It was a demonstration that they were far unlike to Noah in that they regarded not that whereabout he took so much pains 4. Noah's making of the Ark was a continual preaching yea together with working upon the Ark he did by word of mouth foreââ¦ell what would fall ouâ⦠2 Pet. 2. 5. 5. The very Ark was a witness of their infidelity so as they were condemned thereby 6. It was an occasion of aggravating their unbelief whereby they were the rather condemned Thus we see that means given for preservation may prove means of destruction As this proved true in Israels passing through the Red Sea Exod. 14. 16. and in their eating Quails Num. 11. 33. and in sundry other temporal means so also in spiritual means as the Word 2 Cor. 2. 16. the Sacrament 1 Cor. 11. 29. yea Christ himself Isa. 8. 14. 1 Pet. 2. 6 7. Luk. 2. 34. This ariseth from the corrupt and perverse disposition of men who Spider-like suck Vermin out of sweet Flowers or rather turn the sweet juice of Flowers into poyson This should be carefully heeded of us who have means of salvation afforded unto us that we may duely observe the proper end for which they are afforded and make the best use that we can thereof This condemnation of the world teacheth us to come out of the world and to abandon the fashion and course thereof lest we perish with it See more hereof Chap. 13. v. 13. § 133. This is the rather to be observed by reason of the extent of this word World which ever have been still are and ever will be the greater number See Chap. â⦠v. 10. § 91. The way to destruction is a broad way Mat. 7. 13. and withall there are many by-waies whereas there is onely one way and that a narrow one encumbred with many difficulties and so limited as if we step out of it we miss of life but there are no bounds set to the way that leadeth to destruction Iudg. 21. 25. In this way every thing is agreeable to nature which is down-hill It hath alwaies wind and tide with it It is stretched out by applause promotion profit pleasure and other like temptations which the Devil frameth according to the particular humours of men §. 33. Of Noah's being Heir of the Righteousness by Faith THE other effect following upon Noah's preparing the Ark is thus set down And became heir of the righteousness which is by faith The first copulative particle and giveth evidence that the two clauses joyned thereby have some agreement and that is this general that they are both effects of the same thing yet in the kind of effect they much differ The former was a great judgement upon the world but this a great recompence to himself There was before a great reward mentioned of Noah's faith in preparing the Ark which was the saving of his house Here is a greater Every word in this clause carrieth much emphasis 1. The copulative was noted before 2. This verb became or was made implyeth that the occasion of the reward was taken from this evidence of Faith that is here set down at least occasion was thence taken of manifesting as much 3. This dignity Heir is no small one It implyeth a singular and an especial prerogative Indeed Noah was the supreme Lord of the whole World and his Sons heirs under him There never was so absolute a Monarch since Adam's time It is said that of the Sons of Noah the whole Earth was overââ¦ad Gen. 19. 9. But here is intended a greater dignity For 4. Righteousness was it whereof he was an Heir Could the beauty and glory of righteousness be thorowly discerned or conceived it would be found to be as indeed it is the greatest dignity that a Creature can be advanced unto It was mans chiefest excellency in his innocent estate for it was the most principal part of Gods image in which man was at first created Gen. 1. 27. That which is said of holinesâ⦠may be applyed to righteousness Chap. 3. v. 1. § 7. To set out this dignity the more the Apostle useth this word synechdochicaly for that also which follows upon it righteousness together with eternal life So as an heir of righteousness is an heir of that inheritance which is obtained by righteousness It is called a crown of righteousness 2 Tim. 4. 8. The glorious attire of glorified Saints is the righteousness of Saints Rev. 19. 8. Thus they are heirs of salvation See Chap. 1. v. 14. § 159 160. 5. This righteousness is said to be by ââ¦aith It was not a righteousness which arose from himself or inherent in himself it was according to faith or that righteousness which he attained by faith and received from above It was indeed the righteousness of Christ himself whom he beheld in the Ark that was a type of Christ. The Apostle excellently setteth out the righteousness of faith and opposeth it to a mans own righteousness He calleth it the righteousness of God Rom. 10. 3. 6. The righteousness which is by faith is that which every Believer hath and that whereunto he is fitted by faith and that which cannot be had without faith All are sooââ¦led and for ever deprived of that inherent righteousness wherein God created Adam God instead thereof makes his Elect heirs of a far more excellent righteousness the righteousness of God and leaves it not in their power to hold it or let it go It is the righteousness of faith for the continuance whereof we depend on Christ. We wait for the hope of righteousness by faith Gal. 5. 5. §. 34. Of the Resolution of Heb. 11 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he cââ¦demned the World and became Heir of the Righteousness which is by Faith IN this text is a commendation of Noah's Faith Hereof are two parts 1. An evidence of his Faith 2. A recompence thereof In the Evidence two things are to be considered 1. The Ground of his Faith 2. The Fruits thereof The Grounds are of two sorts one concerning God another concerning himself In that which concerned God three things are noted 1. A charge of God being warned of God 2. The subject of that charge things not seen 3. The limitation thereof as yet The other kind of ground concerning himself was an holy fear moved with fear The Fruit of his faith was in
having reference to dwelling as if he had said dwelt with Isaac and Iacââ¦b implyeth a long co-habitation which was an hundred years This thus appears Abraham was 75 years old when he came first to Canaan Gen. 12. 4. Isaac was born when he was an hundred years old Gen. 21. 5. 60 years after was Iacob born Gen. 25. 26. Abraham dyed when he was an hundred and seventy five years old Gen. 25. 7. Thus Iacob was 15 years old when his Grandfather Abraham dyed It is probable that so long as Abraham lived Isaac and Iacob were of his Family It is expresly said that Isaac brought Rebeccah into the Tent of Sarah his Mother Gen. 24. 67. Again the foresaid preposition with may have reference to the mind and disposition of Isaac and Iacob In that they did as Abraham their Father he dwelt in Tents all his daies and so did they Thus is this preposition with used in other Authors In this latter sense it implyeth that Abraham so well instructed his Son and Grandson as they were content to dwell as he did and withall it giveth a proof of the faith of Isaac and Iacob who lived their daies in Tents As a ground and reason of their dwelling in this strange Land the last clause is added Heirs with him of the same promise This is to be taken in the largest extent that may be in reference to Abraham Abraham was an Heiâ⦠So were they Therefore they are called co-heirs or joynt-heirs For this phrase Heirs with him is the interpretation of one Greek word Of the word Heirs see Chap. 1. v. 14. § 160. The ground that Abraham had for that prerogative namely Gods promise they also had For it is expresly said The same promise or as the emphasis of the Greek articles imply the very same promise Of the promise made to Abraham read Gen. 12. 2 3 7. Of the like promise to Isaac read Gen. 26. 3. and of the same to Iacob read Gen. 28. 13 14. Of this phrase Heirs of promise see Chap. 6. v. 17. § 133. §. 47. Of the City which Abraham looked for Hebr. 11. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN this verse is declared a recompence which Abraham by faith expected The first particle Fââ¦r sheweth that it is a reason of his abiding all his daies in a strange Land even because he looked for a better place The verb translated looked for is a compound Of the composition and signification thereof see Chap. 10. v. 27. § 96. It implyeth as an hope of attaining a thing so a willingness to tarry and wait for it It is applyed to Christs looking for the utter overthrow of all his Enemies Heb. 10. 13. and to ãâã waiting for the repentance of the old World 1 Pet. 3. 20. Thus it appears that Faith made Abraham wait for that which he saw not but hoped for Thus it is a proof of the description of Faith ãâã 1. § 3. That which he looked for was a City Of a City see Chap. 13. v. 14. § 138. A City is commonly taken for a distinct place compassed about with Walls and so importeth a place of safety and security Besides Cities use to have many privileges for the benefit of those that appertain thereunto which makes many desire to be free thereof It is here metaphorically used and ãâã we should straiten the place intended thereby too narrowly that which Abraham looked for is called a Country and expresly said to be an heavenly Country ãâã 16. so as by this City Heaven it self is meant Canaan also which was that Country was a type of Heaven Heaven is stiled a City to set out the excellency and benefits thereof There is a ââ¦it resemblance betwixt Heaven and a City in these and other like respects 1. A City is a place of safety It useth to be compassed with Walls and Gates ãâã 3. 1 c. In time of invasions by Enemies thither will Subjects fly ãâã Ier. 35. 11. No place more safe than Heaven 2. A City is compact of many Habitations so Heaven Ioh. 14. 2. 3. A City hath sundry degrees of persons appertaining unto it as Magistrates Offââ¦cers of sundry sorts and Commoners so in Heaven is God the Father Son and Holy Ghost Angels and Saints 4. In a City useth to be all manner of provision and other usefull commodities so in Heaven nothing is there wanting that is needfull and usefull 5. A City hath Statutes and Orders for the better government thereof so in Heaven as is evident by this clause of the Lords Prayer Thy will be done on ãâã as it is in Heaven The Lords will is perfectly done in Heaven 6. A City hath particular Privileges and Immunities This is implyed in this promise of Christ I will write upon him the name of the City of my God Rev. 3. 12. 7. None but Free-men may trade and keep open a Shop in a City thus nonâ⦠shall have any thing to do in Heaven but they which are written in the ãâã Book of Life Rev. 21. 27. These are inrolled as Free-men in the Records of the Heavenly City This sheweth that Abraham had good cause to abide for a while in Tents seeing he had a City whereunto he looked and for which he hoped That we may be content to abide in that place wherein God setteth us on Earth let us make this City our hope and look to it and seek to enter into it Let us make our ââ¦reedome sure unto us and get our names to be inrolled therein Meditation on this City may be a good comfort and stay to such as in this world are without house and home This also giveth unto us just cause to enquire after the Statââ¦tes Orders and Oââ¦dinances of this City that we may conform our selves thereto §. 48. Of having Foundations THE foresaid City is described by the stability of it in this phrase which hath Foundationâ⦠Of the divers acceptions of the word translated Foundation see Chap. 6. ãâã 1. § 6. A good Foundation maketh an Edifice firm and stable in which respect Christ setteth forth an House that cannot be overthrown by winds floods or rain to a House well founded or set upon a good Foundation Matth. 7. 24. 25. To amplifie this point the more the plural number is here used Foundations This number is oft used for emphasis sake as mercies of God Rom. 12. ãâã Multitude of tender mercies Psal. 51. 1. Christ maketh mention of many Mansions in Heaven Ioh. 14. 2. This plural number implyeth that none of them are without Foundations This City and the Mansions therein are thus set out with Foundations in opposition to the Tabernacles or Tents wherein Abraham and the other Patriarchs dwelt while they were on Earth They were movable and might be carried from place to place and might be pulled down or overthrown yea ãâã they were corruptible
See § 43. XV. Faith passeth over many difficulties They who are in a strange Land are subject to many straits yet Abraham's faith made him abide in a strange Country See § 44. XVI Believers are content with any condition The Patriarchs were content to dwell in Tents See § 45. XVII Believers can all their daies live as God appoints them Abrahâ⦠dwelt in Tents till Iacob was born which was all his daies See § 46. XVIII Believers are carefull to train up their Children to their mind Abraham brought Isaac and Iacob to dwell with him in Tents See § 46. XIX Gods promise extends to Believers and their Children This is one end why mention is here made of Abraham's Son and Grandson See § 46. XX. Believers are Heirs Such were Abraham Isaac and Iacob See § 46. XXI Gods promise is the ground of that right that we have to any thing These were Heirs of promise See § 46. XXII Heaven was the hope of antient Believers v. 10. The City here described which Abraham looked for was Heaven See § 47. XXIII Heaven is a City So it is here called See § 47. XXIV Heaven is a stable place It is a place that hath Foundations See § 48. XXV The invisible Heavens were made XXVI The Heavens were Gods special workmanship Both these two laâ⦠Doctrines are intended in the last clause of this verse See § 49. XXVII Hope of reward may stand with faith By faith this reward was hoped for See § 36. XXVIII Faith makes men wait The word translated looked for intends as much See § 47. XXIX Hope of Heaven makes men undergo any thing This ariseth from the inference of this verse wherein his hope of Heaven is set down upon the former verses wherein is declared what he underwent See § 47. §. 52. Of Sara and her name Heb. 11. 11. Through saith also Sara her self received strength to conceive Seed and was delivered of a Child when she was past age because she judged him faithfull who had promised THE first instance produced for the proof of the vigour faith is Sara It is the second instance after the Flood and the first of the female sex Though our English vary the first word put through instead of by yet in the Greek it is set down as all the other instances were and the Anaphora that is the same word in the beginning of every instance is here continued The faith here attributed to Sara is the same that was attributed to Abraham and others before him and therefore this copulative also is added as if he had said Sara also had such a faith though she were a Woman as the other Worthyes which were Men had There is also a pronoun of emphasis added thus her self As if he had said not her Husband onely by whose faith she might receive the blessing but ãâã self also even by her own faith received strength c. Sara was the name that was give to the Woman here spoken of but it was afterward changed by God himself In Hebrew her first name was Sarai Gen 11. 29. The last letter of that name in Hebrew which is I is a limitation and restraineth the meaning of the name The root whence that name cometh signifieth to obtain or exercise Principality Hest. 1. 22. Thence a noun which signifieth a Prince in the masculine gender Deut. 15. 1. and Princess in the seminine 1 King 11. 3. The name Sarai signifieth my Princess whereby her dignity was restrained to a Family that might so call her But God turned the name Sarai to Sarah Gen. 17. 15. The same letter N thus is added in the midst of Abraham's name is put in the end of Sarah Sarah hath all the radical letters in it and indefinitely without any limitation signifieth a Princess Hereby the Lord would shew that she should be a Mother of many People and Nations Gods own interpretations of this name giveth proof hereto for it is thus said She shall be a Mother of Nations Gen. 17. 16. So Abraham signified a Father of many Nations Gen. 17. 5. There was the same end of changing Sarai her name as there was of Abram his name for hereby God would support the faith of the one and of the other in that great promise concerning a numerous Seed and that the rather because the one was old and the other was old and barren Thus God himself helps his Children in regard of their weakness and affords means to strengthen them and their graces especially their faith in unlikely promises §. 53. Of Women proving Gods Worthyes THis instance of Sarah giveth proof that Women may be Worthyes They may be excellent and eminent in faith and other graces Besides this particular here noted of Sara other worthy things also are recorded of her As 1. She left all other her Kindred to go with her Husband Gen. 11. 31. 12. 5. she did not look back as Lots VVife Gen. 19. 26. 2. After they were come into a strange Land she went from place to place with her Husband as he saw occasion Gen. 12. 11. 20. 2. so as Abraham may be said to abide here and go thither with Sarah his VVife 3. She reverenced and obeyed her Husband 1 Pet. 3. 6. 4. She did not onely conceive bear and bring forth her Son but gave ãâã suck also Gen. 21. 7. 5. She would not suffer her Maid to be imperious or impetuous Gen. 16. 4 5. 6. She accepted her Maid upon humbling her self Gen. 16. 9 15. 7. She was zealous against the Bondwoman and her Son which God approved Gen. 21. 10 12. 8. She in her place was diligent in entertaining the Angels Gen. 18. 6. To this instance of Sarah others are added in this Catalogue as ãâã his Mother v. 23. and Rahab v. 31. and the VVomen that received ãâã dead raised to life v. 35. Both the old and new Testament are full of many instances of ãâã VVomen Histories also of all Nations and all Ages give further proof to the point 1. VVoman was created after the same image that man was Gen. 1. 27. 2. She is redeemed by the same price Luk. 1. 47. 3. She is sanctified by the same Spirit 1 Pet. 3. 5. 4. She is co-heir with man of the grace of life 1 Pet. 3. 7. 5. In all spiritual privileges she is all one as man Gal. 3. 28. Most unjust therefore and undue are the invectives of many men against the female sex as if they were the corruption of nature as if they were without souls as if they were an imperfect kind and many the like more than monstrous absurdities 2. This ministreth much comfort against that blemish which the first VVomââ¦n brought upon that Sex 1 Tim. 2. 14. yea and against the subjection and other consequences following upon the VVomans sin Gen. 3. 16. There are but two things from which VVomen
our God we may rest upon it that we have a right to this City that it is prepared for us that we are ordained to it that we shall be admitted into it and ever abide in it §. 81. Of the resolution of Heb. 11. v. 13 14 15 16. V. 13. These all dyed in faith not hââ¦ving received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the earth V. 14. For they that say such things declare plainly that they seek â⦠Country V. 15. And truly if they had been mindfull of that Country from whence they came out they might have had opportunity to have returned V. 16. But now they desire a better Country that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City THE sum of these four verses is a Commendation of the Patriarchs Hereof are two parts 1. The substance of the commendation v. 13 14 15. 2. A consequence following thereupon v. 16. The substance is 1. Propounded v. 13. 2. Confirmed v. 14 15. In propounding it are set down 1. The persons commended These all 2. The point for which they are commended which is 1. Expressed 2. Illustrated Two things are expressed 1. The kind of grace for which they are commended Faith 2. Their continuing therein in this word dyed The point is illustrated two waies 1. Negatively thus not having received the promises 2. Affirmatively and that by four effects 1. They saw the promises afar off 2. They were perswaded of them 3. They embraced them 4. They confessed their present condition Their condition is 1. Described by two metaphors Strangers Pilgrims 2. Limited in this phrase on the earth The last of the four effects is confirmed v. 14 15. wherein we have 1. The kind of argument v. 14. 2. The force thereof v. 15. The kind of argument is taken from their intendment In setting down whereof 1. Their profession is repeated in this phrase They that say such things 2. Their intendment is declared The declaration is 1. Generally hinted thus declare plainly 2. Particularly expressed In the exprââ¦ssion is noted 1. Their endeavours they seek 2. The object that they seek a Country The force of the argument consisteth in their forbearing to return This is set out by way of supposition wherein is set down 1. The kind of suppââ¦sition 2. A consequence inferred thereupon In setting down the kind we may distinguish 1. The act supposed If they had been mindfull 2. The object of that act This is 1. Generally propounded that Country 2. Particularly exemplified from whence they came out In the consequence is manifested 1. What they might have done they might have returned 2. The ground thereof they had opportunity to do it The consequence following upon their foresaid faith was a remuneration â⦠16. Here observe 1. The ground 2. The kind thereof The ground is 1. Propounded 2. Explaned In propounding the ground is noted 1. Their desire 2. The thing desired which was a Country That Country is illustrated 1. Comparatively a better namely than that which they left 2. Simply in this word heavenly The kind of remuneration consisteth of two parts 1. A special relation betwixt God and them 2. An especial provision for them In setting down the relation we may observe 1. The inference of it in this illative conjunction Wherefore 2. The substance of it This is set out 1. By the matter God is their God 2. By the manner of expressing it and that two waies 1. He is not ashamed thereof 2. He is willing to be so called The provision is set out 1. By the divine act God hath prepared 2. By the subject that is prepared a City 3. By the persons for whom for them §. 82. Of Observations raised out of Heb. 11. v. 13 14 15 16. I. Faith manifesteth her vigour in all sorts of people This general particle These all giveth proof hereunto See § 64. II. True faith fails not For Believers dye in faith See § 64. III. Believers rest on that which they enjoy not This phrase not having received the promises giveth evidence hereof See § 65. IV. Believers see things afar off So did the Patriarchs See § 66. V. True faith produceth assurance The word perswaded intends as much See § 66. VI. Faith gives evidence to that which yet is not This metaphor embraced implyes as much See § 66. VII Faith makes men not ashamed of their condition They who freely confess their condition are not ashamed of it See § 67. VIII Saints are Strangers So they are here called See § 68. IX Saints are Pilgrims Thus also are they here called See § 68. X. The mean condition of Saints is onely in this world for it is on the earth See § 69. XI A true profession is an evident declaration of ones mind Thus much doth the Apostle infer from the profession of the Patriarchs See § 70. XII Believers seek after that which they desire The Apostle inferreth this from the Patriarchs desire See § 71. XIII There is a Country for Saints who are Strangers and Pilgrims They that professed themselves Strangers and Pilgrims sought this Country See § 72. XIV Believers do not much respect things below This phrase if they had been mindfull of that Country giveth instance thereof See § 73. XV. Neglect of worldly opportunities is an evidence that the heart is ãâã set on the world Hereby the Patriarchs shewed that their heart was not set upon their earthly Country See § 74. XVI Believers aim at better things in neglecting things present By the Patriarchs neglect of their own Country the Apostle infers that they desired a better See § 75. XVII Heaven is the aim of Believers That Country which Believers of old desired is here stiled heavenly See § 76. XVIII Mans respect to God is an evidence of Gods respect to man This aââ¦seth from this illative particle Wherefore See § 77. XIX God accounteth Believers on him no disgrace unto him He is not ashââ¦med of them See § 77. XX. The Lord is in special manner the God of Believers He is called their God See § 78. XX. Heaven is a true City So it is here called See § 79. XXI Heaven is before hand prepared For God hath prepared it See § 79. XXII Heaven is prepared for a peculiar people See § 80. XXIII Believers recompence is answerable to their damage XXIV Believers recompence far exceeds their damage The Believers mentioned by the Apostle left their own Country and had another prepared for them and that other was an heavenly which was far better Of these two see Chap. 10. v. 34. § 130. §. 83. Of Gods trying Abraham Heb. 11. 17 18 19. V. 17. By Faith Abraham when he was tryed offered up Isaac and he that had received the promises offered up his onely begotten Son V. 18.
Abrahams faith both Abraham himself is described and also his Son about whom he was tempted Abraham is described in this phrase He that had received the promisâ⦠This description is joyned to Abrahams name by the copulative AND which doth not here joyn different persons but distinct properties of the same person as his name and his privilege His name Abraham and this privilege he received the promises In this respect the copulative AND is emphatical and to express the emphasis it may be translated even even he that had receaved c. This phrase received the promises is the same in our English that is set down negatively v. 13. § 65. But the Greek verb receive is one in one place and an other in the other In this place the Greek word is a compound The simple verb signifieth to take or receive This compound hath a further emphasis It intendeth a receiving to ones self and a good entertaining of a thing It is but once more used in the new Testament and applyed to Publius his entertaining Paul and his company and thus translated who received us Acts 28. 7. The promises here intended were made by God immediatly to Abraham himself Abraham heard them with his own ears from Gods own mouth They were not brought to him by an uncertain messenger or by common report but by the surest evidence that could be in which respect as he had just cause he applyed them to himself and stedfastly believed the truth of them that they should be assuredly accomplished Thus he received them to himself Of the composition and meaning of the word translated promises See Chap. â⦠v. 1. § 6. Here under the word promises are comprised not only general promises made to all believers that God will be their God and that God would bless them and provide for them which were likewise in special made to Abraham Gen. 12. 7. 15. 1. and 17. 7. but also such particular promises as this act of offering Isaac seemed to cross namely this that God would establish his covenant with Isaac for an everlasting Covenant and with his seed after him Gen. 17. 19. Isaac was that seed which God intended in whose posterity Canaan should be possessed Gen. 12. 7. and whose posterity should be for number as the starrs Gen. 15. 5. and that seed with whom God would establish his Covenant and in whom all Nations should be blessed Gen. 17. 7. The accomplishment of these and other like promises depended upon the preservation of Isaac's life at least till Isaac should have a child in whom the hope of the said promises might be continued till they should be fully accomplished For Abraham then who in special received these promises to offer up him by whom they should be accomplished must needs be an evidence of more than ordinary faith and this privilege of receiving the promises a great amplification hereof It ââ¦reth instance that no obstacle can hinder the vigor of true faith I suppose that a greater instance cannot be given than this of Abrahams receiving the promises and yet doing that which seemed to take away the effect and fââ¦uit of all the promises Though the act in it self had been a matter of great ââ¦dmiration yet had it not been so great for any other to have done it as for him who had received the aforesaid promises §. 86. Of this title Isaac THe description of him that is said to be offered up is yet a further amplification of Abrahams faith First his name is here expressed which was Isaac This is set down 1. For distinctions sake from other Sons For at that time he had another Son by his mayd which was Ishmael 2. For amplification sake For it shews him to be a Son of joy This name Isaac is derived from a veââ¦b that signifieth to laugh It is applyed to Abrahams expression of his joy when God promised this Son Gen. 17. 17 and to Sarah's expression of her distrust as of an impossible thing Gen. 18. 12 and to Ishmael's manifestation of his deriding humour and translated mocking Gen. 21. 9. It hath the very letters that Abraham's laughter is expressed withall Gen. 17. 17. In relation thereunto was this name first instituted yet also it had relation to future times as is evident by this phrase Prophetically uttered by Sarah God hath made me to laugh so that all that hear will laugh with me Gen. 21. 6. Thus the very Name of the child addeth much to the tryal It was a child of joy of joy to parents and of joy to others even to all his posterity and to the whole Church of God in all generations §. 87. Of the Relations betwixt Abraham and Isaac THe foresaid child of joy is further described by the special relation that was betwixt him and Abraham and that in sundry branches 1. He was a Son in general a Son of man To have sacrifised him had been ãâã 2. He was his Son Thus he had a special charge of him in which respect that act might seem to be inhuman 3. He was his own Son begotten of him not adopted as Eliezar was Gen. 15. 2. This makes it seem unnatural to offer him up 4. He was his only begotten Son and so there was no hope of another in that kind This made it seem the more strange 5. In the history this clause is added whom thou lovest Gen. 22. 2. The LXX do there translate that phrase by a word that signifieth one on whom all love is cast See Chap. 3. v. 1. § 17. yea they double that word of affection thus Thy beloved Son whom thou lovest He was a beloved one both in his fathers affection and also by his own desert If we add to these relations sundry circumstances expresly noted in the history about Abraham's going about this strange act we shall find his faith the more rare for 1. He rose up early in the morning A note of his alacrity 2. The place where he was to offer up his Son was three days journey from him An evidence of his constancy 3. The wood wherewith Isaac should be burnt upon the Altar was layd on Isaac's shoulders Isaac himself carried it 4. Abraham himself carryed the fire to kindle it 5. The child in this journey asketh his Father where the offering was which question could not but pierce the bowells of a tender Father 6. The Father and child being both come to the top of the Mount the Father erects an Altar layeth wood thereon binds his Son layeth him on the ãâã upon the wood stretcheth forth his hand and takes the knife to slay his Son Was ever the like heard yet behold more §. 88. Of Promises appointed to Isaac It is added Of whom it was said that in Isaac shall thy seed be called THis hath express reference to Gods promise concerning Isaac when Ishmael was to be cast out Gen. 21. 12. This promise was made
15. 3. 18. 12. In this respect he must needs be the deareâ⦠Parents use most to affect such Children Ioseph and Benjamin were of all Iacob's Children the dearest to him not onely because they were the Children of his choycest Wife but also of his old age Gen. 37. 3. 6. He was grown to some years for he was able to carry such a burthen of wood as required the strength of a young man even so much as might consume a burnt-offering to ashes and that up an Hill Thus it appears that the greatest pains care and fear of his education was past He was not onely a Child of hope but also a Child of proof Good hope worketh a deep impression in a Parent about the loss of a Child but good proof a far deeper Very good proof had this young man Isaac given of his good disposition and conversation for this it was that profane Ishmael scoffed at him Gen. 21. 9. Gal. 4. 29. 7. A beloved Son Gen. 22. 2. Had his Father hated him or not most entirely loved him the force of all the former degrees had lost their force For nothing not loved can be deemed dear but any thing be it never so mean if it be loved is accounted dear and pretious 8. An Isaac A Child that when first he was promised made Abraham through great joy to laugh Gen. 17. 17. A Child that made Sarah laugh as being a thing too good to be true Gen. 18. 12. A Child that made not onely his Mother when he was born but also all that heard of him to laugh for joy Gen. 21. 6. 9. A Child promised to be a Stock of a numerous Seed which should be multiplyed as the Stars and Sand Gen. 22. 17. and from whom Kings should descend Gen. 17. 6. 10. A Child of promise of the greatest promise that ever was made to man a promise of blessing and of blessing to all Nations Gen. 22. 18. Another like instance cannot be given among men The instance of Iob's blessing God when he took away his Cattel Servants Children and all cometh the nearest to this Though they were taken away by other means and not offered up by Iob's own hands yet Iob's willing submitting of himself to the good guiding providence of God was as much accepted of God as if he had offered up all to God with his own hands and thereupon as God returned Isaac to Abraham so he returned other Children Servants and Goods to Iob. Another instance may be of the Disciples who forsook all and followed Jesus Mat. 19. 27. Thus much is required of all Mat. 10. 37. Luk. 14. 26. The grounds of our yielding thus far to God are such as these 1. The supreme Soveraignty of God whereby he hath power to command us and all ours and what he may command we must yield 1 Chron. 29. 11. 2. The right that God hath to all we have All comes from him We hold all from him and for him to be at his dispose 1 Chro. 29. 14. Rom. 11. 36. 3. The might and power that God hath to take away all wil we nil we Dâ⦠4. 35. Willingly to yield what he will have is to make a vertue of necessity 4. The due which in way of gratitude we owe unto God Besides our being life health and every other good thing which we have received from him he hath given us his Son who is infinitely more worth than all we can give to him In this respect they that hold any thing too dear for God are not worthy of God 5. The bounty of God who can and will beyond comparison recompence whatsoever is given to him Matth. 19. 29. None shall lose by giving to God 1. This discovereth the folly and impiety of such as hold any thing too dâ⦠for the Lord who are loth to let go such things as they delight in though they be intreated for the Lords sake Such are most in the world who entertain some lust or other Can it be imagined that such would offer up an Isaac 2. It manifests the weakness of their faith who are discontent and impatient upon the loss of goods Children Husbands Wives Friends or any thing deer unto them As Gods Word declareth his approving will so Events his determinable will and Counsell To be discontent at that which by the divine providence falleth out is to do as much as in us lyeth to withhold it from God iâ⦠sheweth what we would do if we could But patience and contentedness is a kind of obedience God accepteth it as if we our selves offered up to him what is taken from us 3. This pattern of Abraham teacheth us to deny our selves in every thing which is as deer to us as our selves for the Lords sake Matth. 16. 26. 4. We ought hereupon to observe what God would have of us This we may know partly by Gods Word and partly by his ordering providence What we ãâã to withdraw our hearts from God we ought to withdraw our hearts from ãâã God be poysed against all things els we shall finde no comparison betwixt ãâã All other things are as the small dust of the ballance compared to him They are as nothing and are counted to him less than nothing and vanity ãâã 40. 15 17. §. 94. Of God compared with Abraham in offering up his Son THis instance of Abraham's offering up Isaac doth lively set before us Gods great and good respect to man in offering up Christ Jesus for us For the further clearing hereof I will first endeavour to shew the likeness beâ⦠them and then the infinite difference The likeness shall be exemplified in the particular circumstances before menââ¦ed 1. Abraham offered up a child So was Jesus Gods Child Acts 4. 27. 2. Abraham a Son So God Luk 1. 35. 3. Abraham his own Son So God Rom. 8. 32. 4. Abraham his only begotten Son So God Iohn 3. 16. 5. Abraham had no hope of any more there is no possibility that God ââ¦uld have any more Heb. 1. 5. 6. Abrahams son was a son of promise much more Gods son Gen. 3. 15. 7. Abrahams son was a son of proof So was Gods Son most of all ãâã 17. 4. 8. Abrahams son was a beloved one so Gods Son Matth. 3. 17. 9. Abrahams son was an Isaac Christ a Iesus Luk 2. 10. 10. Abrahams son was the stock of the blessed Seed much more the Son of God Matth. 21. 9. The difference betwixt these was 1. In the persons offering and offered 2. In the motive wherewith the one and the other was set on work 3. In the manner of doing the one and the other 4. In the benefits that redound from the one and the other 1. The persons offering were God and Abraham The Creator and a Creature There can be no such difference betwixt any one creature and other not betwixt a man and a worm no nor betwixt an Angell and a Man yea I may further add not betwixt an
Angell and a Devill There was as great a disparity betwixt the persons offered Iesus and Isaac Isaac was a meer man a sinfull man a man that deserved death death was a debt once to be paid Heb. 9. 27. But Jesus was true God Rom. 9. 5. He was God manifest in the flesh 1 Tim. 3. 16. He was perfectly pure and that as God 1 Iohn 1. 15. and as Man also Heb. 7. 26. he was no wayes guilty of death in himself nor subject to death further than he voluntarily subjected himself Iohn 10. 18. Isaac was indeed a begotten son but begotten of man and part of his substance Jesus was the onely begotten of God the same in substance with the Father Iohn 10. 30. Isaac was a beloved son whom his father loved Gen. 22. 1. Iesus was infinitly more beloved and that of God Matth. 17. 5. Isaac was a child of joy of Iesus when he came into the world an Angell thus saith Behold I bring you good tidings of great joy which shall be to all people and thereupon a multitude of heavenly host thus praised God Glory to God in the highest c. Luk. 2. 10 14. Isaac was a child of blessing But why even because Iesus was of his seed Gal. 3. 16. Iesus is he in whom truly and properly Abraham himself Isaac and all others are blessed Most of the excellencies of Isaac consist in this that he was a type of Iesus but Iesus is the truth of all types and the truth far surpasseth the types 2. The motive which put on God to offer up his Son went far beyond that wherewith Abraham was moved to offer up his Son Abraham was tried he was tried by an express charge from God Gen. 22. 2. He might not therefore forbear to do it it was a bounden duty necessity lay upon him he had sinned if he had refused it But there was no such motive to put on God to offer his Son he was under no such command it was his own good pleasure and superabundant love that moved him Iohn 3. 16. Besides Abraham might expect approbation and remuneration from God From whom could God expect any recompence 3. There was as great a difference in the manner of the one and the others offering his Son Abraham laid the wood to burn the sacrifice on Isaac to be sacrificed The Cross whereon Christ was to be crucified was laid on Jesus Iohn 19. 17. Isaac was bound to be laid on the Altar but Jesus was nailed to the Cross Iohn 20. 25. Isaac was offered up only in his Fathers intent and purpose but Iesus was actually and really offered up If Isaac had been offered up it would have been but a speedy death but Iesus was put to a torturing and cursed death Gal. 3. 13. What tongue can utter what heart can conceive the bitterness of the agony whereunto Iesus was brought He was a surety for sinners and as a surety having all the sins of all the Elect laid on him he was offered up 4. The benefit of the oblation of the one and of the other doe differ as much as the other points The benefit of Isaac's being offered was a proof of the Fathers obedience to God and of the Sons patience These were indeed very acceptable to God and they were abundantly rewarded by him Gen. 22 12 16 17. But by the offering up of Jesus an attonement is made for sin Gods wrath is pacified his Justice satisfied his favour procured and he that had the power of death the Devill vanquished the Law as an inditement against us cancelled the curse thereof removed we freed from damnation and made heirs of eternal salvation Nothing that ever was done in the world gives such cause of admiration There never was nor can be the like matter of gratulation The offering up of Iesus is the onely true ground of all consolation This is such a pattern of imitation as cannot possibly be paralled Of all things it most confirms this main point Nothing is to be held too deer for God §. 95. Of Isaac's yielding to be offered up THere are about this offering up of Isaac sundry circumstances which do much set out Isaac's patience in yielding to be offered up 1. His age Some say that this was in the thirty seventh year of his age That was the year of Sarah's death for Sarah was ninety years old when Isaac was born and an hundred and seven and twenty when she dyed Others in the five and twentieth others in the fifteenth year of his age There are no certain proofs for any of these but this is certain that he was of a good growth and strength in that he could carry up hill such a burchen of wood as was enough to have burnt him to ashes Gen. 22. 6. 2. The age of his Father who was an hundred year old when Isaac was born Gen. 21. 5. So as he must at this time be much above an hundred years 3. The solitariness of these two who were alone and no body with them for Abraham left the company that came with him and his Son below the hill and that afar off Gen. 22. 4 5. Thus there was none at all to assist Abrahams in doing what he was about 4. Abraham bound Isaac and laid him on the Altar upon the wood Gen. 22. 9. This could not be without Isaac's voluntary submitting of himself for he was strong enough to have resisted his old Father and to have kept himself from being a sacrifice But it is more than probable that when they came to the place where Isaac was to be offered up Abraham made him acquainted with Gods charge for no other motive could have made him yield himself so far as he did Had it not been for that charge Prudence Piety Justice Charity Humanity and other like vertues had moved him not only to disswade but also to hinder his Father from such an unnatural act That therefore which moved the Father to attempt such a fact moved also the Son to yield unto it which was Gods charge Hereby it appeareth that what God will must be endured It is the Lord let him do what seemeth him good 1 Sam 3. 18. Let the Lord do to me as seemeth good to him 2 Sam. 15. 26. In this the pattern of Christ goes beyond all others who in his bitter agony said to his Father Not as I will but as thou wilt Matth. 26. 39. This giveth instance of the extent of that obedience which we owe unto God which is not only readily to do what he requireth but also patiently to endure what his pleasure is to call us unto God hath a greater power over us than the Potter over the clay Isa. 64. 8. But the Potter may order the clay as it pleaseth him Ier. 18. 4 5 6. The Lord may beat may bruise may break us after his own pleasure No man may open his mouth against God Rom. 9. 20 21. But such
tried offered up Isaac ãâã he that had received the promises offered up his only begotten Son Vers. 18. Of whom it was said That in Isaac shall thy seed be called Vers. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure THe Sum of these three verses is a further declaration of the power of faith Hereabout two things are expressed 1. The partie whose faith is commended Abraham 2. The proof of the power of his faith This is first Propounded secondly Amplified In propounding the point is noted 1. The occasion of the proof When he was tried 2. The kind of proof he offered up 3. The subject offered Isaac In the Amplification there is 1. A further description of the parties concerned which are of two sorts Agent and Patient 2. An express declaration of the inward motive that put on Abraham to give this proof of his faith The Agent or Person that offered up is described by a double relation 1. By his relation to the promises thus he that had received the promises 2. By his relation to the sacrifice which was his only begotten Son Here is set down a fourefold gradation 1. A Son 2. His Son 3. A begotten Son 4. His only begotten Son The Patient is also described by a double relation One to his Father in the foresaid phrase His only begotten Son The other to his posterity vers 18. In setting down this latter relation is noted 1. The ground thereof which was Gods appointment in these words To whom it was said 2. The kinde thereof Herein observe 1. The parties betwixt whom this latter relation passeth These are 1. The stock Isaac 2. The sprouts in this word ââ¦eed 2. The manifestation thereof in this word shall be called The inward motive that put on Abraham to give the aforesaid proof of his V. 19. Faith is declared v. 19. About it we may observe 1. The substance thereof 2. An inference made thereupon The substance setteth out 1. An act of Abraham in this word accounted 2. The object of that act This is 1. Generally propounded in this phrase That God was able 2. Particularly exemplified thus To raise him up from the dead In the inference there are two points 1. A benefit received 2. The manner of receiving it The benefit is 1. Propounded 2. Amplified It is propounded in this word received It is amplified 1. By the object him 2. By the danger in this word from whence The manner of receiving the benefit is thus expressed in a figure §. 103. Of observations raised out of Hebr. 11. v. 17 18 19. I. FAith puts on to do what otherwise would not be done It is here said that Abraham did that which certainly he would not otherwise have done By Faith See § 83. II. The best may be tried We may well judge Abraham to be the best man that lived in his dayes yet is he here said to be tried See § 83. III. A true intent is accepted for the deed In this sense 't is here said that Abraham offered up See § 84. IV. Believers in special manner receive divine promises Thus Abraham the Father of believers is described He received the promises See § 84. V. No obstacle hinders true Faith Many and great were the obstacles which might have hindred Abraham from what he did but by faith he passed over all See § 85. VI. Isaac was a son of joy His name intends as much See § 86. VII Simple and absolute obedience is to be yeelded to God Such was Abraham's obedience See § 83. VIII God reveals his secret Counsell to his Saints This is gathered out of this phrase Of whom it was said See § 89. IX God hath a determined number to bless This is implied under Isaac's Seed See § 90. X. Gods blessing is extended to the Seed of believers This is here plainly expressed See § 91. XI Our deerest are to be given to God Who or what could be deerer to Abraham than Isaeac yet Abraham was ready to offer up Isaac to God See § 93. XII Gods offering his Son far surpasseth Abraham's offering his Son See this exemplified § 94. XIII Passive obedience is to be yielded unto God This is gathered from Isace's submitting himself to be bound and laid upon the Altar See § 95. XIV A due meditation on the grounds of faith much establisheth faith That accounting which is here noted of Abraham gives proof hereunto See § 96. XV. Gods power is an especial prop to faith Meditation hereon namely that God was able established Abraham's faith See § 97. XVI Faith prescribes nothing to God Abraham believed that God was able to make good his promise though he knew not how See § 98. XVII Faith in the Resurrection of the dead enboldens to any thing This was it that enboldened Abraham to offer up his Son See § 99. XVIII God returneth what is given to him Abraham offered up his son to God and from God he received him again See § 100. XIX God can raise the dead Abraham believed thus much and answerably from hence he received his son See § 99. XX. What is truly intended is as performed in Gods account The word translated in a figure intends as much See § 101. §. 104. Of the Commendation of Isaac Hebr. 11. 20. By faith Isaac blessed Jacob and Esau concerning things to come THe sixt instance for proof of the vigor of faith is of Isaac's faith it is the third instance given after the Flood and that of the second great Patriarch whose name by reason of Gods Covenant made in special to him with his Father and his Son was brought into Gods stile thus I am the Godâ of Abraham the God of Isaac and the God of Jacob Exod. 3. 6. The proof of his faith is an especial act in blessing his son His faith here mentioned is such a faith as was described vers 1. and exemplified in all the worthies before mentioned It Was a true justifying faith which extends it self to Celestial Spiritual and Temporal blessings Of Isaac's name see § 86. Much hath been spoken of Isaac as he was a Son in relation to his Father Abraham Here he is to be considered as a Father in relation to his two Sons 1. Of the three Patriarcks Isaac was the longest liver For Abraham lived 175. years Genes 25. 7. Iacob 147. Genes 47. 28. But Isaac 180. Gen. 35. 28. 2. He was of the three Patriarchs the most continent he never had but one wife with her he long lived most comfortably Isaac's sporting with Rebekah his wife Gen. 26. 8. giveth instance of that matrimonial delight they took one in another The antient Liturgy hath fitly culled out this couple as a pattern for man and wife in this phrase As Isaac and Rebekah lived faithfully together 3. It is probable that he attained to more wealth than his Father or Son For he received an
by men Exod. 14. 13. 11. He was far from envy and ambition Numb 11. 29. 12. Great was his respect to his Father-in-Law Exod. 18. 7. 13. He was willing to take and follow good advice Exod. 18. 24. 14. He was very faithfull Numb 12. 7. Of the particulars of Moses faithfulness See Chap. 3. v. 2. § 39. 15. He put himself out to the uttermost for the peoples good Exod. 18. 13. 16. He had care for the good of his posterity Numb 27. 16 17. The gifts and graces of Moses are for imitation and that by all sorts of people in like places as Servants Children Parents Courtiers Rich-men Noble-men Ministers Magistrates Princes Exiles and others §. 135. Of Mââ¦ses his privileges 1. GOd set a Stamp upon him in his infancy Exod. 2. 2. 2. He was extraordinarily preserved Exod. 2. 5. 3. He was advanced to high honour Exod. 2. 10. 4. He was made a deliverer of Gods people Exod. 3. 10. 5. He was made a Ruler and Governour of Gods people Exod. 18. 13. 6. God maintained his Authority against gainsayers Numb 16. 28. 7. He was an extraordinary Prophet none like him Deut. 34. 10. 8. He was the first and largest Pen-man of Sacred Scripture he declared the state of the world and Church for the space of 2750. years Numb 21. 18. All the sacred Rites whereby God of old was worshipped were delivered by him 9. God spake to him face to face mouth to mouth so familiarly as to no otââ¦er Prophet Numb 12. 8. Exod. 33. 23. 10. He was more mighty in miracles than any before Christ. Acts 7. 36. 11. His prayer was powerfull with God Exod. 32. 10. Ier. 15. 1. 12. Twice he tasted 40. dayes and 40. nights together Deut. 9. 18. 13. He was thrice 40. years preserved 40. in Pharaoh's court Acts 7. 23. 40. ãâã Mââ¦dian a strange land Acts 7. 30. and 40. in the wilderness 14. Oââ¦d age did not dim his sight not abate his natural force Deut. 34. 7. 15 He was buried by God himself Deuâ⦠34. 6. The like is not noted of any other 16. His memorial was very pretious in the Church of God aââ¦d still remains 17. He was a special type of Christ and that in these respects 1. As Moses had Gods stamp at his birth so an extraordinary Star in heaven manifested Christ to be of special use for Gods Church 2. As Moses life was sought so soon as he was born by Pharaoh so Christs by Herod 3. As Moses was saved in Pharaoh's Court so was Christ in the land of Egypt 4. Both Moses and Christ were born in the lowest ebb of the Church 5. As Moses his face did shine when he had been upon the Mount so Christs Matth. 17. 2. 6. As Moses was a deliverer of Gods people so Christ. 7. As Moses was a Prince to govern a Priest to offer Sacrifice and a Prophet to instruct so Christ. 8. As the Law was given by Moses so grace and truth came by Iesus Christ. John 1. 17. 9. Moses was a Mediator Gal. 3. 19. So Christ 1 Tim. 2. 5. 10. Moses was grieved at the sins of people Exod. 32. 19. So Christ Mââ¦rk 3. 5. 11. As Moses was punished for the people Deut. 1. 37. So Christ suffered for them The foresaid privileges do enform us in the providence and bounty of God §. 136. Of refusing of honour THE first effect whereby Moses his faith is evidenced was his refusing of hoâ⦠The word which we translate reââ¦used is opposed to confessing or acââ¦ââ¦edging a thing And we commonly translate it denied as it is said of Iohn the ãâã ââ¦e confessed and denied not Joh. 1. 20. This refusing is not here to be taken ãâã plain or apparent expression of his minde by word of mouth but rather ãâã behaviour whereby it might easily be inferred that he refused the honours of ãâã ââ¦or he went day after day out of the Court and conversed among the Chilâ⦠of Israel which were in bondage and at length clean left Court Land and all Obââ¦ect Moses was forced to leave Court and Kingdom for fear of his life ãâã 2. 15. Aââ¦sw 1. He voluntarily brought upon himself that occasion of flying out of ãâã and that by defending one of his brethren against an Egyptian had ââ¦e preâ⦠his own honour before his respect to his poor brethren he would never ãâã adventured to have killed an Egyptian in the quarrell of an Israelite 2. When he heard that that fact was known he made no means to obtein ãâã or pardon which questionless he might have obteined if he had conâ⦠his relation and respect to the Israelites his brethren but rather took the ãâã to free himself from that wicked course Therefore this word Refused ãâã implieth a voluntary act is used Tââ¦at which by his carriage he so refused was to be called the son of Pharaohs ãâã The word called implieth a reputing or accounting one to be such and such iâ⦠one as when we think and account such an one to be rich or honorable or learned we use to say of him that he is a rich or an honorable or a learned man and so call him Pharaoh here mentioned was the King of Egypt his daughter was a great Princess It seemeth that she had been married and either had at this time an husband or was a widow but had no child of her own and thereupon adopted Moses to be her child which is implied in this phrase He became her son Exod. 2. 10. If she had an husband this might be done with his consent if she were a widow she did it of her own accord Howsoever hereby was Moses made a great man and a great Heir if not an Heir to the Crown which was no small honour If Pharaoh had no other Child his Daughter was Heir to the Kingdom and Moses her Heir This is here brought in as an effect of Moses his faith whereby it is manifested that Faith is of force to make believers sleight the highest honours on earth Ioseph was in Egypt advanced next to the King and his children might by his means have attained great and honorable places but he rather chose to have them incorporated into the society of Gods Saints than to have the highest honours in Egypt therefore he brought them to his Father to be blessed Gen. 48. 1. Daniel refused honors offered unto him by a great Monarch Dan. 5. 17. 1. Faith raiseth a mans mind and heart above this world and the honours thereof it presents unto him heavenly honours 2. Faith so cleareth the eye in beholding the things of this world as it makes a man discern them in their own proper colours vain transitory full of vexation and subject to many temptations thus it makes a man to sleight them This sheweth that ambitious persons have very little faith if they have any at all How can yee believe saith Christ which receive or affect honor one of another John
by reason of his supreme authority and of his power to work the ãâã mischief The Kings wrath is as the roaring of a Lion Prov. 19. 12. And ãâã of death Prov. 16. 14. Thââ¦s then the courage of Moses is amplified by a gradation 1. He feared not man 2. He feared not the greatest of men a King 3. He feared not that which most affrights men the wrath of a King It was his faith in God that expelled this fear of man ãâã greatest fears affright not believers for what cause of greater fear could ãâã be than the wrath of such a King as Pharaoh was See more hereof ver 23. â⦠ãâã §. 149. Of a Believers remaining invincible TO shew that it was no blockish stupidity nor obstinate impudence that ãâã such a resolution in Moses as not to fear the wrath of the King the ãâã thereof is thus rendred for he endured as seeing him who is invisible The argument is taken from the difference betwixt God and man for this phrase who is invisible is a description of God The argument then may be thus framed He that can see him that is invisible will not fear the wrath of a ãâã King But Moses saw him that was invisible Therefore he would not fear c. In setting down this reason There is another act of Moses thus expressed He endured This verb is derived from a noun which signifieth strength power courage so as the word of this text endured implyeth that Moses continued resolute and unmoveable he was no whit daunted but retained aâ⦠invincible courage By this we see that a true and sound faith makes the Believer invincible so as no cause of human fear will daunt him He that said even in reference to God Though he stay me yet I will trust in him had such an invincible spirit Iââ¦b 13. 15. So in reference to man had Daniels three Companions Dan. 3. 17. This is to the life expressed by him that said In all these things we are more thaâ⦠Conquerors through him that loved us For I am perswaded that neither death nor life nor Angells c. shall be able to separate us from the love of God Rom. 8. 37. c. True faith never faileth but retaineth a perpetual vigor and thereupon it maketh men endure and remain invincible Here behold the reason of mens fainting upon violent opposition and of shrinking in their heads through continuance of such opposition They either have not or exercise not faith as they should They acquaint not themselves with the grounds of faith which are Gods properties promises and performances If thou faint in the day of adversity thy strength is small Prov. ââ¦4 10. The day of adversity is the time to act faith if then a man faint when he should most manifest his faith there may be just suspition of the truth or at least of the vigor of his faith §. 150. Of believers seeing God THE ground of Moses enduring as he did is thus set down as seeing him who is invisible Of the word translated seeing see Chap. 2. ver 8. § 68. and ver 9. § 72. It is here set down in a participle of the present tense to dââ¦clare a continued act This seeing must needs be meant of a spiritual sight by the eye of the soul which is faith For he whom he eyed is said to be invisible but an invisible thing cannot be seen with a corporal eye That would imply contradiction For that which may be discerned with a bodily eye is visible But visible and invisible are contradictory This particle as is premised not by way of diminution as if it were a ââ¦ming to see but rather by way of amplification For 1. This particle doth sometimes imply an identitie and realitie of a thing and it is used to set forth the perspicuity and clearness thereof as where it is said The glory AS of the onely begotten Son of God John 1. 14. 2. It implyeth a kind of spiritual rapture as if Moses had been rapt into the highest Heaven and there beââ¦eld God himself incouraging him in what he did This act of Moses giveth an instance of the vertue of faith which is to set a man always before God A true believer is like Enoch who walked with God and that continually as the emphasis of the Hebrew word implyeth Gen. 5. 24. I have set the Lord always before me saith a Believer Psal. 16. 8. It was Abrahams speech The Lord before whom I walk Gen. 24. 40. God is the proper object of faith The object wherein it delights the object on which it rests The object from whom it expects every good thing the object to which it returns the glory of all Here behold the reason of a Believers courage The world wonders at it and ãâã for it seeth not him whom Believers see Gods presence is that which emboldneth Believers as here Moses was emâ⦠thereby See more hereof Chap. 13. v. 6. § 78. §. 151. Of seeing him who is invisible ãâã attribute invisible is derived from the former word translated seeâ⦠for a privative particle is joyned with it so as it implyeth the contrary to ãâã even that which cannot be seen ãâã Epithite is attributed to God Col. 1. 15. 1. Tim. 1. 17. and that in a ãâã respect 1. In regard of the Divine substance which is spiritual Every spirit is invisiâ⦠ãâã 24. 39. Much more the purest Spirit of all â⦠In regard of a divine property which is to be incomprehensible in which ãâã Christ saith No man hath seen God at any time John 1. 18. And he is ãâã ãâã dwell in the light which no man can approach unto 1 Tim. 6. 16. 1. This is a strong argument against all the conceits of Anthropomorphites ãâã ãâã make God like unto man See more of those Chap. 1. v. 10. â⦠133. â⦠It is as strong an argument against all representations of God God himâ⦠ãâã presseth this Argument Yee saw no manner of similitude on the day that ãâã ãâã spake unto you Deut. 4. 15. â⦠It is also against all apprehensions in the mind of God in the likeness of ãâã ãâã object 4 It shews that we must conceive God as he is revealed in his word He beâ⦠ãâã is an object not for the eyes but for the eares not for the brain but ãâã ãâã heart The mysterie of Unitie in Trinitie and the divine properties duely ãâã in the mind will raise up a great admiration and an high esteem of ãâã and a due respect towards him â⦠This invisibility of God doth not keep him from seeing us Though visible ãâã cannot see things invisible yet he that is invisible can and doth see them ãâã visible The eyes of the Lord in every place behold the evill and the good ãâã 15. 3. No obstacle hindereth the sight of him who is invisible How ãâã this stir us up so to carry
books of Moses and Ioshua then are here recited 2. There were without question many more in the severall ages of the world than are ãâã in the foresaid books or in any other part of the Bible It is said of Enoch that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of thâ⦠men that did so are by name registred It is said of all those pious long-liv'd atriarks that lived befored and after the Flood that they begat Sonns and Daughters Gen. 5. 4 c. and 11. 11 c. No doubt but that many of those Sonns and Daughters gave good proof of their true faith Yet are they not by name registred It is of person as of things Many commendable things were done which are not set down Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records 1. In regard of those Saints themselves It was enough that God took speciall notice of them registred their name in his book of life gave them evidences of his favour while they lived received their souls to glory when they died and gave them assurance of the resurrection of their bodies 2. In regard of others that from time to time lived after them it is sufficient that God hath afforded them so many patterns and examples registred in his book as he hath done By them direction and encouragement sufficient and given to run the race as they did They who are not moved by them would not be moved with millions more if they were registred 1. Considering that many Worthies have had their names buryed with their bodies let not us be over sollicitous about memorialls after our death but leave it to the divine providence and to the wisdom of our survivors There may be a good use of Chronicles and of Memorialls of some mens names and acts yet there ãâã be too great excess therein Some things that in their compass are very usefull may beyond their compass be unusefull if not hurtfull Should there be ââ¦emorialls of all good mens names I suppose the world would not contain them especially if thereto were added their Meditations Sermons Conferences Works and Labours 2. This may stay those who in their time and generation do the will of God faithfully imploying their talent and doing much good by their words and works and yet nothing thereof remembred after death It is enough that in their generation they have been enabled to do good and that the present age in which they liââ¦ed had the benefit thereof They may so much the more rest herein in that the ãâã living God knowes it remembers it and will aboundantly recompense it Their works will follow them Rev. 14. 13. The answer which the Apostle himself gives to his own question thus for the ãâã will fail me being a reason of his forbearing to go on in setting down more particular examples as he had done before giveth us to understand that there ãâã very many more whom he might have produced The multitude of Believers is very great very many are registred in sacred Scripture which the Apostle stiâ⦠a cloud of witnesses Hebr. 12. 1. But questionless there were many more age after age whose names are concealed When Elijah thought that he had been leââ¦t alone God knew seven thousand more and that in Israel 1 King 19. 18. besides those that were in Iudah If there were before Christ was exhibited multitudes of beleevers what are there since considering these promises I will pour out ãâã Spirit upon all flesh Joel 2. 28. And many shall come from the East and West ãâã sit down with Abraham c. Matth. 8. 11. See Chap. 2. ver 10. ãâã 91. This reason as it hath reference to the altering of the stile in contracting such points as he more inlarged himself upon in the former examples sheweth that ââ¦ediousnes must wisely be avoided Having many things to write unto you faith ââ¦n Apostle to an Elect Lady I would not write with paper and ink 2 Joh. v. 12. The like he saith to Gaius 3 John v. 13. Tediousnes dulls the mind wearies the spirit hinders devotion draws away affection yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances Some who have some while given good attention and that with cheerfull affection by overmuch tediousnes have been so dââ¦lled in their devotion as their former comfort hath been taken away It is therefore a point of prudence somewhat carefully to observe ordinary times ãâã for sacred duties There are times wherein men may enlarge themselves both in praying and preaching namely when dayes are set apart for those duties for then people come prepared to hold out the day As for private duties performed by one alone as any finds the vigor of his spirit to be in him he may enlarge himself But we must not measure others spirits by our own Christ when he was alone spent nights in prayer Luk. 6. 12. But we do not read that he did so with his Disciples §. 192. Of the Apostles setting the more excellent before others UPon the foresaid transition the Apostle continues his Catalogue of Worthies but much contracted In this verse he setts them down two ways 1. By their particular name 2. By the function of some of them in this word Prophets There are six set down by name whereof four were Judges One a King One a Judge and a Prophet both which is Samuel The four Judges are as the Apostle hath set them down Gideon Barak Samson and Iephthah There were in all betwixt Ioshua their General and Saul their first King fifteen Judges 1 Othniel 2 Ehud 3 Shamgar 4 Barak 5 Gideon 6 Abimelech 7 Tola 8 Iair 9 Iephthah 10 Ibran 11 Elon 12 Abdon 13 Samson 14 Ely 15 Samuel Out of these only five are called The rest were either not worthy to be named as Abimelech who usurped that dignity by fraud and blood or had no memorable matter recorded of them in their histories as Tola Iair Ibzan ãâã and Abdon The others as Othniel Ehud Shamgar and Ely did no greater matters than those which were done by those who are named Therefore there was no great need to mention them especially in this place where the Apostle labors to contract his discourse In the particulars which are set down the precise order of the history is not observed For Gideon who is in the first place was after Barak and Samson the third was after Iephthah and David the fift was after Samuel Hereupon some say that the Apostle had an eye only on his matter to set down some choyse Worthies as they came to his head but had no respect to method or order But I suppose that he rather aimed at some special thing in altering the order of these and that might be to prefer the more excellent For thereis a double method One of
been freed from all manner of afflictions Nay tell me if you have read of any such in the records of truth It is therefore most evident that afflictions are the common condition of all Gods children See more hereof in the Whole Armour of God Treat 2. Part 5. on Eph. 6. 15. § 12. Hereupon it becomes every child of God to prepare for trials and to treasure up consolations and encouragements tending thereunto §. 47. Of bastards being without correction Heb. 12. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not Sons IT appears that this point of enduring chastisement is of great concernment in that the Apostle so long insisteth upon it and returneth unto it again and again The former interrogative What son c. carried great emphasis yet behold here a more emphatical expression under the denial of the said point If ye be without chastisements then are ye bastards c. This followeth as a necessary consequence from the former general point and that by the rule of contraries If all Sons are chastised then they who are not chastised are no Sons This particle of opposition but implieth the contrary consequence Of the word chastisement see v. 5. § 36. It implieth such correction as is for instruction to prevent or redresse evill so as if God let loose the raines to a professor and suffer him to run riot and to follow his own carnal lust and worldly delights and restrain him not by some afflictions he is assuredly no child of God but a bastard The Greek word is here only in the New Testament used It implieth one that is not born in lawful wedlock He hââ¦re mââ¦aneth one that is supposed to be a child being in the house in appearance as a child but not begotten of the Father of the house thereupon not nurtured as a Son nor estranged of any unlawful liberty but suffered to run into all loosnesse and licentiousnesse The Greek word is by other Authors put not only for one born in adultery but also for a strange child a child that is not a mans own and thereupon the lesse care taken of it By some it is here taken for a changeling They professe themselves and answerably are taken to be Gods children but never were put in by God This is here brought in to meet with an objection thus There are in the Church who are without chastisement Answ. It may bâ⦠so but then they are not of the Church they are bastards or changelings To make this argument more full and clear the Apostle inserteth the general point as in a parenthesis thus whereof all are partakers By way of explanation he addeth not sons as if he had said Though they may be thought by reason of some outward profession to be sons yet indeed they are none The main point here intended is to shew that immunity from crosses is a bastards prerogative If it be a prerogative it is of such an one as may be in the Church partake of divine ordinances professe himself to be a Saint and be so supposed by others but not so accounted by God himself Dives may be supposed to be such an one Luk. 16. 25. So the rich fool Luk. 12. 19. Not correcting when there is need and who is he that liveth in the flââ¦sh and needeth not correction implieth a neglââ¦ct of him as if he were not cared for A child left to himself brings his Mother to shame Prov. 29. 15. Thereupon Father and Mother are accounted carelesse of their duty If two children be committing evill together a wise Father will take his own child and correct him but will let the other alone Who more wise who more righteous who more mercifull thââ¦n God 1. By just consequence that false note of continuall peace and prosperity or temporal felicity as they call it of the Church is manifested Surely if this Text be true as true it is that cannot be a true note of a true Church That hath hitherto been the true Church which hath suffered for the truth purity and power of religion 2. This sheweth their condition to be in truth a miserable condition who so boast of all things according to their hearts dââ¦sire as they know not what pain is or sicknesse or losse or restraint of liberty or any other crosse Such are to the life described Iob 21. 8 9 c. By this Apostles verdict if they live in the Church they are bastards If any state give us just cause to question Gods Fatherly care over us it is all manner of external contentment to the flââ¦sh and freedome from all crosses An heathen man that had all his life time enjoyed much prosperity being delivered from an accidentall calamity with which many others were destroyed thus cryed out O fortune to what misfortune hast thou reserved me §. 48. Of the Apostles much pressing the benefits of afflictions THis clause whereof all are partakers hath been before and is hereafter again and again inculcated and that at least twelve times 1. By the Apostles intimation of Gods mind v. 5. he speaketh unto you as unto children 2. By the title which in the name of the Lord is given to the afflicted thus My Son v. 5. 3. By making correction a fruit of love whom the Lord loveth v. 6. 4. By extending it to every Son v. 6. 5. By making affliction an evidence of Gods respect v. 7. 6. By inculcating Gods usual dealing interrogatively What Son is it c v. 7. 7. By accounting such as are not so dealt withall to be bastards v. 8. 8. By returning to the same again in this phrase whereof all are partakers v. 8. 9. By paralleling the like dealing of earthly parents with their children v. 9. 10. By noting the different ends of earthly parents and Gods v. 10. 11. By removing what might be objected against it v. 11. 12. By shewing the blessed fruits of afflictions v. 12. We may not think that these are so many tautologies or vain repetitions of the same things for the Apostle was guided by a divine Spirit which made him well to poise all his words and not set down a phrase or word rashly There are sundry weighty reasons for repeating and inculcating one and the same thing whereof see The Saints Sacrifice on Psal. 116. 16. § 48. A special point hence to be observed is this That men are hardly brought to believe that afflictions are fruits of Gods love It is not a novices lesson it is not learned at first entrance into Christs School Christs Disciples though they had Christ himself to be their instructer could not at first apprehend it This made Christ very frequently inculcate this principle of taking up the Crosse and following him Ignorance of this made many Christians in the Apostles times faint and fall away 2 Tim. 4. 16. Yea some of Gods worthies have in the triall made doubt hereof
6. 17. of a mountain full of horses and Chariots of fire whereby are meant Angels but no number of them There was then a great host of enemies that compassed the City yet of that troop of Angels saith Elisha They that be with us are more then they that be with them Those Angels did Hezekiah mean when he said 2 Chro. 32. 7. There be more with us then with the King of Assyria Yet of the King of Assirians Army were slain at a clap 185. thousand Object We read of a set number Matth. 26. 53. viz. of twelve legions of Angels which in common account amount to 80000. Answ. 1. The Text doth not precisely expresse that number but saith more then twelve legions 2. That number is to be taken indefinitely 3. Christ means not all the Angels in heaven but so many as in mans opinion might be thought sufficient to guard him against all the opposition which the Jewes could make For twelve legions of good Souldiers were reputed an invincible Army The like answers may be given to that greater set number whereof we read Dan. 7. 10. as thousand thousands yea ten thousand times ten thousand for 1. They set out an indefinite and infinite number 2. All the Angels of God are not there meant there were many others in other places 1. This number or rather innumerable company of Angels did God at first make and doth still preserve in their first entire estate the more to set out his own magnificence Thus is the magnificence of the great King of heaven and earth set out by having so many of such attendants 2. To animate and encourage Saints against the multitude of devils for we read Rev. 12. 7. The Dragon gathered together an host of evill Angels There were not only seven devils in one woman but a legion that is 6666. in one man If at once there were so many in one man how many were there in all the world beside for certainly no man is free at any time but hath devils attending on him to sollicit him to evill There is need therefore of an innumerable company of good Angels to guard him There are many more Angels then men so as every Saint may have assurance of so many to guard him as he may well say as Elisha 2 King 6. 16. they that be with us are more then they that he with them 1. This may serve for the resutation of their presumptuous conceit who undertake to set down the distinct number of Angels which yet the Apostle here stileth innumerable 2. This may raise up our hearts in admiration of Gods great and glorious Majesty If in regard of the visible host of heaven the Psalmist might say as Psal. 8. 1. O Lord our God how excellent is thy name in all the earth who hast set thy glory above the heavens How much more in regard of this innumerable company of invincible and spirituall creatures For this end meditate as on the nature properties and functions of Angels so of the innumerable company of them §. 104. Of the generall Assembly HAving shewed the first sort of excellent creatures to which we are brought by the Gospel namely Angels Come we now to the second sort who are here said to be holy men who are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified by the name First-born The word translated generall assembly is a word which is used to set out a solemn publick meeting of many people from sundry places to some great solemnity The meeting of all sorts of people out of all parts of Greece to see the Olympian games performed was called ãâã ãâã ãâã ãâã ãâã which term the Apostle here applieth to the Catholick Church Catholick is a Greek word which signifieth generall or universal That this general assembly is meant of the Church is evident by the next word Church which is joyned to it by a copulative paââ¦ticle AND. The next word First-born sets out the Persons that belong to this generall assembly From the former we may observe That the Christian Church is a general assembly The notation of the Greek word which is derived from the verb to cââ¦ll ââ¦ut sheweth that its an assembly called together The compound word ãâã that it is a general assembly This general assembly is excellently set out Rev. 7. 9. The prophecies of old concerning the amplitude of the Christian Church import as much as Isa. 60. 4 c. But most expresly is this proved Eph. 1. 9 10. Col. 1. 20. That the truth of this point may be the more distinctly discerned Let us take a brief view of the respects wherein the Christian Church is stiled a general assembly 1. In respect of persons For the whole number of Gods Elect are comprised under this assembly This our Apostle notes in this phrase whose names are written in the Book of life 2. In respect of place For the Christian Church is not bounded within the borders of Iudea nor of the ten tribes but diffuseth it self among the Gentiles This was of old foretold as the Apostle proveth by many testimonies Rom. 15. 9 10. In this extent its said Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life 3. In respect of the time from Adam to the end of the world so long as it should be increasing and after to continue to eternity The reason of this generall assembly cannot be in them who are of it For they of themselves are no better by nature then they who are out of it Eph. 2. 3 11 12. But it resteth wholy and only in God in his free grace 1 Cor. 15. 10. and rich mercy as Eph. 1. 7. and 2. 4 7. The means of bringing us into this generall assembly are 1. Outward the Word Eph. 1. 23 and 2 Thess. 2. 14. 2. Inward the Spirit Of both these see The whole Armour of God on Eph. 6. 16. § 19. 1. This may give satisfaction to that great Question Whether the Church was before Luthers time I answer it was where this generall assembly was 2. This may serve for the refuting of Papists in arrogating and appropriating this title Catholick to the Church of Rome For 1. It implies a plain direct contradiction Catholick is universall Roman is particular for the same thing in the same respect to be universall and particular is contradictory 2. The Church of Rome hath so much and so far erred from the Catholick Faith as it cannot be accounted a part of the Catholick Church 3. This informes us 1. In the difference betwixt the Iewish Synagogue and the Christian Church 1. That was of one people This of all nations 2. That in one small part of the world This throughout the whole world 3. That tyed to the Temple at Ierusalem for their solemn services This extended to all
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaââ¦t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hââ¦m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ⦠After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life John 3. 16. Who now should first make this known but he himself whom it so much concernes 4. The honour of the Gospel It adds much to the honour of an Ambassage to have it sent and delivered by a man of note and name for birth for dignity for estate for parts and abilities But the Son is the most eminent and excellent of all every manner of way Phil. 2. 9. Note Heb. 1. 5 c. 1. This may inform us of the difference betwixt the time of the Gospel and the time of the Law this difference in this very respect is expresly noted Heb. 1. 1. It appears to be a point worthy due observation in that he beginneth with it and so largely insisteth upon it as he doth in the first Chapter The difference between them in this very kind that Jesus is the author of the Gospel is the ground of that life and efficacy which the Apostle attributes to the Gospel above the Law 2 Cor. 3. 6 c. Other excellencies of the Gospel are here laid down by the Apostle in the words following whereof more in order here let this ground-work of them that Christ speaketh be well weighed §. 125. Of receiving the word of Christ. THe main thing here expressed by the Apostle is That Christs word ought in no case to be rejected which is implied under this phrase See that yee refuse not him that speaketh As there are negative inhibitions for this as Deut. 18. 19. Heb. 3. 8. So affirmative injunctions Acts 7. 37. Matth. 17. 5. The penalties denounced against such and inflicted on such whereof hereafter do further inforce the point so Christs complaints Matth. 11. 16 c. The ground of the point may be 1. The worth and value of Christs word in it self This is that treasure and pearl whereof our Saviour speaketh Matth. 13. 44 46. Prov. 3. 14 15. Will a wise man refuse that which is of worth and price 2. The need wherein we stand of it Light is not more needful for and useful to such as are in darknesse then the Gospel to us We all by nature sit in darknesse Eph. 5. 8. Yea we are blind Rev. 3. 17. But the Gospel as it is light so it hath an enlightning vertue Luk. 4. 18. Act. 26. 18. Will a blind man refuse that which can give him sight and light Note Mar. 10. 51. 3. The heighnousness of the sin manifested by the notation of the word whereof see § 123. 1. This may inform us of the many wayes of refusing Christ speaking as 1. They that lived in Christs time and would not hear him Nicodemus comming by night Joh. 3. 2. shews that many were affraid or ashamed to come unto him 2. They that came to hear but believed not what they heard Ioh. 12. 37 38. 3. They that took offence at what he spake Matth. 15. 12. 4. They who perverted his words Ioh. 6. 52. 5. They who for a while heard him but afterwards left him Ioh. 6. 66. 6. They who desired him to depart from them Maâ⦠5. 17. 7. They who cunningly fought to ensnare him Luk. 20. 20. 8. They who openly spake against that he uttered and preached Ioh. 7. 12. 9. They who blasphemed his word and works Mar. 3. 30. 10. They who persecuted him for his doctrine Ioh. 8. 40. Now that Christ is taken from us he is refused by such as 1. Read not what he hath caused to be written as 1 Tim. 4. 13. 2. Come not to the Church Matth. 23. 37. 3. Believe nothing that they hear Act. 28. 24. 4. Come to catch as Ier. 20. 10. 5. Come to mock as Act. 17. 32. 6. Seek to silence the preachers of the Gospel as Act. 4. 18. 1 Thes. 2. 16. 7. Persecute them as 1 Thes. 2. 15. 2. How doth this aggravate that light esteem which many have of the Gospel of Jesus Christ. The occasions thereof are these 1. Some on meer ignorance not knowing the need and worth of the Gospel as the Cock in the fable refused the pearl on the dunghill see Jer. 5. 3 4. 2. Or self-conceit thinking that they have enough of themselves and that they need not the Gospel Christ stiles such whole righteous Matth. 9 12 13. Such an one was the Angel of the Church of Laodicea Rev. 3. 17. 3. Misconceit of the over-strictnesse of the Gospel terming it Cords bonds as Psal. 2. 3. or misinterpreting or misapplying it as Ioh. 6. 60 66. 4. Or a too high esteem of the world and the things thereof as Mark. 5. 17. Luk. 14. 18 c. 2 Tim. 4. 10. 5. Or fear of danger and dammage for the profession thereof Ioh. 12. 42. 2 Tim. 4. 16. 6. Or a prepossessed mind with other doctrines contrary to the Gospel Gal. 1. 6. and 3. 1. Or a mind infected with Idolatry and superstition as Ier. 44. 16 17. Such are Papists 7. Or an impious profane mind caring for no religion but wholly given to satisfie their carnal appetite These are the Swine intended Matth. 7. 6. 8. Or hatred of the Ministers of the word 1 King 22. 8. Ioh. 15. 18 19. 9. Or hatred of God himself because they know he will judge them Ioh. 15. 18. Luk. 19. 14. 10. Or a malicious spite against the Spirit of grace Heb. 10. 29. Act. 7. 51. This is the highest pitch of impiety that can be this is that unpardonable sin Mar. 3 29 30. 3. To admonish us to take heed of all means and occasions that may any way alienate our hearts from the Gospel and bring us to refuse the same 1. Take heed of winking or any way closing our eyes against the Gospel thence will the devill take occasion to blind our minds Note 2 Cor. 4. 4. 2. Be not over-conceited of thine own sufficiency and fulnesse this provokes God to send men empty away Luk. 1. 53. Rather acquaint thy self with thine own emptinesse and insufficiency Note 1 Cor. 4. 7. and 2 Cor. 3. 5. 3. Be well informed in the liberty of the Gospel Never any word nor profession brought men to more sweet and comfortable liberty then the Gospel of Jesus Christ Luk. 4. 18. The Apostle stiles it the glorious liberty of the Sons of God Rom. 8. 21. Note Ioh. 8 36. They that know and believe this will not count the Gospel a bond 4. Take off thine heart from the world and all the vanities thereof It s of abewitching nature It intoxicated Judas and Demas and so it doth many thousands Note Matth. 13. 22. Such a contrariety there is betwixt the Gospel and the world as Iam. 4. 4. 5. Purge all base slavish fear out of thine heart Fear not men nor any thing that man can do Matth. 10. 26 28 31. Place thy fear upon a more excellent and powerful object even God himself Note Luk. 12. 4 5. Withall cast off
points as declare the hainousnesse of them both and then such aggravations as make Adultery to exceed Whoredom The hainousnesse of Fornication and Adultery is herein manifested that these sins are committed against God our Neighbour and Our selves Against God in that This is the will of God even our sanctification that we should abstain from fornication 1 Thess. 4. 3. A Prophet thus aggravateth this sin Have we not all one Father Why do we deal treacherously every man against his Brother Mal. 2. 10. The treachery there meant is the sin here spoken of and that is committed against God as our Father It is also committed against the Sonne of God In which respect the Apostle thus expostulateth this caââ¦e Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6. 15. And it is likewise committed against the Spirit of God For the Apostle thus again expostulateth the same case What know ye not that your body is the Temple of the holy Ghost which is in you which ye have of God 1 Cor. 6. 19. Thus is this sin committed against each person of the Trinity 2. Against our Neighbour and that is sundry respects 1. Against the party with whom the sinne is committed for it is alwayes committed with another Hereupon the brethren of Dinah whom Shecbââ¦m defiled said Should he deal with our Sister as with an Harlot Genesis 34. 31. 2. Against the children that are born in Fornication which are in that respect bastards These by Gods Law could not inherit The sonne of the bonawoman shall not be heir with my sonne saith Sarah Gen. 21. 10. which sentence God approved By Gods Law a bastard was not to enter into the Congregation of the Lord to his tenth generation Deut. 23. 2. By entring into the Congregation of the Lord is meant some special office and service whereby he had liberty to enter into the house of God That which is noted of Gileads sons thrusting out Iephthah and saying unto him Thou shalt not inherit in our Fathers house for thou art the sonne of a strange woman Judg. 11. 2. sheweth that it was a custom among Gods people to keep bastards from inheriting The opposition which the Apostle makes betwixt bastards and sons in this phrase Then are ye bastards and not sons Heb. 12. 8. sheweth that bastards have not a right to the priviledge of true sons 3. Against the friends kindââ¦ed and alliance of each party It is expresly said of a Priests daughter that playeth the whore That she profaneth her Father Levit. 21. 9. And the brethren of Dinah took themselves dishonoured in that their sister was defiled Gen. 34. 7. 4. Against the whole family For this sin is a fire that consumeth to destruction Job 13. 12. God thus threatneth David The sword shall never depart from thy house because thou hast taken the wife of Uriah the Hittiââ¦e to be thy wife 2 Sam. 12. 10. 5. Against the very Town City and Nation where such unclean birds do roost For severe judgements have been executed upon those places as we shall afterwards shew This is one of the sins for which the Prophet saith The Land shall mourn Hos. 4. 2 3. 6. Against the Church For by the lawfull use of Marriage among Professors of the truth a godly seed is preserved Mal. 2. 15. This is the seminary of the Church but by this sin a spurious brood is brought forth and the Church thereby destroyed 3. This sin is committed against our selves even against our Souls Bodies Name and State and against these in an especial manner 1. It is expresly said of him that committeth adultery That he destroyeth his own soul Prov. 6. 32. 2. It is said that he that committeth fornication sinneth against his own body 1 Cor. 6. 18. He maketh this very body the instrument whereby that sin is committed Other actual sins are said to be without the body that is some other object that is without the body is abused and made the instrument of sin in other cases as wine in the sin of drunkennesse 3. Who so committeth adultery getteth a wound and dishonour and his reproach shall not be wiped away Prov. 6. 32. Infamy or an ill name is hereby set out 4. Such bring themselves to extream poverty For by means of a whorish woman a man is brought to a piece of bread Prov. 6. 26. that is his state is much impaired and even consumed he hath not enough for his own sustenance Thus hath the holy Ghost set forth the hainousnesse of both their sins of uncleannesse Adultery admits of further aggravations §. 39. Of the Aggravations of Adultery above Fornication 1. ADultery is expresly mentioned in the seventh Commandment which is this Thou shalt not commit adultery Exod. 20. 14. It is counted an aggravation of a sin to be by name expressed in any of the ten Commandments For therein it is made an head of many other sins 1. Adultery makes the nearest and firmest bond wherewith two persons are joyned together dissoluble That bond is marriage whereby two distinct persons are made one flesh Gen. 2. 24. It is by Gods Ordinance an inviolable bond and ought not to be dissolved but by diremption which is by severing man and wife by death Com. 7. 2. But that adultery makes this bond of marriage dissoluble is evident by this restriction of Christ saving for the cause of fornication Mat. 5. 32. meaning adultery 3. Adultery nullifies a special Covenant of God This phrase The wife of thy Covenant Mal. 2. 14. intendeth a Covenant made before God whereof God is the Author Gen. 2. 18. and a witnesse Mal. 2 14. and in that respect called the Covenant of God Prov. 2. 17. 4. Adultery makes an incurable wound For jealousie is the rage of a man therefore he will not spare in the day of vengeance he will not regard any ransom c. Prov. 6. 34 35. It is not so in the case of fornication for a recompence is set down in that case Deut. 22. 29. 5. By adultery the affections of married persons are so alienated as they are brought many times to wish and practise one anothers death 6. By adultery a spurious brood may be put in the room of legitimate children and false heirs enjoy that inheritance which belongeth to true children which we have shewed in the former Section to be against Law and Right Genes 21. 10. Iud. 11. 2. 7. By adultery the Goods of the family cannot be but much wasted the adulterous husband spending that wherewith he should provide for his family on his harlot and the adulterous wife purloining what she can from her husband Herein they shew themselves worse then Infidels 1 Tim. 5. 8. 8. Adultery is by Gods Law judged to be a capital crime Deut. 22. 22. But fornication not so Deut. 22. 29. 9. The very Heathen by the light of nature
members of one and the same body and in regard of their spirituall condition animated by one and the same spirit and thus all of them spoken to as to one On this ground where it is said that Moses spake unto all Israel he thus expresseth his minde The Lord thy God will go before thee He it is that doth go with thee He will not fail thee nor forsake thee Deut. 31. 1 3 6. 4. God doth account all beleevers as dear unto him as if they were but one They are therefore all as one spouse to his Son Cant. 4. 8 9. 2 Cor. 11. 2 They are all heirs of the same Kingdom Iam. 2. 5. To be an heir is the property of one Gen. 21. 10. This is a good ground for every particular beleever to apply the precious promises of the Gospel to himself in particular The like may be said of the duties which God requireth of children of men For in the Decalogue or ten Commandments they are laid down as a particular precept to every person in the singular number thus THOU shalt have no other Gods THOU shalt not make to thy self c. §. 73. Of Gods not failing nor forsaking his THe substance of this promise I will not fail thee nor forsake thee giveth assurance of Gods constant and continuall carefull providence over his Concerning it the Psalmist upon his own experience thus saith I have been young and now am old yet have I not seen the righteous forsaken c. and again The Lord forsaketh not his Saints they are preserved for ever Psal. 37. 25 28. Very elegantly doth the Prophet by an argument from the less to the greater thus enforce this point Can a woman forget her sucking childe that she should not have compassion on the sonne of her womb yea they may forget yet will not I forget thee Isa. 49. 15. This negative promise is much pressed in Scripture as 1 Chro. 28. 20. 1 Sam. 12. 22. 1 King 6. 13. Isa. 41. 17. The ground hereof resteth upon the unchangeableness of Gods love God is in all things unchangeable God is immutable in his nature in which respect he thus saith I am the Lord I change not Malach. 3. 6. He is also immutable in his Counsell in his Word in his Oath Heb. 6. 17 18. and in his Love Ioh. 13. 1. Besides the relations which he hath caused to pass betwixt himself and us giveth us further assurance that he will never leave nor forsake us When my father and mother forsake me then the Lord will take me up Psal. 27. 10. Doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledge us not c. Isa. 63. 16. Obj. Iob by reason of his soar and heavy crosses and Lazarus who died a beggar may seem to be left and forsaken of God Answ. Losses crosses pain penury and other afflictions are no argument of Gods forsaking men His wise providence is much manifested in ordering his childrens estate here in this world For 1. God never suffers his to be tempted above that they are able to bear He giveth strength answerable to the burden he laieth upon his We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. 2. God alwaies gives a good issue to the trials of his children 1 Cor. 10. 13. Iob had all that was taken from him doubled Iob 42. 10. The Angels carried Lazarus his soul into heaven Luk. 16. 22. 3. God recompenseth outward losses and crosses with far better things For wealth he giveth grace for bondage of body freedom of conscience for pain patience for corporall death eternall life Obj. 2. Saints themselves have complained that they have been forgotten and forsaken Isa. 49. 14. Answ. That was the misapprehension of their weak flesh which is no sufficient evidence against Gods express promise The Psalmist acknowledgeth this misapprehension Psal. 77. 10 Obj. 3. Christ himself complaineth that he was forsaken Matth. 27. 46. Answ. Christ together with our flesh took the infirmity thereof and thereupon complaineth according to his present apprehension But to shew that he did not utterly despond nor judge himself totally and finally forsaken he premiseth this clause of affiance My God my God Do they beleeve the foresaid promise of God who ââ¦aint and sink under the burden of any triall or under any fear that they shall be forsaken yet how many be there in the number of those that profess the Christian faith who upon great losses cry out and say they are utterly undone and upon some soar afflictions despairingly say they shall never be able to endure it Such are more like to Cain who said My punishment is greater then I can bear Gen. 4. 13. then to David who when he was greatly distressed encouraged himself in the Lord his God 1 Sam. 13. 6. or Iehoshaphat who in his distress said O our God we know not what to do but our eyes are upon thee 2 Chron. 20. 12. or Abraham who when Gods promise and precept seemed to cross one another about the sacrificing of his son said God will provide Gen. 22. 8. This promise of Gods not leaving nor forsaking his is of singular use to support us in all trials and distresses whatsoever It is so generall as it may be applied to spirituall and corporall distresses In such losses as Iob had Iob 1. 15 c. in such jealousies as Daniel was tried withall Dan. 6. 4. in such a prison as Paul and Silas was cast into Act. 16. 24. in such a dungeon as Ieremiah was let down into Ier. 38. 6. in such a sickness as Hezââ¦kiah fell into Isa. 38. 1. When we are falsly accused as Paul was Act. 24. 5. when we are forsaken of men as Paul was 2 Tim. 4. 16. when we are disquieted in minde as David was Psal. 42. 11. At the point of death in which case Stephen was Act. 7. 59. 60. In our thoughts and cares about our children and posterity such as came into Iacobs head Gen. 49. 1 2 c. we may and must meditate on this promise and with confidence thereon support our selves §. 74. Of the persons whom God will not forsake THe persons to whom in speciall this promise of Gods not leaving and forsaking is made is comprised under this Pronoun THEE This promise was of old by God himself made in particular to Ioshua Ioshua was a man of such courage and confidence in Gods Word as he together with Caleb stedfastly believed that God would not leave nor forsake them when the whole Congregation of Israel so fainted as they wept that God had brought them out of Egypt and murmured against the Ministers imployed in that service of bringing them out They must therefore be such as Ioshua was who have right to apply this promise to themselves Such were they to whom Moses
the behalf of others thus Praise ye the Lord for it is good c. Psal. 147. 1. The Motive will appear to be the greater if we apply it to the several acceptions of good before set down To shew wherein the power and life of the duty whereunto he exhorteth especially lieth he expresseth this subject thereof the heart It is a good thing that the heart be established Of the divers acceptions of this word heart See Chap. 3. v. 8. § 79. It is here put for the whole soul of man and the mention thereof in this place sheweth that the heart is especially to be looked into that is it which ought most of all to be well setled and established See Ch. 3. v. 12. § 126. §. 117. Of Grace put for the Gospel THat whereabout the heart ought in special to be setled is here styled Grace It is a good thing that the heart be established with Grace Grace is here metonymically put for the Gospel So Tit. 2. 11. This is called The Gospel of the Grace of God and the Word of his Grace Act. 20. 24 32. Fitly is the Gospel thus styled in three especial respects 1. In regard of the procuring cause which is Gods free Grace Ephesians 3. 2 8. 2. In regard of the matter thereof For the Gospel setteth out Gods grace to man in Christ. The Summe of the Gospel is thus expressed by Christ himself God so loved the world that he gave his only begotten Son c. Ioh. 3. 16. 3. In regard of the Effect thereof which is to work encrease and perfect grace in men Where the Apostle giveth to the Gospel of Christ this title The Word of his Grace he addeth which is able to build you up Act. 20. 32. 1. This is an high commendation of the Gospel to be entituled Grace The Grace of God This makes the Word Gospel fitly to answer the notation thereof Gospel that is a good spell a good speech and an Evangile as the Scots according to the Greek notation term it that is good or glad tidings See Ch. 4. v. 2. § 16. In this respect the Gospel is styled The Word of God Chap. 6. v. 5. § 35. It is also in a like respect styled The Gospel of Peace Ephes. 6. 15. The Word of Reconciliation 2 Cor. 5. 19. The Word of life Phil. 2. 16. The Gospel of Salvation Ephes. 1. 13. For Peace Reconciliation Life and Salvation is manifested by the Gospel and the Gospel is the means of making ââ¦s partakers thereof 2. By this title Grace given to the Gospel the Gospel is distinguished from the Law For the Law was given by Moses but grace and truth came by Iââ¦sus Christ. See more of this difference Ch. 6. v. 5. § 35. 3. This title Grace put for the Gospel sheweth that the ground of faith is Gods grace For the Gospel is the word of faith Rom. 10. 8. and that in this respect because it clearly revealeth the free grace of God 4. This ought to incite us to have the Gospel in high account in that it is grace the grace of God the Word of his grace They who well know the wofull plight whereunto sinners are implunged and that there is no means to free them out of it but the grace of God cannot but be much affected with his Word of grace 5. This in particular is motive enough to enforce the duty here pressed by the Apostle That the heart be established with grace §. 118. Of Establishing THe Greek word here translated Established is the same that is used Ch. 2. v. 3. § 25. and translated confirmed It is derived from an Adjectiee that signifieth firm or stable Ch. 2. v. 2. § 11. Hence also a Substantive which signifieth and is translated a confirmation Ch. 6. v. 16. § 27. Here the word implieth such a setling of a thing as remains unmovable never to be taken away To have the heart established with grace is to have such understanding of the Gospel and so to affect it in the whole soul as to be resolved never to depart from it never to be carried about with any other doctrine which is not agreeable with this grace here spoken of This phrase established in the faith Col. 2. 7. doth in effect intend as much as to be established with grace For faith is an especial effect of grace There the Apostle addeth two Metaphors which do much illustrate this point in these words rooted and built up The former Metaphor is taken for a tree such an one as our Oak whose root doth spread as far in the earth as the boughes in the air so as no storms throw it Sooner may the arms of it be rent one from another then the tree be overthrown or rooted up Thus he whose heart is established with grace will sooner suffer his limbs to be pulled one from another or his soul be parted from his body then his heart from grace or grace from his heart The other Metaphor thus translated built up is taken from an Edifice well setled upon a sure foundation like to that house whose foundation is laid on a Rock which could not be shaken by rain flouds or winde Matth. 7. 25. Luke 6. 48. Thus no persecution nothing that the Devil or Devils Instruments can do will unsettle or overthrow that mans heart which is established with grace This phrase of having the heart established with grace doth in effect intend the same thing that was intended under this phrase Hold fast the confidence and the rejoycing of the hope firm unto the end Chap. 6. v. 6. Both phrases require Perseverance Of motives thereto and means thereof See Ch. 3. v. 6. § 68 69 70. §. 119. Of Distinction of Meats BEcause meats were as many then used them contrary to grace the Apostle here sheweth the unprofitablenesse of them and opposeth them to grace as is evident by this negative NOT So as he denieth that to meats which he ascribed to grace as if he had more fully said It is not good that the heart be established with meats Hereby he implieth That he would not have them think that meats can establish the heart or quiet the conscience as grace can The Noun translated meats is derived from a Verb that signifieth to eat Joh. 6. 13. It is indefinitely put for all manner of food even for whatsoever one eats for nourishment Rom. 14. 15. Here it is put for such meats as were by the Law accounted clean in opposition to such as were unclean For many in the Apostles time though by the Gospel the distinction of meats were taken away made conscience of eating such meats as by the Law were prohibited and thought that they did please God therein But that the observation of that distinction of meats could not establish a mans heart the Apostle here affirmeth they could not do it under the Law nor under the Gospel Not under the Law because they were
Shame despised by Christ 12. 21 Sââ¦edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1ââ¦9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1ââ¦0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slââ¦th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â⦠Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giââ¦t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sââ¦t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and
to be Ministers and as I may so speak servants unto him §. 45. Of Arguments for Angels authority over the Church Answered THe ' forementioned point will appear more clear by Answering such Arguments as are alledged to prove the authority of Angels over Christs Church 1. Argument Angels are stiled Thrones Dominions Principalities and Powers Coloss. 1. 16. all which Titles imply superiority and authority over others Answ. 1. Those Titles are used to set out the excellency and dignity of Angels rather then their authority and command over others They who have Dominion Principality and Power and who set on Thrones are among men the most excellent These Titles then shew that Angels are the most excellent among all creatures 2. If authority be yielded unto them yet that authority is only deputative in reference to that message or work which is injoyned by them such an authority as Kings Ambassadours and Messengers have 2. Argum. They are called Princes of particular Countries as of Persia and Graecia Dan. 10. 13 20. Now Princes have subjects put into subjection unto them Answ. 1. Persia and Graecia were then of this world but we speak of the world to come which is the Church 2. It cannot be proved that those Princes there meant were Angels They were the Monarchs of those Nations as Cambises or Darius of Persia and Alexander of Graece 3. Argum. Michael the Angel was Prince of the Jews Dan. 10. 12 21. Answ. Indeed Michael is stiled an Archangel but thereby is meant the Head of Angels the Lord Jesus Christ. See chap. 1. § 83. 4. Argum. Evil Angels are Rulers of the darkness of this world Eph. 6. 12. Why may not then good Angels be Rulers of the world to come Answ. 1. Evil Angels usurp power and authority above that which is meet which the good Angels will never do 2. The children of this world put themselves in subjection to evil Angels and so become their slaves but the children of the world to come will subject themselves to none but to Christ no not to the good Angels 5. Argum. The men of this world are put in subjection to Christ. Therefore the subjection of the world to come is no good proof of Christs excellency Answ. Though the men of this world are put into subjection to Christ yet not after such a manner as the world to come who are put in subjection to Christ a members to their Head So as from their Head they receive such a spirit as makes them willingly and chearfully submit themselves to him But the men of this world are per force made subject to Christ as to an absolute supream Almighty Lord over them who can and will keep them under 2. The Question here being principally about the Church the Apostle thought it sufficient to exemplifie the point in the world to come §. 46. Of the unlawfulness of worshipping Angels or any other creatures GOD having reserved this as a priviledge to his Church not to be put in subjection to Angels how basely and unworthily do they carry themselves who pretending to be of this world to come do notwithstanding put themselves into subjection to Angels so do such as worship Angels It appears that men were too much addicted to this kinde of superstition in the Apostles time For it is condemned by an Apostle and the vain pretence for it is discovered Col. 2. 18. That pretence is stiled voluntary humility which is as of old it was called will-humility and hypocriticall humility Indeed it is an high presumption against God who only is to be worshipped and against his Son Christ who only is advanced to the right hand of God See chap. 1. § 13. and against the Saints who are of this world to come and in that respect not put in subjection unto Angels To make pretence of worship for which there is no warrant in the Word of God savoureth too ranââ¦ly of intollerable insolency Angels themselves who well understand what is doâ⦠or not due unto them have utterly refused to be worshipped by men Rev. 19. 10 22. 9. In this it is manifest that Papists are not of this world to come because in their doctrine they maintain that Angels are to be worshipped and in their daily practice do worship Angels The Pope of Rome doth also herein shew himself to be plain Antichrist in the he putteth all that adhere to him in subjection to himself as to Christs Vicar and as to the Head of the Church which is Christs prerogative given unto him by the Father Eph. 1. 22. To what Bishop said God at any time Be thou the Head of my Church or Let my Church be put in subjection to thee Is not this to oppose ãâã exalt himself above all that is called God or that is worshipped 2 Thess. 2. 4. Let us Brethren stand fast in the liberty wherewith Christ hath made us free Gaâ⦠5. 1. Let us not slavishly put our selves in subjection to any to whom God hath not put us in subjection but let us reserve our selves free for him alone to whom God hath put us in subjection He is the only Lord of our conscience to him only let ãâã be in subjection §. 47. Of adding this clause Whereof we speak THis correlative whereof hath reference to the word world going before for they are both of the same gender namely the femmine The word here translated world is the very same that is used chap. 1. v. 6. in this phrase When he bringeth in the first begotten into the world The world may there be taken in a larger extent then here by reason of this restrictive Epithete to come Though world in the former place may comprise under it the whole earth and all the inhabitants thereon yet doth it most especially intend the militant Church For as Christ gave himself for the Church Eph. 5. 25 so God in special gave Christ to his Church and he brought his first begotten into the world for his Churches sake Had not the Church been in the world God would not have brought his first begotten into the world Besides the world there spoken of may well be accounted the same that is here meant even the world to come because Gods first begotten was then brought into the world when it began to be actually that world to come which was before prophesied of It was the exhibition of Christ that made it another world a new world a world to come In that Christ by being brought into the world accomplished all the Types Shadows Prophesies and Promises concerning himself the world thet was accounted the world to come In regard of the sense and intent of the Apostle this phrase whereof we speak may also have reference to the last daies mentioned Chap. 1. ver 2. For this world to come is in those last daies in which God speaks unto us by his Son It may further have reference to the last clause of the last verse of the first Chapter
For the heirs of salvation are the most speciall and principall inhabitants in this world to come Yea they are the only true members thereof so as in speaking of the world to come he speaks of the heirs of salvation Finally All that in the former part of this Chapter is spoken of the Gospel and of the duty that belongs to those that enjoy the priviledge thereof and of the manifold means whereby God confirmed it unto us all these things concern this world to come So as in all these also he speaketh of the world to come The Apostle here useth a Verb of the present tense thus whereof we speak not of the preter tense or time past whereof we have spoken to shew that all his discourse appertains to this world to come §. 48. Of the Resolution of the fift verse of the second Chapter THe summe of this verse is A restraint of Angels authority Two points are herein to be observed 1. The inference set out in this causall particle FOR. 2. The substance Wherein is noted 1. The kinde of authority here intimated 2. The restraint thereof In setting down the kinde of authority he sheweth 1. The persons whom it concerns 2. The act wherein it consisteth The persons are 1. Propounded in this phrase world to come 2. Amplified in this whereof we speak The Authority is thus expressed put in subjection In the restraint we are to observe 1. The persons both who restrains HE and also who are restrained Angels 2. The form of restraint in these words hath not put c. §. 49. Of the Instructions arising out of Heb. 2. 5. 1. THe more excellent the persons are the greater heed is to be given to their word This ariseth from the causall particle FOR. Therefore more diligent heed is to be given to Christs word then to the word of Angels because he is more excellent then they II. God gives authority and dignity This relative HE hath reference to God who putteth in subjection whom he will and to whom he will III. None have right to any authority that have it not of God Because God hath not put the world to come in subjection to Angels therefore Angels have no authority over the world to come IV. There was a Church to come after the expiration of the Iewish Synagogue In this respect the Christian Church is here called the world to come V. The full perfection of the Church is yet expected For this phrase world to come hath also reference to a time yet to come and that after the last day VI. Angels have not authority over Christs Church It is Christ Church of whom the Apostle here saith that it is not put in subjection to Angels VII The prerogative of the Christian Church is a very great one For it is much spoken of by the Apostle This is it that is mainly intended in this phrase whereof we speak He is here and there even every where speaking of it §. 50. Of the Apostles manner of producing a Divine Testimony Verse 6. But one in a certain place testified saying What is man that thou art mindfull of him Or the sonne of man that thou visitest him Verse 7. Thou madest him a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Verse 8. Thou hast put all things in subjection under his feet c. THe Apostle here begins to set out the excellency of Christs humane nature in amplifying whereof he continueth to the end of this Chapter In the four verses following he proveth Christ to be more excellent then Angels Now Angels are of all meer creatures the most excellent Christ therefore must needs be the most excellent of all This Argument of unequals the Apostle began in the former verse where he gave proof of the inseriority of Angels Here he sheweth that that which was denied to Angels is granted to Christ. Therefore he bringeth in that which is spoken of Christ with this particle of opposition BUT which is here made the note of an Assumption thus God put not the world to come in subjection to Angels BUT to Christ he did Though that assumption be not in expresse terms set down yet to make it the more clear and evident the Apostle sets it down in a Divine testimony which in general terms he thus produceth One in a certain place testifieth If upon that which was asserted in the former verse it should be demanded Seeing God hath not put in subjection to Angels the world to come to whom hath he put it The answer is this One in a certain place testifieth c. He expresseth not the authour but indefinitely saith One or a certain man as the Greek particle here used is translated in other places Luke 9. 57. 13. 6. Nor the Book but saith in a certain place This is the interpretation of one Greek particle which being accented signifieth where Matth. 2. 2. or whither 1 Joh. 2. 11. But without an accent it signifieth a certain place as here and chap. 4. 4. 11. 8. This was usuall with the Pen-men of sacred Scripture Sometimes they only set down a text of Scripture giving no note of Author or place as Rom. 10. 18. Sometimes this indefinite phrase is used He saith Heb. 13. 5. Sometimes this The holy Ghost saith Heb. 3. 7. Sometimes this phrase It is written Matth. 21. 13. Sometimes this In the Law it is written Joh. 8. 17. Sometimes a Prophet is indefinitely set down Matth. 1. 22. Sometimes the name of the Prophet is expressed Matth. 2. 17. Sometimes the Book of Moses Mark 12. 26. And the Book of the Psalms Act. 1. 20. Once the second Psalm is mentioned Act. 13. 33. Scriptures might be thus indefinitely quoted because the Churches to whom the Evangelists and Apostles wrote were so well acquainted with the Scriptures as the very naming of a Scripture might be sufficient for them readily to finde it out because they well knew where it was written or it may be that the Apostles did it purposely to move them more dilligently to search the Scriptures that so they might the better acquaint themselves therewithall It is said of the Jews that they were so versed in the Hebrew text which was their mother language as they could readily tell how many times such or such a word was used in the Hebrew Bible and that they trained up their children to be as expert therein To them there needed no more but the very naming of a Text of Scripture Were our people as expert in the Scriptures which we have trauslated in our mother tongue a great deal of pains might be spared by our Ministers in quoting the Book Chapter and verse wherein the text that we quote is set down Let us be stirred up so diligently to exercise our selves in the holy Scriptures and to be so well acquainted therewith as it may be sufficient to hear a