Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliââ¦ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
is of all things the most searching For the spirit searcheth all things yea the deep things of God 1 Cor. 2. 10. 8. Oyl was one of the things which of old were offered unto God for Sacrifices When Iacob set up a pillar as an Altar he powred oyl upon the top of it Gen. 28. 18. 35. 14. Under the Law it was offered up with their meat-offerings Lev. 2. 1. 16. Hence is it that Iotham bringeth in the Olive-tree thus speaking Should I leave my fatnesse wherewith by me they honour God and Man c. The fatnesse of that Tree is oyl God was honoured thereby in that it was offered up to him for Sacrifice Man was honoured thereby in that he was consecrated by it to an high office as of a King or Priest or Prophet Christ was a Sacrifice to God for a sweet smelling savour Eph. 5. 1. and the very bodies of his members of his members are a living Sacrifice to God Rom. 12. 1. Phil. 2. 17. So are their works of charity Phil. 4. 18. and their praising of God Heb. 13. 15. 9. Oyl and annointing dead corps therewith preserveth them from putrefaction Of old therefore they were wont to annoint dead corps therewith Mar. 16. 1. Luk. 23. 56. The Spirit subdues corruption and keeps men from sending forth ill savours as filthy communication and a filthy conversation 10. Oyl is a most precious thing This Epithete precious is oft attributed to ointment as 2 King 20. 13. Psa. 133. 1. Ecel 7. 1. Mat. 26. 7. Kings were wont to treasure it up among other precious things Isa. 39. 2. and among things usefull and necessary for man 2 Chro. 32. 28. Hos. 2. 8. What more precious then the Spirit of God then the gifts and graces thereof What more needfull and what more usefull §. 121. Of Oyl of Gladnesse THE Oyl wherewith Christ was annointed is here called the Oyl of Gladnesse We heard before that this Oyl setteth out the Spirit of God and the gifts and graces thereof Now joy is in Scripture said to be joy of the holy Ghost 1 Thes. 1. 6. Ioy in the holy Ghost Rom. 14. 17. and joy is reckoned up among the fruits of the Spirit Gal. 5. 22. So as it is that Spirit that is in Christ and his members which maketh this to be Oyl of gladnesse This phrase Oyl of Gladnesse is an Hebraism like to that which is before set down ver 8. Scepter of righteousnesse See § 113. This Hebraism here intendeth two things 1. The Excellency of this Gladnesse No externall joy is to be compared to it 2. The quantity of that joy It is exceeding great It farre surpasseth all the joy that ever was or can be which is further manifested in this phrase following above thy fellows This Epithete gladnesse is here attributed to this oyl in relation to Christ the head and to all beleevers his members It hath relation to Christ in two respects 1. As it quickned him up and made him joyfull in all his undertakings for our redemption Christ being by his Father deputed to his Function most willingly and joyfully undertook it and managed it As a Bridegroom coming out of his chamber he rejoyced as a strong man to run his race Psa. 19. 5. When he cometh into the world he saith I delight to do thy will O my God Psa. 40. 8. When he was in the world he said My meat is to do the will of him that sent me and to finish his work Joh. 4. 34. 2. Gladnesse hath relation to Christ by reason of the fruit that sprouted out from thence His coming into the world and doing and enduring what he did was matter of rejoycing to others in which respect the Prophet exhorteth the daughter of Zion to shout and to be glad and rejoyce with all the heart Zep. 3. 14. Zec. 9. 9. And the Angels that brought the first news of Christs birth do thus proclaim it Behold I bring you good tidings of great joy which shall be to all people Luk. 2. 10. 2. This Epithete gladnesse hath relation to the members of Christ in two respects 1. As the things whereof in Christ they are made partakers are matters of great joy For so many and so great are the benefits which beleevers receive from Christ by vertue of that annointing as they very much rejoyce their hearts Many of these benefits are expresly set down Isa. 61. 1 2 3. Other benefits are in other places distinctly noted as redemption from sinne reconciliation with God justification in his sight adoption regeneration sanctification and the end of all eternall salvation If any things in the world cause true joy and gladnesse surely these effects which flow from the annointing of Christ will do it 2. As the members of Christ are quickened up by that Spirit which cometh from him do and endure readily willingly cheerfully joyfully what the Lord cals them unto as Psa. 122. 1. 1 Chr. 29. 9 17. It is said of those on whom the Spirit rested that they received the Word gladly and mutually communicated together with gladnesse On a like ground the Eunuch whom Philip baptized and Pauls Jaylor are said to rejoyce Act. 8. 39. 16. 34. This fruit of joy gives evidence of a Beleevers Union with Christ and of the abode of Christs Spirit in him For the Spirit is as Oyl of a diffusing nature Hereby we may gain assurance to our own souls and give evidence to others of the Spirit that is in us So did the Jews of old 1 Chron. 29. 9. and Christs Disciples Luke 10. 17. and Christians in the Primitive Church Heb. 10. 34. Phil. 2. 17 18. To shew our selves true members of Christ we ought further so to carry our selves in our severall Functions as we may cause others to rejoyce So did Solomon 1 King 5. 7. and Hezekiah 2 Chron. 29. 36. and the Apostles Act. 15. 31. This we shall do by diligence faithfulnesse justice equity uprightnesse mercifulnesse and by disposing of our affairs to the good of others So did Christ. §. 122. Of the Fellowship betwixt Christ and Saints THE abundant measure of the Spirit in Christ is further amplified by comparing it with that measure which is in others It far exceeds all others The persons with whom the comparison is made are stiled Christs fellows Both the Hebrew and Greek word imply such as partake of one and the same condition See Cha. 3. v. 1. § 17. Hereby in speciall Professors of the true faith are meant In generall this word fellows may be extended to all Men and Angels All are stiled his fellows in regard of that low degree whereunto the Sonne of God Creatour of all things humbled himself by assuming a created substance So that as he was a creature Angels were his fellows yea it is said Chap. 2. 9. that he was made a little lower then Angels for the suffering of death Yet all the gifts and endowments of all the Angels are not
will by speaking made known Gods will God is said to speak by the Prophets §. 12. Of Prophets THe Title Prophet in English and Latine is taken from the Greek which according to the notation thereof signifieth one that foretelleth things to come So doth also the Hebrew word Now he that foretelleth things to come must needs be instructed therein by God For it is a divine property to foretell things future Isa. 41. 22. and 48. 5. Hence is it that in a large signification he that was chosen of God to be his messenger and to declare his will unto people was called a Prophet With this Title Prophet sundry sorts of men were dignified and distinguished As 1. Heads of Families for it was their duty to instruct others in Gods will Gen. 18. 19. Such an one was Abraham Gen. 20. 7. 2. Such as gave themselves to be more then ordinarily instructed in Gods will that on all occasions they might declare it to others Of these there were Companies or Societies 1 Sam. 10. 5 10. and 19. 20. These had their Colleges 2 King 22. 14. Among them some were Masters or Seniors others Juniors called sonnes of the Prophets 2 King 2. 3. 3. Such as God used to pen sacred Scripture 2 Pet. 1. 19. 4. Such as were endued with a speciall gift of interpreting Scripture 1 Cor. 12. 29. These were especially in the Apostles times 5. All sorts of true Preachers and Ministers of Gods words Matth. 10. 41. and 13. 57 6. Most strictly and properly such are stiled Prophets as were immediately stirred up of God and extraordinarily assisted by his Spirit to such weighty matters as could not but by divine assistance be effected Ioh. 3. 2. They are therefore set out by an ancient Father under such a Title as signifieth bearers of the Spirit Some of these read such writings as by no learning or skill of man could be read Dan. 5. 17. Others discovered secret counsels 2 King 6. 12. Others brought such things to mens mindes as the men themselves had forgotten Dan. 2. 24. Others interpreted dreams Gen. 40. 14. and 41. 38. Though the dreams which which set out things to come were other mens dreams and in those dreams God shewed things to come to them that dreamed them as to Pharaoh Gen. 41. 25. and to Nebuchadnezar Dan. 2. 29. yet because they wanted understanding to conceive the meaning of those dreams they cannot be said to have the spirit of Prophecy but they rather who expounded them For prophecy appertaineth especially to the minde and the understanding Finally Others did many extraordinary and miraculous works Among these Moses excelled and is in that respect said to be mighty in words and deeds Acts 7. 22. There were also others said to propesie and called Prophets but improperly As 1. They who were used to foretell mysteries which they themselves understood not Thus Caiaphas is said to prophesie Ioh. 11. 51. 2. They who if they understood what they foretold yet had no good liking thereto They neither feared God whose counsel they revealed nor regarded Gods people for whose sake that gift was conferred upon them Such an one was Balaam who taught Balack to cast a stumbling block before the children of Israel and loved the wages of unrighteousness and yet is stiled a Prophet 2 Pet. 2. 15 16. 3. They who pretended to know the counsel of the Lord and to foretell what he had revealed to them when there was no such matter Such were Zidkiah and the four hundred that conspired with him all called Prophets 1 King 22. 6 10. 4. They who among the Heathen noted such Oracles and predictions of matters as were supposed in future times to fall out as they were foretold In such a sense Epimenides is called a Prophet Tit. 1. 12. But to leave those who are improperly called Prophets and to return to those who most strictly and properly were so called God for the clearer manifestation of his divine power in them raised them up out of all sorts of people Many of them were of the Priests as Ier. 1. 1. Ezek. 1. 3. and Levites as 2 Chron. 20. 14. Yea also there were Prophets of other Tribes Daniel was of Iudah Dan. 1. 6. Elijah of Gad 1 King 17. 1. Elisha of Ephraim 1 King 19. 16. Ionah of Zebulon z King 14. 25. Others of other Tribes As respect in choosing Prophets was not had to any one Tribe so nor to age for children were chosen Prophets 1 Sam. 2. 18. and 3. 4 c. Jer. 1. 6. nor to education for an herdman was made a Prophet Amos 7. 14. nor to sex for women were Prophetesses Iudg. 4. 4. Isa. 8. 3. 2 King 22. 14. Luk. 2. 36. These extraordinary Prophets were raised up when the ordinary spirituall guides of people as Priests and Levites failed in a due performance of their duty as in Elies time 1 Sam. 2. 12. and in Ieremiahs Jer. 26. 8. or when such employments were to be performed as ordinary Ministers could not or would not perform The employments were such as these 1. To tell Kings Priests Princes yea and a whole Kingdom of their sinnes and rebellions against God Micaiah told Ahab the truth when all besides flattered him 1 King 22. 13 14. Elijah told Ahab of his bloody sinne and denounced Gods judgement against him 1 King 21. 20 c. when all the people conspired to shed innocent blood with him Ieremiah told King Priests Princes and all the people of their apostasie Ier. 1. 18. 2. To restore Religion it being turned into idolatry So did Samuel 1 Sam. 7. 3. and Eliah 1 King 18. 21 c. 3. To foretell Gods Iudgements beforehand that beleevers might be prepared the better to bare them that impenitent might be made the more inexcusable and that the severity of Gods judgements might be the more justified Ier. 5. 13. Eze. 5. 8. 4. To make known Gods mercies in the middest of judgements and Gods minde of doing good to them after they have been scourged for their sinnes thereby to provoke them to return to the Lord Isa. 4. 2. Hos. 6. 1 2. 5. To give evidences of the Messiah thereby to establish the hope of such as should live and die before that fullness of time and to direct them how to build their faith on him and that by setting out his eternall deity his true humanity his conception birth growth doctrine miracles passion resurrection ascension intercession his first and second coming his spirituall and eternall Kingdom Acts 10. 43. Thus such as should live when and after the Messiah was exhibited might be assured that he was indeed the Christ. 6. To assure the Jews of a recalling after their rejection and to reveal the calling of the Gentiles Ezek. 37. 19. Isa. 2. 2 3. and 54. 1 2 c. The chief of these extraordinary Prophets was Moses after whose time they were very rare till Samuels time
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
and an exceeding vileness of things by substantives Thus the most mighty voice arm hand and rod of the Lord is stiled a voice arm hand rod of power and the mighty Angels Angels of power Yea to amplifie the almightiness of Gods power it is stiled a power of might On the other side to set out the excessiveness of evil the most wicked spirits are called spirits of wickedness and most rebellious men children of disobedience Thus we see what the emphasis of this Hebrew phrase is which sets out the irresistible power of Christs word whereby he supports and disposeth all things And that such is the power of Christs own word is evident by this reciprocal particle HIS for it hath not relation to the Father as it hath in this phrase his person but it reflecteth upon Christs own person The Greek makes an apparent distinction by a different spirit over the head of the first letter Our English oft maketh a difference by adding to the reciprocal word this particle own as if here it had been thus translated by the word of his own power or by his own word of power Thus is the royal function of Christ set out to the life §. 26. Of Christs sufficiency for his Priesthood THe manner of expressing the forementioned excellencies of Christ is observable They are set down in Participles thus who BEING the brightness c. and UPHOLDING all things c. This sheweth that they have relation to that which followes and that as an especial cause thereof Now that which followes sets out Christs Priesthood and that in both the parts thereof which are 1. Expiation of our sinnes 2. Intercession at Gods right hand For the full effecting of these divine dignity and ability were requisite There fore to give evidence of Christs sufficiency to that great function he premiseth that excellent description of Christs dignity and dominion and that in such a manner as shews him to be a most able and sufficient Priest For these phrases being the brightness and upholding all things imply the ground of this sufficiency as if he had more fully and plainly said Seeing Christ is or because he is the brightness c. And because he upholdeth all things c. By himself he purgeth our sinnes and having done that he sate down on the right hand of the Majesty on high Had he not been such a brightness and had he not had such power as to uphold all things he could not have purged away our sinnes This work required a divine efficacy nor could he have sate at Gods right hand This advancement required a divine dignity Thus we see what respect the Apostle had to the order of his words and manner of framing his phrases §. 27. Of Christs purging FRom the Regal function of Christ the Apostle proceeds to his Priesthood the first part whereof is noted in these words When he had by himself purged our sinnes The purging here mentioned compriseth under it the expiation which Christ made by his death on the Cross which was an especial act of his Priestly function for it belonged to the Priests under the Law to offer up Sacrifices whereby expiation was made for peoples sinnes The Metaphor of purging is taken from the Law For almost all things are by the Law purged with blood Heb. 9. 22. The word here used is sometimes put for the means of purging Ioh. 2. 6. and sometimes for the act it self of being purged Mar. 1. 44. To make purgation as the Greek phrase here soundeth is to do that which is sufficient to purge and by a metonymie of the cause it also implieth the very act of purging Now Christ by shedding his blood hath done that which is sufficient to purge away sinne yea that which he hath done doth indeed purge the soul when it is rightly applied In both these respects it is said The blood of Christ cleanseth from all sinne 1 Joh. 1. 7. The purging therefore here meant compriseth under it both the merit of Christs sacrifice whereby the guilt and punishment of sinne is taken away and also the efficacy thereof whereby the power and dominion of sinne is subdued This word purged expounds two words of the original Greek which the Rhemists in imitation of the vulgar Latin translating as they suppose verbatim word for word do extenuate the sense and come short of the minde of the Apostle They translate it thus making purgation of sinnes Herein first they miss the emphasis of the tence which implieth a thing finished The Latines wanting that tence are forced to use the passive and to change the case thus purgatione facta or a periphrasis by premising a conjunction of the time past thus postquam purgationem fecisset So our English when he had purged very fitly according to the sense But we have in our tongue a particle which joyned to the Verb doth fully express the emphasis of the tence and voice thus having purged Besides they that translate it by the present tence thus making purgation imply that Christ is still tempering the medicine as if the purgation were not absolutely finished while Christ was on earth I deny not but that Christ still continueth to apply the merit and efficacy of this purgation but there is difference betwixt making and applying a thing The Verb whence the Greek word is derived is sometimes put for clensing or purging the soul from the guilt of sinne and it importeth justification and is distinguished from sanctification as where it is said that Christ gave himself for his Church that he might sanctifie it having cleansed or purged it Sometimes it is put for purging the soul from the inherent filth of sinne as where it is said Christ gave himself for us that he might redeem us from all iniquity this notes out our justification and purifie or purge us this notes out our sanctification And sometimes it compriseth under it both these benefits as where mention is made of Gods purifying or purging our hearts by faith Faith applies the merit of Christs sacrifice for our justification and drawes vertue from him for our sanctification In this last and largest signification is this metaphor of purging here used whereby it appears that Christs purging is a perfect purging §. 28. Of our sinnes purged by Christ. TO discover the filth that by Christ is purged away the purgation here mentioned is stiled a purgation of sinnes Sinne is the worst filth that ever besmeared a creature It makes the creature loathsome and odious in Gods sight It makes it most wretched and cursed for it pulleth upon the sinner Gods wrath which is an unsupportable burthen and presseth the soul down to hell By sinne Angels of light became Devils and by reason of sinne they are called foul and unclean spirits Mark 9. 25. Rev. 18. 2. Matth. 10.
conferred Fitly is this added to the former to shew that Christ was so far from being vanquished and swallowed up by his sufferings for our sinnes as thereby way was made for an entrance into the highest degree of glory that could be attained unto §. 31. Of Christs sitting and standing in Heaven THe Apostle in setting down the high degree of Christs exaltation well poised his words for every word hath its weight This He sate down importeth high Honour and a setled continuance therein Sitting is a posture of dignity Superiors sit when inferiors stand Iob. 29. 7 8. Thus is the Ancient of dayes said to sit and ten thousand thousands ministring spirits to stand before him Dan. 7. 9 10. In way of Honour is the Highest thus set out He that sitteth upon the Throne Rev. 5. 13. In this sense saith God to his Sonne Sit at my right hand Psal. 110. 1. The authority also and power which Christ hath over all is hereby noted For in this sense is this phrase oft used as Psal. 9. 4. and 29. 10. and 47. 8. Rev. 21. 5. Obj. Christ is said to stand on the right hand of God Acts 7. 55. Answ. Divers phrases may be used of the same thing in divers respects and imply no contradiction For first to speak according to the letter a King may be said to sit on his Throne because that is his ordinary posture and to stand at some speciall times as Eglon arose out of his seat when Ehud said to him I have a Message from God to thee Judg. 3. 20. There are three limitations wherein different acts cannot be attributed to the same thing 1. In the same part In the very same part a man cannot be sore and sound 2. In the same respect A man cannot be alive and dead together in the same respect but in different respects one may be so For she that liveth in pleasure is dead while she liveth 1 Tim. 5. 6. 3. At the same time One cannot sit and stand together at the same time at severall times he may Again To take this phrase metaphorically as it is here to be taken Christ may be said to sit to shew his Authority as before and to stand to shew his readiness to hear and help In this respect did Christ most fitly present himself standing to Stephen Acts 7. 55. Sitting doth further set out continuance in a thing Where Iacob saith of Ioseph His bow SATE in strength we fitly according to the true sense translate it thus his ââ¦ow ABODE c. Gen. 49. 24. In like manner where Moses saith to Aaron and his sonnes ye shall SIT at the dore of the Tabernacle seaven dayes We according to the true meaning of the word in that place thus turn it ye shall ABIDE Lev. 8. 35. Standing also importeth as much namely continuance and perseverance in a thing To express this emphasis of the word we do oft translate it thus stand fast as 1 Cor. 16. 13. Stand fast in the faith And Gal. 5. 1. Stand fast in the liberty c. where the original Greek saith of the devil Ioh. 8. 44. he STOOD not in the truth our English hath it thus he ABODE not c. Wherefore by both these metaphors sitting and standing Christs abode and continuance in Heaven as our high-Priest Prince and Prophet and that for us is plainly set out And to shew that this his abode and continuance hath no set date this indefinite and everlasting phrase for ever is in other places added as Chap. 7. 25. and 10. 12. Finally these metaphors note out Christs rest and cessation from all his travels labours services sufferings and works of ministry which on earth he underwent Christ is now entred into rest and so sitteth This implieth that nothing now remaineth more to be done or endured for purchase of mans redemption his sacrifice was full and perfect Therefore going out of the world he saith It is finished Joh. 19. 30. §. 32. Of the Divine Majesty TO amplifie the forementioned Dignity and Soveraignty of Christ the place where Christ sitteth is set out in two phrases 1. On the right hand of the Majesty 2. On high By the Majesty is meant God himself as more plainly is expressed in other places where Christ is said to be at the right hand of GOD Rom. 8. 34. and to be set down on the right hand of God Heb. 10. 12. â Majesty importeth such greatness and excellency as makes one to be honoured of all and preferred before all It is a little proper to Kings who in their dominions are above all and over all By way of excellency a King is stiled Majesty it self as when we speak of a King we say His Majesty when to him Your Majesty A word like to this coming from the same root is translated magnificence which also is applied to God and translated as the word here Majesty 2 Pet. 1. 16. To none can this title be so properly applied as to God himself for all created greatness and excellency is derived from and dependeth upon Gods greatness and excellency Whereas Majesty is attributed to created Monarchs it is because they bear Gods image and stand in Gods stead In this respect they are also stiled Gods Psal. 82. 6. In this place this Title is used 1. To set out the high and supream Soveraignty of God importing him to be King of Kings and Lord of Lords For to speak properly God only hath majesty and therefore by a property is stiled the Majesty 2. To magnifie the exaltation of Christ which is to the highest degree that possibly can be even to the right hand of Him or next to Him that only and justly is stiled the Majesty 3. To shew an especial end of Christs high advancement which was to raign and rule This is the property of Majesty and for this end was Christ advanced next to the Majesty This is further evident by the addition of this word Throne as some do read it thus He sate down on the right hand of the Throne of the Majesty on high So is it read Chap. 8. 1. and 12. 2. and that with an unanimous consent of all copies So in Matth. 19. 28. and 25. 31. and Acts 2. 30. So much also is here without question intended Now to sit on a Throne of Majesty is to have power of raigning and ruling This is yet further made cleer by the end which the holy Ghost setteth down hereof Psal. 110. 1. which is to subdue his enemies Wherefore the Apostle thus explaineth that phrase 1 Cor. 15. 25. He must reign till he hath put all his enemies under his feet For sitting on the right hand of Majesty the Apostle puts raigning So as to sit on the right hand of Majesty and to raign are equivolent termes §. 33. Of Christs advancement to Gods right hand THis phrase right hand
Such were the Patriarchs Prophets and the Heads of the People But these as all other men notwithstanding their excellencies were on earth mortall Therefore he ascendeth higher and ââ¦ulleth out the celestiall and immortall spirits which are called Angels Angels are of all meer creatures the most excellent If Christ then be more excellent then the most excellent he must needs be the most excellent of all This excellency of Christ is so set out as thereby the glory and royalty of Christs Kingly office is magnified For this is the first of Christs offices which the Apostle doth in particular exemplifie in which exemplification he giveth many proofs of Christs divine nature and sheweth him so to be man as he is God also and in the next Chapter so to be God as he is man also like to his brethren Chap. 2. v. 17. The comparison here made betwixt Christ and Angels is not a meer simple comparison thus Christ is more excellent then Angels but it is comparatively propounded as a comparison of a comparison thus Christ is so much better then Angels as he hath obtained a more excellent Name This comparative comparison much sets out the transcendency of the point that he is beyond all comparisons even infinitely better The word translated made is sometimes used declaratively to shew that the thing spoken of is so and so as where it is said when Iesus WAS in Bethania and sometimes efficiently as where it is said Iesus was made an high Priest Howsoever this word in relation to Christs deity cannot be taken but in the first sense only declaratively yet in regard of his humane nature and of his Person consisting of both natures and of his Offices it may be taken in both senses for in those three respects he was advanced and made so and so excellent Now the Apostle speaks of him not simply as God but as God-man King Priest and Prophet Thus it is fitly and truly translated being made namely by his Father who begat him sent him into the world and advanced him above all the world In this respect he is said to be better that is more excellent For this comparison hath not so much relation to the goodness of Christs Person as to the dignity thereof In this sense is this word oft used in this Epistle and translated by some more excellent Yea Chap. 7. v. 7. it is opposed to less and so signifieth greater the less is blessed of the better that is the greater in dignity or in office So in our English we stile such as are more excellent to be better men The Greek comparative is derived from a Noun that signifieth power But it is frequently used for the comparative of the Greek positive which signifieth good and in that respect it is oft translated better It is a general word and applied to sundry kindes of excellencies as to such things as are more commodious 1 Cor. 7. 38. and more usefull to others 1 Cor. 12. 31 and more beneficiall to ones self Phil. 1. 23. and more effectual Heb. 9. 23. and more comfortable 1 Pet. 3. 17. and less damagable 2 Pet. 2. 21. and more excellent Heb. 10. 34. and more eminent or greater in dignity Heb. 7. 7 and thus is it here to be taken §. 40. Of Angels Excellencies THe persons before whom Christ is here in excellency preferred are stiled Angels better then the Angels The signification of this name Angel the nature of Angels their special office and quality is by this our Apostle himself distinctly set down v. 7. Yet here it is meet that we consider some of the Angels excellencies that so we may the better discern both the reason why the Apostle doth give this instance of Angels and withall the surpassing excellency of Christ who excels such excellent creatures Some of the Angels excellencies are such as follow 1. Angels are spirits The substance whereof they consist is spirituall This is the most excellent substance that any creature can have and that which cometh the nearest to the divine nature for God is a Spirit Joh. 4. 24. A spirit is of substances the simplest and freest from mixture and composition the purest and finest and every way in the kinde of it the most excellent A spirit is not subject to grosseness drowsiness weariness heaviness faintness sickness diminution alteration putrifaction consumption or any like imperfections which bodies as bodies are subject unto 2. Angels as at first created and so remaining are after the image of God the purest holiest and readiest to all goodness of any meer creature In regard of their likeness to God they are stiled sonnes of God Iob 1. 6. In regard of their promptness to goodness they are thus set out Yee that do his Commandements hearkening to the voice of his words Psal. 103. 20. 3. Angels are the most glorious of all Gods creatures In glory they surpass the brightness of the Sunne To set out the glory of an Angel his countenance is said to be like lightening and his rayment white as snow and shining Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison a light is said to shine in the prison Acts 12. 7. The glory of the Lord that is surpassing incomprehensible glory is said to shine round about upon the apparition of an Angel Luk. 2. 9. So resplendent is an Angels brightness as it hath much affrighted worthy Saints Luk. 1. 12. and 2. 9. Yea St Iohn was so amazed at the apparition of an Angel as he fell at his feet to worship him Rev. 19. 10. and 22. 8. 4. Angels have the highest habitations of all creatures farre above the Moon Sunne and all the glorious hoast of the highest visible Heaven They are in the invisible Heavens where the divine glory is most conspicuously manifested In regard of the place of their residency they are stiled Angels of Heaven Matth. 24. 36. 5. Angels have the most Honourable function for they alwayes behold the face of God in Heaven Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King they minister to the most high in an especiall manner Dan. 7. 10. Their principal attendance is upon the Sonne of God made man Ioh. 1. 51. and upon his mystical body v. 14. §. 41. Of Christs Excellencies above Angels IN all the sorementioned Excellencies is Christ more excellent then Angels For 1. Christs divine nature is infinitely more excellent then an angelical spirit Yea his humane nature by the hypostatical union of it with the divine hath likewise a dignity infinitely surpassing an Angels nature 2. Christ is the express image of the person of his Father which is more then to be created as Angels were after Gods image 3. Christ is the brightness of Gods glory Therefore more glorious then the most glorious Angels Christ is in Heaven at the right hand of the Throne of the Majesty Therefore in place of residency higher then Angels 5.
out the glory of God Dan. 7. 9. and the fiercenesse of his wrath Isa. 29. 6. 2 Thes. 1. 8. and for fervor and zeal Psa. 39. 3. §. 80. Of the meaning of the 4th verse of the 104. Psalm IN regard of the divers acceptions of these words some apply them to aââ¦ry and fiery meteors as to windes and lightning thus most of the Iewish and many of our modern Expositors take these words as if we should thus translate them according to their sense Who maketh the windes his Messengers and the lightning his Ministers Thus they invert the plain order of the words putting that in the first place namely spirits or windes which in the Text is in the latter place and Angels or Messengers in the latter which are in the first The like inverting of order is in the second clause and in both places without any need Obj. In the former verse the Psalmist speaks of the windes Answ. It followeth not thereupon that he must needs speak of the windes in this verse For the scope of the Psalmist is not to treat only of the windes but to set out the magnificence of God in the variety of creatures The scope of that Psalm is in the first clause of the first verse noted in these words Blesse the Lord. The summe thereof is in these My God thou art great c. In the sequel of the Psalm he exemplifieth that summe in sundry particular great and glorious works of God He beginneth with that visible glorious work which God first made the light To which he addeth the highest visible heaven v. 2. Then he mentioneth the waters clouds and windes under the foresaid heavens v. 3. And before he descendeth lower to the earth and the things thereon he bringeth in the Angels whom God useth to do his great works in heaven and on earth v. 4. In the verses following he sets out Gods great works on the earth and waters below Thus we see how fitly the testimony quoted may according to the most plain proper literall and grammaticall sense be applied to Angels To make this the clearer the Greek Interpreters set such an article before these two words Angels Ministers as declare those other words spirits flame of fire to be attributed to them Many of the ancient Fathers acknowledge that which the Greek and last English Translators have set down to be the true literall meaning of the Psalmist and thereupon inferre that both the nature and office of those celestiall creatures is noted For the word Angel points at their office Spirit at their nature In that they are or have a being they are spirits in that they do this or that they are Angels Thus the testimony taken from the Psalmist being applied to Angels is most pertinent to the proof of the point for which the Apostle doth produce it But applied to windes and lightnings it is little to the purpose It is said that the Apostle applieth that which is spoken of windes and lightnings to Angels by way of Analogy and resemblance comparing Angels to windes and lightnings and in similitude referreth that to the invisible creatures which the Psalmist attributeth to visible Answ. 1. It is the best and safest to take the Scripture literally when the Text will well bear it 2. Similitudes are no sound proof They are usually produced rather to illustrate a point then to prove it But here the Apostle ââ¦iteth the testimony for a proof of the inferiority of Angels to Christ as to the like purpose he cited the former testimony out of Psa 97. 7. 3. The Apostle being guided by the same spirit that the Psalmist was was not ignorant of the true sense of the Psalmists words We ought therefore to interpret them both in one and the same sense the rather because in the letter they do punctually agree §. 81. Of Angels inferiority to Christ. THese three words made Angels Ministers import inferiority In that they are said to be made they are declared to be creatures and also to be ordered to be such as they are by him that made them which was the Sonne of God So as this relative who hath reference to this clause in the second verse By whom he made the worlds This phrase who maketh being of the present tense leadeth us to a consideration of that primary work of creation as if it were still in doing that so it might be the better heeded For things in their first doing are most regarded In like manner are the other phrases of the Psalmist in the verses going before all set down in the present tense The word maketh having relation to God intimateth two things 1. Creation For where God is said to have rested from all his works which he had made Gen. 2. 2. and to have made the heaven and the earth Rev. 14. 7. it is meant created Express mention is made of the creation of Angels Col. 1. 16. 2. Ordination or disposing things to this or that use Thus God is said to have made his Annointed the Head of the heathen Psa. 18. 43. and to have made his Saints Kings and Priests Rev. 1. 6. that is to have ordered and disposed them to such and such dignities In both these senses is this phrase he maketh here used He maketh them spirits that is he createth them spiritual substances He maketh them a flame of fire that is he ordereth and disposeth them to be as a flame of fire in doing his will ââ¦hat this word is here in both these senses to be taken is evident by that which in the verses following is spoken of Christ in opposition to Angels Here they are stiled messengers and Ministers But he God and King v. 8. They made but he the Lord and Maker v. 10. So as there is here noted as great a difference betwixt Christ and Angels as betwixt King and Ministers Creator and creatures The inferiority therefore of Angels to Christ is very great §. 82. Of the Title Angel THe Title Angell whereby they who are here spoken of are differenced from other sorts of creatures implieth also inferiority and subjection The Title though used in most languages is taken from the Greek tongue and according to the most proper notation of it signifieth a Messenger For it is derived from a Verb that signifieth to tell report or declare a message So alfo the Hebrew word which signifieth an * Embassadour or Messenger is put for an Angell So as in the originall Languages of sacred Scripture any kinde of Messenger is stiled Angel whether sent of God or Man The Hebrew frequently useth the word for a messenger of men and that * sent in publike employments commonly called an Ambassadour or on any other message as he that brought the evil tidings to Iob 1. 14. And Iohns Messengers Luke 7. 24. Thus may the word be expounded Act. 12. 15. where the Disciples upon a maids
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
made known also what is to be known of Angels Angels are invisible spirituall and celestiall substances So as we could not know any thing to the purpose concerning them except God had revealed it Search therefore the Scriptures thereby to learn what thou wouldst know of them and content thy self with that which is revealed in the Scriptures concerning them II. Christ is the Creator of Angels This relative who hath reference to Christ. This doctrine is expresly set down Col. 1. 16. III. Christ is the Lord of Angels He ordereth and disposeth them to such offices and services as he pleaseth The Participle of the present tense Who maketh implieth a continuall act of Providence In this respect Christ is said to be the head of all Principality and Power Col. 2. 10. IV. Angels are Spirits They are here expresly so called See § 86. V. Angels are Ministers See § 96. c. VI. Angels are very fervent in their enterprises This Metaphor a flame of fire imports as much See § 93. §. 104. Of the connexion of the 8th verse with the former HEB. 1. 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 THe inferiority of Angels to Chriist being sufficiently proved in the former verses the Superiority and dignity of Christ is further prosecuted in the six verses following The first particle BUT importeth an opposition betwixt this that is here set down and that which went before For the dominion of Christ is here opposed to the subjection of Angels The Sonne here meant is that very Sonne of God of whom mention was made before v. 2. 5 6. See § 15 49 51. This phrase he saith is not in the originall yet of necessity to be understood to make the sentence perfect The learned languages when they have occasion in divers sentences together to use the same verb account it an elegancy to leave it out in the latter clauses It is here to be taken in the same sense wherein it was taken v. 6 7. and it implieth that there is as good proof of the dignity of Christ as there was of the inferiority of Angels even divine testimony God that testifieth the one testifieth the other He saith of the one as well as He saith of the other §. 105. Of the main scope of the 45. Psalm THe testimony intended under this phase He saith is taken out of Psal. 45. 6 7. That Psalm is an expresse prophesie of Christ. Many take that Psalm to be a congratulatory Hymn upon the marriage of Solomon and so expound it historically Most of the Jewish Rabbins apply it wholly that way But there are many Points therein which cannot with any probability be applied to Solomon To let passe sundry other passages in other parts of the Psalm few of the points noted in the two verses which the Apostle hath quoted out of that Psalm can fully come up to Solomon Nay some of them cannot well and truly be applied to him as this Apostrophe O God as here simply set down nor that continuance of time comprised under this phrase for ever and ever For Solomons Throne did not properly for ever continue Besides his Scepter was not in all things a Scepter of righteousnesse witnesse the many Wives and Concubines that he had many of them being strangers which was directly against the Law witnesse also the Idolatry that he yeelded to 1 King 11. 1. c. And witnesse the heavy burthens which he laid upon the people intimated 1 King 12. 4. Finally the extent of that anointing above all others mentioned in the Psalm cannot properly be applied to Solomon though he had many endowments above sundry other men Such transcendnet excellencies are applied to the person intended in this Psalm as some of the Jews themselves do apply them to the Messiah and two or three times use this phrase O King Messiah in applying sundry passages to him It is sufficient for us Christians to perswade us that the Sonne of God and his excellency is set out in that Psalm because an Apostle guided by the same spirit that the Psalmist was doth so directly and expresly apply it to Christ as here it is applied §. 106. Of Christs Throne THe manner of setting out Christs dignity is very elegant and emphaticall It is by a rhetoricall Apostrophe Thy Throne O God It imports a joyfull congratulation of Christs glory and dignity For this Relative THY hath reference to the Sonne mentioned in the beginning of the verse An Apostrophe when it is used in commendation of a person addeth much emphasis and putteth life into the Speech It doth in a manner single out the person to whom it is declared to be observed of all As here it is applied to Christ it further shews that Christs excellencies may be spoken of to himself even face to face for they are his due and there is no fear of vain-glory in him Rev. 4. 10 11. See 125. in the end A Throne is a Royall seat a seat proper to a King so much is intended by this phrase Only in the Throne will I be greater then thou Gen. 41. 40. That was spoken by a King upon advancing one above all his Subjects only he excepts his own royall dignity which he setteth out under this word Throne These two words Throne Kingdom are oft joyned together thus The Throne of his Kingdom 2 Sam. 7. 13. Deut. 17. 18. and it is called a Royall Throne Esth. 5. 1. A Kingly Throne Dan. 5. 20. A Throne is metonymically put for a Kingdom 2 Sam. 7. 16. 1 King 1. 37. Kings used to sit on their Throne when they would set out their royalty 1 Kin. 22. 10 19. Act. 12. 21. And when they executed publike judgement 1 King 7. 7. In this respect it is stiled a Throne of Iudgement Pro. 20. 8. and Thrones are said to be prepared for Iudgement Psa. 9. 7. 122. 5. and God is said to sit on a Throne judging Psa. 9. 4. In allusion to this right Christ thus saith to his Disciples Ye shall sit upon twelve Thrones judging Mat. 19. 28. This Metaphor is here applied to Christ to set out his Kingly Office together with his dignity royalty and majesty For the Throne whereon Christ is said to sit is stiled a Throne of Majesty Heb. 8. 1. yea also Christs supream Function of judging all is hereby intimated For God ordained him to be Judge Act. 10. 42. Now Christ is truly and properly a King the most high supream Soveraign over all And this he is 1. As he is true God For the Lord is King Psal. 10. 16. God is King Psal. 47. 7 8. 2. As he is the Sonne of God the second Person in sacred Trinity Psalm 98. 6. Isa. 33. 22. 3. As he is God-man the Messiah Zech. 9. 9. This last respect is here especially intended For it is the main scope
weak flesh 2 Pet. 1. 10. §. 146. Of the resolution of Heb. 1. 11 12. Verse 11. They shall perish but thou remainest and they all shall wax old as doth a garment Verse 12. And as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail CHrists excellency is further set out in these two verses See § 64. The proof thereof is taken from Christs Immutability The summe of this Text is in these two words Christs Immutability The Argument to prove Christs excellency herein is drawn from a comparison The comparison is betwixt Christ and creatures The Argument may be thus framed He who is immutable is more excellent then the things that are mutable But Christ is immutable and all creatures mutable Therefore Christ is more excellent then all creatures There are parts of Text. 1. The mutability of creatures 2. The immutability of Christ. The mutability of creatures is declared two waies 1. Simply They shall perish 2. Symbolically by two resemblances One resemblance is taken from a garment as a garment The other from a vesture as a vesture The former importeth a corruption by degrees waxeth old The latter implieth a renovation fold them up This latter is amplified 1. By the efficient which is Christ Thou shalt 2. By the effect They shall be changed The immutability of Christ is set out in three branches 1. His eternity Thou remainest 2. His stability Thou art the same 3. His perpetuity Thy years shall not fail §. 147. Of the Doctrines arising out of Heb. 1. 11 12. I. CReatures decay This is to be applied most properly to things sublunary which are in the air earth and waters See § 137. II. The longer creatures continue the nearer they are to their end They wax old See § 139. III. Such creatures as decay not shall be renewed This phrase folded up intends as much See § ââ¦39 IV. All crââ¦res are subject to alteration This general particle ALL demonstrates as much either they shall decay or be renewed V. Comparisons make points more clear For this end these two comparisons of a vesture anâ⦠garment are here produced VI. It is Christ that altereth creatures This phrase Thoâ⦠shalt fold them up is directed to Christ See § 140. VII Creatures are at Christs dispose What Christ will alter shall be changed See § 140. VIII Christ is whatever he was This phrase Thou remainest implieth as much See § 138. 141. IX There is no alteration in Christ He is the same See § 141. X. Christ will for ever continue the same His years shall not fail See § 143. §. 148. Of the 110 Psalm applied to Christ. HEB. 1. 13 14. But unto which of the Angels said ââ¦e at any time Sit on my right hand until I make thine enemies thy footstool Are they not all ministring Spirits sent forth to minister for them who shall be heirs of salvation THE Apostle further proceedeth in setting out Christs excellency above Angels This here he doth by declaring the dignity whereunto his Father advanced him above Angels This he here bringeth in by way of opposition as the first particle BUT implieth This opposition may have reference to that meannesse which he had before said of the creatures about their perishing But here a farre greater matter is said of Christ Or it may have reference to that which follows after as if it had been thus expressed he said to Christ Sit on my right hand But to which of the Angels did he say any such thing Or this particle of opposition BUT may be here put for the copulative And and so have reference to the former proofs of Christs excellency above Angels for it is a seventh proof of that point See § 64. The Apostle bringeth in this proof after the same manner that he did a former ver 5. To which of the Angels said he at any time Hereof See § 46. The proof is taken from a different degree betwixt Christ and Angels The Argument may be thus framed He that sitteth at Gods right hand is farre more excellent then Ministers But Christ sitteth at Gods right hand and Angels are Ministers Therefore Christ is farre more excellent then Angels The former part of the assumption is in ver 13. The latter part in ver 14. This proof is set out by a divine testimony taken out of Psa. 110. 1. That Psalm is wholly propheticall The Prophecy therein contained is of Christ especially of his Kingly and Priestly Functions for proof of them it is oft quoted in the New Testament as Mat. 22. 44. Heb. 5. 6 10. 7. 17 21. There is also in this Psalm an expresse Prophecy of the calling of the Gentiles ver 6. which manifesteth the enlargement of Christs Kingdom Concerning the Point in hand the Psalmist expresly sheweth the Persons by whom and to whom that which in the Text is set down was first spoken in these words Thâ⦠Lord said unto my Lord. The former title Lord which is in Hebrew Iehovah is spoken of the Father the latter of the Sonne who was that Messiah whom the Jews expected It was God the Father that said to God the Sonne Sit at my right hand Indeed the latter word translated Lord is sometimes applied to men as Gen. 32. 4. But it is in this place uttered by a King who was under no man as to his Lord Therefore it must be meant of him that was God Christ by this Argument proveth himself to be the Sonne of God in that David who was his Father after the flesh giveth him this Title My Lord Mat. 22. 43. It appears that the Teachers of the Jews held this Psalm to be a Prophecy of Christ in that they denied not this testimony to be meant of Christ when Christ produced it to prove the Messiah to be more then a Sonne of man Otherwise they would readily have denied the proof and said That David did not there speak of his Sonne rather then be put to silence as they were Mat. 22. 46. §. 149. Of Gods setting Christ on his right hand THE main substance of the proof is in this phrase Sit on my right hand This is to be taken of Christ as Mediatour God-man for in that respect hath God exalted him Him whom God raised from the dead he set on his right hand Eph. 1. 20. Rom. 8. 34. But he was true man that was raised from the dead therefore he was true man that was so exalted next unto God farre above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come Eph. 1. 21. Of this phrase Sit at Gods right hand and of the dignity thereby intended See § 31 32 33 34 The ground of this high dignity was of God Iehovah the only true God said to him Sit on my right hand Christ set not himself there He glorified not
19. Luk. 8. 28. Did wicked men persecutors prophane persons and all that oppose Christ his Church his Gospel or Ordinances know and beleeve as much as the devils do in this case they could not but tremble A great encouragement this is to the members of Christ that the Church is assisted with a divine power able to subdue all the enemies so as they need not fear what any of them or all of them can do §. 154. Of making enemies a footstool THE manner of expressing the destruction of Christs enemies is in this phrase Thy footstool I will make thine enemies thy footstool Both the Hebrew and the Greek double the word foot and thus expresse it The footstool of thy feet The Latine also doth herein imitate them The Hebrew word translated footstool is six times used in the Old Testament and hath alwaies the word feet added to it as 1 Chro. 28. 2. Psa. 99. 5. 132. 7. 110. 1. Isa. 66. 1. Lam. 2. 1. The LXX who translated the Hebrew into Greek do herein follow the Hebrew so do the pen-men of the New Testament who wrote in Greek and that in eight severall places as Mat. 5. 35. 22. 44. Mar. 12. 36. Luk. 20 43. Act. 2. 35. 7. 49. Heb. 1. 13. 10. 13. Once the word footstool is singly used without the addition of that other phrase of feet Jam. 2. 3. The addition of the word feet under the footstool of thy sect importeth emphasis and implieth the lowest dejection that can be But because this addition soundeth not well in our English our Translators leave it out A foot-stool is that which one puts under his feet and sets his feet upon It is in Scripture used two waies 1. In reference to a place 2. In reference to persons 1. To set out a place where one delights to set his feet or to abide 2. To set out such persons as in indignation one tramples under his feet When this metaphor of a footstool in relation to God is applied to a place it intendeth his gracious presence Thus the earth in generall is stiled his footstool Isa. 66. 1. From thence Christ maketh this inference that men swear not by the earth because it is Gods footstool Mat. 5. 34 35. In particular the Temple is stiled Gods footstool 1 Chro. 28. 2. In this respect the Church is advised to worship at his footstool Psa. 99. 5. And the Church complaineth Lam. 2. 1. that God remembred not his footstool 2. When in relation to God this metaphor of a footstool is applied to persons it intendeth such enemies as God utterly subdueth and on whom he executeth just and severe revenge as Psa. 110. 1. which Text is oft quoted in the New Testament namely by Christ Mat. 22. 44. by Peter Act. 2. 35. and by Paul in this place This Apostle doth plainly expresse the meaning of it in this phrase He hath put them under his feet 1 Cor. 15. 25. The metaphor is taken from the practice of men who when they have utterly vanquished their deadly enemies in testimony of that full conquest and absolute power they have over them yea also of their indignation against them and revenge of them will set their feet upon them and trample on them so did Ioshua make the Captains of his Army put their feet upon the necks of the Kings of those cursed Canaanites whom they subdued Iosh. 10. 24. Thus Iehu also trod Iezabel under foot 2 King 9. 33. Thus also it is said of Christ I will tread them in mine anger and trample them in my fury Isa. 63. 3. By this it appears that Christs enemies shall be utterly subdued In allusion hereunto David as a type of Christ thus saith Thou hast given me the necks of mine enemies that I might destroy them that hate me I did beat them small as the dust before the winde I did cast them out as the dirt in the streets Psa. 18. 40 42. and again He iâ⦠is that shall tread down our enemies This is so done that the whole mysticall body of Christ might have rest and quiet which were not possible unlesse such malicious and mischievous enemies were totally and finally subdued This is a strong inducement for us to stand and fight against these enemies and to expect and wait for this day of conquest for this gives us assurance of a full and finall conquest The phrase importeth as much §. 155. Of the Apostles manner of proving his Point ver 14. THE second part of the Assumption mentioned § 148. is here proved It was this Angels are Ministers That it may be the better discerned what kinde of Ministers they are their nature that they are Spirits and their office ministring and their warrant sent forth and their charge for whom they minister such as shall be heirs of salvation are expresly set down ver 14. The manner of setting down these Points is emphaticall It is by way of Interrogation An Interrogation about things affirmed implies a strong affirmation as if it were a matter unquestionable undeniable and so clear as whosoever duely considereth it cannot but acknowledge it to be most true Where God saith to Cain If thou do well shalt thou not be accepted Gen. 4. 7. He declares it to be so manifestly true that Cain himself could not deny the truth of it By such a manner of declaring a matter he that propounds the point leaves it to the judgement of him to whom the Question is propounded to judge of the truth thereof §. 156. Of the excellency of the Ministers here mentioned and of their Warrant IN setting down the Ministry of Angels the Apostle mentioneth their nature that they are spirits to amplifie their Ministry This Epithete a ministring in Greek is derived from that word which is translated b Ministers v. 7. It sheweth that their Ministry is a speciall and publike Function and that an honourable one also and yet they are inferiour to Christ. See § 79. Spirits are the most excellent substances of all creatures the most glorious of best understanding and greatest prudence the purest the strongest freest from all bodily infirmities such as cannot be hindred by any incumbrances Of all these excellencies See § 86. c. The act attributed to them in this word to minister is in Greek from another root and so expressed as it also implieth an office thus c for the Ministry So is this phrase translated 1 Cor. 16. 15. 2 Tim. 4. 11. A publike Officer of the Church is set out by a d Title that is derived from the same root and translated Deacon Phil. 1. 1. 1 Tim. 3. 8. Thus it intendeth as much as the former did Both of them are joyned together and thus translated e administration of service 2 Cor. 9. 12. This word then declareth that Angels do not only some services for Saints but that they have an office to minister for them as Deacons had for the poor
neither moth nor rust deth ââ¦rrupt nor theeââ¦s do break through nor steal Mat. 6. 20. §. 162. Of Instructions and Directions arising from the Inheritance of Salvation SUch an Inheritance as Salvation made sure to us affords sundry Instructions and Directions Instructions are such as these 1. It commends Gods Philanthropy his peculiar love to men who by nature are children of wrath and heirs of hell yet made to be partakers of the inheritance of salvation Ephes. 2. â⦠3. Colos. 1. 12. Tit. 3. 3 4 5. 2. It takes away all conceit of merit by mans works For an inheritance is the free gift of a Father 3. It is enough to uphold our spirits against penury ignominy and all manner of misery in this world An heir that as long as he is a childe differeth nothing a servant but is under Tutors and Governours yet because he is Lord of all will not be dejected but will support himself with this that he hath a fair inheritance belonging to him 4. It is a great encouragement against all things that may threaten death yea and against death it self in that death brings us to the possession of this excellent inheritance Directions are such as these 1. Subject thy self to thy Fathers will and to that government under which he sets thee because thou art his heir Gal. 4. 2. 2. Raise up thy affections to the place of thine inheritance and set thy heart thereon Colos. 3. 1. Matth. 6. 21. 3. Love not the world neither the things that are in the world 1 Iohn 2. 15. Salvation is not there to be had 4. Moderate thy care about earthly things thou hast a heavenly inheritance to care for 5. Suffer with joy all things for thy profession sake knowing that thou hast an heavenly inheritance Heb. 10. 34. 6. Search thine evidences about this inheritance There is great reason that in a matter of so great consequence thou shouldst be sure of thy evidence for thy right hereto 2 Pet. 1. 10. 7. Expect with patience the time appointed for the enjoying this inheritance Through faith and patience the promises are inherited Heb. 6. 12. 8. Walk worthy of this high calling Ephes. 4. 1. and of God who hath called thee to his Kingdom and glory 1 Thess. 2. 12. 9. Be ever thankfull for this priviledge especially Colos. 1. 12. 1 Pet. 1. 3 4. 10. Despise not any of these heirs because they are here poor and mean Iames 2. 5. Ismael was cast out because he mocked the heir Gen. 21. 9 10. §. 163. Of the Resolution of the 13 and 14 Verses IN these two last verses the eighth and last proof of Christs excellency is set down See § 64. The summe of them is a difference betwixt Christ and Angels The Parts are two The first is the Dignity of Christ v. 13. The second is the Inferiority of Angels v. 14. In setting down Christs dignity both the manner and matter is observable The manner is in this phrase Unto which of the Angels said he at any time Hereof see § 64. The matter declares two things 1 The kinde of dignity 2 The continuance thereof In the Kinde we may observe 1 The ground of it Gods will God said Sit. 2. The greatnesse of it This is set down 1 By an act Sit. 2 By the place The place is set out under a Metaphor on my right hand This shews 1 Christ inferiority to God 2 His superiority above all creatures The continuance noteth out a double end 1 The time how long untill 2 The reason why to make thine enemies c. In expressing this later end observe 1 A concessum or thing taken for grant Enemies 2 A consequence which is their utter destruction in this phrase make thy foot-stool Verse 14. In describing the inferiority of Angels two things are remarkable 1 The manner by an interrogation Are they not c. 2 The matter Wherein is declared 1 The nature of Angels Spirits 2 Their Function Both these are amplified by this particle of universality ALL. The Function of Angels is set out 1 By the kinde thereof ministring 2 By the end In the End is expressed 1 An act to minister 2 The Persons for whom These are described 1 By their priviledge Salvation 2 By their right thereunto Inherit This is illustrated 1 By the time of injoying their inheritance Which is to come 2 By the certainty thereof Both these are implyed under a note of the Future tense Shall §. 164. Of the Doctrines arising out of the 13 and 14 Verses OF the Doctrines arising out of these word To which of the Angels said he at any time See § 65. I. God the Father is the Author of Christs exaltation He said Sit. See § 149. II. Christ as Mediatour is inferiour to the Father III. Christ as Mediatour is advanced above all creatures These two Doctrines are gathered out of this phrase On my right hand See Doct. 37 38. on v. 4. § 38. IV. Christ hath enemies The mention of enemies shews as much See § 151. V. Christs enemies shall be subdued God undertakes as much I put See § 153. VI. Christs enemies shall be utterly subdued The Metaphor of making them his footstool proves this See § 154. Verse 14. VII Emphasis is to be added to weighty matters This is manifest by the manner of expressing this Point by an Interrogation Are they not These two are expressed in this phrase Ministring spirits See § 156. VIII Angels are Spirits IX Angels are Minister s. X. Angels ministry is especially for Saints Saints are here intended under this phrase which shall be Heirs See § 158. XI Every Angel of what degree soever is a Minister to Saints The general particle All implies as much See § 156. XII Salvation belongs to Saints See § 159. XIII Salvation belongs to Saints by right of inheritance See § 160. XIV The fruition of Saints inheritance is to come See § 161. XV. Saints are sure of salvation These two last Doctrines arise out of the note of the Future tense Shall be See § 162. CHAP. II. §. 1. Of the Resolution of the second Chapter THe Apostle having distinctly and largely set out the excellency of Christs Divine nature and Royal Function in the former Chapter In this he sets out his humane nature and the excellency of it Elegantly he passeth from the one to the other by a transition wherein he sheweth an especiall use to be made of the former point This is indeed a digression in regard of the matter of Doctrine but a most pertinent and profitable digression and that in the five first verses of this Chapter In the rest of the Chapter the other article concerning Christs Humane nature is distinctly demonstrated The summe of the transition is an exhortation to give good heed to the Gospel This exhortation is first propounded verse 1. and then inforced in the four next verses Two Points are noted to inforce the duty One is the dammage the other
testimony or a phrase of Scripture though the particular place be not expressed §. 51. Of the Scriptures Testifying THis word translated testified is a compound word The simple verb signifieth to testifie Joh. 3. 11. or to bear witnesse Ioh. 1. 7. The compound addeth emphasis and implieth more then a bare affirming or witnessing a thing It also signifieth a confirming and adding further witnesse to a truth It is therefore added to preaching He commanded us to preach and to testifie Act. 10. 42. After that Peter had preached to the Jews it is added that with many other words he did testifie Act. 2. 40. I finde this compound word fourteen times used in the New Testament In every of those places it carrieth an especial emphasis as where Dives desires that Lazarus who was then dead might be sent to his brethren to testifie unto them Luke 16. 28. that is by an unquestionable evidence to convince them of hels torments Here it implieth a confirmation of the point in question namely that the world to come was put in subjection to Jesus It is one special end of Sacred Scripture to testifie the truth such truths especially as concern Jesus Christ Ioh. 5. 39. Luk. 24. 27. Acts 10. 43. The Psalm out of which this testimony is taken is the eight Psalm That it testifieth of Jesus is evident by the many passages that are therein applied to Christ in the New Testament as this Out of the mouth of babes and sucklings thou hast ordained strength or as the LXX whom the Evangelist followeth hast perfected praise Matth. 21. 16. And this Thou hast put all things under his feet is three times applied to Jesus as 1 Cor. 15. 27. Eph. 1. 22. and here in this text where the Apostle proves that this can be meant of no other v. 8 9. Thus he first produceth the testimony it self v. 6 7 8. and then applieth it to Jesus the Person intended therein v. 8 9. Take we a brief view of the whole Psalm and it will evidently appear that Christ is set out therein The main scope of the Psalm is To magnifie the glory of God this is evident by the first and last verses thereof That main point is proved by the works of God which in general he declares to be so conspicuous as very babes can magnifie God in them to the astonishment of his enemies v. 2. In particular he first produceth those visible glorious works that are above which manifest Gods eternal power and Godhead vers 3. Then he amplifieth Gods goodnesse to man who had made himself a mortall miserable creature v. 4. by setting forth the high advancement of man above all other creatures not the Angels excepted v. 5 6 7 8. This cannot be found verified in any but in the man Christ Jesus This evidence of Gods goodnesse to man so ravisht the Prophets spirit as with an high admiration he thus expresseth it What is man c. Hereupon he concludeth that Psalm as he began it with extolling the glorious excellency of the Lord. §. 52. Of the Scriptures sufficient Authority in it self THough in setting down this testimony the Apostle nameth not the Author or Pen-man of the Psalm yet in the Title it is expresly said to be A Psalm of David The Apostle concealeth his name not upon any doubt that he had of Davids penning it or in any disrespect for he expresly nameth him Chap. 4. 7. and putteth him into the catalogue of Gods Worthies Chap. 11. 32. but to shew that the sacred Scripture hath sufficient authority in it self and need not any further authority from any man Many Books are compiled in the Bible whose Pen-man or Publisher is not named as the Book of Iudges and Ruth the two Books of Kings and Chronicles Esther and this Epistle The Apostle hath quoted this testimony word for word not varying from the Psalmist in sense or syllables especially as the LXX have translated it By this expressing of his minde in the very words of Scripture he maketh the point to be more heeded and regarded §. 53. Of Christs Meanness amplifying his Greatness THe main intent of the Apostle in quoting the foresaid testimony is to set out the excellency and dignity of Christ yet he beginneth with his low degree stiling him Man Son of Man This he doth in three especial respects 1. That he might set out Christs excellency as he was man for in the former Chapter he had set forth his excellency as he was God 2. That his excellency might be the more magnified For the low degree whereunto Christ subjected himself doth much amplifie his glorious exaltation as Phil. 2. 8 9. To this very end the holy Ghost doth oft set down the low degree of those whom God hath highly advanced Israel was advanced above all nations to magnifie Gods goodnesse therein they are oft put in minde of their former low condition yea they are enjoyned to make an annual commemoration thereof Deut. 26. 1 2 c. David doth this way amplifie Gods goodnesse to himself Psal. 78. 70 71. So doth the Virgin Mary Luk. 1. 48. 3. That the exception made against Christs meannesse might appear to be but a frivolous exception For the Apostle here grants that Christ in his humane estate was as mean as the meanest Yet withall inferreth that it was no hinderance to the height of his exaltation Some suppose that that which is here spoken of man is meant of the first man in his pure and innocent estate because God then gave him dominion over the fish of the sea and over the fowl of the air and over the cattle and over all the earth c. Gen. 1. 26. Answ. 1. I deny not but that such a dominion in regard of sundry of those particulars which are mentioned Psal. 8. 6 7 8. was given to the man here described But it doth not thence follow that the first Adam should be here meant for he forfeited that dominion by his transgression 2. The first title which is given to the man here meant cannot be applied to the first Adam in his pure estate for then he was not a mortall miserable man 3. Adam was not a sonne of man as this man is here said to be Adam was not born of man but created of God Gen. 2. 7. 4. Adam being made immortall he was not then in that respect lower then Angels as he man here meant is said to be v. 9. 5. The glory and honour with which this man is here said to be crowned farre exceeded all that glory and honour which was then conferred upon Adam 6. All things simply taken without any restraint as here they are taken were not put in subjection to Adam Angels were never put in subjection to Adam but they are to this man v. 8. In the two latter respects no meer man since the Fall nor the whole stock of mankinde simply considered in it self can be here meant It
the Jews yet are they not made perfect while here they live This is the priviledge of those Saints that are taken out of this world They are spirits of just men made perfect Heb. 12. 23. Where the Apostle exhorteth to be filled with the spirit he addeth thereupon speaking to your selves in Psalms and hymns c. Eph. 5. 18 19. Hereby he gives us to understand that it comes from the fulnesse of the Spirit that men are inabled to sing and make melody in their hearts to the Lord. Many benefits accrew from this evidence of the fulnesse of the Spirit in us 1. The Spirits of men are thereby more quickned and cheered and so they are made more cheerfull and ready to praise the Lord. This makes our praising of God to be more acceptable to him Hereupon David exhorteth to make a joyfull noise unto God Psal. 81. 1. 2. Others are hereby exceedingly affected and their hearts and spirits stirred up to give assent unto our praises and together with us to sing and praise the Lord. Hereupon saith the Apostle Speak unto your selves in Psalmes Ephes. 5. 19. 3. An holy zeal of Gods glory is manifested hereby and hereby men testifie that they are not ashamed to professe and set out the holy Name of God so as many may take notice thereof In singing our tongue doth sound out aloud the praise of God This holy zeal did he expresse who said I will give thanks unto thee O Lord among the Heathen and sing praises unto thy Name Psalm 18. 49. This being a lawfull and usefull duty we ought not to be ashamed of performing it In Churches men will sing because all or the most so do But in families how few do it They fear I know not what brand of precisenesse in performing family duties They are rare Christians that make conscience of making their house a Church They who are negligent herein keep away much blessing from their house but by performing houshold duties of piety Gods blessing is brought to a family as it was to the house of Obed Edom while the Ark was there The practise of Christ in singing Psalmes with his family ought to be sufficient to move us to do so §. 116. Of cheerfulnesse in praising God BY singing praise cheerfulnesse in performing the duty is intended This the Psalmist thus expresseth My mouth shall praise thee with joyfull lips Psal. 63. 5. Thereupon he exhorteth to make a joyfull noise unto God Psal. 66. 1. As God loves a cheerfull giver 2 Cor. 9. 7. so a cheerfull setter forth of his praise A cheerfull performance of duty argueth a ready and willing minde and this doth God highly accept Take saith the Lord of every man that giveth willingly with his heart Exod. 25. Whosoever is of a willing heart let him bring an offering of the Lord Exod. 35. 5. The people of Israel rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord. As for me saith David I have willingly offered all these things and now have I seen with joy thy people to offer willingly unto thee 1 Chron. 29. 9 17. Now praise is an especiall offering to be given to God Psal. 116. 17. Heb. 13. 15. We ought therefore in performing this duty to quicken up our spirits as the Psalmist did Psal. 57. 7 8. §. 117. Of Christs praising God in the midst of the Church TO manifest yet further the holy zeal of Christ in praising God the place of ãâã doing it is thus set out In the midst of the Church The Hebrew and the Greek word translated in the Psalm Congregation anâ⦠here Church signifie one and the same thing and admit a like notation The Hebrew root signifieth to gather together thence a Nown which signifieth a Congregation or a company of people assembled together Both Verb and Nown are thus joyned They gathered the Congregation together Numb 20. 10. The Greek root signifieth to call the compound to call out Thence the woââ¦d here translated Church and Congregation Act. 13. 43. in generall signifieth ãâã assembly of people The assembly of those Heathen that cried up their Diana iâ⦠Greek is set out by the same name that is here translated Church Act. 19. 32 41. Assemblies used to be called out of their houses or habitations to assemble or ãâã together Hereupon when an assembly is dissolved every man is said to returnâ⦠his house 1 King 12. 24. For the most part the Greek word is by the Pen-men of the New Testament appropriated to an assembly of Saints namely such as professe the Gospel Such Assemblies are our Churches not only by reason of their calling and coming oâ⦠of their private houses to one assembly but also by reason of their calling out ãâã the world or out of that naturall corrupt and miserable condition wherein thâ⦠were conceived and born In this respect they are oft styled The called as Rom. 1. 7. 1 Cor. 1. 2 9. Matth. 9. 13. For then are we made actuall members of the Church when we are effectually called In common use this word Church is metonymically put for the place where suâ⦠assemblies meet Thus the word Synagogue which signifieth the same that Churcâ⦠doth is put for an Assembly and so translated Iam. 2. 2. and for a Congregation Act. 13. 43. It is also put for the place where people assemble as this phâ⦠implieth He hath built us a Synagogue Luk. 7. 5. Here in this Text Church is put for an assembly of Saints That which is principally here intended is that Christ would set forth God praise publickly among the people of God not in a private corner or among â⦠few of them but in the midst of them so as all might hear It was Christs usual course to make choice of those places where most of Gods people were assembled that he might spread his Fathers Name the further When he was but twelve yeâ⦠old he sate in the Temple among the Doctors Luke 2. 46. At every feast whâ⦠all the people of God assembled together he went to the Temple and theâ⦠preached among them He went also to their Synagogues on the Sabbath daiâ⦠Luke 4. 16. because there many people used to assemble The like he did at otheâ⦠times and in other places where were assemblies and presses of people He usâ⦠to preach unto them Luke 5. 1. Matth. 5. 1. Mark 2. 2. But not to insist on ãâã particulars Christ thus saith of himself I spake openly to the world I ever tauâ⦠in the Synagogue and in the Temple whether the Iews alwaies resort and in secret haâ⦠I said nothing Joh. 18. 20. This he did upon very weighty causes as 1. To shew that he was not ashamed of his Calling or of his Doctrine He ãâã not like those that creep into houses and leade captive silly persons 2 Tim. 3. 16. who labour to sow tares of Schism and Heresie secretly when
matter of high admiration and much gratulation much more doth this differenâ⦠between men and men Though Christ assumed the common nature of men yet he took on him the Seed of Abraham To this seed in peculiar was he given to save them This is ãâã people whom he shall save from their sins Mat. 1. 21. Blesse the Lord ye Seed of Abraham his Servant Ye children of Jacob ãâã chosen He is the Lord our God c. He hath remembred his Covenant for ãâã which Covenant he made with Abraham Psa. 105. 6 c. Thou Israel arâ⦠ãâã Servant Iacob whom I have chosen the Seed of Abraham my Friend c. Isa. 41. 8 9 Ye are they with whom the Covenant of God is most firm and sure Thus saith ãâã Lord If my Covenant be not with day and night and if I have not appointed the ââ¦dinances of heaven and earth then will I cast away the Seed of Iacob and Daviâ⦠ãâã Servant so that I will not take any of his Seed to be Rulers over the Seed of Abraham Jer. 33. 25 26. Now to Abraham and his Seed were the Promises made Gal. 3. 16. Of restraining the benefit of Christ to the Elect See § 133. §. 163. Of sundry principles of faith confirmed and errours refuted by these wâ⦠He took on him the Seed of Abraham THat which hath been before noted § 104 106 139. concerning Christ and other men being of one and the same flesh and bloud and in that respect brethâ⦠is confirmed by this phrase He took on him the Seed of Abraham Both the ancient Fathers and also later Divines have much insisted on this Teâ⦠to prove sundry principles of our Christian faith Concerning 1. Christs eternal Deity Hereof See § 160. 2. His true Humanity In that he took upon him the seed of man it is evidâ⦠that he was a true man Seed is the matter of mans nature and the very substance thereof 3. The root out of which Christ assumed his humane nature even the Seed of mâ⦠It was not created of nothing nor was it brought from heaven but assumed ãâã of the Seed of man This was thus foretold There shall come forth a rod out of ãâã Stem of Iesle and a branch shall grow out of his root Isa. 11. 1. And an Angel tâ⦠faith of Christ to the Virgin Mary That holy thing which shall be born of thee Lâ⦠XI 35. 4. The subsistence of Christs humane nature in his divine nature The humane ââ¦ture of Christ never had a subsistence in it self At or in the very first framing â⦠making it it was united to the divine nature and at or in the first uniting it it ãâã framed or made Philosophers say of the uniting of the soul to the body In ââ¦ating it it is infused and infusing it it is created Much more is this true conââ¦ning the humane nature of Christ united to his divine Fitly therefore is it ãâã said That he took on him the Seed not a Son of Abraham 5. His two distinct Natures He took on him mans nature being God before So as they were two and those two distinct natures 6. The Union of the two Natures He assumed or took on him the one to ãâã other and so made of those two Natures one Person This Union is evidenced ãâã these phrases The Word was made flesh Joh. 1. 14. God was manifested in the ãâã 1 Tim. 3. 16. Christ came of the Father as concerning the flesh who is over all God blessed for ever Rom. 9. 5. This true reall union the Greek Fathers to free it from mistakings have set ouâ⦠negatively and affirmatively with sundry emphaticall words as 1. Without alteration or change whereby is intended that the divine nature still remained the same and in assuming the humanity was no whââ¦t at all changed as wine is changed by putting water into it Nor was the humane altered into the divine as water was turned into wine Ioh. 2. 9. 2. Without division So as they both make but one and the same person They are indeed two distinct natures but so united as both make one only person both have one and the same subsistence As the Son of God hath a peculiar subsistence in himself so the humane nature which he assumed subsisteth therein 3. Without confusion Though two natures are united in one person yet not by confusion of substance as if the humane nature were transfused into the divine and both made but one nature They remain two distinct natures each having distinct properties distinct wils distinct operations and actions 4. Without Separation never to be dis-united or severed one from the other On earth they were first united in heaven they will ever so abide As the infirmities of the flesh caused no separation so neither will the glory of the Deity In this respect we may say Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The affirmative word which they use to set out this Union signifieth essentially or substantially not as in the mystery of the Trinity where the distinct persons are all of one nature or essence but because the distinct natures of Christ make but one person and thus the Union may be said to be essentiall not accidental The Apostle useth a like emphaticall word where he faith that in Christ dwelleth all the fulnesse of the Godhead Bodily Col. 2. 9. This word bodily intendeth as much as the former word essentially or substantially or as some translate it personally By this word the Union of God with Christ is distinguished from all other Unions God of old manifested himself in the Cloud in the Rock in the Ark in the Tabernacle in the Temple but figuratively God also manifested himself in his Prophets but virtually by the operation of his Spirit But never was he in any person or in any thing as in Christ. This Text hath also been used as a maul to knock down sundry heresies whereof See § 140. §. 164. Of the Resolution of Heb. 2. 16. IN this Verse is set down a difference of Christs respect to Angels and men Here about observe 1. The inference upon that which went before It is brought in as a reason why Christ destroied the devil and delivered man See § 155. 2. The substance In it there is 1. A proof of the Point verily 2. The point it self Hereof are two parts One Negative the other Affirmative In the Negative is declared what Christ did not for Angels Therein is set down 1. An act of grace not vouchsafed He took not on him 2. The Object or persons to whom that act was not vouchsafed Angels In the Affirmative is declared what he did Betwixt the two parts is placed a particle of opposition BUT In the latter part is set down 1. An act of grace vouchsafed He took on him 2. The object or persons to whom he vouchsafed it
used diversly As 1. To give a reall being to a thing Rom. 4. 17. 2. To manifest a thing to be as it is Luke 1. 32 35. 3. To acknowledge one See Chap. 2. § 107. 4. To give a name to one whereby he is distinguished from others Mat. 1. 25. 5. To depute to a Function and that both extraordinary Rom. 1. 1. and ordinary Heb. 5. 4. Rom. 10 15. How shall they preach except they be sent that is called 6. To set in a condition or state of life 1 Cor. 7. 17 20. 7. To turn one to the true Religion 1 Cor. 1. 24. This is the calling here intended The Greek word here translated calling is eleven times used in the New Testament and only once put for a civil condition of life 1 Cor. 7. 20. In all the other places it is used in a spirituall sense and setteth out the alteration of a mans naturall condition which is a translation or bringing him out of Satans dominion unto Gods Kingdom 1 Thess. 2. 12. This an Apostle doth thus express God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that wofull and miserable estate wherein by nature men lie under the Prince of darkness in the darkness of errour and iniquity subject to utter darkness By light he meaneth the sweet and comfortable light of grace and the eternall light of glory This is stiled a calling because it is effected by the call of God The call of God is twofold 1. Outward by the Ministry of the word and that in a double respect One on Gods part only in offering the means as when he sent forth his servants to call them that were bidden to the wedding and they would not come Matth. 22. 3. The other on mans part also by an outward yielding to the call as he that came to the wedding and had not on a wedding garment Matth. 22. 11. In the former respect all that hear the sound of the Gospel are called In the later respect all hypocrites that live in the Church and profess the faith are called as Cain Ham Saul Iudas Demas Ananias Sapphira and sundry others 2. Inward by the operation of the Spirit who inwardly stirres up mens spirits heartily to accept Gods gracious invitation and so to attend to Gods Word as they do truly and savingly beleeve Thus was Lydia called Act. 16. 14. Of this calling therefore there are two parts 1. Gods invitation 2. Mans acceptation I call unto them saith the Lord they stand up together Isa. 48. 13. This is that calling which makes a link of the golden chain that reacheth from Predestination to Glorification Rom. 8. 30. These are they who are said to be with Christ being called and chosen and faithfull Rev. 17. 14. The outward calling may make men members of a visible Church yet it is an aggravation of their just damnation Matth. 11. 22 24. The inward calling wrought by Gods Spirit makes men members of the invisible Church and is the means of their eternall salvation For all things work together for their good Rom. 8. 28 c. This is the Calling here intended and it is proper and peculiar to such as are indeed holy brethren called to be Saints Rom. 1. 7. 1 Cor. 1. 2. Such were they to whom the Apostle said Ye see YOUR calling 1 Cor. 1. 26. Make YOUR calling sure 2 Pet. 1. 10. These by an excellency are styled The called §. 14. Of the Causes and Effects of Saints Calling 1. THe principall Author of the foresaid Calling is God 1 Thess. 2. 12. The Father in reference to whom this calling is styled HIS calling Eph. 1. 17 18. Sonne who came to call sinners Matth. 9. 13. and the Holy Ghost who worketh in us the graces whereby we yield to the call 1 Cor. 12. 2 c. 2. The procuring cause is Gods free grace and rich mercy For he hath called us with an holy calling not according to our works but according to his own purpose and grace 2 Tim. 1. 9. Men before their calling are dead in sinne Eph. 2. 1. and were alienated from the life of God Eph. 4. 18. If God of his meer mercy and free grace did not call them they would not they could not turn to him Men at their first calling are meer patients They have not such ears as can hear Gods call nor such eyes as can see the excellency of that calling nor such feet as can carry them to him that cals nor such hands as can receive the good things that are offered by that calling It is God that openeth ears enlighteneth eyes and enableth other parts to employ aright their distinct Functions toward the effecting of this great work It is God which worketh in you both to will and to do Phil. 2. 13. God first puts life into them that are dead and then affords continuall assisting grace for persisting and persevering in that Christian course whereunto they are called 3. The instrumental causes which God useth for the effecting this great work are Ministers of his Word These are those Servants whom he sends forth to call men Mat. 22. 3. By their preaching of the Word both that wofull estate wherein men lie by nature is discovered and also that excellent and blessed estate whereunto they are called is made known The former is ordinarily done by preaching Law whereby is the knowledge of sin Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin grief horrour and despair for the same The latter by preaching the Gospel which is the power of God unto Salvation to every one that beleeveth Rom. 1. 16. yea Faith cometh by hearing the Gospel Rom. 10. 17. 4. The highest and chiefest end of Saints calling is the glory of Gods grace and mercy God would make known the riches of his glory on the vessels of mercy even us whom he hath called Rom. 9. 23 24. The subordinate end is in reference to man and that to make him partakers of grace here Gal. 1. 6. and of glory hereafter 1 Pet. 5. 10. 5. The effects of this calling are Faith and Repentance the Understanding being enlightned by Gods Word about the misery of mans natural condition and happinesse of his renewed estate and the Will being by Gods Spirit made inclinable and ready to receive that good that is made known in the Gospel by faith resteth on Christ for pardon of sinne and reconciliation with God and then sets himself to change his former course of life by breaking off his former iniquities and by conforming himself to the image of him that hath called him in holinesse and righteousnesse §. 15. Of the Heavenly Calling THe calling of Saints is here commended unto us by this attribute heavenly The Greek word is a compound and hath reference to the highest heaven where the Throne of God is and where Christ now is in his
obedience are with indignation to be detested especially when they are obtruded instead ãâã Christs voice Let us learn to try the spirits whether they are of God 1 Joh. 4. 1. It is the note of Christs sheep to know the voice of their shepherd Ioh. 10. 4. ãâã this end be well exeroised in Christs Word Search the Scriptures Ioh. 5. 39. and pray for the spirit of wisdom and revelation in the knowledge of Christ Eph. 1. 17. §. 79. Of the Heart Verse 8. Harden not your hearts TO prevent an hinderance of a right hearing Christs voice The Apostle ãâã adviseth those to whom he wrote Harden not your hearts Here just occasion is given to consider what the heart is and what it is ãâã harden The heart properly taken is a little fleshy piece within the breast of the body under the left pap triangular broad at the top and sharp at the bottom It is the fountain of life the root whence all the spirits sprout forth that which first ãâã and last dieth in man Heart metaphorically is attributed to the Creator and to sundry creatures 1. To the Creator to set out the greatness of his liking or disliking a ãâã David is said to be a man after Gods own heart 1 Sam. 13. 14. Act. 13. 22. He was one whom God well liked and approved On the other side concerning the men of the old world it is said It grieved the Lord at his heart that ãâã had made man Gen. 6. 6. He much disliked and disapproved the men that ãâã lived 2. Heart is attributed to sensless creatures to set out the innermost part or midst of them because the heart is within a mans body even almost in the midst thereof Thus it is said The depths were congealed in the heart of the sea Exod 15. 8. And Christ was three daies and three nights in the heart of the earth Matth. 12. 40. 3. Heart is ascribed to reasonable creatures to signifie sometimes the whole soul and sometimes the severall faculties appertaining to the soul. 1. It is frequently put for the whole soul and that for the most part when it it is set alone as where it is said Serve the Lord with all your heart 1 Sam. 12. 20. 2. For that principall part of the soul which is called the minde or understanding I gave my heart to know wisdom Eccles. 1. 17. In this respect darknesse and blindnesse are attributed to the heart Eph. 4. 18. Rom. 1. 21. 3. For the will as when heart and soul are joyned together the two essentiall faculties of the soul are meant namely the minde and will Soul put for the Minde Heart for the Will Serve the Lord with all your heart and with all your soul Deut. 11. 13. 4. For the memory I have hid thy word in my heart saith the Prophet Psal. 119. 11. The memory is that faculty wherein matters are laid up and hid 5. For the conscience It is said that Davids heart smote him that is his conscience 1 Sam. 24. 5. 2 Sam. 24. 10. Thus is heart taken 1 Ioh. 3. 20 21. 6. For the affections as where it is said Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy minde Matth. 22. 37. By the minde is meant the understanding faculty By the soul the will by the heart the affections Here in this Text the heart is put for the whole soul even for minde will and affections For blindness of minde stubbornness of will and stupidity of affections go together §. 80. Of hardning the heart THere are two words used in the New Testament to set out the act of hardning as it hath reference to the heart One is taken from a Greek root that signifieth an hard brawny skin which fasteneth together broken bones or that flesh and skin on the hand or feet which is made hard and insensible by much labour or travell It signifieth also blind See § 87. Hence is derived a word oft used in the New Testament and translated hardness Mark 3. 5. and a Verb which signifieth to harden Joh. 12. 40. Mark 6. 52. The foresaid Greek root doth also signifie a stone somewhat like white Marble and the Verb thence derived signifieth to turn into a stony hardness This is a sit metaphor to express the sense of the point in hand For an hard heart is like to brawny flesh and skin which is not sensible of any smart though it be prickt or cut Nor threats nor judgements move an hard heart witness Pharaohs disposition Yea further an hard heart is resembled to a stone Ezek. 11. 19. A stone will sooner be broken all to pieces then softned by blows so a man of an hard heart will sooner be utterly confounded by Gods judgments then brought to yield to them The other word used in Scripture to set out an hard heart is taken from another Greek root which signifieth to dry up or draw out the juyce or moisture of a thing whereby it comes to be hard for moisture makes things soft driness makes them hard Hence is derived an Adjective which signifieth hard through driness Metaphorically this Epithete is in Scripture added to sundry things as an hard speech Joh. 6 60. Jude v. 15. An hard Master Matth. 25. 24. hard or fierce windes Iam. 3. 4. an hard or difficult matter Act. 9. 5. A Substantive also is thence derived which signifieth hardness Rom. 2. 5. and a Verb which signifieth to harden Rom. 9. 18. Act. 19. 9. From the foresaid root there is a compound which signifieth hardness of heart Matth. 19. 8. Mar. 16. 14. and another compound which signifieth hard or stiff-necked Act. 7. 51. Phisitians use a word derived from the foresaid Verb to set out such drugges or medicines as have a force of hardning This later metaphor is here used by the Apostle and again ver 13 15. and Chap. 4. v. 7. It is as fit a metaphor as the former and implieth that an hard heart is dry and destitute of all grace of all spirituall moisture sense and life The Apostle here sets down this act of hardning as a mans own act and that upon himself thus speaking unto them Harden not your heart I think it meet hereupon to declare 1. What hardness of heart is 2. What are the ordinary causes thereof 3. How man hardneth his own heart 4. What is the danger and dammage of a hard heart 5. How hardness of heart may be discerned 6. How hardness of heart may be prevented or redressed §. 81. Of Hardness of Heart what it is 1. HArdness of heart is an insensibleness of such means as are afforded to ãâã one from wickedness or rather a wilfull obstinacy against them for without mans will the heart cannot be hardened Therefore here and in sundry other places as Exod. 9. 34. 1 Sam. 6.
Object 4. The ninetieth Psalm carrieth this Title A Prayer of Moses the man of God Answ. It is said to be the Prayer of Moses in regard of the substance and generall matter of it but as a Psalm it was penned by David He brought it into that form David as a Prophet knew that Moses had uttered such a prayer in the substance of it Therefore he prefixeth that Title before it Object 5. The 137th Psalm doth set down the disposition and carriage of the Israelites in the Babylonish Captivity which was six hundred fourty years after Davids time and the 126. Psalm sets out their return from that Captivity Answ. To grant these to be so yet might David pen those Psalms For by a Propheticall spirit he might foresee what would fall out and answerably pen Psalmes fit thereunto Moses did the like Deut. 29. 22 c. and 31 21. 22 c. A man of God expresly set down distinct acts of Iosiah three hundred and thirty years before they fell out 1 Kings 13. 2. Isaiah did the like of Cyrus Isa. 44. 28. 45. 1. which was about two hundred years before hand §. 45. Of seeking while the time of finding remaineth THat which the Apostle would have especially to be observed in the testimony of David is this word To day It is here indefinitety taken for a continued present time as was shewed Chap. 3. v. 7. § 76. v. 13. § 146. For on that word resteth the force of his Argument whereby he proveth that Canaan cannot be the Rest which David inciteth them to seek after To make his meaning the more clear he addeth this clause After so long a time This hath reference to that time wherein the unbelieving Israelites perished in the wildernesse and entred not into Canaan but their children entred Nâ⦠14 30 31. Betwixt that and Davids time there passed more then four hundred and fifty years Acts 13. 20. Well therefore might the Apostle use this indefinite phrase After so long a time The Apostles Argument may thus be framed That Rest whereinto men are invited to enter four hundred and fifty years after a Rest possessed is another Rest then that which is possessed But the Rest intended by David is a Rest whereinto he inviteth men to enter four hundred and fifty years after Canaan was possessed Therefore Canaan is not that Rest whereinto David inviteth men to enter This continuance of To day after so long a time and stirring up people to make the right use thereof sheweth that so long as the date of a promise lasteth the fruit of that promise may be expected Where the Psalmist layeth down the ground of his hope in God and of his seeking of mercy he thus expresseth that ground Is his mercy clean gone for ever doth his promise fail for evermore Psalm 77. 8. These interrogatives are strong negatives as if he had said I am sure that ãâã mercy is not clean gone and that his promise doth not fail therefore I hope ãâã mercy therefore I depend upon his promise On this ground it is that the Prophet exhorteth to seek the Lord while he may be found Isa. 55. 6. And that ãâã Apostle exhorteth to seek grace in the accepted time and day of salvation 1 Cor. 6. 1 2. While the date of Gods promise lasteth Gods truth stands engaged for the perââ¦ance of his word So as we may well expect the fruit of it if we seek it ââ¦ght Yet is the time for us to apply this point to our selves To day is yet conââ¦ed among us As God in David so still in his Ministers he limiteth a certain day bying To day Though it hath long continued yet is not the date hereof clean past Many in ãâã times have made the right use of To day and are entred into rest Others have ãâã ãâã slip and deprived themselves of rest For us who yet live who yet live under the Gospel it remaineth either to make sure that rest to our souls or to make irrecoverable forfeiture thereof Be not therefore so foolish as to continue to provoke Gods paâ⦠and long sufferance till the date of it be past Despisest thou the richâ⦠of Gods goodnesse and forbearance and long-suffering not knowing that the ââ¦usse of God leadeth thee to repentance But after thy hardnesse and impeâ⦠heart treasurest up unto thy self wrath against the day of wrath Rom. 2. 4 5. §. 46. Of Scripture-proofs inculcated BEcause this is a matter of great concernment to seek grace in the day of grace the Apostle further proves it by the expresse word of Scripture first generally implied in this phrase As it is said Then particularly expressed in these words To day if you will hear c. That general As it is said sheweth that Scripture-proof is a sound proof well ââ¦y we rest on this As it is said if that which is said be said in sacred Scripture is ãâã it is Of Scripture-proofs See Chap. 1. v. 5. § 65. The particular exemplification by the very words of Scripture further sheweth that Scriptures are to be alledged in their own words See Chap. 3. v. 7. § 74. This is the fourth time that the point here set down in these words To day if ãâã will hear his voice harden not your hearts hath been inculcated namely Chap. 3. v. 7 13 15. and here For it is a matter of moment and matters of moment may be inculcated again and again Of repeating the same point See Chap. 3. v. 15. § 158. Of the meaning of these words To day if ye will hear c. See Ch. 3. v. 7. § 76 c. § 47. Of Jesus or Joshua who setled Israel in Canaan Verse 8. For if Iesus had given them rest then would he not afterward have spoken of another day THis verse depends on the former as a Confirmation of the Argument there pressed This causal Conjunction FOR implieth as much The confirmation consisteth in removing an Objection which is this Though some of the Israelites which were in the wildernes entred not into Canaan yet others did For Ioshua setled their children who were a great multitude in Canaan so as they entred into rest To take away this the Apostle proveth that there is another rest besides that He doth not simply deny Canaan to be a rest but he denies it to be the only rest the rest so to be rested in as no other to be sought after By Iesus here mentioned is meant Ioshua for so doth his name sound in Hebrew Of the notation of this Greek name Iesus and of the Hebrew name Ioshua See ch 2. â⦠9 § 73. This Ioshua was the first that was chosen General to sight against Israels enemies anon after they came out of Egypt Ex. 17. 9. He being an especial Minister of Moses was in the Mount with him when the people committed their great idolatry about the golden Calf Exod. 24. 13. 32. 17. He
two-edged weapon as the Word is Slighting Gods Word hath been the cause of severe judgements â⦠ãâã 2. 25. 2 King 17. 14. 2 Chron. 36. 16. 3. Apply Gods Word to thy sinnes It is a sword whereby thou mayest ãâã them down As Ministers in their Ministry must do this to others so every ãâã to himself Against prophanenesse apply Heb. 12. 16. Against hypocrisie Mâ⦠24. 51. Against swearing Ier. 23. 10. Against unmercifulnesse Iames 2. â⦠Against whoremongers and adulterers Heb. 13. 4. Against liars Rev. 21. 8. So ãâã other cases 4. Let all evil doers fear This sword of the Word of all other swords shall ãâã be born in vain Rom. 13. 4. This sword pricked the Iews in their heart Act. â⦠â⦠This made Felix tremble Act. 24. 25. This struck Ananias and Saphira ãâã Act. 5. 5. Though these were extraordinary judgements and do not ordâ⦠fall out yet assuredly the souls of evil doers are ordinarily struck dead ãâã with 5. Make use of both edges of the Word because it is a two-edged sword Make use of the Law and of the Gospel for slaying thy corruptions 6. Have this sword alwaies in a readinesse As Gentlemen use to have thâ⦠swords Have the Word of God in readinesse to defend thy self against all ãâã of assaults and also to repell and drive away thy spirituall enemies 7. Let them who are in Authority lift up this sword of the Word of God in ãâã places where they have Authority for suppressing evil doers and encouraging ãâã that do well Rom. 13. 4. §. 72. Of the Word a spirituall Sword THe Apostle to make good what he had said of the sharpnesse of the Word namely that it is sharper then any two-edged sword setteth down an indectiâ⦠of sundry powerfull effects which are such as cannot be effected by any material sword No materiall sword can pierce to the dividing asunder of soul and spirit â⦠but the Word can so farre pierce Therefore no materiall sword is so sharp as the Word If we well observe the kindes of effects produced we shall finde them all to be spirituall Thence we may inferre that the Word is a spirituall sword It is iâ⦠ãâã respect styled The sword of the Spirit Eph. 6. 17. Such is the whole armââ¦â⦠God described Eph 6. 14 c. For man consisteth of a soul which is spirituall as well as of a body Thoughâ⦠materiall sword may be usefull for the body yet the soul singly considered in ãâã by it self hath no need of it Besides we have spirituall enemies whom a materiall sword can no way anâ⦠and we are subject to spirituall assaults which cannot be repelled by corpâ⦠weapons In these respects we have great need and use of a spirituall sword such as one as the Word is Hereby we have an evidence of the wise and good providence of God who ââ¦fordeth means answerable for our need every way corporall means for our ãâã spirituall means for our souls And as in wisdom he suffereth spirituall enemies to ãâã us with spirituall temptations so he furnisheth us with a weapon to resist ââ¦ose enemies and withstand those temptations It is therefore a point of egregious folly to account this sword a needlesse weapon or to be carelesse in the use of it But it will be our wisdom well to use it for our souls safety against all spirituall enemies and assaults §. 73. Of the Words dividing soul and spirit joynts and marrow THe first particular instance of the piercing power of the Word is that it divideth asunder soul and spirit The simple Verb whence the Greek participle being a compound here translated piercing signifieth to come But the Preposition with which it is compounded addes emphasis For the compound signifieth to come to or into Our English word pierce doth fully expresse as much Our former English thus translates iâ⦠ãâã through How sarre the word pierceth is demonstrated in this phrase To the dividing asunâ⦠of soul and spirit Of the Greek word translated dividing asunder See Chap. 2. v. 4. § 35. The things here said to be divided are soul and spirit Each of these words are ãâã put for the whole soul of man specially when they are singly set and joyned ââ¦ith the body by way of distinction as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties The soul as distinguished from the spirit is put for the will and affections which are accounted inferiour faculties The spirit is put for the understanding or mind which is accounted the highest faculty commanding and guiding the rest Thââ¦s are they distinguished 1 Thess. 5. 23. Luk. 1. 36 37. The soul and spirit are as nearly and firmly knit together as any parts of the body can be yet the Word can divide them asunder and that not only by distinguishing the one from the other but also by discovering the severall desires and delights or dislikings and loathings of the soul and likewise of the castings plottings and contrivements of the spirit and all these both in good and evil things Some apply these words soul spirit to the naturall and regenerate parts of man to corruption and grace which in Scripture are commonly called flesh and spirit Gal. 5. 17. In this sense none can be here meant but such as are regenerate because none else have the spirit in that sense But the power of the Word as here intended is much manifested on those that are not regenerate These words following joynts and marrow are metaphoricall taken from the body and applied to the soul. The Greek Noun translated joynts is derived from a Verb that signifieth to fit or prepare I have espoused or fitted and prepared you saith the Apostle 2 Cor. 11. 2. Joynts are so fitted for that hollow place where they lie as they are as close and can as hardly be pierced or severed as the entire bone The substance of joynts is bony they are very bones so as a sword that easily cutteth asunder the thin skin and soft flesh may stick at the bony joynt and not cut it asââ¦nder By these joynts are meant resolute purposes of the minde obstinate resolutions of the will hard hearts feared consciences stubborn affections and passions Though a sharp two edged sword can hardly out asunder hard bony joynts yet can Gods Word easily cut asunder the aforesaid joynts of the soul. It can alter resolved purposes change obstinate wils beat down hard hearts rouze up feared consciences and subdue violent passions though they cleave so close to the soul as they may seem to be a part thereof How did Gods Word pierce the joynts of the soul of Ahab 1 King 20. 43. 21. 27. and of the Princes of Iudah Jer. 36. 16. and of Pilate Joh. 19 12. So in another kinde it pierced the joynts of the soul of Eli 1 Sam.
so all other Priests were of Divine Institution Exed ãâã and as Priests so other Ministers of God who are for men in things ãâã to God must be called of God See Ch. 3. v. 2. § 34 35. §. 21. Of Aarons Calling and Name THe Apostle gives a particular instance of an High-priests divine Institution ãâã Aaron and that upon these grounds 1. Aaron was the first National High-priest that was ordained for the ãâã Church in his time Heads of families were before his time Priests for distinct ãâã 2. All lawfull legal Priests descended from Aaron and had that warrant to be Priests that by lineal descent they came from him Exod. 29. 9. 3. His Calling to the Priesthood by God himself is expresly set ãâã Exod. 28. 1. 4. His calling was ratified by a memorable miracle Num. 17. 8 10. 5. They who opposed his Calling were punished with a terrible ãâã Num. 16. 10 16 17 35. 6. This is one speciall reason why Aaron is called The Saint of the Lord Psalm 106. 16. because he was first chosen of God and was anointed ãâã Gods appointment to be the first High-priest and the stock of all other Priests This note of comparison AS implieth in general that others must enter upon their function as Aaron did There is a copulative conjunction added in the Greek which implieth some empââ¦asis and might be thus translated even as Aaron This particular instance produced by the Apostle as a proof of a generall case giveth evidence that warrantable Rules about some particular cases and persons may be applied to others of like kinde Rom. 4. 23 24. See Chap. 13. v. 5. § 68. Concerning this name Aaron or Aharon it may be derived from a Verb that in the third Active signifieth to teach Psal. 27. 11. Thus it implieth a Teacher and by a Propheticall Spirit it might be given him in reference to his Calling by vertue whereof he was to instruct people Oâ⦠Aharon may be derived from a Noun that signifieth a Mountain and thus also be given him by a like spirit in reference to his Priesthood whereby he was lift up as a mountain above his brethren Abraham was the great-grand-father of Levi and Levi the great-grand-father of Aaron so as Aaron was the sixt degree from Abraham §. 22. Of the Resolution of Heb. 5. 4. and of Observations thence arising THe Summe of this verse is The High-priests calling This is 1. Generally propounded 2. Particularly exemplified Of the general there are two parts 1. The dignity of the function in this phrase This honour 2. The authority which he had for the execution thereof The Authority is set out two wayes 1. Negatively 2. Affirmatively In the Negative observe 1. The manner of setting it down in this general phrase No man 2. The matter in this phrase Taketh to himself In the Affirmative observe 1. The kinde of warrant called 2. The Author thereof God The exemplification is set out 1. By a note of comparison AS 2. By the first person that was called Aaron Observations I. The High-priesthood was an honourable function This title honour is put upon iâ⦠See § 18. II. No man might intrude himself into the High-priests function This is the meaning of this phrase No man taketh to himself See § 17. III. He that was called might take that honour on him This is implied under this particle of opposition BUT See § 20. IV. God was the ordainer of the High-priests function He is here so expressed to be See § 20. These four Doctrines may be applied to Ministers of the Gospel See § 20. V. Particular cases approved in Scripture are directions for other like cases So was the particular case of Aaron about entring on the High-priesthood See § 21. §. 23. Of Christ doing what was warrantable Verse 5. So also Christ glorified not himself to be made an Highpriest but he ãâã said unto him Thou art my Son to day have I begotten thee HEre the Apostle begins to apply to Christ what he had in generall delivered about an Highpriest These two Conjunctions So Also being joyned together are notes of a ââ¦dition or later part of a comparison which is the application thereof This application may have reference either to the generall Proposition ãâã As no man taketh this honour unto himself so also nor Christ. Or to the particular instance of Aaron thus As Aaron took not to himself that honour so ãâã Christ. Both tend to the same end Christ would not take liberty to himself to do that which was unlawfull or unmeet for others to do He made himself an exaââ¦ple in all manner of good and warrantable matters but would not be a ãâã to boulster up any in an undue course Thus his pattern is a guide Ioh. 13. 15. §. 24. Of Christs not glorifying himself BEcause the Apostle had before declared the high-Priesthood to be an ãâã he here sheweth that to attain thereunto is to be glorified Glory implieth excellency as was shewed Chap. 1. v. 3. § 19. Chap. 2 v. 7. § 6. To glorifie according to the notation of the word is to make glorious and ââ¦o it is translated 2 Cor. 3. 10. This is done two waies 1. By ascribing to one that glory or excellency which is his own most due to him Thus creatures may glorifie their Creator Rev. 15. 4. 2. By conferring glory upon one even such glory as he had not before ãâã the Creator glorifieth creatures Act. 3. 13. Rom. 8. 30. These words following to be made an Highpriest give evidence that the ãâã kinde of glorifying is here meant namely a conferring of that glory upon Christ which he had not before The Highpriesthood was an honour for Christ to have taken that to himself had been to glorifie himself by conferring glory and honour upon himself This negative that Christ glorified not himself giveth proof that Christ ãâã no honour to himself I seck not my own glory saith he Ioh. 8. 50. This Christ ââ¦veth by many arguments Ioh. 5 31 c. Christ would not arrogate honour to himself but rather wait upon the Father to confer upon him what honour he saw meet that our faith might be the ãâã strengthened in those things which Christ did on our behalf and also that he might make himself an example unto us Let therefore the same minde be in us that was in Christ Iesus Phil. 2. 5. Let ãâã not thrust our selves into any place before we are called nor arrogate any honour to our selves that belongeth not unto us We are by nature too prone hereunto Let Magistrates Ministers and all of all sorts so carry themselves as it may be truly said of them They glorified not themselves The particular instance whereby this generall negative that Christ glorified ãâã himself is evidenced is the high-Priesthood For that was an honour and Christ by having that conferred on him was indeed glorified So much is intended under
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they ââ¦all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ⦠See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priââ¦ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this ãâã used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ⦠See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it ãâã stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go ãâã persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray ãâã 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proââ¦iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
whereunto this hath reference it is thus set downe He brought forth bread and ãâã Gen. 14. 18. Under this word bread all needfull and usefull food is comprised In this extent is the word bread frequently used in the Scripture particularly in the Lords Prayer Matth. 6. 11. See The explanation of the Lords Prayer on the fourth petition § 81. Under this word wine is in generall meant drink but it further implyeth a kind of choyce and dainty refreshing it was not water which might have been sufficient for Souldiers but wine to cheere their spirits For wine maketh glad the heart of man Psal. 104. 15. So as he brought forth not only that which was absolutely necessary to feed them but also that which might cheer up their spirits he made them a royall feast Thus doth Iosephus a Jew who wrote the History of the Jewes set down this point He brought forth saith ââ¦e great abundance of such things aâ⦠the season afforded This was a warrantable and a commendable act and giveth proof that Souldiers are to be succorded and rewarded This must be taken of such Souldiers as fight in a good cause Ioshuah bountifully rewarded the Reubenites and others that assisted their brethren against the Canaanites Iosh. 22. 8. It is said of Toi that he sent to salute David and to blesse him because he had fought against Hadadezer and withall he sent great presents 2 Sam. 8. 10. God himself gave the rich land of Egypt to Nebuchadnezzar because he had caused his army to serve a great service against Tyrus Ezek. ââ¦9 18 19. On this ground it was a custome in Israel to meet such at returned with good success from the war with tabrets with joy with instruments of musick 1 Sam. 18. 6. Judg. 1â⦠34. Sore vengeance was executed on the men of Succââ¦th and Penuel because they refused to succour Souldiers in such a case Iudg. 8. 5 c. This kind of succour as it argueth gratefulnesse for what hath been done so it gives great encouragement for the future victory useth not to be easily gotten much hazard must be undergone and great hardnesse endured for effecting it no work like unto it Such as tarry at home preceive the fruit and benefit of Souldiers paines and danger thereby their peace is maintained and they preserved from much violence and oppression which otherwise through the fury of enemies might fall upon them If incouragement is to be given to Souldiers after the war is ended much more while they are in war that they may the better hold out and not faint in their great undertakings As for those who deny to Souldiers their due and just wages and allowance they do the greatest injustice that can be The Apostle as a ruled case thus propounds this point who goeth a warfare any time at his own charges 1 Cor. 9. 7. Who better deserve their wages then Souldiers Commendable in this case is the charity of those who have built Hospitals or given revenewes or otherwise provided for such Souldiers as have been maimed in war and made thereby unable to provide for themselves §. 9. Of Kings slain in War THe time of Melchisedecs meeting Abraham is thus described returning from the slaughter c. This hath reference to Abrahams arming Souldiers and pursuing those enemies that had sacked Sodom and among others of the City had taken Lot and all that he had Gen. 14. 14 c. Melchisedecs meeting Abraham and royally entertaining him and his army after he had in a warlike manner set upon the enemies and slain them testifieth his approbation of what Abraham had doââ¦e which is further confirmed by Melchisedecs blessing him for what he had done This giveth a plain proof both of the lawfulnesse of war and also of slaying enemies ãâã warre Of these two points see the Churches Conquest on Exod. 17. 9. § 13. and oâ⦠Exod. 17. 13. § 60. The parties here said to be slain are stiled Kings There were foure Kings ãâã joyned together in that army which Abraham set upon and by this text it ãâã that they were slain To confirme me the truth whereof the History it self thus saith Abraham divided himself against them he and his servants by night and ãâã ãâã Gen. 14. 15. The History in generall saith that the enemies were smitten which includeth Commanders as well as common Souldiers and the Apostle who ãâã the full extent of that History expresly mentioneth the Kings themselves to be ãâã so as the greatest that be among men have no priviledge in war Bullets Arrows Swords and other warlike instruments put no difference betwixt the greatest ãâã the meanest Not only Ahab a wicked King of Israel was in wars slain with an arrow 1 King 22. 34. but also Iosiah King of Iudah one of the best Kings ãâã ever Iudah had 2 Cro. 35. 23. The flesh of Kings of Captaines and mighty ãâã ãâã in this respect said to be meat for the foules of the Aire Rev. 19. 18. All that joyn in war are as members of the same body and counted by the ãâã common trespassers The greater the commanders are the more they are sought alter by the enemy and in that respect in greater danger hereupon Davids ãâã would not suffer David himself to go with them in his own person and that upon this reason Thou art worth ten thousand of us 2 Sam. 18. 3. God also doth oft take occasion in this case to punish wicked Kings as ãâã 1 Kings 22. 28. Or to punish people by taking away good Kings as Iosiah 2 Kings 23. 29. Kings therefore and other great ones have just cause when they attempt war to be sure that their cause be just and weighty and to seek unto God for his protection and blessing yea and to commend their soules into his hands As in other cases so in war unto God the Lord belong the issues from death Psal. 68. 20 See tââ¦e Churches Conquest on Exod. 17. 16. § 86. They who are here said to be slaine were those who had before gotten a great victory and slaine many on the other side Gen. 14. 10. So as this giveth prooâ⦠that Conquerers may soon be Conquered See the Churches Conquest on Exod. 17. 11. § 47. §. 10. Of succouring such as we are nearly related unto THe occasion which Abraham took to wage the war whereunto this hath reference was that his kinsman was taken by the enemies For it is thus expresly said when Abraham heard that his brother was taken captive he armed his traiââ¦d servants c. Gen. 14. 14. He that is stiled his brother was Abrahams brotherâ⦠son Gen. 11. 27. and 14. 12. It hereby is evident that distresse of kindred is a just occasion to afford help unto them and if their distresse be captivity under an ãâã as Lots was it is a good ground to rescue them by force of armes On this groââ¦d the Reubenites Gadites and half the tribe
useâ⦠to the Church §. 64. Of the meaning of these words What further need was there that another Priest should rise THe main force of the Apostles argument whereby he proveth the imperfection of the Leviticall Priest-hood is thus interrogatively expressed what further need ãâã there c. This interrogation intendeth a strong negation See Chap. 1. v. 5. â⦠ââ¦6 Of the word translated need see Chap. 5. v. 12. § 62. An adjective thence derived and compounded with the privative prepositiâ⦠signifiââ¦th unprofitable Matth. 25. 30. So as that whereof there is no need especially if it hath been in use before is unprofitable So the Leviticall Priest-hood The Greek adverb translated further is the very same that was translated yet â⦠58. Here it hath reference to the time wherein Christ the true Priest far more excellent every way then any of the sons of Levi was exhibited Hereby he granteth that formerly the Leviticall Priest-hood was needfull and usefull but none afâ⦠that there was no further use or need thereof The other Priest whom here he intendeth is Christ himself who is expresly said to be after the order of Melchisedec Of that order see Chap. 5. v. 6. § 30. The verb translated rise is a compound The simple verb signifieth to see or ââ¦lice Matth. 4. 5. The compound to rise Matth. 9. 9. Or to ãâã Matth. 22. 24. It is here used in the former sense and sitly translated rise It implieth a cleââ¦r manifestation of a thing Christ was ever As God he was from ãâã to everlasting Psal. 90. 2. As God-man Mediator and Priââ¦st he was shadowed and typified in all the Priests that ever were from the beginning of the world But being incarnate he rose as the Sun and by his rising dispelled the clouds and shadows of all the types and ceremonies Upon these premises that Christ was a Priest and after another order then the sons of Levi and raised up instead of them to perfect what they could not the imperfection of the legall Priest-hood is evinced §. 65. Of superfluous additions to perfection FRom the Apostles argument that the Leviticall Priest-hood was imperfect because another was raised after it It may well be inferred that Nothing need be ãâã to that which is perfect Hereby the wise man proveth the work of God to be ãâã because nothing can be put to it Eccl. 3. 14. The like may be said of the word of God and thereupon the wise man giveth this advice adde thou not unto his words Prov. 30. 5 6. 1. Whatsoever is added to that which is perfect must need be superfluous because nothing is wanting or defective in that which is perfect 2. An addition to that which is perfect is dishonourable for it seemeth to impeach it of some imperfection Hereby is discovered the boldnesse pride and presumption of the Church of Rome who of her own idle brain maketh many additions to things most absolute and perfect as to God Christ the Holy Ghost and holy ordinances 1. To God who is al-sufficient they adde many idols to help them in their needs as if God were not of himself able to help in all needs 2. To Christ who is in all that he undertaketh willing and able to accomplish it they adde in all his offices coadjutors and helps To his kingly office they adde a viceroy an head a spouse of his Church as if he alone could not govern it To his propheticall office they adde a great Prophet to coyn new articles of faith to turn those which Christ hath established this way or that way as their Pope pleaseth To his Priesthood they adde other Priests to offââ¦r up as they say true real ââ¦pitiatory sacrifices for the quick and dead To his mediation and ãâã they adde the mediation and intercession of all the Angels ãâã Saints in heaven To his blood the milk of the Virgin Mary To ãâã wounds the wounds of their Saint Francis To his death the ãâã of Martyrs among whom they reckon many traytors and ãâã ââ¦rious malefactors To his merits the merits of mens works 3. To the Holy Ghost who likewise is able to effect what he undertaketh ãâã in wisdome in regard of mans weaknesse he useth meanes which ãâã are but bare instruments they adde Bishops and Priests to whom ãâã give a divine power of breathing in an holy spirit and to the ââ¦ments of working grace by the very act done 4. To the word of God which is most perfect they adde Canons of ââ¦cels decrees of Popes and sundry humane traditions 5. To the two Sacraments which Christ the wise King of his Church ãâã thought sufficient they adde five others namely Orders Pennance ââ¦firmation Matrimony and Extream unction Against these and all other like additions may the Apostles argument be pressed ãâã God Christ the Holy Ghost the word of God and Sacraments be perfect ãâã those additions are vain But if there need such additions then are not God ãâã the Holy-Ghost the word of God and Sacraments perfect Take notice ãâã ãâã the blasphemous positions of that whorish Church 2. Let us learn to testifie our acknowledgement of Gods and Christs ãâã ãâã Spirits alsufficiency and perfection by trusting wholy and only on them Tââ¦e ãâã is to be applyed to Christs offices sacrifice merits word and Sacraments §. 66. Of Christs Priest-hood differing from Aarons THe Apostle sets down the difference betwixt the Leviticall Priest-hood and Christs both affirmatively thus After the order of Melchisedec and negatively thus and not to be called after the order of Aaron This he doth purposly to ãâã with an objection which might be made against his former arguments namely that a succession of one thing after another doth not necessarily imply an imperfection in the one and perfection in the other For Eleazar succeeded ââ¦Wprdâ⦠and so other Priests under the Law one after another yet the latter were not more perfect then the former Answ. The Apostle doth not draw his argument simply from the succession of one Priest to another but of one Priest-hood and that after another order These two orders of Melchisedec and Aaron are the only two orders of Priesthood that ever were instituted in Gods Church In this respect the numeration of orders here set down is full and perfect The former after which Christ was hath been proved to be far more excellent then the latter see v. 4. § 31. The latter after which Christ was not is stiled the order of Aaron ãâã was the first publick legall Priest that Priest-hood was appropriated to him and liâ⦠seed and the Laws concerning that Priest-hood were first given to him and in and under him to his posterity Fitly therefore is that Priest-hood said to be after ãâã order of Aaron This word called is not the same that was used Chap. 5. v. 4. § ãâã About Gods deputing one to an office It properly signifieth to be said Chap. 3.
dissolved 2 Cor. 5. 1. §. 84. Of the meaning of the 17. verse Heb. 7. 17. For he testifieth Thou art a Priest for ever after the order of Melchisedec THis verse is added as a proof of that everlasting power virtue and efficacy of Christs Priest-hood which is asserted in the latter part of the former verse To make the proof to be the more heeded the Apostle premiseth the ground of his proof which is a divine testimony He sets it down indefinitly thus He testifieth meaning the Holy-Ghost For the testimony is expresly set down in Sacred Scripture concerning which the Apostle useth this phrase The Holy-Ghost saith Chap. 3. v. 7. The confirmation being taken out of Sacred Scripture is demonstrated to be a very sound one Chap. 1. v. 5. § 46. Of the manner of quoting it without naming Author Book Chapter and verse and of the emphasis of this word testifieth See Chap. 2. v. 6. § 50 51. The Apostles argument to prove the perpetuall efficacy of Christs Priest-hood is taken from the kind of Priest-hood after which Christ was Herein two branches make much to the proof of the point One is the excellency of Christs Priest-hood which was after the order of Melchisedec and thereupon consisted not of such carnal things as Aarons Priest-hood did See v. 4. § 31. and v. 11. § 66. The other is the perpetuity of Christs Priest-hood expressed in this phrase for ever By this meanes it hath a power to make us partakers of an endlesse life See v. 3. § 26. Of a further opening of this description of Christs Priest-hood see Chap. 5. v. 6. § 28 c. §. 85. Of the meaning of the 18. Verse Heb. 7. 18. For there is verily a disanulling of the Commandement going before for the weaknesse and unprofitablenesse thereof THis Verse is inferred as a consequence following upon the establishing of Christs Priest-hood This causal conjunction FOR doth sometimes point at a consequence as verse 12. § 67. The consequence is a disanulling of the former carnal commandement For two opposite Lawes cannot stand together Gal. 5. 2 3 4. To adde the more force to this consequence he inserteth this adverb of asseveration verily See v. 5. § 37. That which before v. 12. § 67. was termed a change is here stiled a disanulling Disanulling implyeth a plain abrogation and clean taking away of a thing How far the Commandement here intended is disanulled See v. 12. § 68. This phrase going before is the interpretation of one compound participle and properly translated according to the true meaning thereof The commandement concerning the Leviticall Priest-hood is here said to go before in reference to Christs Priest-hood The Leviticall Priest-hood was a type of Christs therefore the Commandement concerning that must needs even in time go before this for this succeeded that to accomplish what that could not Weaknesse and unprofitablenesse imply two reasons of disanulling the foresaid Commandement Of the derivation of the Greek word translated weaknesse see Chap. 4. v. 15. § 89. The word there used is a substantive and this an adjective but both from the same root and this adjective being of the neuter gender is as a substantive The weaknesse here spoken of consisted in this that that Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect This word is translated impotent and applied to him that was born a cripple Acts 4. 9. It is also translated according to the composition of it without ãâã and applyed to a natural mans condition Rom. 5. 6. In this respect the ãâã of this Law are called weak elements Gal. 4. 9. The other word translated unprofitable is also a compound and an ãâã used as a substance The simple verb fignifieth to profit Rom. 2. 25. From thence an adjective signifying profitable 1 Tim. 4. 8. This compound with a privative preposition hath the force of a negative So it is used Titus 3. 9. It implyeth that though a man be zealous of the Lawâ⦠ãâã take much paines and be at great costs thereabouts yet he shall get nothing ãâã but lose all his paines and costs All will be in vain Therefore these two ãâã are joyned together unprofitable and vain Titus 3. 9. The Apostle ãâã this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law ãâã addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. The negative is frequently used of such things as are here called unprofitable thus meats which have not profited them which have been occupied therein Heb. 13. 9 Bodily exercise that is external performances of duties of piety ãâã ãâã 1 Tim. 4. 8. The flesh profiteth nothing John 6. 63. that is an external apprehension and observation of things spiritually meant These two Epithites weaknesse and unprofitablenesse do much aggravate the folly of those who dote on carnal ordinances which cannot be but weak and unprofitable and when men have spent themselves thereupon if they look on the ãâã that they have laboured to do they will behold all to be vanity and vexation of spirit as the wise man complaineth of the works that he had wrought Eccles. 2. 11. These fools are set down in their rankes § 82. §. 86. Of the meaning of these words For the Law made nothing perfect Heb. 7. 19. For the Law made nothing perfect but the bringing in of a better ãâã did ãâã ãâã which we draw nigh unto God IN this verse an evidence is given of the weaknesse and unprofitablenesse of the Leviticall Law which is this that it made nothing perfect What is ãâã by perfection hath been shewed v. 11. § 61. If we put the Apostles argument ãâã a syllogistical form the point intended by the Apostle will appear to be ãâã ãâã thus That Law which makes nothing perfect is weak and unprofitable But the Law of the Leviticall Priest-hood makes nothing perfect therefore it is weak and unprofitable The force of the argument lyeth in this that it is the end of a Law to make those to whom it belongeth perfect Now that Law which cannot effect that which is the main end thereof must needs be weak and unprofitable To make perfect so as is here intended namely to work and accomplish all those graces that may bring men to glory is above the power of any external thing ãâã by man To work such perfection of grace as may bring to perfect glory is a diâ⦠work and cannot be effected but by a divine power even the power of God himself He here useth a word of the neuter gender nothing as being most fit to set ãâã an universality but he intendeth thereby mens persons as if he had said no ãâã Thus
were at variance 4. The person that interposed betwixt them 5. The motive that stirred him thereto 6. The benefit of that office 7. The parties that partake of that benefit 8. The continuance thereof 1. The generall nature of this office may be gathered out of these words A Mediator is not a Mediator of one Gal. 3. 20. The meaning is that a Mediator stands as a middle person betwixt two parties or sides The notation of the word importeth as much and most properly it is used of standing betwixt such as are at variance 2. The main end of a Mediator is to reconcile the persons that are at variance namely the party offending to the party offended The Apostle thus expresseth it Iâ⦠Christ Iesus ye who sometimes were far off are made nigh by his blood Eph. 2. 13. and again It ââ¦leased God having made peace thorow the blood of Christs Crosse by him to reââ¦oncile all things to himself Col. 1. 19 20. 3. The persons that were at variance were on the one side God the Creator and on the other side man who had sinned against God and provoked his wrath Many of the Angels sinned also and stood in need of a Mediator but none ever undertook to be a Mediator for them Our Mediator took not upon him the nature of Angels Heb. 2. 16. For man only he interposed himself 4. The person that enterposed was the Son of God who for that end assumed ãâã ãâã that he might be fit to stand betwixt God and man For tââ¦ere is ãâã God and ãâã Mediator between God and man the man Christ Iesus 1 Tim. 2. 5. None could be worthy to appear before God but God None fit to appear for man but ãâã Therefore ãâã ãâã in the flesh 1 Tim. 3. 16. was this Mediator 5. The ãâã waâ⦠only his speciall and peculiar love to man Tiâ⦠3. 4. This ãâã the Father to give his Sââ¦n for that end Iââ¦l 3. 16. This moved the Son to ãâã ãâã to that ãâã Eph. 5. 25. 6. The ãâã ãâã of this office is reconciliation and peace betwixt God and ãâã God is moved by the mediation of his Son to pardon mans sin and to accept him into grace and favour and Christ undertaking to be a Mediator for man so communicates his Spirit into him as thereby man is humbled for his sins past deâ⦠pardon and sets himself to please and honor God Thus this Mediator as he ââ¦ed the heart of God to man so also he turneth the heart of man to God God ââ¦th to such as are reconciled It is my people and they say The Lord is my God ââ¦ch 13. 9. 7. The parties that partake of the benefit of Christs mediation are the elect of God Those God gave to Christ. Christ died for those whom God gave to him ââ¦d he reconcileth those for whom he died All others are comprised under this ââ¦ord world concerning whom Christ thus saith I pray not for the world Ioh. 17. 9. 8. Christ continueth this office so long as there remain any of the elect to be reconciled which will not be till all things be perfected In this respect it is said that ââ¦e eââ¦er liveth to make intercession for them Heb. 7. 25. 1. This gives us to understand the woefull condition of such as are without this Mediator They are in the case of devils They are liable to Gods wrath and Gods wrath is a consuming fire This is one cause of the everlasting continuance of ââ¦ell toââ¦ments that there is no Mediator for them that are in hell Woefull in this ãâã all Pagans that have no knowledge of this Mediator and all Hereticks that deny either of his natures or the union of them in one person whereby he becomes fit to be a Mediator Yea and all incredulous persons who believe not on him 2. This gives a demonstration of the folly of those that choose to themselves any other Mediators What shew of reason can be rendred of this folly Can any be thought more able taken more fit more worthy more willing then he that hath uââ¦der ãâã Papists that heap to themselves many Mediators make humility a pretence for what they do There were in the Apostles time who made such a pretence for worâ⦠of Angels The Apostle stiles it voluntary humility or affected humility Pââ¦ce of humility against Gods word is plain presumption and high arrogancy Oââ¦e cals it hypocriticall humility That therefore is a meer pretence and no good ground for a matter of so great consequence Papists to justifie their ãâã of mediators do further distinguish betwixt a mediator of redemption and a mediator of intercession Hereupon they granted that Christ alone is the Mediator of redemption but withall infer that Angels and Saints may be Mediators of intercession Answ. These two effects of a Mediator Redemption and Intercession cannot be severed one from another He that is a Mediator of Redemption will also be a Mediator of Intercession and he that is a Mediator of Intercession must be a Mediator of Redemption that his intercession may be prevalent Intercession is an application of the merit and virtue of Redemption who then can do that to purpose but ââ¦e that hath wrought the redemption Besides of the two the mediation of Interââ¦on is of as much worth as the other And the life and virtue of Redemption coââ¦th in Intercession If comparison might be made the mediation of Intercesâ⦠would appear to be the more excellent in this that Redemption was done by suffering but the ground of Intercession is in the dignity of the person Thus by Pâ⦠application of the foresaid distinction the more excellent kind of mediation is attributed to meer creatures and thereby Christ is debased below Angels and Saints But to shew that their distinction is against the intention of the holy-Ghost where mention is made of mediation of Intercession there it is said that there is one Mediator between God and man the man Christ Iesus 1 Tim. 2. 5. Where mention is ââ¦de of Christs mediation there we shall oft find mention of his intercession 3. This point of Christs mediation is a ground of much comfort encourageâ⦠and confidence to us poor sinners to whom as sinners God is in himself a ââ¦ing fire If we duly weigh on the one side Gods Majesty pââ¦rity justiceâ⦠wrath and on the other side our basenesse weaknesse vilenesse and wretchednesse we cannot but discern what need there is of a Mediator Adam before he had knowledge hereof when he heard the voyce of the Lord hid himself from the presence of God Gen. 3. 8. Yea this Mediator himself out of this office is very ãâã ââ¦ull Rev. 6. 16. But by this Mediator a free accesse is made to the throne of grace so as we may and ought boldly go thereto Heb. 4. 16. This was it that put great confidence in the Apostle Rom. 8. 34 35. 4. This point of
him as 1 Cor. 12. 12. and the Church may comprize under it the head also So as the Church excludes not Christ no more then the body excludes the head nor Christ excludes the body but is joyntly to be considered with his body The Church was typified by a Candlestick rather then by the light to shew that of it self it hath no light Light must be put into it or it cannot shine In this respect light must be sought of God Iohn 1. 9. and acknowledged to be from God Gal. 2. 20. and imployed to his glory Rom. 11. 36. As the Church in generall so the particular parts and members thereof are taught by this type to hold forth that light which they receive Phil. 2. 16 Every oââ¦e in his place must labour to shew ââ¦orth that light of knowledge or of any other ãâã that he hath received to enlighten direct and comfort others thereby There are two especiall wayes of holding forth light One by instructing others Another by walking as Children of light before others Thus may thus must Magistrates Ministers Parents Masters yea and private Christians shew themselves to be Candlesticks §. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church THe first particular noted about the Candlestick is the matter thereof which wa pure gold Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse and least subject to rust In this matter it sheweth that the Church is the purest society in the world It is the ââ¦oly Church for 1. Christ cleanseth it by his blood v. 14. 2. He sanctifieth ââ¦t by ãâã Spirit 1 Cor. 6. 11. 3. By his word he sanctifieth them also Ioh. 17. 17. Hereby tryall may be made of publick assemblies and private persons If publick assemblies have pure ordinances and services such as can abide the triall of the Lords touch-stone which is the word then they are true Churches In them we may safely abide To them we may draw others and we may stand for the maintenance of them to the uttermost In like ââ¦anner may particular persons be tryed Every man that hath this hopâ⦠in hiâ⦠ãâã himself even as Christ is pure 1 Joh. 3. 3. As Gold is a pure mettle so it is very precââ¦ous Ezra 8. 27. Isa. 13. 12. This typifieth that precious esteem which God hath of his Church In this respect it is stiled a peculiar treasure unto God above all people Exod. 19. 5. and the members of the Church are called Gods jewels Mal. 3. 17. They must needs be precious in Gods account because they are bought with the precious blood of his son 1 Pet. 1. 19. and decked with the precious graces of his Spirit Great is that incouragement which may be fetcht from hence against such scorns and reproaches as the world layeth upon the Church She is in scorn called forsaken and dââ¦solate but the Lord cââ¦lleth her Hephei-bah that is my delight in her Isa. 62. 4 These are those righteous ones who are more excââ¦llent then their neighbours Prov. 12. 26. Lazarus a poor begger was in this respect more excellent then Dicââ¦s Angels attended Lazarus and carried his soul to heaven when he died Luk. 16. 22. But the devils attended Dives and carried his soul to hell On this ground it may well be said Comfort yee comfort ye the people of the Lord Isa. 40. 1. §. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church A Second particular concerning the typicall Candlestick respecteth the parts thereof These were partly for use partly for ornament The parts for use were the seven lamps Exod. 25. 37. There were six branches of the Candlestick in each whereof was a lamp and on the top of the shaft was the seventh These were to give light for into them the week and the oyle was put These typifie the manifold graces of Gods Spirit 1 Cor. 12. 8 c. The number of seven is a number of perfection Though the graces of Gods Spirit are in sundry particular respects different one from another yet in this main end they agree that they are all as lights The six branches were of use to hold out those lamps that they might give the better light They set forth those ministeriall functions which Christ hath sanctified to his Church for holding out the light of his word Ministers are needfull to cause the light of Gods word to shine forth the brighter This they do by reading expounding preaching and applying the word of God The parts of the Candlestick for ornament were Knops flowers c. Exod. 25. 41. By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges and the members of his Church with singular and severall graces This teacheth us to behave our selves decently or comely 1 Cor. 14 40. and to follow the things which are honest just pure lovely and of good report Phil. 4. 8. The branches and bowls came out of the shaft of the Candlestick Exod. 25. 31 32. This typified that the functions and graces of the Church come from Christ He giveth gifts to men Eph. 4. 8 c. For men are not snfficient of themselves to think any thing as of themselves 2 Cor. 3. 5. This should stir us up to imploy and improve the places and gifts we have to the end for which they are given For an account will be taken Matth. 25. 19 c. As the branches were supported and held up by the shaft so Ministers and all Saints are supported and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament 2 Cor. 3. 6. He worketh both to will and to do Phil. 2. 13. None therefore may arrogate any thing to themselves 1 Cor. 4. 6 7. All is to be ascribed to Christ 1 Tim. 1. 12. §. 10. Of the appurtenances of the Candlestick A Third particular about the Candlestick concerneth certain ãâã There is mention made of certain golden pipes which empty out of themselves oyle into the lamps Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle So as this typified a continuall supply of grace to the Church Hereby we are taught to depend on Christ for supply from time to time only our care must be to use those means which are sanctified unto us as Aaron was to order the lamps upon the Candlestick before the Lord continually Lev. 24. 5. Among the appurtenances may be reckoned tongs and snuft-dishes all of pure Gold Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word and thereby comes to be pure and ãâã as Gold This is needful in the Church for preserving the pure light thereof They who have power in the Church ought to be conscionable in the preservation and use of these snuffers
for it of the very same cise This shews that Christ is every way fit for that purpose whereunto he is put 4. The place where this Mercy-seat was set was upon the Ark Exod. 25. 21. For it was to cover the Ark. An especiall reason hereof is thus rendered In the Ark tâ⦠sââ¦alt put the testimony that I shall give thee This point was before mentioned in setting down thâ⦠Ark. It is here again repeated in setting down the Mercy-seat Exod. 25. 16 21. Surely there was an especial end of repeating this point which was thiâ⦠to make us take the more notice of the truth typified hereby which is that the rigour of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and by the attonement which ââ¦e hath made for us Well therefore is he stiled apropitiation for us 1 Iohn 2. 2. And thereupon the Apostle saith There is no condemnation to them that are in Christ ãâã ãâã Admirable is the comfort which hence ariseth to poor sinners Should the law be saffered to stand up against them to indight accuse and give witnesse against them they must needs be found guilty and condemned The law is the forest acâ⦠that a sinner hath Without the law sin and devill want their evidence When one is arraigned if his accusers appear not at all or appear without evidence he is acquitted Thus by Christ shall such as believe on him be acquitted ãâã suppresseth all accusations against all that believe iâ⦠him â⦠The end or use of this mercy-seat is thus expressed by God himself There I will meet with thee and I will commune with thee from above the mercy-seat Exod. 2â⦠22. And of Moses it is said that he heard the voyce of one speaking unto him from off the Mercy seat Numb 7. 89. So as this was a place for God to manifest his presence ââ¦d to declare his will thereat In this respect is God stiled the Lord which dwelleth ãâã the Cherubims 1 Sam. 4. 4. Psal. 80. 1. Isa. 37. 16. For the mercy-seat was placed between the Cherubims § 32. This typified Christ to be the means of Gods manifesting his presence and declaring his will unto us Never was there so lively a representation of Gods presence as in and by Christ Ioh. 14. 8 9 10. Never was Gods will so fully and cleerly made known as by Christ Ioh. 1. 18. We ought therefore to hear him Matth. 17. 5. Yea to give more earnest heed to the things which he hath revealed Heb. 2. 1. §. 32. Of the Cherubims THough the Cherubims be here set down as an ornament of the mercy-seat thus and over in the Cherubims of glory shadowing the mercy-seat Yet they were a distinct type and may be so considered The history of them is registred Exod. 25. 18 19 20. About them these particulars are set down 1. Their title 2. The matter whereof they were made 3. The place where they stood 4. Their manner of standing 1. Their title Cherubim is an Hebrew word Some draw the notation of it from the Hebrew note of similitude and a Chalde word which signifieth a ãâã In Hebrew Cherub signifieth a form or Image of any thing See Chap. 1. v. 7. § 84. These Cherubims did set out Angââ¦ls 2. The Rhemists in their Annotations of this place do justifie the setting up of Images in Churches from this instance But I return these Answers 1. We must distinguish between times Then the Church was in the childhood much instructed by external visible and earthly rudiments 2. This place where these resemblances were was the most holy place kept from the sight of the people 3. For those Images the Church had an expresse warrant but Papists have no such warrant for theirs but rather a contrary inhibition Many of the Ancients apply these two Cherubims to the two testaments The old and the new and that on these grounds 1. Because they are two 2. Because they agree in one 3. Because they commend unto us the mercy of God Answ. 1. There is no warrant from any part of Scripture for this application 2. In other places they do apparently set forth Angels as Gen. 3. 24. Psal. 18. 10. Ezek. 10. 1. 3. Their description declareth them to be Angels 2. Their matter was of Gold Exod. 25. 18. This setteth forth 1. The excellency and glory of them For where the Angel of the Lord appeared it is said the glory of the Lords shone Luk. 2. 9. See Chap. 1. v. â⦠§ 90. They are called Cherubims of glory 2. The purity of their nature For they continue in that integrity wherein God at first made them and thereupon are stiled holy Angels Mark 8. 38. See Chap. 1. v. 7. § 89. 3. Their everlasting continuance For Angels are immortall spirits This matter is said to be of beaten work Exod. 25. 18. So as it was all solid gold not partly wood partly gold This set out their simplicity that they were without mixture spirits without bodies See Chap. 1. v. 7. § 86. This beaten work is said to be in the two ends of the Mercy-seat Exod. 25. 18. This declareth that their stability is from Christ. As at first they had their being from Christ Col. 1. 16. So by him they are established and so are we also Eph. 1. 10. 3. The place where these Cherubims were set was in generall the most holy place which typified heaven Thus heaven is the principal place of Angels aboad In which respect they are stiled Angels of heaven Matth. 24. 36. and Angels which are in heaven Mark 13. 32. And an heavenly ãâã Luk. 2. 13. There they were at first placed and because they remain pure there they still abide In particular they were placed over the Ark where God manifested his presence for they are ever in the pââ¦sence of God Matth. 18. 10. that they may still know his will and that in speciall for the Churches good They were in speciall at each end of the mercy-seat One at the one end the other at the other end Exod. 25. 19. This manifested their speciall attendance on Christ. See more hereof Chap. 1. v. 7. § 97. 4. The manner of these Cherubims standing is set down many wayes 1. With wings Exod. 25. 20. This sets out their sweetnesse Hereof see Chap. 1. v. 7. § 92. 2. With wings covering the mercy-seat Exod. 25. 20. In this respect the Apostle here saith that they shadowed the mercy-seat This signified the surpassing and incomprehensable Majesty of Christ for though he be a mercy-seat yet is he also a throne of glory In this respect Angels are set forth with two other wings covering their faces because they could not endure the brightness of Christs Majesty Should not we then here on earth adore that glorious Majesty 3. With faces looking one to another Exod. 25. 20. This shewed the
§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered ãâã his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subââ¦ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. ââ¦4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as ââ¦e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ⦠under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he ãâã purged us from sin that we might be able to serve God This ãâã prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was rââ¦presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ⦠They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heââ¦ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two ââ¦rts 1. Blood 2. Ashes metonimichally put for the water also with which the aââ¦s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and ãâã The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned ââ¦ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ⦠evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riââ¦e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the ãâã See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase ãâã much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it ãâã See § 82. XXIII The purging virtue of Christs blood extendââ¦th it self to the soul of man So much is ââ¦ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly ãâã down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the ãâã ãâã ãâã redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the Äovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ⦠It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse ãâã selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall ãâã in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pââ¦ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coââ¦science manifest the truth thereof by washing their bodies with pure water ãâã will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with ãâã bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puââ¦rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy ãâã to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally ââ¦ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men ââ¦it to draw neer to God and appeare in his presence For both kinds of holinesse are ãâã set down Holinessâ⦠of justification in this phrase full assurance of faith ââ¦aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase ãâã bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ⦠â⦠8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deââ¦t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be ãâã by executing vengeance on them Levit. 10. 3. Keeâ⦠ãâã ãâã ãâã when thou goest to the house of God Eccles. 5. 1. ââ¦nd be carefull to present tââ¦y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse ââ¦hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
by the perfection of it full assurance 3. By the cause thereof in this metaphor sprinkled which hath reference to the blood of Christ. This is amplified by the subject of it our hearts and by the filth purged away an evill conscience The latter namely sanctification is set out by a metaphor of washing amplified 1. By the subject washed our body 2. By the means of washing pure water Doctrines I. Priviledges procured must be used Liberty to enter into the Holiest and a way to enter there into and a guide to conduct us are all procured Therefore we must draw neer See § 62. II. What we incite others to we must endeavour our selves to do III. What we judge to be a duty for our selves we must incite others unto These two latter doctrines I gather from the manner of the Apostles direction Let us See § 62. IV. God is to be approached unto He is meant under this phrase draw near namely to God See § 62. V. Holinesse becomes those who draw near to God Holinesse in generall is compââ¦ised under this description of those that draw near to God See § 69. VI. Men must draw near to God with the heart especially This is plainly expressed See § 63. VII The heart presented before God must be a true heart This also is plainly expressed See § 64. VIII Faith makes men fit to appear before God Therefore faith also is here added See § 65 IX The excellency of faith consists in a full assurance Therefore this Epithite full assurance is here attributed to faith See § 65. X. A right application of Christs blood cleanseth the heart Thus much is intended under this phrase having our hearts sprinkled See § 66. XI Conscience is placed within a man Even in his heart For the heart must be sprinkled from it See § 66. XII Conscience may be evill This is here taken for granted under this phrase evill conscience See § 66. XIII An evill conscience must be removed This phrase sprinkled from intendeth as much See § 66. XIV Externall sanctity must be added to internall purity The body must be washed as well as the heart sprinkled See § 67. XV. The Spirit hath a cleansing vertue For it is here set forth by water See § 68. XVI The Spirits cleansing extends to the body For the body is here said to be washed with that water See § 68. XVII The Spirit himself is pure For he is here set forth by pure water See § 68. XVIII By the Spirits cleansing men are made pure The water here meant iâ⦠called pure in regard of the effect thereof that it cleanseth and so maketh pure See § 68. §. 71. Of holding fast the profession of our Hope without waverring Heb. 10. 23. Let us hold fast the profession of our faith without wavering for he is faithfull that promised IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them See § 70. I Doctrine This duty also concerneth Christians themselves The former was to gain what they wanted See § 62. This is to maintain what they have This doth point at Hope the second theologicall grace thus linked together Faith Hope Charity 1 Cor. 13. 3. Our last English translators have turned it Faith But the Greek word properly signifieth Hope It is in foure other places of this Epistle used namely Chap. 3. v. 6. Chap. 6. v. 11 18. Chap. 7. v. 19. And in all these places translated Hope So might it have been here also translated For after he had exhorted us to faith here he exhorteth us to hope As faith produceth hope So hope nourisheth faith Of Hope See Chap. 3. v. 6. § 62. This grace of hope giveth evidence of the provident care of God over his Church and people For the reason why God worketh this grace in them is the condition wherein they are and the danger whereunto they are subject in this world In regard of their condition they are as a ship in the sea and as souldiers in the field The sea lyeth open to many stormes and ships therein are subject to great danger So are souldiers when bullets as haile-stones fly about their ears Such being their condition and such the danger wherein they are God affords them in reference to the former metaphor of a ship in the sea hope as an Anchor See Chap. 6. v. 19. § 153. And in reference to the other metaphor of souldiers and the danger wherein they are he hath provided hope as an helmet Hereof see the whole Armour of God on Eph. 6. 17. Treat 2. Part. 7. § 7. Hereby we evidently see that God bringeth his people to tryals and as David caused Uriah to be set in the fore-front of the hottest battell purposely to be slain 2 Sam. 11. 15. so he suffereth them to be in manifold dangers not for their destruction but for proofe of the graces which he bestoweth on them and for manifestation of his own Power Wisdome Mercy and other divine properties in preserving them This grace of hope we are here exhorted to hold fast Of the Greek word ãâã fast See Chap. 3. v. 6. § 68. It implyeth persevering in that which is well begun The Apostle so expresseth his exhortation as he incites others as well as himself and himself as well as others to observe it For it is set down in the first person and plurall number See Chap. 2. v. 1. § 4. That wherein he would have them to persevere is the profession of their hope Of the Greek word translated profession See Cap. 3. v. 1. § 27. To hold fast implyeth an holy courage and an invincible resolution to go on in our well-begun course and a conscionable care in using means to continue in our holy profession For this end he useth this phrase without wavering This is the interpretation of one Greek word which is a compound The simple verbe in the active signifieth ãâã bow and in the passive to be bowed Luke 9. 12. and 24. 5 29. Thence this compound which is applyed to such as will not be bowed or removed from a thing This compound is no where else used in the new Testament It is here applyed to a Christians profession which must be steady and constant that iâ⦠without wavering This confirmes that which hath been before noted concerning Saints perseverance Chap. 3. v. 6. § 68. §. 72. Of Christians professing their hope THe foresaid profession being here applyed to hope sheweth that profession is to be made of that hope which is in one That profession which useth to be made in baptisme implyeth as much This is implyed under this phrase the answer of a gââ¦d conscience towards God 1 Pet. 3. 21. Such a profession was that which David made Psal. 119. 46. and Paul Act. 24. 14. So much is testified of Christ himself 1 Tiâ⦠6. 13. We are expresly enjoyned to be ready
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider ãâã another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ⦠whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ⦠the Son of God and hath counted the blood of the Covenant an unholy thing and ââ¦ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ⦠who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
offered up for different sins whereof read Lev. 5. 6. and 6. 6. and 4. 3. and Numb 15. 31. and 1 Sam. 3. 14. So also do the divers punishments inflicted upon different sinners Luke 12. 47 48. Maâ⦠11. 22. And finally expresse testimonies as Gen. 15. 18. Ezek. 16. 13 51 52. Ioh. 9. 41. and 19. 11. §. 103. Of putting despisers of Gods Law to death THe punishment here mentioned of despisers of the law is in generall set down under this phrase died Of the derivation of the Greek word See Chap. 7. v. 8. § 51. It is here spoken of a violent death inflicted by a magistrate who stood in Gods room and bare his image and it sheweth that even in case of religion for despising the divine law the despiser might be put to death A capitall punishment might be inflicted on such an one This was not only permitted but also enjoyned Lev. 20. 1 c. Deut. 13. 5. Answerably hath that course been practised Numb 15. 36. Lev. 24. 23. This was thus enjoyned by God and practised by his people 1. To prevent further mischief for if such should live longer they might be brought to do more hurt 2. To keepe others from being infected a limb that begins to be gangrene useth to be cut off to prevent the infecting of other parts 3. To be a terror to others Deut. 13. 11. 4. To be a means of salvation to the parties themselves 1 Cor. 5. 5. Iosh. 7. 17. This justifieth the practise of Magistrates in like cases Only let them take care that that which is lawfull in it self be done in a right and due manner for it is a matter of great consequence to take away the life of a man Therefore 1. The cause must be just 2. It must be weighty 3. It must appear to be so Here the crime is set down to be despising of Gods law and to this have the proofs before alleged speciall reference 1. God is the highest Soveraign over all he is King of Kings 1 Tim. 6. 15. So as despising his law is the highest treason that can be 2. Gods lawes are the rule of righteousnesse from them all lawes take their equities 3. If despisers of Gods law should be sufferred to live God would be provoked to take the sword into his own hand and Gods stroak would reach far and cut deepe In this particular we may see how little respect States and Governours have to God and to his law Many that are very severe against dispising humane lawes suffer Hereticks Idolaters Blasphemers Apostates and sundry other like to them to walk up and down unpunished How can such expect divine protection How can they not but expect divine Vengeance As publick Magistrates So Masters Parents Tutors School-Masters and others in authority shew themselves in this case much blame-worthy in that they can suffer such as are under them to despise Gods Lawes unpunished and yet be severe enough in other cases §. 104. Of Cases wherein Iustice is to be executed without pitty BEcause the taking away of a mans life doth ordinarily work compassion in men the law in the case of despising his Law would have no pitty or compassion to be shewen The Greek word here translated Mercy commeth from a root that signifieth pitty or compassion The word of my text is five times used in the New Testament It is twice attributed to God Once as he is the subject thereof and stiled Mercies of God Rom. 12. 1. An other time as he is the Father and fountain of mercies 2 Cor. 1. 3. Twice the word that signifieth bowels is joyned with it as Bowels and mercies Phil. 2. 1. And bowels of mercies Col. 3. 12. The fist place is my Text. A negative being added to this word as here it is without mercies sheweth that there may be cases wherein no pitty is to be manifested This is exemplified in Gods peoples dealing with the Canaanites Deut. 7. 2. and with Idolaters Deut. 13. 7 c. and with wilfull murtherers Deut. 19. 13. Though God himself be infinite in mercy yet there are cases wherein the Lord will have no mercy Isa. 9. 17. Ier. 13. 14. Hos. 1. 6. This may be by reason 1. Of the hainousnsse of the sin 2. Of the obstinacy of the sinner 3. Of the contagion whereby others may be infected This may be a good admonition to such as are in place of authority to consider the kinds of offences the disposition of persons offending and the danger that may follow upon undue pitty In these and such like cases they that stand in Gods room and bear his Image must set God before their eyes continually and labour to have their hearts possessed with such a zeal of Gods glory as their ears may be stopped against the cries of such malefactors and their eyes closed against their teares or other signes of anguish §. 105. Of punishing malefactors on good ground BEcause severity may not be shewed rashly but upon very good ground he addeth in the close this limitation Under two or three witnesses Though one man may be so malicious as to accuse another unjustly and Swear falsly against him yet it is not probable that two or three will agree together therein They will fear lest they should betray one another It is said of the witnesses that came against Christ that there witness agreed not together Marke 14. 56. Had there been but one witnesse he might have agreed with himselfe though not with the truth The Law therefore doth much insist upon this and tha both affirmatively and negatively Deut. 17. 6. and 19. 15. Hereunto alludeth Christ under the Gospel Matth. 18. 16. 1. All punishments are grevious if therefore they be unjustly inflicted they do exceedingly exasperate 2. Capitall punishments if they be wrongfully inflicted are irreparable who can restore life when once it is taken away As therefore in all cases we are to proceed on good grounds so especially in cases of severity Thus shall we justifie our selves before God and man Thus shall we have the more peace in our own consciences Thus shall we have a good warrant against ââ¦urers and gaine-sayers By this kinde of proof undue prejudice rash suspition and false calumniation will be prevented Where there are two or three witnesses by diligent sifting and examination if the matter be doubtfull the truth may the better be found out §. 106. Of the meaning of these words Of how much sorer punishment Heb 10. 29. Of how much sorer punishment suppose yee shall he be thought worthy who hath trââ¦dden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of Grace THe reddition or application of the former argument is here set down The former part sheweth the great and just vengeance that despisers of the law brought upon themselves This application thereof sheweth that far greater
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siââ¦ing 2. By way of extention in the plurall number and first person we 2. The matter which is sââ¦t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
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
by the Sea-shore The simple expression of the issue is in this word Innumerable §. 63. Of Observations raised out of Heb. 11. 11 12. I. Women may prove Worthyes Sarah a Woman is here put in the Catalogue of Gods antient Worthyes See § 53. II. God is carefull to support weak ones This was the end why God turned this name Sarai into Sarah See § 52. III. Faith works vigour It was by faith that Sarah manifested such vigour as is set down in this verse See § 52. IV. Believers receive that which they have not of themselves Sarah recââ¦d strength for that which is here noted of her See § 54. V. Children are an especial blessing Under these phrases conceiving Sâ⦠and delivered of a Child that blessing is meant See § 54. VI. Faith continueth till that which is blessed be accomplished Sarah by faith did not onely conceive Seed but also was delivered of a Child See § 55. VII A weak faith may become strong Sarah who at first doubted is here noted to be strong in faith See § 56. VIII No difficulty hinders the vertue of true faith Sarah had been long barren and was past age yet by faith was delivered of a Child See § 56. IX Perswasion of the truth of Gods promise makes it powerfull to the Believer Sarahs judging God to be faithfull was it that made the promise effectual to her See § 56. X. Gods promise is the ground of faith This moved Sarah to believe because God had promised See § 56. XI Gods faithfulness is an especial prop to faith Sarah judged God to be faithfull and thereupon believed See § 56. XII Faith hath a recompence The inference of the twelfth verse upon the eleventh by this particle therefore gives proof hereof See § 57. XIII A numerous Of-spring is a blessing This ariseth in general from the main scope of this verse and in particular from this word sprang See § 57. XIV God can with small means effect great matters Out of one he raised an innumerable company See § 5â⦠XV. Husbands and Wives may prove a blessing each to other This ariseth from the change of the gender He had before spoken of Sarah in the feminine gender but he applyes the blessing to her Husband in the masculine gender See § 58. XVI God can bring his purpose to pass by unlikely means Sarahs Husband was as good as dead yet an innumerable issue proceeded from him See § 61. XVII Old age makes men as dead In this respect is Abraham said to be as good as dead See § 57. XVIII Hyperbolical speeches are not unlawfull These phrases as the Stars as the Sand are hyperbolical yet used by the Apostle See § 60. XIX God can increase his blessing beyond mans apprehension This word inââ¦rable and these metaphors as the Stars as the Sand prove as much See § 61. §. 64. Of persevering in Faith Heb. 11. 13. These also dyed in faith not having received the promises but having ãâã them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the Earth THe Apostle from the beginning of this verse to the seventeenth inserteth a general commendation both of those whom he had named and of others also This commendation is propounded in this verse and amplified in the three verses following Some extend this general phrase these all both forwards and backwards Forwards to such as were named before Backwards to such as are named in the other part of the Chapter He useth this relative these because he wrote this Epistle and expressed all the names in this Chapter before they to whom it was sent should read it So as to them he might say all these that are set down in this Catalogue This is the rather supposed to be the extent of this phrase because it is agreeable to the two last verses of this Chapter By this it appeareth that true faith exerciseth the like vigour in all of all ãâã For under this general particle all sundry sorts of persons are comprized as male female old young great mean and other sorts Iâ⦠it the same spirit that worketh in all and sheweth forth his power in all 2 ââ¦or 4. 13. The perseverance of all the Believers here intended is set down in this phrase ãâã in faith This word dyed is in Greek a compound whereof see Chap. 7. v. 8. § 51. It here implyeth that their faith continued all the daies of their life so long as they had use thereof even till death when in soul they attained to the fruiââ¦ion of that which they believed The faith wherein they dyed is the same that is described in the first verse â⦠justifying saving faith In this faith they are said to dye because they possessed not the things promised in this life The preposition translated in properly signifieth according to implying that their faith remained in them till death Obj. It is expresly said of Enoch that he was translated that he should not see death v. 5. Answ. 1. This may be taken of all that dyed as it is said that Iacob brought all his Seed with him into Egypt Gen. 46. 7. namely all that were with him for Ioseph was before him in Egypt 2. The phrase may be taken synechdochically for the greatest part onely one being excepted Thus it is said that Athaliah destroyed all the Seed Royal yet Ioash the youngest of the Kings Sons was not destroyed 2 King 11. 1 2. 3. Though Enoch did not dye as others yet he was translated and his moââ¦ulity turned into immortality which was a kind of death 4. As long as he lived he continued to live by faith which is ' the main thing here intended 5. While he lived he had not the fruition of what he believed Of persevering in faith which is the main thing here intended see Chap. 3. v. 6. § 68. §. 65. Of Believers resting on that which they enjoy not TO amplifie their continuing in faith the Apostle addeth this clause ãâã having received the promises The word received is the same that was used v. 8. § 39. It implyeth an actual possessing and enjoying of a thing The other word promises is that which is used v. 9. § 43 46. It is here taken metonymically for the things promised And because they were many the plural number is used promises As 1. A numerous Seed 2. The Land of Canaan 3. Christ himself 4. Heaven also Besides the same promise was oft repeated as to Abraham Gen. 1â⦠â⦠15. 5. 22. 17. Then to Isaac Gen. 26. 3 4. After that to Iâ⦠Gen. 28. 13 14. None of these nor any of their Children that came immediatly from their loyns enjoyed the particulars promised while they lived on earth In this respect they dyed in faith still believing that every promise should in due time be accomplished Quest. How can Believers that lived before Abraham be here intended when as
Gospel is set forth by this word Matth. 1â⦠44. And the sloathfull servants talent that was put into the earth Matth. ãâã 25. Thus Iesus is said to hide himself from the Jews Iohn 8. 59. and 12. ãâã And they who are afraid of the Judge are said to hide themselves Rev. 6. 1â⦠16. The reason why Moses parents hid him was a cruell edict of the King of Egypt ãâã every son that was born of an Israelite should be cast into the river Exod. 1. ãâã To prevent this destruction of Moses his parents hid him So as persons ãâã ãâã may be concealed from mischievous attempts Thus Rebekah used ãâã to conceal Iacob from the fury of his brother Gen. 27. 43. Thus Rahab ãâã spyes Iosh. 2. 4. And a woman hid Ionathan and Ahimaas 2 Sam. 2. 1â⦠To omit other instances it is said of God himself that he hid Ieremiah and ãâã Jer. 36. 26. Obâ⦠These were extraordinary cases and they that did it were guided by an extraordinary spirit Ans. 1. They were speciall cases not extraordinary All examples are a kind ãâã instances Yet in a like case are for our warrant 2. Though in some particulars they might be extraordinary and might be ãâã by an extraordinary spirit yet the general equity of them is ordinary and ãâã Hereupon Rahab's example is set before us as a pattern ver 31. Iam. 1. 1â⦠The Spies that searched Iericho were imployed in a good cause warranted by ãâã whereof Rahab was assured partly by the common fame that God had deâ⦠all Canaan to destruction and partly by an inward inspiration of the Spiâ⦠this respect her act is imitable It was extraordinary to hide Spies that ãâã to search her Country This she did by an extraordinary spirit But to hide ãâã as were in Gods work and in a warranted course was ordinary and imitable 1. To hide one self from foreseen evill is a point of prudence Prov. 22. 3. ãâã to be extended to others 2. It is a fruit of charity to prevent the danger of others 3. Many benefits may thence arise as 1. Protecting the innocent 2. Preventing wrongs 3. Disapointing Satans instruments 4. Preserving such as may be usefull to men and honourable to God ãâã hurt comes to none hereby 1. Quest. What if such as are hid be enquired after by authority may they then be concealed Answ. If it may be done without impeachment of truth Otherwise I make question of this question For 1. All lying is a sin Eph. 4. 25. 2. Though good may come thereby to man yet it is against God and his truth 3. It impeacheth the power and prudence of God as if he could not maintain his own servants without untruth 4. It prevents the providence of God in his own course 5. We may not talk deceitfully for God Job 13. 7. 2. Quest. What if a good end follow upon some untruth Answ. A good end is not sufficient to justifie a matter If a thing be ill in the ãâã or manner or end it is not to be done Obj. A bad end marrs a good thing by consequence of contraries a good end may justifie an evill act Answ. That is no good consequence For there is difference betwixt good and evill One circumstance maketh a thing evill but all circumstances must concur to make it good One kind of poyson is enough to take away life but there must be many ingredients to make a portion for preserving life 3. Quest. What then is to be done when Innocents and Saints are unjustly sought after Answ. We must be silent and say nothing one way or other or couragiously refuse to betray him or so prudently order our answer as nor the partie be endangered nor truth impeached The application of this point concerneth such especially as live among those who like Pharaoh and the Egyptians are persecuters of the Church oppââ¦essors of men inhuman and cruell It doth not justifie concealers of malefactors Christians must take heed of making such inferences from such approved paterns as this is Thereby they pervert the Word of God scandalize the profession of the Gospell open the mouths of enemies bring themselves under the penalty of good Laws and suffer as malefactors which is expresly forbidden 1 Pet. 4. 15. On the other side their undue timiditie and overmuch fear of danger is manifested who are ready upon undue respects to bring others into danger as 1. They who Doeg-like discover Gods servants to their enemies 1 Sam. 2. 29. and this in hatred of and malice against them 2. They who discover such to currie favour with great men as the Ziphims 2 Sam. 23. 19. 3. They who for feare of incurring danger themselves refuse to stand to Gods cause when they are questioned about it as the parents of the man that was born blind Iohn 19. 22. 4. They that denie that succour which they might and ought to their brethren for fear of men Those and such like shew how little faith they have §. 126. Of preventing danger betimes THat act of their faith in hiding their son is amplified by the time both when they began and how long they continued In regard of the former the Apostle saith that they did it when he was born This implieth a timely doeing of that act even so soon as he was born They did not invite their neighbours at her travell nor when the child was brought forth they did not make known that they had a child born so as they prevented the danger betimes This was an especial point of wisedom An Angell admonished Ioseph to carry his reputed Son Iesus out of Herods reach before he could know that he was mocked of the wise-men Mark 2. 13. Slack not thy hand from thy servants come up to us quickly and save us and help us say the men of Gibeon to Ioshua Josh. 10. 6. It is commended in Saul that he came to succour Iabesh Gilead in the morning watch 1 Sam. 11. 11. Otherwise all paines all endeavours may prove to be in vain being too late It is too late to shut the stable dore when the steed is stollen It is therefore a point of wisedom carefully to observe what danger we our selves or others especially such as are under our charge are in and to afford them seasonable succour It is noted that the man-child which the Dragon sought to devour as soon as it was born was presently caught up unto God Revel 12. 4. 5. The Apostle exhorteth us to be vigilant because the Devill seeketh whom he may devour On this ground we ought by faithfull prayer to lift up our Children to God so soon as they are born to bring them to the Sacrament of Baptism so soon as conveniently we may to instruct them so soon as they are capable to train them up to good callings and to perform other duties betimes Resist all Sathans temptations in the beginning many fair advantages are lost by delay
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
pardon for a sin to be committed It is like the prayers of single Combatants who immediatly before their seeking to kill one another make pretence of praying to God This their pretence is an evidence against them This should move people to take heed of Tempting God It was the answer that Christ gave to the Devill when he tempted him to cast himself down from a pinacle of the Temple whereby he might have killed himself Matth. 4. 7. For preventing this sin 1. Give no place to the Devill Ephes. 4. 27. 2. Resist the Devill stedfast in the Faith 1 Pet. 5. 9. 3. Pray against spirituall desertions Psal. 51. 11. 4. Oft meditate on the horrible nature and fearfull issue of this sin 5. Take heed of solitarines 6. Set God always before thee and reason as Ioseph did Gen. 39. 9. §. 206. Of Samson being a Type of Christ. SAmson and David were two of the most eminent Types of Christ that are registred in the Old Testament It will therefore be meet distinctly to declare in this place wherein Samson was a Type of Christ. This will appear in the Particulars following 1. The Name Samson and notation thereof which is his Sun See § 199. Christ is called the Sun of righteousnes Mal. 4. 2. 2. The prediction of his conception compare Iudg. 13. 3 c. with Luke 1. 31. 3. His Sanctification in his mothers womb Compare Iudg. 13. 5. with Luke 1. 32. 4. His speciall separation to be a Nazarite Compare Iudg. 13. 5. with Matth. 2. 23. 5. His miraculous birth Samson was born of a barren woman Iudg. 13. 3. Christ was born of a Virgin Luke 1. 34 35. 6. His principall function which was to deliver Gods people Iudg. 13. 5. So Christ. Matth. 1. 21. 7. His growth to admiration Iudg. 13. 24. So Christ. Luke 2. 52. 8. His Marriage to a Philistine Judg. 14. 1. c. So Christ was espoused to the Gentiles ãâã His great strength Judg. 13. 25. Christ is said to travell in his strength ãâã 63. 1. 10. The subject whereabout his strength was manifested as a Lion Iudg. 14. 5 6. and the enemies of Gods people who were the Philistines Judg. 14. 4. So Christ exercised his strength upon the Devill who is a roaring Lion 1 Per. ãâã 7. and in rescuing Gods people from their enemies Luk. 1. 7. 4. 11. His manner of teaching by riddles Judg. 14. 12. So Christ by Paâ⦠12. The hony that Samson took out of the Lion whom he had ãâã Iudg. 14. ãâã Much sweetness comes from the destruction of the Devill 13. Samsons binding Judg. 15. 13. and 16. 8. So Christ was bound when they apprehended him Iohn 18. 12. 14. His breaking the bonds with which he was bound Iudg. 15. 14. So Christ brake the bonds of death Act. 2. 24. 15. His ââ¦hirst Judg. 15. 18. So Christ thirsted Iohn 19. 28. 16. His Subjection under his enemies for a time Judg. 16. 21. So was Christ for a while under the power of his enemies Matth. 27. 2. 17. His being sold for a summe of mony Iudg. 16. 18. So was Christ Mat. ãâã ââ¦5 18. Gods seeming to forsake him for a time Iudg. 16. 20. Christ complained ãâã Math. 27. 46. 19. The scorn whereunto he was put by men Iudg 16. 25. so Christ was scorââ¦ed of men Mat. 27. 39. 20. His victorious death Iudg. 16. 30. Much more victorious was Christ's death Col. 2. 15. §. 207. Of Jephtha's Name and Birth THE fourth particular mentioned in this brief Catalogue is Iephthah his History is recorded Iudg. 11. and 12. About him we are to consider 1. His Name 2. His Birth 3. His Infirmities 4. His Excellencies I. His name is derived from an Hebrew verbe which signifieth to open It is oft used of drawing a sword out of the scabbard Psal. 37. 14. The first letter useth to be prefixed before nounes according to the notation Iephthah implyââ¦th one that openââ¦th It was a fit name for in his time the Israelites were so kept ãâã by the Ammonites as there was none to open a way of liberty for them ãâã to draw a sword in their defence Iephthah first drew out his sword vanâ⦠the enemies and opened a free passage for the Israelites II. His birth was infamous for he was basely born Iudg. 11. 1 2. Bastardy ãâã in all ages been accounted a great infamy God by his Law barred them from publick functions even unto the tenth generation Deut. 23. 2. This number of yeares is the greatest that we read of any sort of people ââ¦o barred Bastards by the Law of many nations have been excluded from inheritances He is not accounted an heire by out Law He is said to be no mans child States have thus judged them in sundry respects 1. In detestation of the foul sin of uncleanness 2. In reference to that evill disposition that is for the most part in them God laying a curse on such a corrupt brood 3. In respect of their dissolute education Bastards use much to be neglected therein This phrase of the Apostle if ye be without chastisement then are ye bastards Heb. 12. 8. Seemeth to allude thereunto Yet God here in an especiall and extraordinary manner conferreth his Spirit on this Iephthah and advanceth him to the highest dignity and function amongst his people and prospered him exceedingly By this it appeareth That no outward condition be it never so base is an hindrance to Gods grace witness Rahab an harlot Ruth a gentile Iudah and Thamâ⦠adulterers Phares born in Incest All these reckoned up in the Catalogue of Christs progenitors Matth. 1. 3 4 5. Many like instances are registred in Sacred Scripture God hereby sheweth the freenes of his grace extended to unworthy ones and the riches of his mercy conferred upon the worst kind of sinners and the power of his Spirit whereby Valleys are exahed and crooked things made streight and rough places plain Isa. 40. 4. 1. This may be an incouragement even to those who are base born to be diligent in using means of grace and fervent in prayer for grace setting before their eyes this instance of Iephthah 2. This may be a direction to others as they see any evidences of Gods Spirit even in such as are base born to take notice thereof and to make the best use thereof that they can The Elders of Gââ¦lead took notice of a more than ordinary Spirit in Iephthah and answerably made use thereof and hadgood success thereby Iudg. 11. 6. 29. 3. This should quicken up such as being base born are made partakers of a new birth to be the more thankfull and to walk the more worthy of that priviledge 1 Tim. 1. 12 13 14. and say thus hath the Lord dealt with me to take away my reproach among men It is a great means to enlarge the heart unto all thankfulness well to weigh our former vile condition Ephes. 2. 11 12 13. §. 208. Of
it was fierce and their wrath for it was cruel Gen. 49. 7. Wrath is like an unbridled sturdy Horse that carrieth his Rider whether it list even to his own and his Riders destruction As the passion it self is very violent so the effects thereof are very fearfull It will be our wisdom to represse and redresse it §. 210. Of Jephthah's excellencies MAny excellencies are in the History of Iephthah expresly registred 1. His valour he was a mighty man of valour Judge 11. 1. That phrase implieth that he was a man of a strong body couragious minde Valour rightly used is of much use against the Enemies of the Church and Common-wealth in time of War and against impudent offendors in time of peace and against persecutors in time of persecution God himself exhorteth Ioshuah hereunto Iosh. 1. 6. David and his Worthies are commended for it by the holy Ghost It is reckoned up as one of the prime graces of Faith vers 33. 2. His improvement of his valour against Enemies though he were disgracefully thrust out by his Countrey-men as is implied in this phrase went out Iudge 11. 3. He spent not his time in base idleness nor in more base robbing and stealing nor yet in plotting treason or practising revenge A worthy president this is for high mindes that are disgracefully dealt with 3. His care of others like himself He went out with them that were gathered to him Judge 11. 3. so dealt David with his 1 Sam. 22. 1 2. 4. His providence in securing himself and his Countrey for the future which was manifested by binding them to make him their head Iudge 11. 9 10 11. so long as he was head he had power to order matters and he was privy to his own purpose and the integrity thereof 5. His fear dealing with his Enemies Iudge 11. 12 13. c. He expostulates their wrongs he adviseth them to desist he manifesteth the equity and necessity of the engagements All these he did to obtain peace without bloodshed Herein he followed the direction of the Law Deut. 20. 10. a commendable pattern this is for Commanders in War 6. His piety in waging War Judge 11. 30 31. Though he failed in the manner by reason of his rash vow yet his course was commendable It becomes Gods people to begin all their weighty affairs with God The Heathen do it 7. His faith which herein had an excellency that he had no special and extraordinary charge or promise but he rested on Gods general promise Deut. 30. 1 2 3 c. and upon the peoples repentance manifested Judge 10. 15 16. Obj. It is said that the Spirit of the Lord came upon him Judge 11. ââ¦9 whereby a special extraordinary motion and instinct is implied Answ. That is noted after his resolution and preparation for the war which were the effects of his Faith That of the spirits coming upon him sheweth Gods approbation of what he undertook and his encouragement thereunto and his assistance therein §. 211. Of Davids name and frailties THe fifth particular instance of the Apostles general Catalogue is David Of all the Worthies before mentioned his History is the most copiously set down It is as a large and thick Wood out of which a passage is not easily sound after one is entered into it But as by a long thred a man ãâã is entered into a great labyrinth may be brought out of it again so by the help of Method a passage will be made out of this copious matter The Method which I propound in handling the points that concern David is distinctly to declare 1. His name 2. His frailââ¦ies and failings that in him we may see what the best are subject to 3. His crosses partly for trial and partly for punishments to make us the more wary 4. His graces that we may understand what to endeavour after 5. His priviledges or the recompences which God gave him to encourage us in our warrantable endeavours I. His name according to the notation of it importeth a lovely or friendly one It is derived from a noun that denoteth a friend thence this name David The name implieth such an one as he was amiable and lovely before God and man and friendly to all Gods people He was a man after Gods own ãâã 1 Sam. 13. 14. All Israel and Judah loved him 1 Sam. 18. 16. In the ââ¦oints was all his delight Psal 16. 3. II. His frailties were these 1. His rash anger and too great desire of revenge aggravated by an undue ãâã of himself thereto even by an Oath that he sinned herein is evident by his after-repentance thereof and by blessing God and the instrument that ââ¦ept him from accomplishing his rash purpose of revenge 1 Sam. 25. 22 32 33. 2. His wavering in Faith Though God had endued him with a great measure of Faith yet manifold trials made him waver once in distrust he said I shall perish one day by the hand of Souls 1 Sam. 27. 1. This was spoken in difâ⦠So also this I said in my heart All men are liars hereof see the Saints sacrifice on Psal. 116. 11. 3. His poligamy or taking many wives and Concubines together 2 Sam. 5. 13. That this was ever a sin Christ himself doth manifest Matth. 19. 4 5 6. 4. His undue removing of Gods Ark. The Law required that the Ark should be carried on the Priests shoulders Exod. 25. 14 15. Numb 4. 15. and 7. 9. ãâã ãâã 14. So as David herein consulted not with the Law of God but rather ãâã the uncircumcised Philistines 1 Sam. 6. 7. He himself afterwards discerned how he failed herein 1 Chron. 15. 13. 5. His adultery and murther the former drew on the later 2 Sam. 1 1. 2. c. These were two notorious crimes accounted most hainous by the very Heathen They were sorely punished 6. His foolish indulgency to his Children 1 King 1. 6. 2 Sam. 18. 5 33. for which God sorely punished him in those Children 7. His sudden undue sentence before both parties were heard 2 Sam. 16. 4. Mââ¦ch injustice and great wrong oft followeth hereupon read Prov. 1â⦠17. 8. Pride in the multitude of his Souldiers 2 Sam. 24. 2. The issue sheweth ãâã far God was provoked therewith §. 212. Of David's Crosses III. DAVIDS Crosses were of two sorts 1. Triall 2. Punishments His trialls were these 1. His brothers envious interpretation of that which he did by divine instinct 1 Sam. 17. 28. This kind of trialls pierceth deep in the soul. 2. Sauls fierce persecution of him Persecution in it self is a great trial but David's was aggravated by many circumstances 1. By the person who persecuted him his own Soveraign the Lords anointed In this respect he could not get such assistance as otherwise he might have had nor might he do that to free himself which otherwise he might have done 1 Sam. 24. 17. and 26. 11.
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grââ¦ce a Christian profession The ãâã duties mentioned by the Apostle are these 1. Peace with men 2. Holiness towards God This is pressed by the benefit thence arising implied under a negative without it no man shall see the Lord but with it they may v. 14. 3. Circumspection against Apostacy v. 15. 4. Avoyding such sins as disgrace a Professor Hereof 2. sorts are mentioned 1. Uncleaness Under this particular Fornicator 2. Prophaness This latter is exemplified in Esau concerning whom two points are noted 1. His sins He sold his birth-right v. 16. 2. The punishment He was rejected To inforce the foresaid and other Gospel-duties the Apostle falleth into a digression about the excellency of the Gospel above the Law Therein he declareth â⦠points 1. The kind of excellency v. 18. c. 2. The use to be made thereof v. 25. c. The kind of excellency is set down comparatively The comparison is betwixt the Law and the Gospell It consisteth of two parts 1. The terrour of the Law 2. The sweetness of the Gospel The terrour of the Law is manifested by ten signes 1. A Mount that could not be touched 2. A burning fire 3. Blacknes 4. Darknes 5. Tempest v. 18. 6. The sound of a Trumpet 7. The voyce of words which the people could not endure v. 19. 8. Beast not daring to touch the Mountain 9. Striking such through as should touch it v. 20. 10. Moses fear v. 21. The sweetness of the Gospel is set forth by the Society whereunto it bringeth us Hereof are eleven particular instances 1. Mount Sion 2. The City of the living God 3. The heavenly Ierusalem 4. An innumerable company of Angells v. 22. 5. The general Assembly 6. The Church of the first-borne 7. They who are written in Heaven 8. God the Iudge of all 9. Spirits of just men v. 23. 10. Iesus the Mediator of the new Covenant 11. The blood of sprinkling c. The use of the foresaid difference is twofold One is set down negatively and it is 1. Generally propounded See that ye refuse not c. 2. Inforced by the damage which will follow upon neglect thereof The damage is set down comparatively and that by an argument from the less Hereof are two parts 1. Gods Judgement on despisers of the Law 2. His Judgement on despisers of the Gospel v. 15. Both these are Amplified by the different manner of delivering the one and the other The earth was shaken at delivering the Law Earth and Heaven at delivering the Gospel The point is propounded v. 26. and expounded v. 27. The other use is set down affirmatively Wherein we have 1. The ground of the duty A Kingdom which cannot be mooved 2. The kind of duty To serve God acceptably v. 28. 3. The motive to inforce it God is a consuming firâ⦠v. 29. §. 2. Of Gods Witnesses Heb. ãâã 2â⦠Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us THE first word of this verse translated wherefore sheweth that this verse and others following depend upon the former Chapter as a just and necessary consequence In the Greek word there are three several particles compounded together which add emphasis That word is once more used in the ãâã Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is ãâã as a duty on our part to indeavour to be like unto those excellent ones whose exemples have been set before us And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are ãâã and usefull and that such general points as are in Scripture recorded ãâã others may and must be in particular applied to our selves so far as aââ¦y ãâã they concern us see more hereof Chap. 10. vers 19. § 52. This phrase we also hath a special reference to this clause without us Chap. 1â⦠vers 40. and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means see Chap. 11. vers 40. § 280. Withall it sheweth that the good example of the Jews are required as well for ãâã Christians as for the posterity of the Jews The Apostle teacheth as Christiâ⦠to apply that to our selves which is registred of Ioshua and David see Chap. 13. vers 5. 8. This phrase seeing we are compassed about with so great a cloud c. is thus in ãâã Greek we having so great a cloud compassing us This manner of expressing the point further confirmeth that right which Christian Gentiles have to those things which are registred of believing Jews we have them as witnesses for us In this respect we ought the more carefully to heed them to be followers of them Of imitating such Saints as have lived before us see Ch. 13. v. 7. § 100. Those ancient worthies are the rather to be imitated because they were witâ⦠to that Faith which they professed The Greek word translated witnesse is that which we in English sometimes translate Martyr as Act. 22. 20. Rev. 2. 13. and 17. 6. The word is ordinarily put for a bare witnesse even such an one as giveth Testimony to a thing Chap. 10. 28. See Chap. 3. vers 5. § 53. When any so far standeth to the maintenace of the true Faith as he looseth his life rather then ââ¦enounce the truth he is by a kinde of excellency called a Martyr And such ââ¦itnesses were many of these that are here pointed at Though all believers be not brought to that extent of witnesse bearing as to confirm their Testimony with their bloud and so prove Martyrs yet are all Saints Gods witnesses As 1. They who faithfully professe the truth 2. They who conform their lives according to the truth which they professe 3. They who declare and preach it unto others 4. They who maintain it against Gain-sayers See more hereof Chap. 3. vers 5. § 53. This should stir us up to do what lieth in our power for bearing witnesse to Gods truth that we may be in the number of Gods witnesses to our posterity §. 3. Of the multitude of Gods Witnesses THE Apostle stiled these a cloud of witnesses The Greek word translated cloud is here onely used throughout the new Testament but there is another word derived from it which signifieth the same thing and is frequently used Math. 17. 6. A cloud is the gathering together of many vapours out of the earth and waters which vapours do sometimes wax dry and thin and are driven away by windes sometimes they wax moist and thick and melt out into rain The Apostle here useth this metaphor in reference to Gods ancient witnesses to shew 1. Their penalty They are
dangle about his feet and hinder him Because there are many things which may prove burdenous and so hinder us in our Christian course the Apostle addeth this generall or indefinite particle every For there are very many burdens both inward and outward Particulars are these 1. Actuall sins especially if they be grosse ones Psal. 38. 4. 2. Cares of this life Luk. 21. 34. 3. The world Iam. 4. 4. Under it are comprised 1. Riches Mark 11. 25. 2 Tim. 4. 10. 2. Honors Ioh. 5. 44. 3 Ioh. v. 9. 3. Pleasures 2 Tim. 3. 4. These an Apostle doth thus set out All that is in the world the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2. 16. 4. Company many of an ingenuous disposition are clean drawn out of their Christian course hereby instance Rehoboam 2 Chro. 2. 8. And Ioash 2 Chro. 24. 17. 5. Fashions These steal away mens hearts Isa. 3. 16. 6. Sundry kinde of Callings especially such as are questionable 7. Multitude of businesses This makes many find no leisure for piety 8. A mans self namely all his own corrupt desires A man must deny himself Matth. 16. 24. §. 6. Of originall corruption besetting us TO that word weight which compriseth under it all outward burdens the Apostle addeth another which intendeth inward hinderance translated the sin which doth so easily beset us This phrase so easily beset us is the interpretation of one Greek word which is a double compound The simple verb signifieth to set settle or establish Matth. 4. 5. The first compound signifieth to compasse about Act. 25. 7. The double compound is here only in the New Testament used It signifieth to be ready and forward to compasse one about The sin whereunto this is here added as an epithite is our originall corruption that inward naturall pollution wherein we are conceived and born and which we carry in us and about us as long as we live This sin is ever ready on all sides to assault and hinder us in every good course This is it that moved the Apostle thus to complain I see another Law in my members warring against the law of my mind and bringing me into captivity to the law of sin and when I would do good evill is present with me Rom. 7. 21 23. This sin lives in us flowes forth out of us and polluteth every thing that passeth from us In all our good purposes and endeavours it is ever at hand and ready to molest us so as it becommeth us to be very diligent in suppressing and keeping it down Every one that striveth for the mastery is temperate in all things 1 Cor. 9. 25. He observeth a strict diet to keep down corrupt humors within which otherwise might make him unweldy and unfit to accomplish his task This taketh it for granted that originall corruption is truly and properly a sin It is here expresly so called and in sundry other places as Psal. 51. 5. Rom. 5. 12. and 7. 17. It is against the Law 1 Ioh. 3. 4. It is against the whole Law which is spirituall and requireth such integrity in man as God in his creation endued him withall but originall corruption is not only a waut or deprivation of the same but also an aversnesse or depravation of the whole man for by reason thereof there is none righteous no not one for all have sinned and come short of the glory of God Rom. 3. 10 23. Yea every imagination of the thoughts of mans heart is only evill continually Gen. 6. 5. In particular originall corruption is a speciall sin against the first commandement which requireth an entire disposition towards God and against the last which requireth an entire disposition towards man 1. Hereby the position of Pelagians is refuted who taught that mans nature was like a paper whereon nothing was written but any thing good or evill might be written thereon They meant thereby that mans nature was neither endued with virtue nor infected with vice and that Adam no further hurt his posterity then by example and that all the evill which the posterity of Adam drew from him was by imitation These grosse errors have by ancient Fathers and later Divines been sufficiently refuted 2. Papists themselves do too much mince mans naturall corruption 1. Some hold that originall corruption hath not the true nature of sin ãâã ãâã that Infants have no sin in themselves but only bear the punishment of Adams sin 2. Others say that it is lesse then any veniall sin which according to their position deserveth not damnation Hereupon they have forged a limbus Insantum for such Infants as die in originall sin See Chap. 8. v. 8. § 50. 3. Others hold that by baptisme originall sin is clean washed away and that in the regenerate such as they account all baptized to be there is nothing that God hates but that they are pure and free from all sin till by actuall sins they defile themselves None of these positions can stand with this text which manifesteth this sin to compasse them about who were baptized and believed 3. There be that dream of a perfection of sanctification in Saints but so long as ãâã besetting sin remains in man which will be so long as he here lives there canâ⦠be any such perfection in him 1. This besetting sin doth much aggravate the ââ¦ilnesse of mans natural disposiâ⦠The disposition of unreasonable creatures no not of the worst of them is so ãâã Sin is the vilest thing that can be it is contrary to the purity and perfectiâ⦠of God 2. What cause have we then to be humbled for the same If Iohn had cause ãâã weep for mans Impotency in reference to divine matters Rev. 5. 4. What cause ãâã we to weep and howl for Mans naturall pravity Many can mourn for parâ⦠grosse sins but very few take notice of this besetting sin If Men well weighed what kinde of sin this besetting sin is they would cry out with the Apostle O wretched man that I am who shall deliver me from the body of ãâã death Rom. 7. 24. for 1. It containes in it the seed of all sin All particular sins are counted works of the flesh Gal. 5. 19. 2. It defiles the whole man Gen. 6. 5. 3. It is ever soliciting man to go on further and further in sin Rom. 7. 23. In this respect it is said to lust against the Spirit that is readily eagerly sorely to assault and fight against the new man Gal. 5. 17. 3. The power of the divine Spirit is much magnified by restraining suppressing and renewing the corrupt nature of man §. 7. Of suppressing inward corruption THe foresaid besetting sin is here set down as an inward impediment of a christian in his race joyned with the former outward weight by this copulative and So as it dependeth upon the participle of laying aside Mans endeavour must be for suppressing
of his inward inbred corruption as well as for laying aside externall weights We must as much as in us lyeth lay aside this besetting sin This title Sin in the singular number is frequently put for our naturall corruption Five times in Rom. 6. six times in Rom. 7. three times in Rom. 8. It is also called a body of sin a body of death flesh old man Exhortations about this sin are that we suffer it not to reign Rom. 6. 12. that we destroy it Rom. 6. 6. That we ãâã it Gal. 5. 24. that we cast it off Eph. 4. 24. 1. The condition of this enemy should the rather incite us to subdue and destroy it It is an enemie within us More danger ariseth from Traytors that are within a Nation or City then from forrein enemies without David was never in such danger by reason of any or of all the Nations without as of those that rose against him in his own Kingdome As for this inbred enemy no enemie without nor world nor Devill nor all the power of Hell can hurt our soules unlesse they get this Traytor within to take part with them 2. This enemy is tumultuois and troublesome never at rest as it can easily so it will willfully on every side set upon us We cannot do speak or think any thing but it will infest us and that at all tinââ¦es in all places in Company when we are alone at Church and at home in duties of piety Charity and Justice in duties of our Calling Waking and Sleeping Great is their folly who let this enemie do what he please who care not to hold him in much lesse to cast him off This is the cause of the many outward abhominable enormities that men fall into that they suffer this enemy within them to plot and practise what he lists For suppressing of this besetting sin observe these few rules 1. Keep thine heart with all diligence Prov. 4. 23. The heart is as a spring Matth. 12. 34 35. 2. Keep the doores of thy soul by which good or evill is let into it These are thy senses Iob 31. 1. 3. Use such meanes as in Gods word are sanctified for subduing Corruption they will be as water cast upon fire Such are Temperance Sobriety Diligence in Calling Duties of piety Fasting and other waies beating down thy body 1 Cor. 9. 27. 4. Set the bias of thy thoughts aright Acquaint thy self with the divine art of meditation especially when thou arâ⦠alone or awake in thy bed Mens thoughts will be working and that on evill if they be not set on good matter If good seed be not sown in the ground it will send forth noysome weeds 5. Get the stronger man into thy house Matth. 12. 29. This is the Spirit Gal. 5. 17. For this pray Luke 11. 13. Thus thou shalt be safe §. 8. Of a Christians course resembled to a race THe main duty which the Apostle intendeth by setting before us the example of such as well finished their course is in these words Let us run with patience the race that is set before us He doth here set out a Christians course of life by a race and answerably the manner of carrying themselves to their behaviour who in running a race look to get the prize For they will make all the speed they can with as much patience as they may till they come to the end of that race which they are appointed to run and where the prize is to be had In setting out the poynt he appropriateth not the duty to himself saying I will run Nor putteth it off to others thus do ye run but by a word of the first person and plurall number includes others with himself and incites both others and himself by this phrase Let us run Hereof See Chap. 2. v. 1. § 4. In the foresaid exhortation every word hath an emphasis and are all pertinent to the Metaphor of a race whereunto he doth resemble a Christians course which is some what more fully set out 1 Cor. 9. 24. Particulars wherein they may be resembled are these 1. There is a distance betwixt the goale where they begin and the goale where t ey end On earth we begin our race at death it is ãâã ãâã in Heaven is the prize We may not think to be in heaven so soon as we ãâã into this race 2. There is a prize at the end of the race 2 Tim. 4. 7 8. 3. An endeavour must be used to attain the prize Luk. 13. 24. 4. There are many runners Luk. 13. 24. 5. All that run do not obtaine the prize 6. Runners fit themselves to the race so do true Christians 1 Cor. 9. 24. 7. There are like duties to be observed by Christians which runners in a race observe 2 Tim. 2. 5. God hath thus ordered our Christian course 1. To give proof of those graces which he conferreth upon children of men As of Faith Hope Obedience Patience Courage and other like Our Faith in God our Hope of Heaven our Obedience to Gods word our Subjection to his will our Patience in holding out our Courage against opposition are hereby manifested proved and exercised 2. To wean us from this world Had we not a race to run and a prize set before us we should be like Peter and think it is good to be here still Matth. 17. 4. 3. To make us long for Heaven and to make death the more wellcome In these and other like respects our Christian course is also resembled to a jourâ⦠to a pilgrimage to a battaile to a labour and to other like things Answeâ⦠Christians are stiled travailers pilgrims souldiers labourers §. 9. Of running our Christian race with patience OF the Greek word translated Run see Chap. 6. v. 20. § 158. It is an act that importeth the best speed that a man can make Man hath not wings like ââ¦owles to flee It is by running that he doth most put forth himself to the speedy attaining of a thing and in a race especially doth he most manifest his speed by runâ⦠a little lazinesse may lose the prize The Apostle then doth here by this metaphor imply that we may not be slothful in our Christian course but diligent earnest and zealous therein striving to outstrip others as runners in a race do See more hereof Chap. 4. v. 11. § 64. and Chap. 6. v. 11. § 79. Every one in his Christian course is like to meet with many Crosses which may prove as sharp stones or stumps in the way or as briars and thornes or as stumbling blocks which may hinder him slacken his speed the Apostle therefore prescribeth the best remedy that can be to passe them over the more lightly which is Patience Hereof see Chap. 6. v. 12. § 86. and Chap. 10. v. 36. § 135. This phrase Let us run the race implieth an holding out in our Christian course till it be finished A
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
Psal. ãâã 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. ãâã Job 25. 6. Nothing can give more then it hath But man as a man hath bââ¦t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly ãâã patiently penitently endure the same This is expresly enjoyned Iam. 4. ãâã 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this ãâã as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
unholy ones stand guilty of both This negative generality of the persons no man is of use to quicken up every one Magistrates and Subjects Rich and Poore Learned and Unlearned Male and Female Old and Young and all others whatsoever to labour after holinesse There is nothing at all that can make any one partakers of this priviledge but holinesse §. 80. Of the resolution of and observations from Heb. 12. 14. TWo speciall graces are commended in this verse Herein two poynts are to be considered 1. A proposition 2. A proof of part thereof The proposition containes 1. The distinct graces which are two Peace and Holinesse 2. Our endeavour after them Follow The former of the graces peace is amplified by the extent thereof with all The latter hath a motive to enforce it The motive is taken from the damage that may follow upon neglect of the duty In setting down the damage observe 1. The manner of expressing it in these negatives without which no man 2. The matter whereof it consisteth which is a precious priviledge forfeited In these two poynts are considerable 1. The priviledge its self which is to see God 2. The means of forfeiting it want of holinesse Doctrines I. Peace is a commendable Christian duty It is here by the Apostle commended to Christians § 72. II. Peace must earnestly be sought It must be followed and pursued § 72. III. Christians must endeavour to be at peace with all men This extent is expresly set down § 73. IV. Holinesse must be added to peace The Apostle doth here so adde it § 76. V. Matters of moment are with emphasis to be expressed These negatives without which no man intend as much § 77. VI. God may be seen This is here taken for granted § 77. VII Holinesse is the means of seeing God This is here implied by the mention of holinesse § 79. VIII Without holinesse it is not possible to see God This is here expressed § 79. §. 81. Of the meaning of the former part of the 15. verse Heb. 12. 15. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and thereby many be defiled THe manner of inferring this verse upon the former with a participle thus Looking implieth that it dependeth on the former as a means for the better performing of those graces that are there required Gods grace is that means they that fail of Gods grace can attaââ¦n neither to true peace nor holinesse It is by Gods grace that men are enabled to live peaceably with other men and holily with God Great reason therefore that they diligently look lest any fail of the grace of God The Greek participle translated looking diligently is the interpretation of one Greek compound word The simple verb whence it is derived signifieth to look about Thence a noune which signifieth a watch-tower and another noun which signifieth him that is set upon the watch-tower a watch-man This compound is used to over-see or to take the over-sight 1 Pet. 5. 2. and he that is appointed to over-look orover-see others is stiled over-seer It is attributed to Christ himself 1 Pet. 2. 25. The ancient Grecians gave this title to God himself because the eyes of the Lord in every place behold the evill and the good Our Ecclesiasticall writers apply the word to such as have the over-sight care and government of Church affairââ¦s Our English stileth them Bishops As there are publique persons to over-see publique affaires so there may be for private affaires private over-seers The Apostle therefore layeth this duty to the charge of every private Christian. The simple verb signifieth to look or see Phil. 2. 4. The compound here used carrieth emphasis and importeth a thorow looking and viewing To expresse that emphasis our English hath added this adverb diligently Further to shew that a Christians care must not only be about himself the Apostle addeth another clause lest any man This particle lest intendeth caution circumspection and prevention The other word any man under which are comprised mens own selves and others also as if he had said more amply lest you your selves or any other fail Of the Greek word translated fail see Chap. 4. v. 1. § 11. The preposition sheweth that failing in this place hath reference to that which was once had but in part lost They failed of that which they well began to obtain and might have retained and encreased farther That whereof the Apostle would not have them fail is stiled grace which is diversly taken in Scripture The severall significations thereof may be drawn to two heads 1. The free favour of God which is the cause of all the good we have See Chap. 2. v. 9. § 78. and Chap. 4. v. 16. § 97. 2. Those gracious gifts which God is pleased to work in us Of this distinction see Chap. 13. v. 25. § 196. In this sense it is here especially taken Of Christians watchfulnesse intended in this phrase diligently looking see Chap. 13. v. 17. § 149. Of circumspection over our selves see Chap. 3. v. 12. § 123. Of circumspection over others see Chap. 3. v. 12. § 124. Of Christians impartiality in their circumspection over others see Chap. 2. v. 12. § 124. Of preventing Apostacy or falling away from grace see Chap. 3. v. 12. § 122. Of professors being subject to fall from grace see Chap. 3. v. 12. § 131 136 137. Of Gods grace the ground of all good see Chap. 4. v. 9. § 97. §. 82. Of Grace as applied to God IN the expression of grace it is here said to be of God So it is very frequently stiled yea this phrase is used the God of all grace 1 Pet. 5. 10. 1. God is the originall fountain whence all grace floweth Iam. 1. 17. 2. The Spirit of God works in us that grace which we have This Spirit doth God powre upon his people Zac. 12. 10. 3. Grace is a part of Gods Image whereby we are made partakers of the divine nature 2 Pet. 4. 4. 1. This doth much commend grace and sets out the excellency thereof For in Scripture phrase excellent things are said to be of God 2. Herein appears a manifest difference betwixt that gift which commeth from above Iam. 1. 17. and is freely given and that which is acquired by the industry of man The former is of God the latter of man It is usuall in Scripture thus to distinguish the things of God from the things of men and to shew that they are not of men they apply them to God Ioh. 1. 13. Gal. 1. 10. 3. We may hereby learn how we may get or increase grace Ask it of God Jam. 1. 5. and use such means as he hath sanctified for that end such are the Gospel of the grace of God and the word of his grace Act 20. 24 32. 4. This should restrain us from perverting grace
ordered by discretion 7. All the senses must be inlets of good as Luk. 5. 26. Acts 2. 37. and 4. 4. Blessed are they who make a right use of their Spirit and of the distinst faculties thereof §. 111. Of the meaning of the word Iust. THE next point of the description is the property IUST According to the notation of the Greek word the vertue or grace here intended is a generall vertue whereby is given to every one his due whether it be to God or man See more hereof My whole Armour of God on Eph. 61. 4. Treat 2. Part. 4. § 1. 1. It s sometimes restrained to the eighth Commandement as opposed to deceitfull and wrong dealing with men And in this restraint its used Tit. 1. 8. 2. It s used to set down the summe of the second table and compriseth under it all the duties we owe to man Thus largely it s taken when it s joyned with another generall word which compriseth under it all the duties of the first table as Mark 6. 20. 3. It s extended to the whole and compriseth under it all duties that we owe to God or man In this extent its taken for the most part when it is set alone or joyned with a word of perfection as Gen. 6. 9. Or else is opposed to a generall word that compriseth all manner of evill under it as Psal. 37 12. Prov. 3. 33. Here it s so set alone and nothing added thereto to restrain it as it must needs be taken in the largest extent and so compriseth all manner of vertues and graces under it And it s taken as a property belonging to men while here they live for it s distinguished from that heavenly qualification which followeth after this life namely to be made perfect q. d. Ye are come to those divine Spirits of men who being truly though imperfectly just while they live on earth are now made perfect in heaven So that hence we may observe 1. That men may be truly just in this world Whereof see Chap. 10. v. 38. § 144. §. 112. Of the perfection of the souls of Saints in heaven THE consummation of the Spirits of just men is in this word made perfect This sets out the estate of mens souls after they leave their bodies and ascend to heaven they are then perfect perfect I say truly and properly and fully not in part only but in degrees also not in the manner only of what they do but in the measure also not by imputation of anothers perfection or by a gracious acceptation of that which is not perfect for perfect but by a full and compleat performance of what they are bound unto So as there is no defect at all therein no not in any thing nor at any time This perfection is an universall and perpetuall perfection This is it which is intended 1 Cor. 13. 10. When that which is perfect is come Here he taketh it for granted that there is a perfection to come That place Phil. 3. 15. may be taken of the future thus whosoever will be perfect and this most fitly agreeth to the scope of the Apostle for he had before denied a present perfection in this world v. 12 13. Thus the point is there also taken pro concesso that there is a perfection to come This Christ seemes to aime at Ioh. 17. 23. That they may be perfect in one where the very word of the Apostle here is used That Christ prayeth for the future glory of such as beleeve in him is evident in the following verse Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me The Apostle Eph. 4. 13. aimeth at this perfection Most fully is this future perfection set out Eph. 5. 27. It is set out 1. Generally in this word glorious 2. Particularly in the words following And that privatively by removing all blemish and defect a glorious Church not having spot or wrinkle and positively by expressing an especiall perfection which is to be holy a property which most of all makes us like to God Eph. 4. 24. Of a more distinct meaning of these words See my Domest Duties Treat 1. on Eph. 5. 27. § 50 51 52. Take we a view of the distinct perfections of the severall faculties of a glorious soul and the compleat perfection of the whole will better appear 1. The understanding is endued with perfect knowledge Whatsoever may any way make to the glory of God or happinesse of the creature it perfectly understandeth It is ignorant of nothing that it may or must know or is any way meet to be known Neither doth it misconceive or know any thing amisse Nor ignorance nor error is in it This phrase 1 Cor. 13. 12. Then shall I know even as I am known importeth as much For our knowledge is there compared to Gods though not in equality for there is no proportion betwixt finit and infinit yet in similitude of perfection and that according to the extent of created capacity And that the comparison lyeth in such a perfection is evident by the opposition of this phrase to that which goeth immediatly before thus Now I know in part but then shall I know even as I am known 2. The will is only and wholy in every thing plyable to Gods will no reluctancy at all against it If the Lord should will it to go from heaven to earth and again to dwell in the earthly tabernacle of the body it would therein readily yeeld to Gods will Instance the soul of Lazarus that had been dead four daies and of others raised from the dead 3. The memory never le ts slip any thing that is treasured up in it and nothing is treasured up in it but that which is good heavenly and divine and every way worth the keeping and fast holding 4. The conscience is accessary to no evill that may any way disquiet or trouble it but exceedingly cheereth the soul by the witnesse it beareth to the good perfect and constant course which it taketh and to Gods approbation thereof so as it is ever quiet comfortable and cheerful 5. The heart is most pure sincere and entire It s said Rev. 14. 5. that no guilâ⦠is found in them They shine as the Sun Matth. 13. 43. They are transparent they have no cover for hypocrisie Such as make lies or love lies are without Rev. 21. 8 27. and 22. 15. 6. Their liking affections are wholly set upon the chiefest and highest good from which no inferior good can draw them So ravisht they are with God as in comparison of him they desire love and delight in nothing else at least in nothing more then in their sweet communion with him 7. There is nothing in heaven to stir up in the souls there any disliking affections as of fear grief anger hatred In this respect its said that all tears are wiped from their
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inââ¦er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their ââ¦ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bââ¦ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iââ¦dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
ascend to heaven then place thy confidence on the cry of Christs blood which speaketh all better things Without controversie there iâ⦠more ground of confidence in the cry of Christs blood then can be matter of despairâ⦠in the cry of our sins §. 128. Of the participation of Christs blood as it is a Christians priviledge HEtherto of the distinct points whence the last branch of Christians priviledge ariseth The intimation of the priviledge it self is in this copulative particle AND which hath a reference to the first verb in v. 22. Ye are come viz. by the Gospel to the blood of sprinkling We are said to come to this blood under the New Testament because it is actually shed and offered unto us in and by the preaching of the Gospel and participating of the Sacraments whereto when we come we come to this blood of sprinkling So that the Apostle doth hereby give us us to understââ¦nd That participation of Christs blood is a Christians priviledge This is to be taken of the actuall shedding of Christs blood For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world And to like purpose saith the Apostle Heb. 1â⦠8. Iesus Christ the same yesterday and to day and for ever which phrase may be understood in these four respects 1. In regard of the eternall decree of God the Father who had decreed from the beginning that Christ should be that Sacrifice that should expiate and do away the sins of the world 2. In regard of Gods promise which was made immediatly after mans fall Gen. 3. 15. As a seale of that promise sacrifices were offered being types of Christs blood Gen. 4. 4. 3. In regard of the efficacy of Christs blood For after it was purposed and promised to be shed it was to all purposes as effââ¦ctuall as after it was actually shed Therefore saith our Apostle Heb. 13. 8. Iesus Christ the same yesterday to day for ever 4. In regard of the vigor and virtue of faith In these four respects all believers even such as lived before Christ was actually exhibited did partake of the benefits of Christs blood and were thereby redeemed out of their naturall miserable bondage reconciled to God purged from their sins justified sanctified saved But the actuall shedding of Christs blood whereupon all the forementioned benefits depended was reserved to the time of the New Testament which is the time of the Christian Church In this respect its stiled the blood of the New Testament Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ Eph. 2. 13. They were not made nigh by the types of his blood those were a partition wall Eph. 2. 14. 1. This may inform us in the excellency of our times They are the best times that ever the Church had better then the best times of the Iews as accomplishments are better then purposes and performances then promises and substance then shadow and truth then types So much better are our daies then theirs O the blindness of those who discern not the excellency of these times 2 Cor. 4. 4. O the ungratefulness of those who regard it not 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ and to that blood of sprinkling whereunto we are now brought Note Heb. 10. 19 20 21 22. The types of this blood wrought much confidence in the believing Jewes how much more confidence ought this very blood it self now actually shed the blood of sprinkling whââ¦reunto we are come work in us Read Heb. 9. 11 12 13 14. §. 121. Of the resolution of Heb. 12. 18 19 20 21 22 23 24. Heb. 12. Vers. 18. For we are not come unto the Mount which might be touched and that burned with fire nor unto blacknesse darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they which heard entreated that the word should not be spoken to the many more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust through with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Vers. 22. But ye are come to Mount Sion and to the City of the living God the heavenly Ierusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first-born which are written in heaven and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Iesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel THe sum of these verses is The Christians priviledges Whereof are these two generall parts 1. The kind of priviledges 2. The use thereof v. 25. The kind thereof is set forth in the difference betwixt the Law and the Gospel In this difference we may observe 1. The manner of setting down both 2. The matter whereof each consisteth For the first 1. The things of the Law were earthly This is principally intended in this phrase the Mount that might be touched because it was an earthly Mountain which might be felt and seen 2. They were terrible the terror whereof is set out 1. By externall signes 2. By fearfull effects The terrible signes which appeared at the delivery of the Law were 1. A Mount touched 2. Burning with fire 3. Blacknesse and darknesse 4. Tempest Vers. 19. 5. Sound of Trumpet 6. Voyce of words 7. Stoning of beasts Vers. 20. The effects concerned both men and beasts 1. Beasts might not yea durst not come neer the Mount Vers. 21. 2. Men both of the common sort and also the most eminent amongst them even Moses himself was affrighted at the delivery of the Law Vers. 22. Secondly the priviledges of the Gospel are spiritual and heavenly they consist of ten distinct branches which may be brought to two heads 1. The places whereunto under the Gospel we are brought 2. The Persons to whom we are joyned The places are described by three Metaphors 1. Mount Sion 2. The City of the living God 3. Heavenly Ierusalem The persons are 1. Creatures or 2. Creator and 3. He that is betwixt both Vers. 23. The Creatures are 1. Angels amplified by their number said to be innumerable 2. Holy men And these are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified 1. By the name First-born 2. By this phrase which are written in heaven 3. By this clause the spirits of just men made perfect 2. The Creator set out by his jurisdiction Iudge of all wherein we may observe 1. The kind of function which he undertaketh Iudge 2. The extent thereof in these words Of all Vers. 24. 3. The person that is between both is expressed in these words And to Iesus the Mediator of the new Covenant
the Cloak of shame be not ashamed of Christ or of his Gospel Note Rom. 1. 16. Heb. 12. 2. Fear and shame turn many from an holy zealous profession of the Gospel 6. Be well instructed in the mysteries of the Gospel and throughly informed and perswaded of the orthodox truth thereof Col. 2. 7. Heb. 13. 9. Thus shalt thou be kept from all false doctrines yea from heresie idolatry superstition and all error 7. Cast off the old man which is corrupt through deceivable lusts Eph 4. 22. And mortifie all the members of the flesh Col. 3. 5. So long as they bear sway in us they will make us uncapable of receiving benefit by the word Noisome weeds must be weedââ¦d out of a field or else the seed sowen therein can bring forth no good crop 8. Know Gods Ministers such as are set over you 1 Thes. 5. 12 13. If they labour in the word count them worthy of double honour 1 Tim. 5. 17. Due esteem of the Ministers of the Gospel is a means to have the Gospel it self in higher account 9. Acqnaint thy self with Gods love to man as in giving his Son so in affording his Gospel whereby the evidences of his love in Christ are cleerly and distinctly made known This will raise up thine heart aloft to work in thee an high esteem of him and of his Gospel 10. Entertain every good motion of the divine Spirit especially when it s wrought in thee at and by the ministry of the word as Act. 2. 37. Be so far from resisting and spighting the Spirit of grace as no way to grieve him Eph. 4. 30. §. 126. Of Christs speaking from heaven HItherto of the duty The motive follows which is set down under a comparison of unequals urged from the lesse to the greater in these words For if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The causal particle FOR sheweth that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal Which danger is set down negatively They shall not escape 1. they shall assuredly pay for it This is ratified by Gods former dealing with such as refused Moses Law They escaped not The argument is inforced by the lesse to the greater If they who refused him who spake on earth escaped not much more shall not we escape if we turn away from him that speaketh from heaven This phrase him that spake on earth is meant of Moses who is said to speake by divine inspiration or to declare what is revealed by God So did Moses as Heb. 8. 5. In this sense the word is used severall times as Matth. 2. 12 22. Luk. 2. 26. Acts 10. 22. Heb. 8. 5. and 11. 7. and 12. 25. This therefore commends the Ministry of Moses yet hereof it s here said he was on earth Moses himself as all other meer men comming of the first Adam was as 1 Cor. 15. 47. of the earth earthy 1. In regard of the mould whence he came 2. In regard of the place where he was when he received and delivered his Lawes on earth Acts 7. 38. 3. In regard of the nature and kind of oracles which he delivered comparatively to Christs oracles they were as Heb 7. 16. carnal In opposition hereunto of Christ it is here said him from heaven The verb is not expressed therefore some understand the verb substantive him that is from heaven in which sense the words are cleare for Christ is the Lord from heaven 1 Cor. 15. 47. Heaven is his glorious palace where he dwels and heaven iâ⦠the place whence being incarnat he came Iohn 3. 13. Eph. 3. 9. Others here repeat the word speaketh Quest. Hence a question may arise Did not Christ speake on earth as well as Moses Answ. 1. He was not a teacher from earth as Moses but from above Iohn 8. 23. 2. He received not his Gospel on earth as Moses did but in the bosome of his Father Iohn 1. 18. 3. His doctrine was not carnal as Moses but Spirit and Life Iohn 6. 63. Iohn 3. 12. Note Iohn 1. 17. 4. Though Christ were on earth and on earth preached yet being in heaven from heaven also he received his Fathers will This he did before his incarnation 1 Pet. 3. 19. All that is written of Gods speaking from heaven to the fathers is in speciall to be applied to the second person in sacred Trinity the Son of God that word by whom the Father spake For as by the Son the Father made all things Heb. 1. 2. Iohn 1. 3. and ordered all things Gen. 19. 24. So by him he revealed his will from time to time It was the Son of God stiled the Angel of God Gen. 21. 17. that spake to Hagar out of heaven This was Iehovah that stood upon the top of that ladder which reached up to heaven from thence spake to Iacob Gen. 28. 13. This also was Iehovah who answered David from heaven 1 Chron. 21. 26. It was his voice that came down from heaven to Nebuch adnezzer Dan. 4. 31. He from heaven made known his Fathers will to all the Prophets of God age after age He in his humane nature from heaven spake to Paul Act. 9. 4. and 22. 18. and 23. 11. So he spake to Ananias Act. 9. 10. Finally he being in heaven spake in his Apostles and still speaketh in all his faithfull Ministers Note 2 Cor. 13. 3. Luk. 10. 16. Iohn 13. 20. Not hearkning to or not obeying Christ is here stiled a turning away from him The word in the Greek is used of such as in heart are alienated from a thing as 2 Tim. 1. 15. and 4. 4. and Tit. 1. 14. Whereby he sheweth what kind of persons they be that regard not the Gospel even such as have their hearts alienated from it otherwise they could not but have it in high account Some make the difference here intended to be betwixt Gods manner of delivering the Law and the Gospel In delivering the Law God spake on earth after an earthly manner But in delivering the Gospel he spake from heaven after an heavenly manner From the different manner of giving the Law and the Gospel The Apostle giveth us to understand That as the Law was given on earth so the Gospel from heaven These phrases which Christ useth of the Gospel my doctrine is his that sent me Joh. 7. 16. and v. 17. It is Gods do shew that its from heaven St. Paul further cleareth the point Gal. 1. 11 12. In this respect its stiled a mysterie Eph. 6. 19. a great mysterie 1 Tim. 3. 16. 1. Which may inform us in the excellency of the Gospel Things from heaven are most excellent things The excellency of the bread of life is this that it is from
to strengthen thy faith remember Luke 12. 32. See more hereof My Guide to go to God § 46. 3. How should we blesse God for this Kingdome amongst us we have received it we ought therefore to be gratefull and thankfull for it Rom. 11. 36. The more free a gift is the more worthy of thanks especially so great so usefull so beneficiall a gift as it is not vouchsafed to all Of the property belonging to this Kingdome in these words which cannot be ãâã we have formerly spoken §. 134. Of serving God THe Apostle here in setting down the kind of duty first notes the spring thereof in these words let us have grace Some difference there is in copies for some read it with o as if it were of the indicative present tense we have which importeth an effect of receiving the kingdome which is grace to serve God But most copies read it in the subjunctive mood and so it implies a duty The reason taken from Gods terror in v. 29. shews that this is laid down as a duty By grace then must here needs be meant a free gift of God whereby we are enabled to do what is acceptable to him Quest. How can this be pressed as a duty on our part if it be a gift of God Answ. Because God in his unsearchable wisedome hath sanctified means on our part to be used for enabling us to accomplish that which by his grace he enableth us to do He gives the gift but so as we put out that ability which he giveth us The stream that is here noted to flow from grace followes The matter whereof is to serve God which is thus expressed by the Evangelist whereby we may serve God The word to serve sets forth the duty of him that is in subjection and to another In Hebrew and Latin it hath relation as to God so also to man But this Greek word in the New Testament is appropriated to God or to such as are though fausly accounted God as Acts 7. 42. He gave them up to serve the host of Heaven and Rom. 1. 25. Here it s expresly applied unto God In this sense 1. It s restrained to externall service as when it s joyned with another word that sets out the inward service as Deut. 6. 13. 2. Iââ¦s restrained to the inward man when a word of restriction is added thereto as Phil. 3. 3. For we are the Circumcision which worship God in the Spirit And sometimes it s extended to all that service we owe to God whether inward or outward as where it s set alone and not limited to any particular as Luk. 1. 74. Acts 27. 23. So here Thus it containes the summe of the first table which is here fitly premised for in the next Chapter sundry duties of the second table are set down So that in the generall the Apostle hereby giveth us to understand That God is to be served If expresse precepts pithy exhortations precious promises approved patterns high commendations gracious acceptation bountifull remunerations be of force to enforce a duty there want not enforcements to enforce this of serving God The Law giver gives this in expresse charge Ex. 23. 25. Psal. 2. 11. The sweet singer of Israel sweetly exhorts hereunto Psal. 100. 2. For promises to omit many in the Law which may seem to be of temporall good things note what a precious one the Evangelicall Prophet makes Isa. 56. 6. Yea and Christ himself Ioh. 12. 26. Take for an approved pattern Iosh. 24. 15. and Paul Acts 27. 23. Mark the commendation given to Daniel in this respect Dan. 6. 20. See an evidnece of Gods gracious accepting such as served him Iudg. 10. 16. Behold what a bountifull remuneration is given to faithfull service Matth. 25. 21. To these may be added Judgements on such as did not serve God Neh. 9. 35. Deut. 28. 47 48. 2 Chron. 12. 8. 1. It makes much to Gods honour to serve him and that in these two respects 1. It s an acknowledgement of his high supream soveraignty For all use to serve him whom they acknowledge their Soveraign Hereby the Soveraignty of Solomon over the nations round about him was testified 1 King 4. 21. 2. It is an evidence both of fear and love both which make much to Gods honour For proof of that that its an evidence of them two we may oft find it joyned to them both as Deut. 10. 20. and 11. 13. 2. It s a good evidence of that right we have to the foresaid kingdome True subjects of a kingdome will do due service to the King thereof Though subjects of earthly kingdomes may be rebellious yet there is such a spirit inââ¦used into such as are of this kingdome and such grace they receive from the King thereof as they will serve him Psal. 22. 28 30. and 110. 3. 1. This may serve for demonstration of that undue and undutifull respect which many who lay claim to the forementioned kingdome bear and shew to the King thereof They have no grace to serve him We heard that they cannot be accounted true subjects of this kingdome who serve not the King thereof Service is the best and surest evidence of subjects that can be But he that yeeldeth not due subjection may not be accounted a true subject of this kingdome though he may have a name that he is like Sardis that had a name that she lived but was dead Rev. 3. 1. Of this sort are such as follow 1. Atheists who according to the notation of the word are without God and so are in our English translated Eph. 2. 12. These serve no God at all 2. Idââ¦laters who though they do service yet they observe not the Apostles rule for they do not serve God namely the true God for an Idol is nothing 1 Cor. 8. 4. It hath no deity at all in it Such were Baalim and Ashtoreth whom the Israelites served Iudg. 2. 13. 3. Epicures who make their belly their God Phil. 3. 19. They do so give themselves over to satisfie their delights and so glut themselves in their pleasures as they have neither time nor mind to servâ⦠God 4. All sorts of worldlings who so subject themselves to the world as they make it their Master and in serving it cannot serve God 5. Politicians who serve the time called in that respect time-servers 6. Flatterers who addict themselves wholy to serve men called men-pleasers Eph. 6. 6. Of these note Gal. 1. 10. The like may be said of time-servers 7. Profane Persons Profanesse is the great sin of the first table which compriseth all the rest But to serve God is the summe of all the duties of the first table therefore profane persons must needs be far from serving God 8. Hypocrites These make a great shew of serving God but in truth are as far from it as the former Such shew of service is abominable in the sight of God Isa. 1.
sinners have great cause to judge themselves the rather that they may not be judged of the Lord. For if we would judge our selves we should not be judged of the Lord 1 Cor. 11. 11. Being thus deeply and duly humbled we ought earnestly to supplicate mercy and to say Enter not into judgement with thy servant Psal. 143. 2. With that earnestnesse doth David supplicate Mercy in this kinde Psal. 51. 1 c. §. 46. Of avoiding the sinnes which God will judge AMong other sinnes these and other like unto them which God will judge are most carefully to be avoided and that by reason of the difference betwixt God and men in these especiall respects 1. Many things may be concealed from men Gen. 31 35. Nothing from God Prov. 15. 3. 2. Men may be moved by friends bribes fair promises or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8 9. 1 King 20. 34. But God by no such means 1 Sam. 2. 25. Iob 34. 19. 3. Crimes may be extenuated before men But God knoweth all things in their utmost extremities 4. Men may be rescued from men 1 Sam. 14. 45. Act. 23. 10. But who can rescue any out of Gods hand Hos. 14. 5. Isa. 43. 13. 5. The uttermost that men can do is to kill the body but God can cast both body ãâã soââ¦l into hell Luke 12. 4 5. §. 47. Of Remedies against wheredom adultery and other sins of uncleannesse FOr the better understanding and better retaining such remedies as in this case shall be propounded I will set them forth in a plain but very pertinent comparison which is about liquor in a pot Lust in man is as such liquor in a pot over the fire Now there are four ordinary waies to keep the liquor from boyling over the pot 1. By taking off the lid 2. By stirring the liquor 3. By pulling away fuel 4. By blowing cold breath or putting some cool thing into it 1. By taking off the lid hot vapors are let out Thus may lust be let out by a lawfull using of the marriage duty which the Apostle cals due benevolence 1 Cor. 7. 2 3. For this end they that are not married ought to marry 1 Cor. 7. 2. And they who are married ought to delight in their bed-fellow Prov. 5. 19. 2. As a seething pot is cooled by stirring so may lust be kept down by mans diligence in his Calling By this means the body of man is exercised and his minde busied and thus he kept from idlenesse which is a great cause of lust Idlenesse is noted to be one of the causes of the Sodomiticall pollutions Ezek. 16. 49. This also is noted to be the cause of Davids committing adultery 2 Sam. 11. 2 3 4. As a standing pool gathereth most mud so doth lust increase in idle packs The devil is least idle when we are most idle The house which is said to be empty and swept whereunto the unclean spirit re-entred with seven other spirits more wicked then himself setteth out an idle person Matth. 12. 43 c. 3. As a pot is cooled by pulling away fuel from the fire So lust by removing occasions which are such as these 1. Fulnesse of bread that is gluttony under which drunkennesse may be comprised and fulnesse of pleasures The great sin of Sodom was lust this is one cause thereof mentioned Ezek. 16. 49. By drunkennesse was Lot brought to his uncleannesse Gen. 19. 33. 2. Corrupt communication Evil communications corrupt good manners 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications Eph. 4. 29. 3. Immodest spectacles lascivious representations on a stage wanton places amorous books c. 4. Lewd company which is as pitch touch pitch and it defileth This is it which the wiseman intendeth about fire Prov. 6. 27 28 Young mens and maids dalliance so husbands and wives of others without just cause are occasions of whoredom and adultery 5. Garish apparell Men and womens strange apparell oft stirre up lust in themselves so likewise in others also especially when such parts as ought to be covered are left naked A strumpet is set out to allure others by her apparell Ezek. 23. 40. Pro. 7. 16. 6. Lascivious dancing and masking Matth. 14. 6 7. 4. As cool things whether breath cold water or any other like thing cool a seething pot so the graces of Gods Spirit are an especiall means to keep down lust as a fear of God Gen. 39. 9. The sinne of uncleannesse is commonly committed in secret but nothing is of more force to suppresse such things as are concealed from mans eye as a true fear of God Spirituall prudence is also of force for this end Solomon saith that wisdom and understanding will deliver a man from the strange woman Pro. 2. 15 16. Watchfulnesse also is of speciall use to keep down lust Watchfulnesse I say 1. Over the heart Lust not after her beauty in thy heart Pro. 6. 25. 2. Over the eyes For this end Iob made a covenant with his eyes Iob 31. 1. As light goeth thorow windows so lust thorow the eyes Gen. 6. 2 34. 2 2 Sam. 11. 2. 3. Over the ears that they hearken not to enticing speeches With much fair speech a strumpet caused a young man to yield with the flattering of her lips she forced him Pro. 7. 21. 4. Over the tongue For this end the Apostle adviseth that uncleannesse be not once named amongst Christians neither filthinesse nor foolish talking Eph. 5. 3 4. 5. Over the lips to be kept from wanton kisses Kissing was another means whereby the strumpet allured the young man Pro. 7. 13. 6. Over the hands from lascivious touching Whosoever toucheth a strumpet shall not be innocent Pro. 6. 29. 7. Over the feet Go not astray in her paths Pro. 7. 25. 8. Over company Be not partakers with them Eph. 5. 7. 9. Over diet that we be not overtaken as Lot was Gen. 19. 31. 10. Over our apparell Ezek. 23. 6 15 40. As watchfulnesse so fasting is an especiall means of beating down the body 1 Cor. 9. 27. whereby lust is cooled Though all these endeavours on mans part be not sufficient yet they may prove good helps to the suppressing of lust Licentious liberty about the forenamed points is a great cause of increasing lust Finally Pray earnestly and instantly against these sins even as Paul did against the thorn in the flesh which much molested him 2 Cor. 12. 7 8. §. 48. Of the words whereby Covetousnesse is expressed Verse 5. Let your conversation be without covetousnesse c. BRanches of the eighth Commandment even such as concern our estate are laid down in this verse The first branch is against Covetousnesse The word translated conversation implieth the course of a mans life or his practice and dealing with other men and intendeth that a man should so carry himself as in all his dealings to shew he hath not a covetous disposition
of faith in types Believers under the Law rested not in externals Rules for finding out truths of types Vers. 8. Vers. 8. Circumstances in Scripture to be observed a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã What rest enjoyed in heaven a ãâã ãâã ãâã ãâã ãâã This world ful of vexations Sinne causeth trouble How evil of God Here we must labour suster In troubles think on rest to come a ãâã ãâã ãâã ãâã ãâã Why rest to come a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ãâã Who are Gods people See Ch 2 v 17. §. 180 in the end Ch. 8. v. ãâã § 68 69. Rest proper to Saints Hos. 1. 9. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã Improper applications of Rest. a ãâã ãâã ãâã ãâã ãâã Works in mans innocent estate Why works stiled our own In heaven a ceasing from all our own works b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Saints rest like Gods Some works to be done in heaven Dayes of this life working dayes a ãâã ãâã ãâã ãâã ãâã We must endeavour after that which is set before us Gods practice mans patern Saints must be like God Wherein we must imitate Gââ¦d Wherein God unimitable A rule for imitating God Gods respect to man in making himself a patern a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Festino c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Mans endeavour after rest requisite See Ch. 11. v. 6. §. 24. ââ¦h 13. v. 18. §. 156 180. Wherein natural mens power consisteth Destruction of ones self Care must be had of soul as well as of body c ãâã ãâã ãâã ãâã ãâã Motives to diligence 1. The excellency of the prize See §. 65. 2. The necessity of rest 3. The difficulty of the task a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã The more excellent the prize the greater must our endeavour be after it Circumspection needfull a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ãâã over others c ãâã ãâã ãâã ãâã ãâã Caâ⦠Professors may fall away d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã vel ãâã ãâã ãâã ãâã ãâã ostendo f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã sub * ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã Ill examples to be taken heed of i ãâã ãâã ãâã ãâã ãâã Unbelief keeps from rest a ãâã ãâã ãâã ãâã ãâã * Ambros. de Fide l. 4. c. 3. Theophyl in loc Lyran. Cajet Iun. Hcius a ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã In what respectâ⦠the word is Gods God gives that life which is in the word * Nihil ãâã quod non ãâã Gods Word is the powerfull Word a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã vivificarâ⦠â⦠ãâã ãâã ãâã ãâã ãâã Why the Word styled quick d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã contracte ãâã ãâã ãâã ãâã ãâã How the Word is quick How the Word is powerfull notwithstanding mens obstinacy Uses of the power of the Word 1. Ministers preach it 2. People hear it 3. Bring others to the Word 4. Hear aright 5. Be thankfull for the Word Of what a sword is a ãâã ãâã ãâã ãâã ãâã glaââ¦ius b ãâã ãâã ãâã ãâã ãâã ãâã A sword for ãâã and dââ¦fence A Magistrates ãâã Sword a mortall weapon c ãâã ãâã ãâã ãâã ãâã glaââ¦ius desolatio The Word destroyeth all sinnes d ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã Luk. 21. 24 f Os gladij g ãâã ãâã ãâã ãâã ãâã gladius edit seu devorat h ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã seco The Word sharper then any sword l ãâã ãâã ãâã ãâã ãâã In what respects the word is a sword 1. This resemblance illustrates the Word 2. The Word hath two edges 3 The Word works every way 4. The Word for defence and oââ¦ence Dirââ¦ctions fââ¦oÌ the Metaphor of a sword 1. Oppose not the Word 2 Slight not the Word 3. Apply the Word to sin 4. Fear the Word 5. Make use of Law Gospel 6. Be expert in the Word 7. Advance the Word The Word a spiritual sword Why a spirituall sword nââ¦full Gods providence is our spiritual sword The spirituall sword to be used a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã venio c ãâã ãâã ãâã ãâã ãâã per. d ãâã ãâã ãâã ãâã ãâã pertingo What soul and spirit set out Flesh and spirit not here meant What meant by joynts e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã apto Inde ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã What meant by marrow A metaphor from Anatomists a ãâã ãâã ãâã ãâã ãâã What a discerner the word is * ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã * Aristarchus Aristophanes d ãâã ãâã ãâã ãâã ãâã What thoughts are e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Ira. Eph. â⦠31. g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã Animo concipio i ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã What intents are l ãâã ãâã ãâã ãâã ãâã Mens m ãâã ãâã ãâã ãâã ãâã mente concipio n ãâã ãâã ãâã ãâã ãâã God a searcher of the heart The piercing power of the Word The Coherence Exposition of the words a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Various acceptions of the word creature a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Apparco Lucco c ãâã ãâã ãâã ãâã ãâã Obscââ¦ro ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã Two Negatives adde emphasie See v. 15. §. 88 Cha. 6. v. 10. §. 60. ââ¦ha 9. v. 7. §. 42. g ãâã ãâã ãâã ãâã ãâã coraââ¦s h ãâã ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã God fuââ¦ly knows all Gods sight of ãâã ââ¦n encouragement to godly Terror to wicked a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã God seeth all within c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã
insnare him left him and went their way Matth. ãâã ââ¦2 In this sence saith Christ to his Disciples concerning blinde leaders ãâã them alone or leave them Math. 15. 14. 2. To go further off from a thing without any dislike of it In which ãâã saith Christ leave thy gift Math. 5. 24. he would not have him abide by his gift while his brother remained offended with him but rather go from ãâã gift to his brother Thus runners in a race leave the place where the race ãâã and make speed to the Goale where it ends Thus Grammer Schollers leave their Accidence The meaning then of this phrase is that they should not alwayes stay and abide in learning the first principles but go on forward in learning more and more the Doctrine of Christ. ãâã the Apostle expoundeth himself in these words following Let us go on That which good Christians must so leave is in our English stiled The ãâã of the Doctrine of Christ in Greek the word of the beginning of Christ which ââ¦tendeth the beginning of the Doctrine of Christ which is that word whereby we are at first brought to know Christ and to believe in him This is the ãâã same which before he called the first principles of the oracles of God whereof ãâã Chap. 5. v. 12. § 63. 65. The main driââ¦t of the Apostles intendment lyeth in this word beginning or priââ¦ciples For the Word or Doctrine of Christ generally taken containeth all the mysteries of godliness not the deepest excepted In this extent Christs word is to be left by none no not by the strongest It is a proud conceit for any to think that they are above or beyond the Scripture which is the word of Christ. ãâã ââ¦re they saith Christ which testifie of me Joh. 5. 39. These are the things in which the Aââ¦ostle would have Timothy to ãâã ãâã he had known the holy Scriptures from a childe 2 Tim. 3. 14 15. He terms it the word of Christ because Christ was the subject matter thereof For Christ is the object of a Christians faith and that which above all he most desires to be instructed in 1 Cor. 2. 2. But that which the Apostle especially intendeth is that Christians must not alââ¦ayes be learning the first principles That which he further mentioneth of not lââ¦ying again the foundation tendeth to the same purpose for a wise builder will not alwayes be spending his time paines and cost upon the foundation only If any should so do all that behold him will mock him saying This man began to ãâã and was not able to finish Luk. 14. 28 29 30. Such are those who being trained up in a religious family or under a pious Ministry and taught the principles of religion have no care to learn any more This incomparable priviledge that they live where the word and doctrine of Christ is taught even the word of their salvation doth much aggravate their carelesness See more hereof Chap. 5. v. 12. § 63. and v. 13. § 71. This phrase principles of the Doctrine of Christ gives us to understand that the Church then had her Catechism See Chap. 5. v. 12. § 64. §. 4. Of going on in learning Christ. THe word translated Let us go on is of the passive voyce thus let us be carried but it implieth a voluntary act yet such an one as is performed with some earnestness and diligence It is the word that is used of those that penned the Scriptures They were moved or carried by the Holy Ghost 2 Pet. 1. 21. They faithfully and diligently did what the Spirit moved them to do In that a voluntary act on our part is here required it is in our English not impertinently translated Let us ãâã That whereunto we must proceed is here said to be Perfection Perfection is taken simply for that which is every way absolute so as nothing need be added thereunto In this sence the Apostle saith of charity that it is the bond of perfection It being here thus taken the going on here required implyeth a faithfull and constant endeavour after perfection Thus Christ requireth us to be perfect even as ãâã Father which is in heaven is perfect Matth. 5. 48. Perfection is also taken comparatively in reference to the first beginning of things Thus in relation to the first principles it implyeth deeper mysteries so as going on to perfection is a proceeding further and further in learning the deep mysteries concerning Christ. Hereof see more Chap. 5. v. 14. § 72. Both the foresaid acceptions tend to the same intent namely that there ought to be a continuall progress in understanding the mysteries of godliness Saints are in this respect resembled to growing cedars Psal. 92. 12. and to the encreasing light of the Sun Prov. 4. 18. and to the encreasing waters that came out of the Sanctuary Ezek. 47. 3. c. and to the growing Corn Mar. 4. 28. and mustard Seed and Leaven Matth. 13. 32 33. and to the rising up of a building Eph. 2. 21. yea also to runners in a race 1 Cor. 9. 24. Frequent are the exhortations of Scripture to this kinde of proceeding Phil. 3. 16. Epo 4. 15. 1 Pet. 2. â⦠â⦠Pet. 3. 18. The metaphors also of walking and ãâã frequently used in Scripture tend thereunto Of necessity there must be a going on because that measure and degree which is appointed unto us Eph. 4. 13. cannot be attained till death Besides the greater measure of grace that we here attain unto the greater degree of glory we shall hereafter attain unto Matth. 25. 29. This much concerns those who have well begun to take heed that they stand not at a stay but still go on Herein lyeth a main difference betwixt the upright and hypocrites The former are never satisfied but still desire more and more The latter are contented with a meer shew Among good husbands he is almost counted a prodigall who only keeps his own Remember the doom of him that improved not his talent Matth. 25. 30. See more in the Saints Sacrifice on Psal. 116. v. 9. § 61. §. 5. Of endeavouring after perfection THe object whereat Christians should aim in their continuall progress is perfection which whether it be taken simply for an absolute perfection or comparatively for an increase in measure tends in generall to the same scope namely that no stint must satisfie a Christian he must not content himself with a mediocââ¦ity but still proceed as far as possibly he can We are hereupon exhorted to seek ãâã we may excell 1 Cor. 14. 12. To be rich in good works 1 Tim. 6. 18. To abound ãâã the work of the Lord 1 Cor. 15. 58. Yea more and more to abound in knowledge and in all judgement Phil. 1. 9. To abound in hope Rom. 15. 13. and in faith and ãâã diligence and in love 2 Cor. 8. 7. and to be filled with the Spirit Eph. 5. 18. and to be perfect 1 Cor. 13. 11.
The paterns that are set before us do prove as much for the choycest ââ¦thies of God in all former ages are set before us as examples for us to follow Heâ⦠Chap. 11. We are commanded to take the Prophets for an example who were ââ¦ed with an extraordinary spirit Iam. 5. 10. and an Apostle requires us to ãâã him as he followed Christ 1 Cor. 11. 1. And as if the best paterns on earth were not sufficient we are enjoyned to pray to do Gods will on earth as it is in ãâã Mat. 6. 10. and as if the paterns of all mere creatures were not sufficient it is required that that minde be in us which was also in Christ Iesus Phil. 2. 9. yea yet ââ¦ther we are exhorted to be followers of God Eph. 5. 1. and to be perfect as he ãâã Mat. 5. 48. Such is the excellency such the commodity such the sweetness of Christian knowledge and grace as a man ought never to be satisfied therewith How corrupt is the treasure of the men of this world who account an earnest ââ¦suance after those things to be more then needs yea not only needless but ââ¦ness as Festus said to Paul Act. 26. 24. Let this adde a spur to those who are most forward still to press on further ãâã to do as the Apostle professeth of himself Phil. 3. 13. c. Of propounding a perfect patern and aiming at more then we can attain to See The guide to go to God or my explanation of the Lords prayer on 3. Petit. § 68 69. §. 6. Of building upon a foundation well laid THis phrase not laying again the foundation is metaphoricall In effect it ãâã down the same thing which was intended under this phrase leaving the ââ¦ciples § 3. Only by this metaphor the point is more fully and plainly declared For he resembleth principles to a foundation If only a foundation be laid and ãâã more no benefit will redound to the builder but rather loss of labour there is no fit house to dwell in We can be no fit house or temple as is intended ãâã should be Heb. 3. 6. Eph 2. 21. 1 Cor. 3. 16. if we stick only in principles What a foundation in the proper signification of the word is hath ãâã shewed Chap. 1. v. 10. § 131. A foundation is both the beginning of a greater building Luk. 14. 29 3â⦠and also the ground-work whereupon the rest of the building is erected ãâã whereby it is upheld Eph. 2. 20 21. It is therefore needfull that it be very solid and substantiall for it must ãâã long as the building and it useth to be but once laid By the way here note an undue cavill of the Rhemists against reading the Scripture and for traditions raised out of this place which is this we see hereby ãâã there was ever a necessary instruction and belief had by word of mouth and ãâã before men came to the Scriptures To grant there was such a kinde of instruction I deny that it was ãâã by tradition without the word of God I deny also that it was before ãâã came to the Scriptures for all of all sorts had liberty to read ãâã Scriptures As for the points which by word of mouth were taught them ãâã were catechised they were no other then the Doctrine of the Prophets and ââ¦postles as also the higher and deeper mysteries were For milk and ãâã meat may for matter be of the same Doctrine but the difference betwixt them ãâã ãâã the manner of delivering it For that instruction which was brought into easie ãâã familiar principles and by word of mouth delivered to babes was taken out of ãâã Scripture as the severall heads following shew See more hereof ãâã â⦠v. 14. § The participle laying joyned with this noune foundation addeth further emphasis It signifieth to cast or lay down and from thence is derived another Greek word which also signifieth a foundation as is shewed Chap. 4. v. 3. § 29. This conjunction again giveth hint of a totall apostacy as if they were in danger to fall from all their former principles so as a new foundation must be laid or else there could be no further going on This danger is more fully manifested v. 6. In this caution not laying again the foundation each word is observable 1. For erecting a good edifice there must be a foundation the first principles must be taught them who would be well instructed in the Christian faith See Chap. 5. v. 12. § 64. 2. A foundation must be well laid surely and soundly The notation of this word laying intends as much This Christ distinctly observeth Luk. 6. 48. This phrase As a wise master builder I have laid the foundation 1 Cor. 3. 10. sheweth that the Apostle was very circumspect about laying the foundation Now there is no such way to lay the foundation of Religion soundly as to ground it on Gods word Sââ¦e Chap. 5. v. 12. § 65. 3. Laying a foundation intendeth a further building For a foundation is but the beginning of an edifice The negative particle not imports thus much for by forbidding to lay a foundation he stirs them up to diligence in building up the house So as more must be learned then the first principles See § 4. 4. The inserting this word again gives us to understand that a foundation useth to be but once laid A Christian once well instructed must not stand in need to be taught the first principles again Such an one in disgrace is called a babe See Chap. 5. § 71. §. 7. Of the six principles of the Apostles Catechisme THe manner of joyning the particular principles following with this generall word foundation sheweth that they are as so many stones of that foundation They are joyned with this note of the genitive case OF This phrase The Foundation of ãâã Stones 1 Kings 7. 10. sheweth that those stones made up the foundation The number of principles here set down is diversly taken by different expositors I leave others to their own opinion I suppose that the most proper distribution will be into six heads 1. Repentance from dead works which manifesteth the naturall mans misery 2. Faith towards God which declareth the way of freeing man from misery and bringing him to happiness 3. The Doctrine of Baptismes which pointeth at the outward meanes of working faith and repentance and of revealing and sealing up unto us Gods mercy which are the Word and Sacraments 4. Imposition of hands which hinteth the order and discipline of the Church 5. Resurrection from the dead namely of our bodies 6. The eternall judgement and that of all sorts good and evill the one to receive the sentence of everlasting life the other the doom of eternall death These are the heads of that Catechisme which the Church had in the Apostles time and was to be learned of such as were to be admitted into the Church §. 8. Of repentance from
he is white 2. On this ground we ought to endevour to purge our selves as he is pure 1 Ioh. 3. 3. 4. The taste of Manna was like wafers made with honey that is sweet and pleasââ¦re Wisd. 16. 20. It had abundance of all pleasantness in it it was pleasing to every mans taste Thus it was the better relished yea thereby the bounty of God was the better ââ¦eemed who did not only provide wholsome but also delight some food This typified the delectableness that is in Christ to them especially that have their spiritual appetites well ordered These are they that say Oh taste and see that the Lord is good Psal. 34. 8. If once we taste rightly of Christ the bread of life we shall say Lord evermore give us this bread Joh. 6. 34. There is no fulson eness in this bread neither is there any saciety therein We condemne the Israelites of egregious folly for lothing Manna Numb 21. 5. and preferring the cucumbers and the ãâã and the leeks and the onions and the garlick before it Numb 11. 5. What ãâã may we judge of them who loath Christ the bread of life and prefer any thing here below before him §. 24. Of the Manner of giving Manna A Fift particular circumstance is about the manner of giving gathering and using Manna â⦠Concerning the giving of Manna it was both freely and plentifully given 1. It must needs be freely given in that by their murmuring they deserved to have perished Exod. 16. 2. 2. Plentifully it was given in that God saith I will rain bread from heaven for you and in that they gathered every man according to his eating Exod. 16. 4 18. Thus is Christ freely given and he that commeth to Christ shall never hunger Joh. 6. 35. On this ground all are invited to come to Christ Isa. 55. 1. Ioh. 7. 37. 2. It was sent with dew Exod. 16. 14 Numb 11. 9. Thus Christ is sent down from heaven with the dew of the Spirit and accompanyed with all graces full of grace and truth so as of his fulnesse have all we received and grace for grace Joh. 1. 14 16. Hereby it is that Christ is such nourishment and refreshment to us as he is 3. Manna was given only to Israel which was then the onely Church of God So Christ is given to the spiritual Israel which is the Catholick Church For he is the Saviour of his body Eph. 5. 23. He shall save his people Matth. 1. 21. Behold the priviledge of Saints great in it self and great in that it is appropriated to them 4. Manna was given from time to time so long as the children of Israel were in the wilderness till they came to Canvar Exod. 16. 35. Iosh. 5. 12. Thus hath Christ been preached hitherto and shall continue to be preached in the wilderness of this world till he come to the Celestiall Canaan Matth. 28. 20. In heaven there shall be no need of preaching him §. 25. Of the manner of gathering Manna FOr gathering Manna those circumstances are observable 1. Every one rich and poor gathered it Exod. 16. 16. So must every one that will partake of Christ use the means wherein and whereby he is offered to the Church For Christ commandeth to preach the Gospel to every creature Mark 16. 15. meaning every reasonable creature capable thereof There is neither Iew ãâã Greek there is neither bond nor free there is neither male nor female for ye are all ãâã in Christ Iesus Gal. 3. 28. 2. They went out to gather it So saith the Lord The people shall go out and gather Exod. 16. 4. We may apply this to Christs going out of the Camp Heb. 13. 13. and by ââ¦semblance to our going out of the world from the vanities thereof and out of ãâã old man from the iniquities thereof Christ is not to be found in the tents of ãâã one or the other 3. There was a time limited for gatheeing Manna after which time it would ãâã be found They gathered it every morning and when the sun was hot it melted Exod 16. 21. Thus there is a time for seeking and finding Christ. Seek ye the Lord while ãâã may be found Esai 55. 6. This is the time accepted the day of salvation 2 Cor. 6. 2. when such a time was overslipt the spouse to hergreat grief sought Christ but could ãâã find him Cant. 5. 6. The foolish virgins by this means utterly lost him ãâã 25. 11 12. Take heed therefore of putting off the opportunity afforded by God for ââ¦ing Christ. §. 26. Of the manner of using Manna 1. FOr using Manna it is expresly noted that the people ground it in mils ãâã ãâã ãâã in a morter and baked it in pans and made cakes of it Numb 11. 8. These set out the manifold sufferings of Christ whereof read Esai 53. Christ himself expresly saith in reference to himself except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit ãâã 12. 24. Behold what Christ endured for us what should we refuse to endure for Christ. 2. It is expresly noted that if Manna was otherwise used then God appointed it bred worms and stanâ⦠Exod. 16. 20. Thus is Christ to the incredulous and rebellious he is a savour of death 2 Cor. 2. 16. He is a stone of stumbling and a rock of offence 1 Pet. 2. 8. Finally for the means of reaping benefit by Manna It was to be eaten Eat that to day saith Moses Exod. 16. 25. Thus to partake of the true benefit by Christ we must believe on him Iohn 6. 47. this is spiritually to eat Christ. See Chap. 13. v. 10. §. 27. Of the golden pot wherein Manna was kept THe vessel is here said to be a pot yea a golden pot Into this was the Manna put that it might remain as a memorial for future generations About this circumstance we are to consider 1. The matter of this pot It was of Gold 2. The quantity of it so much as would hold an Omer full 3. The place where it was set before the Lord. 4. The end to be kept for generations Most of these points are expresly set down Exod. 16. 33. In generall the Lord would have a pot to hold it for that was the fittest vessel to keep the grain together from scattering It was a small and round grain and might soon have been scattered and lost if it had not by some such means been kept together This vessel sets out the ordinances of God wherein Christ and the precious things appertaining unto him are kept together In them is Christ to be found 1. The matter of this pot is not set down in the history but expressed by the Apostle who was guided by the same Spirit thaâ⦠Moses was and therefore to be taken for truth as if Moses himself had expressed it It was of the same matter the
Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an ãâã held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ⦠of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred ãâã solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to ââ¦ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He ãâã but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation ãâã the memorials thereof remain thorowout all ages §. 28. Of Aarââ¦ns dry Rod. THe fourth particular type in the most holy place is thus expressed ãâã rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a ãâã to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was ãâã from a ãâã very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For ãâã did what he could to destroy that whole stock The meaness and poverty of ãâã and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the ãâã year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ⦠despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two ãâã dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high ãâã and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ⦠dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was ãâã to the rââ¦ds of the heads of other tribes because their several names were written ââ¦on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of ãâã there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon ãâã form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ⦠to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the ãâã is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that ãâã was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is ãâã stone The French word plague seemes to be derived from the
for thereby we are purified Christ himself is sanctified to us all that Christ did and endured is made effectuall for our good Well might this sacrifice be here stiled better This is a note of comparison and it hath reference to the sacrifices under the Law which were sacrifices of beasts this of Christ. Therefore well may it be said to be better There is no one thing which may be said to be better then others then this better then the Legall Sacrifices as much more excellent as God-man is then bruit beasts so much better ãâã the sacrifice whereby heavenly truths are purified by legall sacrifices On this ground it is said of Christ that not by the blood of Goats and Calves but by his own blood be entered into the holy place v. 12. In this respect Christ is said to be the mediator of a better Covenant Heb. 8. 6. and the bringing in of a better hope Heb. 7. 19. The truth was indeed actually to performe what the types only shewed was needfull to be performed but would not performe How should this move us to have this Sacrifice in high account in far higher account then the Jews had theirs The pious and upright Jews did most highly esteeme their Sacrifices they dayly offered them morning and evening when by any occasion they were uncleane they offered up their sacrifice for cleansing and received satisfaction and peace in their conscience from thence It was the advice that David gave to Saul in case of offence against God Let him accept an offering 1 Sam. 26. 19. When they received speciall blessings from God they offered sacrifices in way of thanksgiving and did exceedingly multiply the same as is shewed Should not we much more have recourse to this Sacrifice of Christs in all our uncleannesses and seek to have our souls sprinkled therewith yea and confidently rest thereupon yea should not we on all occasions of Thanksgiving offer up our praises in and through that Sacrifice §. 120. Of the resolution of and observations from Heb. 9. 23. It was therefore Necessary that the patternes of things in the Heavens should be purified with these but the Heavenly things themselves with better things then thââ¦se IN this verse is declared a difference betwixt legal types and their truth Hereof are two parts The former concerns legal types The latter their truth In the former observe 1. The inference of it upon that which went before in this conjunction Therefore 2. The main point intended Hereabout is set down 1. The nature of types They are patterns 2. The object of them Things in the heavens 3. Their need of purifying Should be purified amplified by the necessity thereof 4. The means of purifying them With these namely blood of beasts and other external things Doctrines I. The means without which a needfull thing cannot be effected must be used The Apostle had before shewed that without blood there was nothing acceptable to God thereupon he here concludeth that both types and truths must be purified by blood See § 114. II. There is a necessity of observing what God enjoynes The word necessary as here used imports as much See § 114. III. Types were but shadowes of truths The word pattern intends as much See § 115. IV. The truths typified by legall types were heavenly things In this sense they are here stiled things in the heavens See § 115. V. There was a means of purifying under the Law This is here intended under this word purified See § 114. VI. Things under the law were purified with external things Such things are comprised under this relative with these See § 116. VII There is a great difference betwixt types and truths This particle of opposition BUT importeth as much See § 117. VIII There were substances of the legall shadowes This word themselves intends as much See § 117. IX Those substances were heavenly things So they are here stiled See § 117. X. Heavenly things were purified The verb purified here understood hath reference to such things See § 118. XI Christs Sacrifice is the means of purifying the heavenly things It is Christs Sacrifice that is here intended See § 119. XII Christs Sacrifice is instead of all other Sacrifice The plurall number Sacrifices spoken thereof implies as much See § 119. XIII Christs Sacrifice is better then all former Sacrifices It is here expresly said to be better then them §. 121. Of the difference betwixt things made with hands and without hands Heb. 9. 24. For Christ is not entered into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us THis verse is inferred upon the former as a reason to prove that Christs Sacrifice was better then the Sacrifice under the law The causal conjunction a For implies as much The proof is taken from the place whither Christ carried his blood after he had offered up himself a Sacrifice namely heaven This proof the Apostle before noted in this phrase by his own blood he entred into the holy place v. 12. In this proof is laid down a second difference betwixt Christ and other Priests The first was in the different means of cleansing v. 23. This second is in the different places wherein the one and the other executed their function For a more clear illustration of the point the Apostle sets it down negatively and affirmatively Negatively thus Christ is not entred c. Of the meaning of this title Christ see Chap. 3. v. 6. § 54. He is here expresly named to shew who was the Priest and what the Sacrifice whereby that which could not be effected under the law was perfected This phrase of entring into the holy places hath reference to the Priests entring into the Tabernacle They entred into the holy places made with hands Of this title holy places See v. 1. § 4. and Chap. 8. v. 2. § 4. There were two places called holy One wherein all sorts of Priests did their holy services called the first Tabernacle v 2. The other whereinto the high Priest went once a year v. 7. In reference hereunto the plurall number places is used and they are called holy because they were set apart to holy services These are said to be made with hands because they were made by men who had hands Thus is this word us d v. 11. § 55. Thus circumcision in the flesh is said to be made by hands Eph. 2. 11. because it is the work of men and Temples of stone and timber are so stiled Act. 7. 48. and 17. 24. In all these places things made without hands are opposed to such as are immediatly made by God and thereupon they are negatively used for the most part These two words made with hands and made without hands are directly opposed Mark 14. 58. So circumcision in the flesh is said to be made with hands Eph. 2. 11. and circumcision in the Spirit
to be made without hands Col. 2. 11. By setting down this point negatively thus Christ is not entred c. It appears that things made by man are not comparable to the things made by God In which respect they are set in opposition one to the other thus which the Lord pitched and ãâã man Chap. 8. v. 2. § 6. The other oppositions about this phrase do prove as much As the workmen are so are their works but man is not comparable to God nor his works This discovers the folly of many who though they have reasonable and understanding souls whereby they may know the difference betwixt things made with hands and without hands yet preferr the former before the latter and that both in matters of Religion and in other things also How superstitiously did the Jews doââ¦e upon the outward Temple Ier. 7. 4. and on the Ark 1 Sam. 4. 3. and yet regarded not true piety and purity of heartâ⦠No nor their own souls which were the Temples of the Holy Ghost Thus many that carry the names of Christians are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands then to associate themselves with the true Church of God or to fit themselves for the heavenly place made without hands How are most men even in Gods Worship more taken with externall matters which are inventions of men and things made by men then with Spirit and truth notwithstanding the Father seeketh such to worship him Iohn 4. ââ¦3 This also may not unfitly be applyed to other things for what care doe Men and Women take to adorne their bodies their houses and other things and in the mean while neglect their souls O pray that you may approve things that are excellent Phil. 1. 10. duely distinguishing the things that differ and chuse that good part which shall not be taken away Luke 10 42. §. 122 Of the Legall holy places types of Heavenly places THe forementioned holy places under the Law are thus further described which are the figures of the true The Greek word here translated figures is not the same that was used v. 9. § ââ¦9 That signified a Parable or resemblance This properly signifieth a repereussion or smiting againe being compounded of a verbe that signifieth to smile and a preposition that signifieth against It is twice used in the New Testament here and 1 Pet. 3. 21. There it signifieth one type answerable to another Thus baptisme is said to be a like figure to the Arke both of them figuring and setting sorth one and the same thing in substance Here it is indefinitly taken for the simple noun and is translated patterne Chap. 8. v. 5. That it is here thus taken is evident by the word that is joyned withiâ⦠translated true This hath reference to the holy places before mentioned they were types and figures of the true holy places namely Heaven as is afterward shewed This description of the holy places under the law intendeth the same things thâ⦠these words Patternes of things in the Heavens did in the former verse The former word figures is a kind of extenuation the latter true is an amplification The holy places under the Law were but shaddows and in that respect but mean things but they were shaddowes of the true holy places which is Heaven it self and in that respect they were great and excellent things and of singular use Of these two points See v. 23. § 115 117. §. 123. Of Christs executing his Priesthood in Heaven THe Apostle having shewed into what places Christ entered not namely into those whereinto the High Priest under the Law entered he proceedeth to declare into what place he entered in these words But into Heaven it self The conjunction of opposition but implyeth this latter to be a far more excellent place then the former as the very name it self Heaven giveth proofe To make up the sentencefull the Nominative case and principal verbe is to be repeated out of the former part of the verse thus Christ is entered into Heaven iâ⦠self This is spoken of Christ as our Priest and it taketh it for granted that Christ ãâã the true Priest of the New Testament See Chap. 2. v. 17. § 17â⦠The verbe translated entered is compounded with a preposition that signifieth In and the same preposition is set before the noune as if we translated it is entered into Heaven which sheweth that Christ attained to that which he aimed at and obtained a possession thereof even Heaven it self Heaven is here properly taken for that place of blisse where God most manifesteth his glory and where Christ abideth our Priest for ever He addeth this discriminating particle it self because the word Heaven is diversly used and sometimes for the kingdome of God here on earth yea it distinguisheth Heaven here meant from the type hereof This phrase Priest presupposeth that Christ was out of Heaven this is true of his human nature wherein he lived above 33 years on earth yea by reason of the union of the divine nature with the humane he is said to descend from Heaven Eph. 4. 9. Iohn 3. 13. He was for a time on earth that he might performe all works of service and suffering He entered into Heaven that he might continue to do all things that require Merit Power and Glory So as Heaven is the place where Christ continueth to execute his Priesthood See hereof more Chap. 4. v. 14. § 84. §. 124. Of Christs appearing in the presence of God for us THe end of Christs entering into Heaven is thus set down Now to appeare in the presence of God for us The verbe translated to appeare signifieth conspicuously to manifest It is sometimes taken in the worst part as to appeare against one as adversaries in law do and to informe against him Acts 24. 1. 25. 2. Sometimes it is taken in the better part to appeare for one as a Favourite before a Prince or as an Advocate or an Attorny before a Judge In this latter sense may it fitly be applyed to Christ who is Gods favourite Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petitions to God and obtaine a gracious Answer and if he observe him incensed then to pacifie him Christ is also our Advocate and Attorny to plead our cause to answer our Adversaries and to procure judgement to passe on our side Iu these respects he is said to make intercession for us Hereof see more Chap. 7. v. 25. § 106. Christ is thus said to appeare in the presence of God to shew a difference betwixt him and the Priests under the Law They appeared before the Ark and the mercy seat thereon which was but a type of Gods presence Lev. 16. 2. But Christ in the most glorious presence of God as it were before his very face The word translated presence is derived from a