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A41670 A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ... Gouge, William, 1578-1653.; Gouge, Thomas, 1605-1681. 1655 (1655) Wing G1391; ESTC R34210 2,433,641 1,664

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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 molli●…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
so all other Priests were of Divine Institution Exed 〈◊〉 and as Priests so other Ministers of God who are for men in things 〈◊〉 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 〈◊〉 Aaron and that upon these grounds 1. Aaron was the first National High-priest that was ordained for the 〈◊〉 Church in his time Heads of families were before his time Priests for distinct 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 emp●…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 O●… 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 i●… 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 〈◊〉 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 ●…dition or later part of a comparison which is the application thereof This application may have reference either to the generall Proposition 〈◊〉 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 〈◊〉 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 exa●…ple in all manner of good and warrantable matters but would not be a 〈◊〉 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 〈◊〉 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 ●…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 〈◊〉 the Creator glorifieth creatures Act. 3. 13. Rom. 8. 30. These words following to be made an Highpriest give evidence that the 〈◊〉 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 〈◊〉 no honour to himself I seck not my own glory saith he Ioh. 8. 50. This Christ ●…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 〈◊〉 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 〈◊〉 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 〈◊〉 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
and anguish of minde doubting despairing and other the like Under weaknesse of body are comprised external maladies as blindnesse ●…enesse soars boils and such like Iob and Lazarus were much afflicted with such Iob 2. 7. Luke 16. 20. Inward are all manner of distempered humours and diseases within the body as seavers Mark 1. ●…0 and other sicknesses There are also weaknesses partly within and partly without a mans body as ●…nger thirst wearisomnesse and such like The primary ground of all these was mans defection from God This subjection even of Saints to manifold weaknesses admonisheth all of all sorts to take heed of two dangerous extreams which are security and insolency These do commonly arise from health strength peace and all manner of prosperity David in his prosperity said I shall never be moved Psal. 30. 6. vve ought to be the more vvatchfull against these in that not onely vvicked vvorldlings but also the best Saints are subject thereunto The former vvhich is security maketh men little to regard God as they vvho say unto God depart from us For we desire not the knowledge of thy wayes Job 21. 14. The later vvhich is insolency maketh God little regard them for Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth 〈◊〉 off Psal. 138. 6. §. 234. Of making strong such as are weak THe main end of the Apostles mentioning such as are vveak is to amplifie the power of Faith in that they are made strong By Faith vveak Children have been made strong vvitnesse Iosiah 2 King 22. 1 2. And Samuel 1 Sam. 3. 1 2. David 1 Sam. 17. 42. and others So weak vvomen vvere made strong as Deborah and Jael Iudg. 4. 9 21. And men after they have been vveakned as Sampson Iudg. 16. 22. Job Iob 42. 10. David Psal. 56. 13. and Peter Joh. 21. 15. The Apostle expresly saith that God is able to make him that is vveak stand Rom. 14. 4. Yea God himself saith that his strength is made perfect in vveaknesse 2 Cor. 12. 9. 1. This is sufficient to keep such as are vveak from despair God is as near to all his in their greatest dangers and in their greatest vveaknesse as Jesus vvas to Peter vvhen he began to sink and vvas in danger of drowning Matth. 14. 31. 2. This directeth such as feel their vveaknesse and finde themselves ready to faint to look up unto God and say we know not what to do but our eyes are upon thee 2 Chr. 20. 12. 3. This should keep us from despising such as are vveak because the Lord is able to establish them and to make them strong Rem 14. 4. 4. Christ teacheth such as are out of vveaknesse made strong to do vvhat they can to strengthen their brethren Luke 22. 32. The Apostle thus layeth down the end of Gods strengthning and comforting such as have been vveak God comforteth us in all our tribulation that we may be able to comfort them which are in any trouble 2 Cor. 1. 4. see more hereof in the Saints sacrifice on Psal. 116. 8. § 56. §. 235. Of waxing valiant in fight THe eight effect of the vigour of Faith is thus expressed waxed valiant in fight The vvord translated waxed is for the most part used as the verb substantive to set out the being of a thing as if it vv●…re thus translated were ●…liant The vvord translated valiant is spoken of such things as are irresistable and cannot be stood against Of the derivation and emphasis of the vvord see Chap. 5. vers 7. § 37. It is applied not onely to bodily substances but also to spiritual as to Angels Rev. 5. 2. to Christ the Angel of the Covenant Rev. 10. 1. And to God himself Rev. 18. 8. Our translators therefore have well and fitly turned it valiant which word hath especial relation to the minde and courage of man For a man little in stature and not very strong limmed may be of great valour and on the other side a tall and strong limmed man may be a very coward It is probable that David vvas but a little man 1 Sam. 17. 33. yet of mighty valour so as he set upon a Bear a Lion a Giant and vanquished them 1 Sam. 17. 36 50. The Apostle addeth this clause in fight as a further proof of their valour The vvord translated fight is derived from a verb that signifieth to turn overturn or destroy It is ordinarily translated war By it more than by any thing else Men Cities Nations have been overthrown Others vvill have this vvord derived from a verb that signifieth to de●… Others vvill have it compounded of two vvords that signifie much 〈◊〉 Whatsoever the Original of the vvord be experience 〈◊〉 that it importeth destruction As it is taken indefinitely for war so more especially for a battle or for fight as our English have here translated it Not for a monoma●… or duel vvhich is a single combat betwixt two on a private quarrel That rather argueth choler than courage vain-glory rather than valour a 〈◊〉 of natural and corrupt flesh than of true Faith But it importeth a pitcht 〈◊〉 in field a fight against publick enemies Such a fight vvill prove the valour of a man Many seem very valourous till they come into the field to the fight vvho vvhen they see Armies of men and Horses vvell prepared against them vvith glittering swords and long spears vvhen they hear the sound of Trumpet and Drums and the thundring of Guns and Cannons vvhen they observe bullets flying about their ears and multitudes of men slain on this hand and on that then their spirits faint and fail in them Therefore in war and in fight not to be daunted but to retain spirit and courage importeth great valour Such valour is here noted to be the fruit of Faith through Faith they 〈◊〉 valiant in fight Here then vve have an exemplification of Faiths vigor in this phrase waxed valiant and an amplification thereof in this vvord fight The exemplification giveth proof that true valour is praise-vvorthy The application hereof to Faith giveth further proof that Faith makes valourous in greatest danger even in fight §. 236. Of Valour THAT true valour is praise-vvorthy is herein evident that it is set down among those things for which the elders obtained a good report vers 2. 1. Valour is a grace vvhich God expresly requires Iosh. 1. 7. 2. It is promised as a blessing Lev. 26. 8. 3. A reward is promised to it Deut. 31. 23. 4. It is commended in those that had it 1 Chr. 11. 10. c. and 12. 1 8. c. 5. A recompence hath been given to it Josh. 14. 14. These particulars demonstrate Gods approbation of valour 6. Saints have prayed for it Act. 4. 29. 7. They have incited one another thereto 2 Chr. 32. 7. 8. Praises have been sung in commendation of it 1 Sam. 18. 7. 9. Thanks hath been