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 â—…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.
be rulers of the darkness of this World Eph. 6. 12. and that in judgement to execute vengeance on them and in this respect God may be said to make them Principalities and Powers to be his executioners to inflict the soarer vengeance 15. Mights This title imports strength and ability to accomplish what they undertake In this respect they are said to be mighty in strength or as our english translate it to excell in strength Psal. 103. 20. Many instances are thorowout the Scripture given of their might and strength §. 61. Of the like Excellencies of every Angel COncerning the fore-mentioned Titles two things are to be observed 1. That many of them are not simply and properly to be taken as if Angels were indeed flames of fire or fair youths or sate on thrones but by way of similitude the more conspicuously to set out sundry excellencies in them 2. That the distinct Titles do not so much set out distinct persons or orders or degrees among the Angels as distinct properties gifts and excellencies in them as is evident by this phrase applied to Angels in four severall apparitions they four had the face of a man and the face of a Lion on the right side and they four had the face of an Oxe on the left side they four also had the face of an Eagle Ezek. 1. 10. So as one was not as a man alone and another as a Lion and a third as an Oxe and a fourth as an Eagle but all four had one likenesse Hereby it was implied that every Angel was prudent as a man couragious as a Lion laborious as an Oxe swift as an Eagle In like respects the same person was called a Prophet a Man of God and a Seer 1 Sam. 3. 20. 9. 6 11. And the same thing a Dream a Vision a Revelation Dan. 2. 28. See Chap. 2. Thus much of the Titles attributed to Angels §. 86. Of the Nature of Angels ANgels are created Spirits subsisting in themselves Every word in this brief description so makes to the nature of Angels as it distinguisheth them from all others 1. They are Spirits so they are expresly called in this verse and ver 14. This importeth both their being and also the kinde of their being Spirits are substances and have a true reall being as the souls of men have which are stiled Spirits Eccl. 12. 7. Heb. 12. 9. 23. The Offices deputed by God to Angels the great works done by them the excellent gifts wherewith they are indned as knowledge wisedom holiness strength c. do plainly demonstrate that they are true reall substances Hereby they are distinguished from all meer imaginations and phantasies which are conceptions in mens mindes of such things as never were nor ever had any true being at all as those intelligentiae which Philosophers conceit do turn the celestiall Orbes They are also hereby distinguished from physicall qualities philosophicall accidents and from meer motions affections inspirations and such other things as have no true reall being at all The Title Spirit doth further import their kinde of being to be spirituall which is the most excellent being that can be Herein it is like to the divine being For God is a Spirit Joh. 4. 24. Hereby the being of Angels is distinguished from all kinde of corporeal substances which are sensible visible subject to drowsinesse wearinesse heavinesse fainting diminutions decay destruction and sundry other infirmities to which spirits are not subject 2. They are created This was proved before § 81. Hereby Angels are distinguished from their Creator who is a Spirit but uncreated Angels are stiled Gods and Sonnes of God as was shewed § 70. and indued with sundry excellencies above other creatures yet being created neither are they to be accounted truly and properly Gods Nor any thing proper to the Deity is to be atributed or done to them 3. They subsist in themselves Though they have their being from God and are preserved sustained and every way upheld by God so as they have their subsistence from God yet God hath so ordered it as it is in themselves Angelicall Spirits have neither bodies nor any other like thing to subsist in Hereby they are distinguished from the souls of men which are Spirits Luk. 23. 46. Heb. 12. 23. but have their subsistence properly in their bodies This phrase God breathed into mans nostrils the breath of life and he became a living soul imports as much So doth this Philosophical principle The soul in infusing it into the body is created and in the creation of it it is infused True it is that the soul may be separated from the body and retain the spirituall being which it hath but so as it longeth after the body and is restlesse till it be reunited to the body We would not be uncloathed that is we do not simply desire a putting off the body from the soul but cloathed upon that is have immortality put upon our bodies without separating their souls from them 2 Cor. 5. 4. As for the souls which are separated from their bodies they cry How long O Lord holy and true Rev. 6. 10. This shews a desire of union with their bodies ugain Angels being Gods speciall Messengers they were thus constituted spirits subsisting in themselves that they might be the more fit Messengers and Ministers to execute Gods will more readily more speedily and every way more throughly For being spirits they are not hindred by such incumbrances and infirmities as bodies are And subsisting in themselves they need not such organa such instruments and parts of a body as the souls of men do This of the nature of Angels §. 87. Of the Knowledge of Angels THe Properties of Angels are many and those very excellent ones some of the principall are these which follow 1. Great knowledge For they are intellectuall or understanding creatures able to conceive any mysteries that are or shall be revealed They understand according to the spirituall power of an angelicall minde comprehending all things that they will together most easily Angels being in heaven know all the counsell of God that is there made known That which Christ saith of them Mat. 18. 10. In heaven they do alwaies behold the face of my Father implieth that they are privy to the whole counsell of God revealed in heaven yea on earth also they frequent the Assembly of Saints thereby they come to know the whole counsell of God on earth made known to the Church In this respect the Apostle saith that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisedom of God Eph. 3. 10. They are very inquisitive after all divine mysteries For of those things which Prophets foretold and Apostles preached it is thus said which things the Angels desire to look into 1 Pet. 1. 12. This restrictive phrase no not the Angels Mar. 13. 32. importeth the great measure of knowledge which Angels have For it
sleep God spake to Adam when he was awake Gen. 3. 9 c. And to Solomon in a dream when he was asleep 1 King 3. 5. 2. God spake by the voice of Angels to Lot Gen. 19. 1 c. This phrase Chap. 2. v. 2. the word spoken by Angels sheweth that God oft revealed his will to men by Angels 3. God most frequently declared his minde by children of men whom he oft indued with an extraordinary spirit Thus much is intended in this phrase God spake by the Prophets 4. Gods minde was sometimes make known by signes In this respect a voice is attributed to signes as when God thus saith to Moses If they will not hearken to the voice of the first signe they will beleeve the voice of the latter signe Exod. 4. 8. Thus also God spake by his Judgements whereupon saith a Prophet Hear ye the rod and who hath appointed it Mich. 6. 9. Under this head Sacrifices may be comprised for God spake to Abel and to Cain by their Sacrifices Gen. 4. 4 5. So to David by his 1 Chro. 21. 26. And to Solomon by his 2 Chro. 7. 1. And to Elijah by his 1 King 18. 24 38. By sundry other Types did God also use to speak to his people Exod. 29. 42. and 30 6 1 Sam. 28. 6. Iudg. 6. 37 c. Visions also may be referred to this head visions were visible representations of things presented to mens eyes Isa. 6. 1. Ezek. 1. 1. 5. God used to declare his minde inwardly by revelations Isa. 38. 4 5. And by inspiration Thus holy men of God spake as they were moved by the holy Ghost 1 Pet. 1 21. A difference betwixt revelation and inspiration was this that revelations were of some particular matters Daâ—… 2. 19. But inspiration implieth a more generall assistance 2 Tim. 3. 16. 6. The most usuall and ordinary means of Gods declaring his will to his people was by ordinary Ministers which were among the Jews Priests and Levites Ezra 8. 4. And by the written Word Luk. 16. 31. This variety of means whereby God spake to his people of old is here intimated to shew that God doth now under the Gospel more uniformly and constantly declare his minde for the word whereby God speaking of old is set out is in the Greek â—… participle and hath reference to the verb v. 2. word for word it may thus be translated At sundry times and divers manners God speaking in time past c. hath in these last dayes spoken c. This relative expression of God speaking implieth a difference betwixt God speaking then and now Then variously so many wayes as we heard before now uniformly after one and the same manner which is by preaching So Christ made known the will of his Father Mark 1. 14 38. So did his Apostles Mark 6. 12. Christ after his resurrection made them also so to do thoroughout the whole world Mark 16. 15. So they did Acts 8. 4. For it pleased God by preaching to save them that beleeve 1 Cor. 1. 21. Obj. Paul and other Apostles wrote sundry Epistles whereby they declared the will of God Answ. They wrote no other things then what they had preached Such things they wrote that they might remain upon perpetuall record for the continuall good of the Church God is said to speak both of old and now by way of resemblance after the manner of men Men by speaking use to manifest their minde This is the most frequent and accustomed manner of expressing a mans inward conceptions even such things as they would have others to know and take notice of In allusion hereunto Gods manifesting his minde is stiled speaking At the beginning when God manifested his minde every day this phrase is used God said Gen. 1. 6. which is all one as this he spake and so it is translated Psal. 33. 9. The time wherein God declared his minde part by part and sundry wayes is here stiled the time past whereby he meaneth all that time that passed from the beginning of the world till the exhibition of the Sonne of God in the flesh This is evident by the opposition of this phrase in time past to the last dayes mentioned in the next verse The Greek word may thus be translated of old whereby is hinted such a time as should be altered What the Apostle saith of the old Covenant may be applied to this old time that which is old is ready to vanish away Heb. 8. 13. And we that live since that old time may say Old things are past away 2 Cor. 5. 17. This sheweth that those were not times of perfection If they had been perfect no place should have been sought for other times This stile of those former times amplifieth the times whereunto we are reserved They who lived in those times are stiled Fathers and by them are intended such as lived before the fullness of time who may also be called Ancestors For it is usuall in all sorts of Authors to set out Ancestors under this title Fathers because posterity by lineall degrees come from Ancestors as children from fathers Thus is this title expresly expounded Luk. 1. 55. For mention being made of God speaking to the Fathers by way of exposition it is added to Abraham and to his seed Now because Abraham and his posterity were of old the only people of God they are by a property stiled Fathers and God is said in an especiall manner to be the God of the Fathers Thus is this title a title of honour yet here it is used by way of diminution intending such as lived out their course and ended their dayes before the joyfull and glorious times foretold by the Prophets and expected by those fathers were come Luk. 10. 24. Ioh. 8. 56. 1 Pet. 1. 11. The greatest that then lived was less then the least of the Kingdom of God which began with the manifestation of the Gospel Matth. 11. 11. To these Fathers God spake as it is in the originall in the Prophets and so in the next verse in the Sonne Both these phrases have an especiall and distinct emphasis The former importeth that God was after an especiall manner in the Prophets inspiring their mindes and ordering their tongues â—…o as they spake not their own words but the very words of God As for the Sonne all the fullness of the Godhead dwelleth in him bodily Col. 2. 9. Not as in meer men by assistance efficacie or power but essentially and personally that is by union of the Deity with the humanity in one person Many Interpreters both antient and modern do change this particle in to by whom our English do follow The transmutation of these two Prepositions is usuall in all sorts of Authors especially in sacred Scripture Not unfitly may it so stand in this place and because the Prophets who were indeed children of men but sent of God and by God instructed in his
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.
XII Under the Gospel Gods whole will is revealed Herein lieth the opposition betwixt that phrase at sundry times v. 1. being spoken of Gods former dispensing of his will by parts and his revealing of it under the Gospel Ioh. 14. 26. Acts 20. 27. Hereupon a curse is denounced against such as shall teach any other Gospel Gal. 1. 8 9. and against such as shall take from or add to this Gospel Rev. 22. 18 19. XIII Under the Gospel there is one only way of making known Gods will This appears by the opposition of this phrase v. 1. in divers manners That only way is preaching as hath been before shewed § 11. XIV Christ was a Prophet For God spake by him He was as he is stiled Luk. 7. 16. a great Prophet XV. Christ hath an absolute jurisdiction He is an Heir An heir to the great King of Heaven and Earth This sets forth Christs Kingly Office XVI Christ as Mediator received his dominion from his Father He appointed him Heir XVII Christs dominion extendeth it self to all things This is expresly set down under this phrase Heir of all things Psal. 2. 8. XVIII Christ is the Creator Joh. 1. 2. Col. 1. 16. XIX The Father created by the Sonne This is expresly here set down and it is to be taken in respect of the distinction that is betwixt their persons and the order of their working The Father worketh by the Sonne and the Sonne from the Father XX. All things in Heaven and earth were created by the Sonne The word worlds implieth as much For the plural number is used to shew that the world above and the world beneath even Heaven and all things therein and earth and all things therein were created by him §. 39. Of the heads of Doctrines raised out of the third Verse XXI DIvine mysteries may be illustrated by sensible resemblances These two resemblances Brightness Character are for that end here produced There is in many visible and sensible creatures a kinde of divine stamp In that they are sensible we that are best acquainted with visible and sensible matters are much helped in apprehending things mysticall that are any wayes like them XXII The Sonne is of the same essence with the Father XXIII The Sonne is light of light very God of very God XXIV The Sonne is coeternal with the Father XXV The person of the Sonne is distinct from the person of the Father XXVI The incomprehensible glory of the Father most brightly shineth forth in the Sonne So as the Father is made conspicuous in the Sonne These and other like mysteries are very pertinently set forth under these two Resemblances Brightness Character whereof see § 19 c. XXVII Christ is the preserver and governour of all things This phrase upholding all things intendeth as much XXVIII Christ ordereth all things by his command The Greek word translated word importeth as much See § 25. XXIX Christs command is irresistible It is here stiled the word of his power whereby he disposeth all things according to his own will Psal. 115. 3. XXX Christ is a true Priest The act of purging applied to him demonstrateth as much For it is proper to a Priest to purge Lev. 14. 4 c. and 16. 16. XXXI Christ was a true man This phrase by himself sheweth that the sacrifice by which Christ purged was himself namely his body or his humane nature For Christ hath given himself for us an offering and a sacrifice to God Ephes. 5. 2. XXXII Christ was God and man in one Person As man he suffered and was made a sacrifice as God he added such merit to his sacrifice as it purged away sinne Chap. 9. 14. XXXIII Christs sacrifice was effectual to take away sinne For it is directly said that he purged our sinnes Chap. 9. 14. XXXIV Christ was exalted after he had humbled himself His purging sinne implieth his humbling of himself unto death When he had done this then he sate c. This implieth his exaltation Luk 24. 26 46. Phil. 2. 8 9. XXXV Christ having finished his sufferings ceased to suffer any more He sate down and rested Rom. 6. 9 10. As God when he had finished all the works of Creation rested Gen. 2. 2. Heb. 4. 10. so Christ after his sufferings XXXVI Christ as our Priest ever presents himself before God for us namely to make intercession for us Christs sitting implieth abode This abode being at Gods right hand is before God even in his sight This is he that purged our sinnes therefore he is there as our Priest and to make intercession for us And because there is no limitation of his sitting or abode it is to be taken for a perpetuall act All these are plainly expressed in other places as Chap. 9. 24. and 10. 12. Rom. 8. 34. XXXVII Christ as Mediator is inferior to the Father The right hand is below him that sits on the Throne Mark 10. 37. XXXVIII Christ as Mediator is advanced above all creatures The right hand is the next place to him that sits upon the Throne and above all that stand about the Throne as all creatures do 1 King 2. 19. Gen. 41. 40. Eph. 1. 20 21. Phil. 2. 9. XXXIX Christ is a King He sits on the right hand of the Majesty or of the Throne of the Majesty Chap. 8. 1. This is a royal Kingly seat Psal. 110. 1 2. 1 Cor. 15. 25. XL. The highest Heaven is the place of Christs rest and glory This phrase on high intendeth as much It is expresly said that he is set on the right hand of the throne of the Majesty in the Heavens Chap. 8. 1. And it is also said that the Heaven must receive him untill the time of restitution of all things Acts. 3. 21. §. 39. Of Christs Excellency Verse 4. Being made so much better then the Angels as he hath by inheritance obtained a more excellent Name then they THough the Apostle premised the three former verses as a Proem and therein couched the Summe of the Doctrinal part of this Epistle yet he passeth from that general Summe to the particulars so as he maketh the one depend upon the other as is evident by the Participle being made whereby that which followeth is knit to that which goeth before This verse therefore is a Transition from the geneal to the particulars for it followeth as a just consequence and necessary conclusion from the premises and it is premised as the principal Proposition of all that followeth in this Chapter The Excellency of Christs Person is the principal point proved from this verse to the end of this Chapter and that by an argument of unequals The inequality is betwixt Christ and Angels He is infinitely preferred before them The Apostle in the former verses proved Christ to be more excellent then the excellentest men even such as God extraordinarily inspired with his holy Spirit and to whom he immediately revealed his will that they might make it known to others
3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
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 aâ—…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 â—…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 â—…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
affirming that Peter was at the door say It is his Angel that is his messenger or one sent from him Angel being put for one sent of God is put for a created or uncreated messenger Created Messengers are visible or invisible Visible are extraordinary or ordinary Ordinary created visible Messengers of God called Angels are Priests under the Law Mal. 2. 7. and Ministers under the Gospel Rev. 1. 20. Extraordinary ones were Prophets Iudg. 2. 1 4. In particular Iohn the forerunner of Christ Mal. 3. 1. Mar. 1. 2. Invisible Messengers of God are the celestiall spirits that are here meant All those spirits were at first made good and so messengers according to Gods minde and heart But many of them sinned and kept not their first habitation 2 Pet. 2. 4. Jude v. 6. and became devils yet are they sent and used of God as Messengers and Ministers of his just vengeance and thereupon still called Angels 1 Cor. 6. 3. And where it is said that the Sadduces say There is neither Angel nor spirit Act. 23. 8. both good and evil Angel is meant so also Rom. 8. 30. But for the most part where this title Angel is attributed to an evil spirit some note of distinction is added thereto to demonstrate what kinde of Angell is meant as Angels of the devil Mat. 25. 41. Angels of the Dragon Rev. 12. 9. Angel of the bottomlesse pit Rev. 9. 11. Angels that sinned 2 Pet. 2. 4. Angels that kept not their first estate Jude 6. §. 83. Of the Title Angel given to Christ. THere is one eternall uncreated Angel oft mentioned in Scripture even the Sonne of God the second Person in sacred Trinity For it pleased the Father to communicate his secret counsell and sacred will to Sonnes of men by his own Sonne who was in that respect a kinde of messenger from his father to men and stiled an Angell yea and appeared to men before his Incarnation in that form and manner which Angels did yet are there manifest evidences to demonstrate that the Sonne of God is meant when this Title Angel is attributed to him such as these that follow 1. Arch-Angels Iude v. 9. By this Title the Prince and head of Angels which is Christ Jesus is set out For he is there called Michael which name is given to Christ Dan. 10. 13. 21. 12. 1. Rev. 12. 7. The notation of the name Michael who as God importeth as much He is also called Iehovah Zech. 3. 2. It is said that Iehovah buried Moses Deut. 34. 5 6. And surely the same Iehovah this Michael suffered not Satan to discover the place where Moses was buried We reade but of one Arch-Angel in sacred Scripture 2. Head of Principalities and Powers Col. 2. 10. This the Apostle speaketh of Christ. 3. Angel of the Covenant Mal. 3. 1. That Angel in whom Gods Covenant with man is made and confirmed 4. Angel of Gods presence Isa. 63. 9. Or word for word Angel of his face that is the express image of his Person who is ever before Gods face to make intercession for us 5. Gods proper Title which is Iehovah wheresoever he that appeared as an Angel and is stiled an Angel hath this Title Iehovah attributed to him there Christ Jesus is meant On this ground it is evident that the Angell which appeared to Moses in the burning bush was Christ because he is called Iehovah Exod. 3. 3 4. By a like evidence it is manifest that the Angell which spake to Iacob in a Dream was Christ because he said of himself I am the God of Bethel c. Gen. 31. 11. 19. 6. When the Name is declared to be secret or wonderfull as Iudg. 13. 8. Wonderfull is one of the Titles whereby the Sonne of God true Iehovah is set out Isa. 9. 6. 7. When divine effects are wrought by him that is stiled Angell as to deliver from all evil Gen. 48. 16. to put fear and terrour into the heart of stout enemies Exo. 14 19 24 25. And to bring Israel out of Egypt after such a manner as they were brought out Numb 20. 16. 8. When divine worship is rightly given to him that is called Angel I say rightly because divine worship may and hath been given to created Angels Col. 2. 18. Rev. 19. 10. 22. 8 9. But by divine worship rightly and duely given one of the Angels that appeared to Abraham is manifested to be Iehovah Gen. 18. 2. And the Angel with whom Iacob wrestled Gen. 32. 26. for Iacob made supplication unto him Hos. 12. 4. This uncreated Angel the Sonne of God true Iehovah is not meant by the Apostle in this Text For he speaks in the plurall number Angels as of many and those made or created yea and Ministers Nor doth he mean Sonnes of men For he stiles them spirits meaning Angelical and celestiall spirits who are usually and properly called Angels These are here intended §. 84. Of the Names given to Angels THat we may the better discern the excellency of these Angels and therewithall the excellency of Christ who is preferred before them I will distinctly note 1. The Titles attributed to them in Scripture 2. Their Nature For they are spirits See § 86. 3. Their Properties For they are a flame of fire See § 93. 4. Their Functions For they are Ministers See § 96. c. One and but one proper name is in sacred Scripture attributed to an Angel that is Gabriel Dan. 8. 16. 9. 21. Luke 1. 19. 26. According to the notation of this name it signifieth a strong man of God It may be a name comnon to any Angel deputed of God to any speciall function or sent on any speciall message There is another name attributed to him that is stiled Arch-Angel who is Christ as we shewed before § 83. There are other names meneioned in the Books called Apocrypha as Raphael Physick of God Tobit 3. 17. Uriel Fire of God 2 Esdras 4. 1. Ieremiel Mercy of God 2 Esdr. 4. 36. Salathiel asked of God 2 Esd. 5. 16. There are also sundry other names reckoned up by the Jewish Rabbins which because they want sufficient authority I passe by Other Titles are attributed to them in sacred Scripture to set out their nature or Offices or excellency in one kinde or another They are these which follow 1. Spirits This Title declares the common nature of them all which is spirituall 2. Ministers This pointeth at their generall office which is to minister to God himself to the Sonne of God and to Sonnes of men as we shall hereafter more distinctly shew 3. Men of God So was the Angel that appeared to Manoah stiled Iudg. 13. 6. 9. He is called a man because he appeared in the shape of a man and a man of God because he came from God and was sent by God Though this Angel were the Sonne of God yet the Title is given unto him as he appeared like an Angel and may be well
reckoned among the Titles given to Angels 4. Sonnes of God Job 1. 6. Thus they are called not only because they received their being from God and are sustained by him but also being once made after the image of God they still retain that image 5. Gods So doth that word signifie which we translate Angels Psal. 8. 5. It is attributed to Angels to set out their excellency For excellent things are in Canaans dialect stiled Gods Psa. 82. 1. 6. The same Title is given them Psa. 97. 7. And translated Gods 6. Cherubim Gen. 3. 24. Ezek. 10. 1. Cherub taken indefinitely importeth a Figure or Image Most usually a resemblance of a young man So were Angels set out when a resemblance or picture was made of them and when they appeared in a visible shape They appeared in the shape of a man to shew they were creatures of knowledge and understanding as men indued with reasonable souls are and of a young man to set out their beauty vigour strength and other like excellencies appertaining to youth 7. Seraphims This Title is twice and only twice attributed to Angels Isa. 6. 2 6. The Title cometh from an Hebrew root that signifieth to burn It is attributed to those fiery Serpents which in the wildernesse bit and stung the people to death Numb 21. 6. Angels are called Seraphim either from the particular act of theirs in touching the Prophets lips with a burning coal Isa. 6. 6. or else more indefinitely from their fervent zeal in executing the will of their Lord In allusion hereunto it is thus written He maketh his Angels spirits his Ministers a flame of fire Psa. 104. 4. 8. Watchers He that is stiled a wateher Dan. 4. 13. was an Angel and by the ancient Greek Translators of the Old Testament is so called The plurall number Watchers is used Dan. 4. 17. This Title is given to Angels 1. In regard of their nature for they being Spirits are not subject to heavinesse drowsinesse and sleepinesse but wake and watch continually day and night 2. In regard of their Function which is alwaies to behold the face of God Mat. 18. 10. and to be ever ready at hand to do his will Psa. 103. 20. This they cannot do without continual watching 3. In regard of that constant continual care which they have to keep Saints from the manifold dangers whereunto they are subject Saints have enemies which continually watch night and day to do them some mischief Your adversary the devil saith an Apostle 1 Pet. 5. 8. as a roaring Lion walketh about seeking whom he may devour The good Angels therefore continually watch to keep them safe from his clutches In relation to their continuall watchfulnesse Angels are said to be full of eyes round about Ezek. 1. 18. 9. Holy Ones So they are called Dan. 4. 13. 17. There these two Titles Watcher and Holy One are applied to one and the same person This Title is given unto them in regard of that holinesse wherein they were at first created and in which they still abide Which maketh them to delight in holinesse and to practise holinesse Therefore they are justly stiled holy Angels Mar. 8. 38. Mat. 25. 31. 10. Gods Host Angels are so called Gen. 32. 2. Psa. 103. 21. Luk. 2. 13. and that because God useth them as an host to protect his Saints 2 King 6. 17. And to destroy his enemies 2 Chr. 32. 21. Rev. 12. 7. 11. Thrones This word must needs be expounded Metonymically if it be applied as many ancient and later Divines apply it to Angels for Thrones properly taken are Royall Seats made for Kings to sit upon and then especially when they shew forth their magnificence In this proper signification b many judicious Divines take this word Thrones to be used Col. 1. 16. and apply it to the invisible Heavens where God especially setteth out the glory of his Majesty Therefore heaven is said to be Gods Throne Mat. 5. 34. and for excellency sake the plurall number may be used But applied to Angels they are so called in regard of their dignity and excellency being fit to sit on Thrones at least in comparison to other creatures Thus tropically Thrones are put for such as sit or are worthy to sit on Thrones 12. Dominions This Title is fitly added to the former to shew that God who hath conferred such excellency and dignity on Angels as the fore-mentioned Title Thrones implieth hath also given them Dominion and rule whereby as Lords under God they order and govern matters and persons in the world The devils have a dominion and government over wicked ones in which respect they are stiled Rulers of the darknesse of the world Eph. 6. 12. and that for executing greater vengeance on them In like manner may good Angels have dominion for procuring and effecting greater good 13. Principalities This Title is somewhat more speciall then the former Dominions indefinitely and generally note such as have authority without respect to any particular jurisdiction But Principalities are such as have a speciall and peculiar jurisdiction In this sense the Apostle admonisheth Christians to be subject to Principalities T it 3. 1. that is to such as have authority over them in particular For every one is not bound to be subject to every dominion This Title is attributed to good Angels Eph. 3. 10. Col. 1. 16. because God doth oft set some of them over particular polities and Kingdomes and Persons It is also applied to evil Angels Eph. 6. 12. Col. 1. 15. because for their greater advantage they take to themselves speciall jurisdiction over particular places and persons 14. Powers The Greek word properly signifieth that right which Governours have to exercise their authority So is our English word Power oft used as Ioh. 10. 18. where Christ thus saith I have power to lay down my life and I have power to take it again and where Peter saith to Ananias of the price which he had for his land Was it not in thy power Act. 5. 4. This Title then sheweth that Angels have a good right to that government which they take upon them Object These titles Principalities and Powers are attributed to devils Eph 6. 12. Col 2. 15. Answ. The same titles may be applied to different persons in different respects This great title God is attributed to the Creator to Angels and men yea and to the devil too 2 Cor. 4. 4. The different respects wherein the foresaid titles are given to good and evil Angels are these 1. Good Angels are Principalities and Powers by Gods special appointment God hath given them the dominion which they have and a right thereunto Devils have theirs by a divine permission yet they are but usurpers thereof 2. Good Angels are Principalities and Powers over Saints especially and most properly for their good But devils are over the wicked in which respect they are said to
followeth Nor the Sonne Of that day and that hour knoweth no man no not the Angels which are in heaven neither the Sonne By the two last phrases it is implied that if any creatures knew that secret surely the Sonne and the Angels would know it Object It is an impeachment of their knowledge not to know all things Answ. It is no impeachment of a creatures knowledge not to know such things as belong not to him to know which are such as the Father hath put into his own power Act. 1. 7. and many things to come Isa. 41. 23. and the thoughts of mens hearts 1 King 8. 39. and any secret which belongs to the Lord Deut. 29. 29. Satan deluded our first Parents by suggesting to them a conceit of knowledge of more then was meet to be known The gift of knowledge which Angels have is the rather necessary because their main function is to be Gods Messengers to declare and execute his will which they cannot well do without knowledge thereof §. 88. Of the Prudence of Angels A Second property of Angels is Prudence This is usually joyned with knowledge For knowledge works Prudence and Prudence directeth knowledge An Apostle therefore thus coupleth them together Who is a wise man and indued with knowledge Jam. 3. 13. Wisedom presupposeth knowledge yea also it findeth out knowledge of witty inventions Prov. 8. 12. It maketh men finde out more and more knowledge and that of more then ordinary and vulgar things In regard of that excellent wisedom which Angels have Tyrus which was counted very wise is stiled a Cherub that is an Angel Ezek. 28. 3 4 16 17. The ancient Grecians stiled all sorts of Angels * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of their wit and wisedom That Prudence which good Angels have is the more necessary because the evil Angels against whom good Angels have a charge to defend Saints are exceeding crafty and subtle The devil hath his wiles his manifold windings and turnings he is as crafty as a Fox There is need therefore of a prudent Hushai to bring to nought the plots of such a crafty Aehitophel §. 89. Of the Purity of Angels A Third property of Angels is Purity Their purity is a perfect purity without mixture of any impurity or sinne This is set out by that pure and white linnen wherewith they are said to be cloathed Rev. 15. 6. In this respect they are stiled Holy Angels Mar. 8. 38. Under this head is comprised their sincerity For In their mouth is found no guile they are without fault before the Throne of God Rev. 14. 5. Whatsoever those heavenly spirits make shew of they indeed intend and do it from the heart Hereunto may be added their integrity which is an universall subjection to every part of Gods will In all places they attend upon their Lord and alwaies behold his face Matth. 18. 10. to know what his will is that may do it They are therefore said Psal. 103. 20. To do his Commandments hearkening to his Word Hereby they shew that they are yet still ready further to do whatsoever he shall require These properties are necessary to make Angels fit to appear in the presence of the pure and holy God in heaven But there shall in no wise enter into heaven any thing that defileth Rev. 21. 17. God is of purer eyes then to behold evil he cannot look on iniquity Hab. 1. 13. Neither shall evil dwell with him Psa. 5. 4. §. 90. Of the Glory of Angels A Fourth property of Angels is Glory They are very glorious Such is the brightnesse of their glory as it is resembled to lightning Mat. 28. 3. Just men are said to shine as the Sun in the Kingdom of their Father Mat. 13 43. Much more Angels Children of men on earth cannot endure the brightness of an Angels presence when he appeareth in his glory When Balaam saw an Angel stand in the way before him he fell flat on his face and his Asse did what it could to shun the Angel Num. 22. 31. 33. The Keepers of Christs Sepulchre at the sight of an Angel did shake and become as dead men Mat. 28. 4. Not only wicked men have been dazled amazed and affrighted with the appearance of an Angel but also pious men men of great faith and courage The Shepherds that durst tarry all night with their sheep in the Field at the sight of an Angel were sore afraid Luk. 2. 9. Zechary a good Priest at the like sight was troubled and fear fell on him Luke 1. 12. Iohn the Divine was so amazed at the sight of an Angel as he fell at his feet to worship him Rev. 19. 10. 22. 8. yea Daniel a man greatly beloved at the sight of an Angel was afraid and fell upon his face Dan 8. 17. The glory therefore of Angels must needs be surpassing great Angels are the chiefest servants and most principall attendants on God Now Courtiers who are Kings speciall attendants as Gentlemen of his Bed-chamber and Privy-chamber use to be for the honour of their Soveraign most gorgeously attired In allusion to that ancient custome thus saith the Lord Behold they that wear soft clothing are in Kings houses Mat. 11. 8. Answerably it is requisite that Angels even for the glory of their Lord be of all creatures the most glorious §. 91. Of the Power of Angels A Fifth property of Angels is Power They are mighty in Power Hereupon there are attributed to them these and such like Titles Mighty 2 Thes. 1. 7. Strong Rev. 5. 2. And they are said to excell in strength Psa. 103. 20. They are resembled to Horses and Charets of fire 2 King 6. 17. Horses and charets are powerfull Horses and charets of fire are invincible Angels protected Elisha against an Army of enemies yea one Angel destroyed in one night 185000 Souldiers in their one Camp 2 King 17. 35. Do not these evidences demonstrate that Angels are mighty in power and that both to offend and defend It is necessary that they should be so because the Church and Children of God over whom the Angels have a charge have in this world against them not only mighty malicious fierce cruell children of men but Principalities Powers Rulers of the darknesse of this world spiritual wickedness in high places Eph. 6. 12. §. 92. Of the Speed of Angels A Sixth Property of Angels is Speed or quicknesse in motion By reason of their extraordinary speed they are said to have wings to fly Isa. 6. 2. In the time of Daniels making a prayer an Angel came from the highest heaven to him on earth For in the beginning of Daniels supplication the Angel was sent forth and while he was praying the Angel was come to him In which respect the Angel is said to fly swiftly Dan. 9. 21 23. They must needs be exceeding swift swifter then any corporall substances in these especiall respects 1. They cannot be hindred by any bodily impediments
No corporall substance can any whit stay their course or slacken their enterprise They can pass through and pass over all such things as would stop and hinder any bodies as Castles Cities Stone-wals Iron-gates Rivers of waters Seas Woods or any other like things 2. They have no corporall gravity nor any other like quality to slacken their motion 3. They need not such space of time to pass from place to place as bodies need Even on a sudden they can be in divers places which are Millions of miles asunder as the highest heaven and earth is 4. They have a greater propensity and forwardnesse to do any task enjoyned by their Lord then other creatures This is a great means of putting them on to do what they are enjoyned with all celerity On these grounds we may well think that the Sun in his course cannot be swifter then they nor the sight of the eye Nor the lightning from Heaven more quick then they It is necessary that Angels be so quick 1. Because the extreams of heaven and betwixt heaven and earth are far remote one from another and oft occasions are offered for Angels to go suddenly from one extream to another 2. Because many Saints in the world whose distress requires present succour are very far distant one from another 3. Because devils are very swift unto mischief And it is meet the good Angels be as quick to protect as evill ones to annoy §. 93. Of the Zeal of Angels A Seventh property of Angels is Zeal Their Zeal is most fervent In this respect they are called Seraphim Isa. 6. 2. 6. Saraph signifieth to burn Thence Seraphim such as burn with zeal Hereunto the holy Ghost alludeth in this phrase a Flame of fire For Zeal is a fervour It is attributed to fire to set out the burning heat of it And it is ordinarily used to set out the ardor or fervency of the affections Now because Angels are forward and fervent in accomplishing what they undertake Zeal may well be reckoned up among their properties Zeal puts life and heat into them and that in every thing that they do It makes earnest in whatsoever is good It makes them to use the word as it is oft used in a good sense impatient at every dishonour done to God and wrong to any of his Saints This Zeal is necessary for them by reason of the fiery furie and malicious madnesse of devils and their instruments in plotting and practising against God and his glory and against Saints and their good It is requisite that Angels being Messengers of God and Ministers for Saints be in maintaining the Cause of God and his Saints as zealous as devils and wicked ones are furious against that Cause §. 94. Of Angels Constancy THe eighth Property of Angels is Constancy They are unalterably constant in good Their Constancy hath respect both to their condition and also unto their disposition In regard of their Condition they are immortall everlasting and never decay In this respect as well as in other respects men and women after the resurrection when there shall be no more death or any alteration are said to be equall unto the Angels Luk. 20. 36. Their nature giveth proof hereof For Spirits are not subject to decay In regard of their disposition as it hath hitherto so it will for ever remain good and very forward thereunto They never yet yeelded to any evil nor ever waxed weary of any good nor ever repented them of doing the good which they had done They have hitherto constantly persisted and will for ever hereafter with like constancy persist in doing the will of their Lord and that without any interruption or intermission for a time or without revolt and apostacy for ever In regard of their constancy they are said to serve God day and night R v. 7. 15. And alwaies to behold his face Matth. 18. 10. Their unalterable Constancy is requisite because their Lord whom they serve is Iehovah that changeth not Mal. 3. 6. Even the Father of Lights with whom is no variablenesse neither shadow of turning Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants Man proved a rebell against his Lord So did many of the Angels which are turned into Devils By reason of their Fall God established the good Angels that stand and this is the true cause of their unalterable constancy §. 95. Of divine expressions of the Excellency of Angels THe excellency of Angels is further set out by sundry divine expressions whereby excellent things are illustrated by applying them to Angels as the tongue of Angels 1 Cor. 13. 1. Angels food Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be as if Angels did speak with a tongue they would speak with such a tongue or if they did eat any food they would eat such food The excellency of God is set out by such like phrases as a Prince of God Gen. 23. 6. An host of God 1 Chron. 12. 22. A City of God Jon. 3. 3. A mountain of God Psa. 36. 6. Cedars of God Psa. 80. 10. By these phrases it is declared that the more excellent any thing is the more it appertaineth to God and the more any thing appertains to God the more excellent it is If Gods excellency be thus set forth surely the excellency of Angels must needs be very much amplified by the forementioned phrases §. 96. Of the functions of Angels in relation to God THe functions of Angels are comprised under the signification of this word Angels which signifieth Messengers and under that other word Ministers Their functions are many They may all be brought to three heads for they are such as are performed 1. To God their supreme Lord. 2. To the Sonne of God their Head 3. To Sonnes of men Christs members First The Functions which Angels perform to God are these 1. They attend Gods presence This they do for the honour of his Majesty and to set out his magnificence This their attendance is thus set out 1 King 22. 19. I saw the Lord sitting on his Throne and all the host of heaven standing by him on his right hand and on his left By the host of heaven Angels are meant 2. They follow the Lord whithersoever he goeth In this respect they are stiled the charets of God that is such as follow him for his service That Angels are thereby meant is evident by the Psalmists own expression of himself Psal. 68. 17. the charets of God are twenty thousand even thousands of Angels And the Lord is there said to be among them because they are ever about him whithersoever he goeth 3. They are Gods Messengers to be sent up and down on Gods errands Their usuall title Angel importeth as much And so much is expresly set down Ps. 104. 4. In this respect they are said to minister
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
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 molliâ—…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
comparable to those which Christ had He was crowned with honour and glory above them Chap. 2. 7. But to let the Angels passe we will insist upon the comparison as it hath relation to the Church and to the severall members thereof These may be said to be Christs fellows in eights distinct respects 1. As fellow-creatures Ioh. 1. 12. Heb. 2. 14. 2. As joint members of the same mysticall body Christ is indeed the head Eph. 1. 22 23. but the head is a part of the body and the body is said to be the fulnesse of Christ Eph. 1. 23. 3. As made under the Law Gal. 4. 4. 4. As a Sonne of one and the same Father Ioh. 20. 17. Hereupon he and they are fellow-brethren Chap. 2. 11 12. 5. As co-heirs or joint-heirs Rom. 8. 17. 6. As subject to the same infirmities Chap. 4. 15. 7. As liable to death Chap. 2. 14 15. 9. 37 28. 8. As honouring his members to reign with him 2 Tim. 2. 12. 1 Cor. 6. 2. As this fellowship betwixt Christ and his members setteth out the low degree of Christs humiliation so the high degree of the exaltation of Saints For the Sonne of God to be a fellow with Sonnes of men is a great debasement and for Sonnes of men to be fellows with the Sonne of God is as great an advancement What love hath Christ shewed to us herein How are we bound to Christ hereby Should not we imitate Christ and condescend to men of low estate Rom. 12. 16. §. 123. Of the preheminency of Christs gifts above others THis phrase above thy Fellows sets down a fifth proof of Christs excellency above Angels Though it pleased Christ to condescend so low as to become a fellow with us yet even in that low estate did his Father so dignifie him as he powred his spirit on him more abundantly then on all others whatsoever Thou art fairer then the children of men saith the Psalmist of him Psa. 45. 2. The phrase may be extended to all manner of excellencies He is mightier then I saith he that was greater then any born of women before him Mat. 3. 11. None of the Angels ever had such gifts as Christ They learned of the Church what Christ revealed to the Church Eph. 3. 10. Both Men and Angels had their stint and measure but God gives not the Spirit by measure unto Christ Joh. 3. 34. It pleased the Father that in him should all fulnesse dwell Col. 1. 19. In him are hid all the Treasures of wisedom and knowledge Col. 2. 3. Christ is an head from whom the members must be supplied so as he receives not for himself alone but for his whole body Of his fulness have we all received and grace for grace Joh. 1. 16. Particular members of the mysticall body may have the fulnesse of vessels but this is the fulness of a fountain Here lieth a main difference between the Mediatour and meer men The most that can be said of the best of them is that they have but enough for themselves as the wise Virgins said Mat. 25. 9. Christ alone is that overflowing Spring who hath enough for all others Ioh. 1. 16. This is the true Treasure of the Church which was typified by the Ark The Ark was as a little chest or cabinet in which Jewels and other precious things and treasures are kept In this respect it set out Christ to be as a treasure in which all the precious things tending to salvation are hid This is matter of great comfort in regard of our own emptinesse or scantinesse This is enough to embolden us to go to Christ He is not like to those pits where they who are sent unto them can finde no water Ier. 14. 3. Oh the folly of Papists who forsake the fountain of living waters and hew them out cisterns broken cisterns that can hold no water Ier. 2. 13. Had we sense of our own spirituall need and faith in the alsufficiency of Christ we should our selves readily go to him and bring unto him all such as are in any spirituall need even as they did who flocked to Christ in regard of their spirituall maladies §. 124. Of sundry Heresies confuted by that which is noted of Christ. AN ancient Father hath out of the testimony taken from Psa. 40. 5. and applied by the Apostle to Christ confuted sundry ancient Heresies after this manner following The Apostle hath here smitten the Jews and Paulus Samosatenus and Arians and Marcellus and Sabellius and Marcion and Photinus also How so The Jews by shewing them that there are two Persons and one God Other Jews I say the Disciples of Paulus Samosatenus while he here sheweth that testimony that speaketh of an eternall and uncreated substance For that he might shew that a thing made differeth from the eternity of the Creator he saith Thy Throne O God is for ever He smiteth the Arians in shewing that he neither was a servant nor creature and Marcellus and others because the two persons according to their subsistencies are distinct one from another He smiteth the Marcionites while he sheweth that not the deity but the humanity was annointed §. 125. Of the resolution of v. 8 9. Verse 8. But unto the Sonne he saith Thy Throne O God is for ever and ever a Scepter of righteousnesse is the Scepter of thy Kingdom Verse 9. Thou hast loved righteousnesse and hated iniquity Therefore God even thy God hath annointed thee with the oyl of gladnesse above thy fellows TWo proofs are here couched together of Christs excellency above Angels One is taken from his Divine nature The other from his Royall dignity The Summe of this verse is a testimony of Christs excellency Therein observe two Points 1. The proof produced 2. The Points proved In the proof is observable 1. The manner of producing it 2. The kinde of proof The manner of producing it is by way of opposition implied in the particle BUT The opposition is to that which he had said before of Angels that they are Ministers BUT to the Sonne He is a King The kinde of proof is a testimony Hereof See § 46. 65. In the testimony are to be considered both the Persons and the Point The Persons are of two sorts 1. The Authour that giveth the testimony 2. The object to whom the testimony is given The Authour is not expressed in the originall but yet necessarily implied and our English hath made a good supply in this phrase He saith The object to whom the testimony is given is expressed under this word of relation Sonne Unto the Sonne The Points proved are 1. Christs divine nature O God 2. His Royall dignity This is first propounded then amplified 1. It is propounded implicitely under two Signs a Throne a Scepter and expresly under this word Kingdom 2. It is amplified by two properties 1. Eternity for ever and ever 2. Equity righteousnesse In the ninth verse is an illustration of the foresaid
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 § â—…39 IV. All crâ—…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 â—…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
up on high he led captivity captive Eph. 4. 8. By captivity are meant such spirituall enemies as held men in captivity By leading captive is meant a conquest und triumph over them If Christ did this on his Crosse and at his Ascention how do they still remain enemies Answ. 1. Though they be made captives yet still they retain the minde and disposition of enemies and so are indeed enemies 2. Though they be overcome and triumphed over yet the Lord voluntarily suffers them to try what they can do He suffers them to fight and to assault his members but so as he himself remains the Moderator of the fight to pull them back to beat them down as he pleaseth as Bearhards that have their Bears at command will suffer them to fight with their dogs But when the Church is fully perfected then shall they be so destroyed as they shall not so much as assault any of the members of Christ. §. 152. Of the Churches encouragement against her enemies IT is a ground of great comfort and encouragement to the Church that her enemies are Christs enemies She may be sure of sufficient protection To Christ all the fiends of hell and all the wicked in the world are nothing He that in the daies of his flesh with a word of his mouth caused a multitude that came to apprehend him to go backward and fall to the ground Joh. 18. 6. can with a blast of his nostrils now that he is at the right hand of his Father drive all his enemies into hell how many and how mighty soever they be Besides the Lord Christ hath an absolute command over all in heaven and earth to use them as his instruments to annoy his enemies They fought from heaven the Starres in their courses fought against Sisera Iudg. 1. 20. The waters above and below met together to drown the old world Gen. 7. 11. Fire and Brimstone fell from Heaven and destroied sundry Cities Gen. 19. 24. The earth opened and swallowed up sundry rebels Numb 16. 32. Frogs Lice Flies Grashoppers and sundry other creatures destroyed the Egyptians Exod. 8. 6. c. The Sea overwhelmed Pharaoh and his whole host Exod. 14. 28. The Lord can make his enemies destroy one another 2 Chron. 20. 23 24. Thus there wants no means for the Lord when he pleaseth to destroy his Churches enemies But yet if by reason of the foresaid Army of enemies they seem terrible unto us it will be usefull to take notice of an Army more mighty and better prepared and furnished for our defence For Michael hath his Army as well as the Dragon hath his Rev. 12. 7. This latter Army in opposition to the former may be thus set forth The Generall is the Lord Christ his Colonels Captains and other Officers which direct and encourage Christs Souldiers are all sorts of Angels In the Van are Martyrs Confessors and such as manifest more might and courage in suffering then the stoutest enemies in persecuting In the Battalia stand all zealous Professors of the truth In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it In the other Wing against the world and the vanities thereof stands faith hope and the powers of the world to come with all manner of blessings accompanying the same In the Rear against sinne death and the other mortall enemies stands Christs Obedience passion buriall resurrection ascension intercession with the merit vertue efficacy and power of them all To prevent all ambushments are such as are made wise by the Word of God as David was Psa. 119. 98. and Neh. 6. 7. c. Now set Army to Army Squadron to Squadron foot to foot weapon to weapon and judge on which side there is greatest assurance of victory On the forementioned grounds we have cause to say Fear not they that he with us are more then they that be with them 2 King 6. 16. §. 153. Of Gods putting down Christs enemies COncerning the foresaid enemies the Father saith to his Sonne I make thine enemies thy footstool or as it is Psa. 110. 1. I will make c. The present and future tenses are oft put one for the other Both being used by the same Spirit one by the Prophet the other by the Apostle implieth that God doth now and ever will continue to subdue the enemies of Christ. Obj. It is said 1 Cor. 15. 25. that Christ must reign till he hath put all enemies under his feet Answ. 1. Though the Father and the Sonne be distinct persons yet they are of one and the same nature and in that respect the same action is attributed to the one and the other My Father worketh hitherto and I work And what things soever the Father doth these also doth the Sonne likewise Joh. 5. 17 19. for as they are one in essence so in minde and will and works 2. Matters are spoken of Christ sometimes in relation to his divine nature sometimes to his humane nature and sometimes to his Office or Mediatorship which he performeth in his person as God-man In relation to his divine nature he himself putteth all enemies under his feet 1 Cor 15. 25. In relation to his humane nature which retains the essentiall properties of a man the Father makes Christs enemies his footstool For the humane nature is finite only in one place at once All the excellencies thereof though far surpassing the excellencies of other creatures are in measure with a certain proportion That which is said of Gods giving the Spirit to Christ not by measure Joh. 3. 39. is to be understood comparatively in reference to all other creatures They have the measure of vessels Christ hath the measure of a fountain which may be accounted without measure Notwithstanding this fullnesse of Christ in relation to his humane nature God is said to advance him to assist him to do this and that for him So here God is said to make his enemies his footstool This act of God may also have relation to the office of Christ as he is Mediatour For in that respect he is under the Father and depends upon the Father and is assisted by the Father Because sometimes in relation to Christs humane nature this act of subduing Christs enemies is attributed to the Father and sometimes in relation to his divine nature it is attributed to himself this Apostle useth an indefinite word of the passive voice be made till his enemies be made his footstool Heb. 10. 13. For the phrase here used and applied to the Father it declareth this act of subduing all manner of enemies to be a divine act done by a divine power so as all the power of all enemies if it could be united together could not stand against this power Who would set the briars and thorns against God in battel He would go through them he would burn them together Isa. 27. 4. This is it that makes the devils to tremble Iam. 2.
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 â—…rrupt nor theeâ—…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
96. The Apostle therefore may here have reference to the Law and that may be one word of Angels here meant But this must not be restrained only to the giving of the Law but rather extended to other particulars also which at other times Angels delivered from God to men For before the Gospel was established in the Christian Church God frequently delivered his will to men by the ministry of Angels as we shewed in the first Chapter § 96. And wheresoever any judgment was executed upon any person for any light esteem of that message which was brought by an Angel the same may be here understood and applied to the point in hand §. 10. Of the respect due to Gods Word by any Minister delivered SOme take the word Angels in the larger sense for any manner of messengers from God that brought his Word to his people Of this large extent of Angels see on the first Chapt. § 79 82. If Angels be here thus largely taken under the word of Angels may be comprised every declaration of Gods will by any Minister whether ordinary as Prophets and Levites or extraordinary as Prophets or coelestial as the heavenly spirits For the word or message of any messenger sent of God is to be received as spoken by God himself Isa. 13. 20. Gal. 4. 14. 1 Thes. 2. 13. In this sense the comparison will lie betwixt the Ministry of Gods Word before the exhibition of Christ and after it and proves the ministry of the Word since Christ was exhibited to be the more excellent This comparison will well stand with the main scope of the Apostle which is to incite Christians to have the Gospel and the Ministry thereof in high esteem But that which the Apostle hath delivered in the former Chapter and further delivereth in this Chapter ver 5 7 16. of coelestial Angels clearly manifesteth that such heavenly spirits are here principally intended By just and necessary consequence it may be inferr'd that the word of all Gods Ministers before the time of the Gospel was such as the word of Angels is here said to be stedfast c. §. 11. Of the stedfastnesse of Gods word OF the foresaid word of Angels it is said that it was stedfast that is firm stable inviolable that which could not be altered that which might not be opposed gainsaid or neglected It is attributed to Gods promise which never failed Rom. 4. 16. to an Anchor that fast holdeth a ship Heb. 6. 19. and to a Testament ratified by the Testators death which no man altereth Heb. 9. 17. Gal. 3. 15. The reason hereof resteth not simply on the authority or infallibility of Angels who delivered the word but rather on the authority and infallibility of the Lord their Master who sent them For the word of an Angel was the word of God as the word of the Lords Prophet was the word of the Lord 1 Sam. 15. 10. and as the word of an Ambassadour or of an Herauld is the word of the King or of him that appointed him For if they be faithfull as good Angels are they will deliver nothing but that which is given them in charge and that they will also deliver in the Name of their Master that sent them The word of Angels therefore being the word of the Lord it must needs be steadfast For with the Lord there is no variableness neither shadow of turning James 1. 17. I am the Lord saith God of himself I change not Mat 3. 6 §. 12. Of the stedfastness of the severall kindes of Gods Law SOme object the abrogation of the Law which is said to be delivered by Angels against the stedfastness thereof For a fuller Answer hereunto I will endeavour to shew in what respect the several kindes of Gods Law may be said to be stedfast notwithstanding any abrogation of any of them Gods Law is distinguished into three kinds Iudiciall Ceremoniall and Morall 1 The Iudiciall Law was steadfast so long as the Polity to which the Lord gave it continued 2 The Ceremoniall Law was steadfast till it was fully accomplished in the truth and substance thereof and in that accomplishment it remains everlastingly steadfast 3 The Morall Law which is here taken to be especially intended was ever and ever shall be a steadfast and inviolable Law It endureth for ever Psal 19. 9. This is it of which Christ thus saith It is easier for heaven and earth to pass then one title of the Law to fail Luke 16 17. Indeed Christ hath purchased for such as believe in him a freedom from the Law in regard of sundry circumstances Such as these 1 In regard of an end for which it was at first instituted namely to justifie such as should in themselves perfectly fulfill it The end is thus expressed The man which doth those things shall live by them Rom. 10. 5. The man namely he himself in his own person not by another nor a Surety for him Which doth namely perfectly without failing in any particular Those things namely all the things in their substance and circumstances that are comprised in the Law Our freedom from the Law is thus expressed We have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the Law Gal. 2. 16. 2 In regard of the penalty of the Law which is a curse for every transgression according to this tenour thereof Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3. 10. Our freedom from this curse is thus set down Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. And thus There is no condemnation to them which are in Christ Iesus Rom. 8. 1. 3 In regard of the rigor of the Law which accepts no endeavours without absolute perfection The tenour of the curse imports as much for it pronounceth every one cursed that continueth not in all things Gal. 3. 10. Our freedom from this rigour is thus exemplified If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 4 In regard of an aggravating power which the Law hath over a naturall man For a naturall man committeth sin even because the Law forbids it and in despite of the Law and thus the Law makes sinne exceeding sinfull Rom. 7. 13. From this we are freed by the grace of Regeneration whereby we are brought to delight in the Law of God after the inward man and with the minde to serve the Law of God Rom. 7. 22 25. But notwithstanding our freedom from the moral Law in such circumstances as have been mentioned that Law remaineth most steadfast and inviolable in the substance of it which is an exact form and declaration of that which is good and evil just and unjust meet and unmeet and of what is due
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
opening the sense of a mystery or an obscure sentence This mystery In Isaac shall thy seed be called is thus opened that is they which are the children c. Rom. 9. 8. and in exemplifying such things and persons as are indeffinitely propounded as here in this phrase that is the devil Power of death may be thought to appertain unto God to whom belong the issues of death Psal. 68. 20. and so indeed it doth as he is the high supream Lord over all and judge of all Lest therefore any should overmuch spend their thoughts about him who is here said to be destroyed the Apostle plainly expresseth whom he meaneth Herein he doth as Ester after she had indeffinitely complained to the King of one that had sold her and her nation unto death upon the Kings enquiry who it was she plainly and directly answered The adversary and enemy is this wicked Haman Est. 7. 6. §. 146. Of the Devil an accuser THis title Devil in the Greek signifieth an accuser It is derived from a root that signifieth to cast as Ioh. 8. 7. Thence a compound which signifieth 〈◊〉 strike through metaphorically to accuse Luk. 16. 1. An accusation falsly and maliciously made striketh a man as it were a dart through the heart The Noun is oâ—… translated a false accuser as 2 Tim. 3. 3. Tit. 2. 3. Thus this title Devil setteth out his disposition which is to be a false and malicious accuser To prove as much an other word which more properly signifieth an accuser is attributed to him Rev. 12. 10. That word in Greek is derived from a root which signifieth a place of judicature and a Noun compounded and derived from thence signifieth such an one as in such places useth to accuse others and plead against them Acts 24. 8. Ioh. 8. 10. The title adversary attributed to the Devil 1 Pet. 5. 8. intendeth as much The root from whence the Greek word is derived signifieth strife contention or suit in Law Thence a compound Verb which signifieth to stand against one in suit of Law He who doth so is properly termed an adversary who pleads against one in a Court of Justice or in any other publike assembly and to prejudice the cause raiseth false accusations and forgeth unjust crimes against him Such an one was Duâ—… 1 Sam. 22. 9. against whom David penned the fifty second Psalm Never was there nor ever can there be such an accuser as the Devil As his name is so is he He spareth none nor ever ceaseth to accuse He accused God to man Gen. 3. 5. and man to God Iob 1. 9 10. and man to man 1 Sam. 22. 9. and man to himself as Matth. 27. 4 5. These two latter instances of Saul and Iudas are the rather applied to the devil because the holy Ghost doth expresly note that an evil spirit even the devil came upon the one 1 Sam. 16. 14. and upon the other Luk. 22. 3. Behold here by what spirit false accusers and forgers of unjust crimes against the children of God are guided I may say of all them as Christ did of the Jews Ye 〈◊〉 of your father the Devil and the lusts of your father ye will do Joh. 8. 44. §. 147. Of all the Devils combined in one THat which is here said of the Devil in the singular number is to be extended to all the infernal spirits They are indeed many for so they say of themselves We are many Mark 5 9. And we read that the devils made an host to fight against Michael and his Angels Rev. 12. 7. all that host consisted of devils It at once there were an whole legion in one man which is computed to contain about 6666 how many are there in all the world besides for we may suppose that no man is free at any time but hath devils about him to solicit him to sinne The innumerable number of good Angels hath been noted before Chap. 1. § 73. It is indeed probable that there are not so many Angels that sell as stood yet they that fell might be also an innumerable company but they are here and in sundry other places set down as one Devil The reasons hereof may be these 1. Devil is a collective word and compriseth under it all the evil spirits as Jew Gentile Turk c. 2. They are all under one head for we read of a Prince of Devils Mark 3. 22. and the name Devil is given to this one head as is clear by this phrase The Devil and his Angels Matth. 25. 41. Under the head all the members are comprised as under Israel all that descended from Israel 3. All the evil spirits concur in one minde and aime at the same end and thereupon are all counted as one Devil 4. Their forces are so united and combined as if they were all but one Thus it is said That all the children of Israel went out and the Congregation was gathered together as one man Judg. 20. 1. This word Devil being here thus comprehensively taken doth much amplifie the power of Christ in subduing all the power of hell And it giveth evidence of our freedom from all our spirituall enemies And it is a strong ground of confidence to rest on Christ and not to fear any fiend of hell §. 148. Of Christs vanquishing the Devil for our deliverance Verse 15. And deliver them who through fear of death were all their life time subject to bondage BOth the Copulative particle And and also the setting down of this verb deliver in the same mood and tense that the other verb destroy in the former verse was sheweth that that act of destroying the devil and this of delivering us do both tend in generall to the same purpose namely to declare the ends of Christs assuming our nature and subjecting himself therein to death One was to destroy the devil the other to deliver us This latter is set down in the latter place because it is also an end of the former For this end did Christ destroy the Devil that he might rescue and free us from the power of the devil as Abraham destroyed those enemies that had taken Lot captive with the rest that dwelt in Sodom that he might deliver Lot and the rest of the people from those enemies Gen. 14. 14. And as David destroyed the Amalekites that he might deliver his wives and children and others that were taken by them out of their hands 1 Sam. 30. 9 c. Man by yeelding to the devils temptations Gen. 3. 6. became his slave and was in bondage under him as the Apostle sheweth in the words following It was therefore for our liberty that Christ vanquished the devil in the manner that he did rather then for his own glory So implacable and unsatiable an enemy was the devil as he would not let us go but per force Christ therefore thought it not enough to satisfie Gods justice and pacifie
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
Priesthood implies this Doctrine See § 92. XXI In Christ we may and must go unto God This is the main duty here required See § 92. XXII Believers may with confidence go to God This word boldly intends as much See § 93. XXIII God to whom we go is a King of Majesty He sits on a Throne See § 94. XXIV Gods Majesty is mixed with mercy His Throne is a Throne of grace See § 94. XXV The benefit of going to God redounds to us This phrase that we may 〈◊〉 imports our benefit See § 95. XXVI Mercy moves God to succour us in our misery The object of mercy is â—…sery See § 96. XXVII The good which God affordeth is of his owâ—… good pleasure This word Grace sets out Gods good pleasure See § 96. XXVIII Gods mercy and grace are the ground of all our help They are here 〈◊〉 down so to be See § 97. XXIX God is ready to help This is gathered from the notation of the Greek woâ—…d translated help See § 98. XXX Gods help is most seasonable The Greek word translated In time of 〈◊〉 signifieth seasonable See § 99. CHAP. V. §. 1. Of the Analysis of Heb. 5. THat which the Apostle had in general delivered about Christs Priesthood in the three last verses in the former Chapter he here beginneth to exemplifie This he doth very copiously from the beginning of this Chapter to the 22th verse of the 10th Chapter The main scope of this and the next Chapter is to prepare the Hebrâ—…ws to a diligent heeding of that which he intended to deliver 〈◊〉 Christs Priesthood For this end 1. Helâ—…yeth down the Summe of that function from the first to the eleventh 〈◊〉 2. 〈◊〉 their non-proficiency in Christs school from v. 11. to the end 〈◊〉 laying down the fore-said Summe 1. He propounds 2. He proves the point He propounds it in a description of a Priest v. 1 2. He proves it two wayes 1. By an exemplification of the several branches of the description in legal 〈◊〉 2. By an application of the said branches to Christ himself Six points in the description are exemplified 1. That a High Priest is taken from among men 2. That he is â—…rdained 3. That he is for men 4. That he is for men in things appertaining to men 5. That is to â—…ffer gifts c. 6. That he must be one that can have compassion c. In the exemplification these six points are proved though not in that order 1. He shews that the legal Priests might be compassionate in that they themselves 〈◊〉 〈◊〉 with infirmities v. 2. 2. That they offered Sacrifices v. 3. 3. That he offered them for the people v. 3. 4. That they were ordained v. 4. 5. That they were in things pertaining to God This is implied by their offering 〈◊〉 siâ—…s v. 4. For none can forgive sins but God only 6. The mention of Aaron v. 4. sheweth that a legal Priest was taken from 〈◊〉 men so was Aaron In the application of these points to Christ is shewed 1. That Christ was called v. 5 6. 2. That he was a true man taken from among men The mentioning of the 〈◊〉 of his flesh v. 7. intimates as much 3. That he was for man even such as obey him v. 9. 4. That he had compassion This is implied under his crying and tears 〈◊〉 7. 5. That he offered is evident by his prayers and supplications which were as Incense offered The mention of his death v. 7. implieth the Sacrifice of himself â—…gether with the things which he suffered v. 8. 6. That he was in things pertaining to God is clear For he offered up 〈◊〉 to him that was able to save him from death and this was God his Father In this application as the Apostle makes a resemblance betwixt Christ and 〈◊〉 Priests so in every of the branches he sheweth that Christ was much more â—…cellent then they 1. Christ was called after a more excellent order of Priesthood namely the â—…der of Melchizedech v. 6 10. and that by an oath Ch. 7. 21. 2. Christ was not only a true man but also true God even the Son of God 〈◊〉 was God-man both Natures united in one Person 3. He was for men to obtain salvation for them which no other 〈◊〉 could do 4. Christ manifested more compassion then ever any Priest in that he 〈◊〉 suffered for us v. 8. and made strong cries with tears v. 7. 5. The Sacrifice which Christ offered being his own body was more 〈◊〉 then any Sacrifice under the Law v. 9. 6. He was in things pertaining to God after a more excellent manner in 〈◊〉 became thereby the author of eternal salvation v. 9. The Apostles taxation of the Hebrews non-proficiency is 1. Generally hinted Seeing ye are dull of hearing v. 11. 2. Particularly amplified by two resemblances One taken from Catechists who were to be instructed in the first 〈◊〉 vers 12. The other from babes which must be fed with milk v. 12. These resemblances are 1. Propounded v. 12. 2. Amplified The Amplification is by manifesting a difference betwixt babes and 〈◊〉 men Babes are unskilfull in the word of righteousnesse v. 13. Strong men have their senses exercised to discern both good and evil v. 14. §. 2. Of a Priest being taken from among men Verse 1. For every High-priest taken from among men is ordained for 〈◊〉 things pertaining to God that he may offer both gifts and 〈◊〉 for sinnes THe description of an High-priest is here set down to demonstrate the 〈◊〉 of that which in the later end of the former Chapter was delivered â—…ing Christs being an High-priest It is therefore inferred by this causal 〈◊〉 FOR. As if the Apostle had said I may well avouch that Christ is our 〈◊〉 priest FOR all the essential pains of an High-priest belong to him So as 〈◊〉 to the full underwent whatsoever was meet to be undergone by an High-priest 〈◊〉 he came to save to the uttermost Heb. 7. 25. and to leave nothing that he 〈◊〉 to be finished by another Of a Priest and of an High-priest See Ch. 2. v. 17. § 172. The first branch in the description of an High-priest is that he is taken 〈◊〉 among men that is he being a man himself of the same nature that 〈◊〉 are is taken out of the society of men not out of the society of Angels 〈◊〉 other spirits Or according to the proper signification of the Greek Preposition it 〈◊〉 thus translated Out of man that is out of the stock where others are 〈◊〉 the same nature with others In this sense all are said to be of one and to be â—…kers of flesh and bloud Ch. 2. v. 11. § 164. v. 14. § 139. The former English phrase From among men may intend as much 〈◊〉 is said of the Paschal Lamb or Kid Ye shall take it out from the sheep or frâ—…m 〈◊〉 Exod. 12. 5. To shew that this holds true of all sorts of
Priests extraordinary as Melchizeâ—… ordinary as Aaron and his posterity typical as the legal Priests and the 〈◊〉 true Priest Jesus Christ the Apostle premiseth this general particle every Hence it appeareth that no person can be a fit Priest for men but a sonne of man 〈◊〉 of the same nature and mould of the same fellowship and society When God first ordained Priests he thus said Take Aaron and his sonnes from among the children of Israel Exod. 28. 1. 1. Priests are in special manner for men They stand betwixt God and men and therefore it is requisite that they be men For this end Christ himself was made man Ch. 2. v. 17. 2. It becomes Priests to have compassion on their brethren Therefore they â—…ost be of the stock of mankinde For this end also was Christ of man that he might be a mercifull High-Priest Chap. 2. 17. 1. This may well be pressed against those hereticks that deny the humane nature of Christ or deny that he took that nature from the Virgin Mary but say he brought it from heaven If so then were he no true Priest Of these hereticks See Chap. 2. v. 14. § 140. The like may be pressed against those who make Angels Mediators and in that respect Priests For it belongs to the Office of a Priest to be a Mediator betwixt God and man This qualification of a Priest to be from 〈◊〉 men cuts off all such spirits from that office neither is there any clause of Scripture that makes for them in this case 2. This instructs us in the great respect of God to man and that two 〈◊〉 1. In that he so beheld mans weaknesse as to afford unto him such a Priest as he might endure If Christ onely as God had been our Mediatour the brightnesse of his glory would have confounded us The appearance of Angels oft afrighted sonnes of men though they appeared in mans shape Instance the case of Gideon and Manoah Judg. 6. 22. 13. 22. The like is noted of Zaâ—… Luk. 1. 12. 2. In that God did over-look our unworthinesse For though we had sinned and thereby our nature was odious in his sight and a fit object for his wrath yet he made this very nature a means of Mediation and Reconcilation 1. Typically in the legal Priests then truly in his own Son a Son of man Jesus Christ. 3. This is a matter of great Comfort and Encouragement to us children of men For we may well infer that he who hath ordained a Priest from among men will assuredly accept of us in that Priest and will not reject our persons or prayers As Maâ—…oahs wife said to her husband If the Lord were pleased to kill us he would 〈◊〉 have accepted a burnt-offering Judg. 13. 23. So we may say If the Lord would condemn us all he would not take a Priest from among us to be for us in things pertaining to God § 3. Of Priests being ordained THe second branch of the description of a Priest is that he is ordained Of the divers acceptions of the Greek word translated ordained See Ch. 2. v. 7. § 61. Here it may be taken actively the Verb being taken in the middle voice Thus he may be said to order things which pertain to God Our English takes it passively Both acceptions may in general intend the same thing In the passive signification it implieth That Priests must be ordained or appointed they must be set apart to their function they must have a call and warrant Thus is this word used by Christ where he said Who made or appointed me a Iudge Luk. 12. 14. He would not take upon him that Office whereunto he was not deputed This word is also thus used of Pharaoh He made or appointed Ioseph Governor over Egypt Act. 7. 10. It is applied to ordaining Elders Tit. 1. 5. yea and to making Priests Heb. 7. 28. So as they only are true Priests who are lawfully called thereto Of Priests this is expresly proved v. 4. Of the calling or ordaining of other Ministers See Ch. 3. v. 2. § 34 35. §. 4. Of the High-priests being for men THe third branch of the description of an High-priest is that he is for men 〈◊〉 their use for their good The phrase translated for is used in a double sense 1. It being joyned with an Accusative case signifieth above as the Disciple 〈◊〉 not above his Master nor the servant above his Lord Mat. 10. 24. 2. Joyned with a Genitive case it importeth the end or good of a thing 〈◊〉 where Christ saith of his body given and of his bloud shed for you Luk. 22. 19 20. So here God appointed an High-priest for the good of men This may be exemplified in all the parts of his function The gifts Sacrifices incense and 〈◊〉 manner of oblations which he offered were for the good of the people So 〈◊〉 his entring into the holy place and carrying their names before the Mercy-seaâ—… together with other sacred duties The grounds hereof were mans need and Gods tender respect to man 1. This sheweth that they who sought the Priesthood for their own advancement and advantage clean perverted the end thereof as they did against 〈◊〉 the Prophets much cried out and they who in Christs and in his Apostles 〈◊〉 thrust themselves into that function though they were not of the posterâ—…ty of Aâ—…ron Likewise they who abused the Priesthood for their own emolument as the 〈◊〉 of Eli 1 Sam. 2. 13. and Eliashib Neh. 13. 4 c. This may be applied to false prophets false Ministers of the Gospel and to 〈◊〉 Prophets and Ministers as do all for filthy lucre sake 2. This warranteth us to apply what Christ did as an High-priest to our selves for he was an High-priest for men even for their salvation 3. This sheweth that who have charge over others must seek their â—…tuall good See Chap. 7. vers 27. § 114. §. 5. Of an High-priests performing things pertaining to God THe fourth branch of an High-priests description is that he be in 〈◊〉 pertaining to God Word for word Things that are to God Thus by 〈◊〉 of his Office he was a Mediator betwixt God and man This he was in a 〈◊〉 respect 1. In those things wherein people had to do with God 2. In those things wherein God had to do with the people In the former he represented the people In the later he stood in Gods room As representing the people he bare their names upon his breast and â—…proached to the Mercy-seat he offered all manner of Sacrifices and made â—…cession In Gods room he heard and judged causes He declared who were clean and 〈◊〉 clean and blessed the people All these and other like points of Mediation betwixt God and man the 〈◊〉 Priests did as types of Jesus Christ the true Priest 1. This gives intimation of the wretched and wofull estate of man by 〈◊〉 who by himself can have no communion with God
for a right Christian oath must be made by God See § 120. God is in an Oath made a Judge in two respects 1. In regard of his omniscience who knoweth all things past present and to come secret and open yea even the secret intentions of the heart 2. In regard of his omnipotency in that he is able to take such vengeance as may make all creatures fear to provoke him Hence is it that an Oath is counted so strong a bond and that it putteth an end to differences because it is supposed that no man dares make God a witnesse of any untruth or provoke such a Judge to execute vengeance It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. §. 119. Of the severall kinds of swearing AN oath may be distinguished according to the ground matter manner of it 1. The ground of an oath is either imposed or free An oath may be imposed by such as have authority or such as pretend damage By reason of his authority Abraham made his servant to swear Gen. 24. 3. and Iacob his Son Gen. 47. 31. Thus might the High-Priest under the Law impose an oath Numb 5. 19. and publick Judges Exod. 22. 8. This power publick Judges ever had and still have Upon pretence of damage one neighbour might require an oath of another 1 King 8. 31 32. A free oath is that which one on his own pleasure taketh to move others the more to believe what he saith This may and must be done when the matter makes to the glory of God 1 King 22. 14. or our neighbors speciall good 1 Sam. 14 45. or our own suspected integrity 1 Sam. 26. 10. 2. The matter of an oath is something past or present or else something to come The former end of an oath is called assertory whereby something is affirmed or denied thus David by an oath affirmed that he was in danger of death and the widow of Zarephath denied by oath that she had not a cake c. 1 King 17. 12. The latter kind of oath which concerns things to come is called promissory 〈◊〉 when King Zedekiah sware that he would not put Ieremiah to death Ier. 38. 16. 3. The manner of swearing hath respect to circumstances as the Persons betwixt whom the oath is made the Place where the Time when the occasion why with other the like Thus an oath is publick or private A publick oath is many wayes differenced as when a Nation or congregation swear to God 2 Chro. 15. 14. or when one Nation sweareth to another as the Isâ—…lites did to the Gibeonites Iosh. 9. 15. or subjects to their Governors as the Gilâ—…dites to Iephthah Judg. 11. 10. A private oath is betwixt particular persons as that which was made between Iâ—…nathan and David 1 Sam. 20. 42. The evidences of all the forementioned kinds of swearing being approved in sacred Scripture give proof that they are all warrantable §. 120. Of swearing by God alone THe proper object of mens swearing is thus set down by the greater Hereby God is meant God alone For men that swear are here considered aâ—…â—…tures distinguished from their Creator Now all creatures in reference to their Creator are fellow-servants and in that respect none so great over an other as meet to be sworn by Besides all other creatures were made for man God gave man dominion over all creatures in the aire waters and earth Gen. 1. 28. The heavens are made a covering for him the Sun Moon and Stars to give him light yea the Angels have a charge given unto them to keep man in safety Psal. 91. 11. and they are ministring spirits for him Heb. 1. 14. Now that for which other things are iâ—… counted the best There being then among creatures no greater then man by whom he may swear he may swear only by the Creator As God because he had no greater then himself did swear by himself so man because he hath no greater then God must when he sweareth swear by God This exclusive particle only which Christ addeth to serving of God Matth. 4. 10. is to be applied to swearing by God For both these are joyned together Deut. 6 13. This phrase unto me every tongue shall swear Isa. 45. 23. is exclusive it excludâ—… all but God and this he that sweareth in the earth shall swear by the God of 〈◊〉 Isa. 65. 16. 1. Divine properties are attributed to that by which men swear as omnipresence omniscience searching the heart supreme soveraignty power to revenge and the like which are proper to God alone That which the Lord saith of the last of these to me belongeth vengeance Deut. 32. 35. may be said of all the rest To the Lord belongeth omnipresence omniscience c. even to him alone 2. Divine worship is given to him by whom men swear for there is divine invocation comprised in an oath which is a principall part of divine worship 3. It is a great debasement for man to swear by any other then God in that hâ—… maketh himself inferiour to and lesse and lower then that by which he sweareth 4. It addeth much to Gods honour to have such a prerogative proper and â—…liar to himself §. 121. Of the the inviolablenesse of an Oath whereby differences are ended ONe speciall end of mens swearing is thus expressed An Oath for confirmation is to them an end of all strife The principall end of an oath is for confirmation the other words are as a consequence following thereupon which is to end and determine matters in question whereupon differences and controversies arise The word translated confirmation is derived from that which is translated â—…edfast chap. 2. v. 2. § 11. It implyeth such a confirmation as is not rashly to be gainsaied and contradicted for it must put an end to contradictions The word translated strife properly signifieth contradiction It is derived from a compound verb that signifieth to speak against Iohn 19. 12. or contradict Act. 13. 45. or gain-say Rom. 10. 21. Answerably this noune is translated contradiction Heb. 7. 7. and 12. 3. and gain-saying Jude v. 11. The noune translated end signifieth the utmost border or bound of a place In the plurall number it is translated utmost parts Matth. 12. 42. and ends Râ—…m 10. 18. A privative preposition joyned with this word signifieth endlesâ—… 1 Tim. 1. 4. By these notations of these words this phrase appeareth to be very emphaticall and they shew that the use of an oath is fully to resolve matters in question so as thereupon no gain-saying is to be made in that there remaines nothing to be further said in and about that point This is the main end of an oath to put an end to differences Many are of opinion that two ends are here intended One in this phrase for confirmation The other in this an end of all strife The former they refer
raign for him in which respect they are stiled Gods Psal. 82. 6. and Ministers of God Rom. 13. 4. They Iudge for the Lord 2 Chro. 19. 6. Now God is a righteous Lord and loveth righteousnesse See Chap. 1. v. 9. § 114 115. 2. Righteousnesse is the greatest ornament to a Kingdome that can be It is the very glory and beauty thereof It makes it like unto heaven Yea 't is the strength and stability of a Kingdome Righteousnesse exalteth a Nation and the throne is established by righteousnesse Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeablenesse of Christs Kingdome he addeth this as a reason thereof The Scepter of thy Kingdome is a Scepter of righteousnesse Psal. 45. 6. 3. Righteousnesse is an especiall meanes to maintain peace For all troubles dissentions tumults insurrections and warres arise from unrighteousnesse one way or other from the Agents or patients Of the benefit of peace see § 22. 1. Kings in this especiall point must shew themselves like to Melchisedec and 〈◊〉 in righteousnesse They shall thus gain a double benefit One in regard of their persons to themselves The other in regard of their place to their people 2. People must pray for their Kings that they may be Melchisedecs We have a pattern hereof Psal. 72. 1 c. This we may and must do with confidence because the Kings heart is in the hand of the Lord c. Prov. 21. 1. Pray that righteous Lawes may be made and those righteously executed Pray that the Gospell the rule of righteousnesse may be established That there may be righteous Councellers righteous Magistrates Thus will the eyes of the righteous Lord be upon it to proâ—… it and to blesse it withall needfull blessings §. 21. Of Christ a Prince of Peace A Second mystery is taken from the place where Melchisedec raigned which 〈◊〉 Salem and signifieth peace as was shewed v. 1. § 4. In this also was Melchisedec both a type and a pattern As a type he prefigured Christ to be a King of peace This is he who is stiled the Prince of Peace Isa. 9. 6. and said to be our peace Eph. 2. 14. As an evidence hereof so soon as he was born an heavenly host sang On earth peace Luk. 2. 14. The peace and unity of Christs Kingdome is elegantly and emphatically set out Isa. â—… 4. and 11. 6. c. Two things there be which especially declare him to be a King of peace 1. That peace which he made betwixt the Creator and creatures 2. That which he made among creatures themselves God at first made all in perfect peace There was a sweet harmony and consent No discord no dissention Creatures by sin brought all out of frame For 1. Gods wrath was incensed and he made an enemy 2. Good Angels holding close to their Lord proved also enemies to such as rebelled against him and became executioners of Gods vengeance upon them 3. There was variance in man himself All the powers and parts of soul and body rising one against another and conscience accusing and terrifying him 4. Hatred malice and enmities were so betwixt man and man as they became wolves Tygers Lyons yea devils one to another But Christ being made King made up all these breaches For 1. He satisfied Gods justice pacified his wrath and reconciled man to God 〈◊〉 3. 25. and 5. 8 9 10. 2. Christ took men and made them members of his mysticall body and having so united them to himself made Angels to be at peace with them Col. 1. 20. 3. He communicateth his Spirit unto men whereby all the powers of their souls and parts of their body are renewed and brought into a sweet harmony 4. He brake down the partition wall betwixt Jew and Gentile Eph. 2. 14. and made all one in himself Gal. 3. 28. and so alters their disposition as they may lovingly live together Isa. 11. 6. c. Object Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Three distinctions are here duly to be observed 1. Betwixt peace and peace There is a peace of the world which is conspiracy of worldlings together in evill matters and there is a peace of Christ which is spirituall The former Christ came not to send the latter he gives to all his 〈◊〉 14. 27. 2. Betwixt persons and persons Christ came not to make wicked ones at peace with his Saints but Saints with Saints 3. We must distinguish betwixt the proper end of a thing and a consequence following therupon Thus these words I came not to send peace but a sword Maâ—…h 10. 34. intend a consequence which followed upon Christs comming into the world For the Gospell of Christ being a light and professors thereof holding out this light thereby is discovered the darknesse and lewdnesse of the men of thâ—… world which they can no way endure but thereupon draw the sword and 〈◊〉 all manner of persecution against those that hold out this light By reason of this consequence Christ is said not to come to send peace but the sword The foresaid peace being proper to Christs Kingdome serves as a matter of tryall to discover who are of the Kingdome of Christ. The subjects thereof are men of peace and that 1. As they are at peace with God reconciled to him and made subject to his will 2. In that their consciences are pacified and they cheerfully go on in their Christin course 3. In that the severall powers of their soul and parts of their bodies consent to do Gods will 4 In regard of their peaceable disposition they pursue peace and hurt none 〈◊〉 11. 9. Peace being the property of Christs Kingdome this is a strong attractive to draw â—…n unto this Kingdome and move them there to abide Who would not dwell in Salem in a Kingdome of peace If the excellency and necessity of that peace which Christ bringeth were duly weighed this would be found to be a very great priviledge All out of this Kingdome are haters of God and hated of him liable to Gods wrath Vassals of Satan heires of hell but all in and of this Kingdome are lovers of God and be loved of him his children and heires of glory §. 22. Of righteousnesse and peace joyned together THe conjunction of these two prerogatives King of righteousnesse and King of Salem with conjunction upon conjunction thus first King of righteousnesse and after that also King of Salem gives us to understand that a King of righteousnesse is also a King of peace It is said of the King which judgeth with righteousnesse that the mountaines shall bring peace to the people by righteousnesse Psal. 72. 3. In this respect righteousnesse and peace are said to meet and kisse each other Psal. 85. 10. After the Holy Ghost had set forth the righteousnesse of Christ he addeth transcendent expressions of peace Isa. 11. 4 5 6. c. This
Master have washed your 〈◊〉 〈◊〉 also ought to wash one anothers feet For I have given you an example that you 〈◊〉 〈◊〉 〈◊〉 I have done to you Joh. 13. 13 14 15. This patern of Christ sheweth that â—…o mâ—… ought to think himself too great to be a Minister specially for doing good to oâ—… The glorious Angels are ministring Spirits sent forth to minister for them wâ—… 〈◊〉 〈◊〉 â—…eires of Salvation Heb. 1. 14. Magistrates Ministers Masters Parents all of 〈◊〉 sorts apply this §. 4. Of Christ a Minister of the Sanctuary THe first particular place whereof Christ is here said to be a Minister is in English thus expressed the Sanctuary or word for word holies Of â—…he notation and meaning of this word holy See Chap. 3. v. 1. § 5. The Greek word is ambiguous It is of the genitive case in the plurall number which compriseth all genders under one termination Hereupon some 〈◊〉 it in the Masculine gender and apply it to persons and thus expound it a Minister 〈◊〉 the Saints because Christ as a Priest presenteth their persons and prayers to God â—…keth intercession for them Others take it in the neuter gender and apply it to holy things namely to those heavenly and holy gifts which Christ dispenseth to the Saints But this word is in this Epistle frequently attributed to the place where holy things were administred I find it eight severall times thus used as here and Chap. 9. v. 2 3 8 12 24 25. and Chap. 13. 11. In like manner another word of the plurall number and neuter gender is put for heaven We translate it heavenly places Eph. 1. 20. and 2. 6. and 3. 10. The word thus taken for a place is fitly translated Sanctuary This is the title given to that place under the Law where holy Priests administred holy things Exod. 15. 8. It is here metaphorically used and put for heaven whereof the Sanctuary of the Jewes was a type Of it the Apostle â—…us saith It was a figure for the time then preseâ—…t And Christ by his own blood entred in once into the holy place Heb. 9. 9 12. The word that is here is there also used whereby we see that heaven is metaphorically set forth thereby How Christ our Priest is in heaven was shewed Chap. 4. v. 14. § 84. Here we will consider how he is said to be a Minister of this Sanctuary Sanctuary iâ—… sometimes indefinitely put for all those holy places wherein any of the Prists did any of their holy services as Chap. 9. v. 1 2. Sometimes again it is more restrictively used for that most holy place whereinâ—…o the High-Priest only went once a year and this for distinction sake is called the â—…ly of holiest Our English translates it The Holiest of all The doubled phrase â—…ly of holies is an Hebraisme I take the word Sanctuary here in this restrictive sense for the most holy place into which Christ entred after he had offered up his sacrifice even into heaven Christ then is such a Minister of this Sanctuary as the High-Priest was a Minister of the most holy place and that in these particulars especially 1. The Priest-hood was annointed Exod. 30. 30. This oyntment ran down from his head to the skirts of his garments Psal. 133. 2. This was an outward sign of his calling and gifts Thus Christ was annointed Psal. 45. 7. The Greek name Christ and Hebrew Messiah imply as much He was called Heb. 5. 5. and gifted for his work Iob. 3. 34. And of his fulnesse we all receive grace for grace Joh. 1. 16. 2. The High-Priest was arrayed with rich and glorious apparell which is described Exod. Chap. 28. Thus was Christ arrayed with immortality incorruption purity majesty and all manner of glory fit for his place 3. Among other things wrought by the art of man the High-Priest had in his breast-plate two things called Vrim and Thummim which according to the notation of the words signifie light and integrity Exod. 28. 30. what kind of things they were is not expressed By reason of their notation they are applyed by divines to that light of knowledge and integrity of life which is required of Ministers Christ the true High-Priest hath all the treasurers of wisdome and knowledge in him Col. 3. 2. His purity is set out to the full Heb. 7. 26. 4. The High-Priest carryed before him on his breast-plate the names of the twelve tribes of Israel Exod. 28. 9 10. Christ hath the names of the whole Church in continuall remembrance and presenteth them to his Father to be graciously accepted by him 5. On the High-Priests Myter in a plate of Gold was engraven Holinesse to the Lord Exod. 28. 36. Two reasons are rendred hereof One that he might bear and so take away the imperfections of their best works The other that he might make the people acceptable to God In Christ were truly and properly accomplished those things which were only typified in and by the High-Pâ—…iest 6. There were Bels of Gold on the skirts of the High-Priests Ephod which with 〈◊〉 least motion of his body sounded Christ by his intercession maketh a continuall pleasing sound in the 〈◊〉 〈◊〉 God In these and other like respects may Christ be said to be a Minister of the â—…ry All this is the more to incite us to take Christ for our High-Priest and so to 〈◊〉 him and that by offering up our prayers and praises in him and to expect accâ—…ptation from the Father thorough him §. 5. Of the Tabernacle typifying Christs body THe other particular place whereof Christ is said to be a Minister is thus expâ—…sed The true Tabernacle c. Herein the Apostle hath reference to that â—…cle which Moses was commanded to make Exod. 26. 1. c. There it is largely described This tabernacle is that which is called the first tabernacle Heb. 9. 2. This was the place of Gods worship till the Temple was built Then it was caâ—… into the Temple and there laid up 1 Kings 8. 4. It is called a Tabernacle because it was made as a tent of such materials 〈◊〉 after such a manner as after it was set up might be taken down again and 〈◊〉 without prejudice thereunto It is differenced from an house made of stone 〈◊〉 timber or other like substantiall materials which is set upon a foundation and â—…maineth firm and stable 2 Cor. 5. 1. In this did the Priests offer incense and did sundry other services Great question there is about the meaning of the word here Some taâ—… 〈◊〉 same thing here to be meant that was before by sanctuary namely heaven Tâ—…y say that heaven answereth to all the places which were used by the Priests under 〈◊〉 Law But questionlesse the Apostle doth intend two distinct things by these two 〈◊〉 places Others therefore do apply this to the body of Christ and that upon these groâ—… 1. These two metaphors
first not so For the 〈◊〉 beheld the first out of their court but not the second and common people are 〈◊〉 to abuse sacred rites Besides Angels are most conversant in heaven 5. In the curious workmanship for this second is said to be of cunning work Exod. 26. 31. There is â—…ar greater cunning about heavenly things then about the things here low By both vailes the priviledge of the new covenant was set out In the Christian Church the mysteries of the Gospel are more plainly and fully revealed then they were under the law The vail is taken away and we all with open face behold as in a glasse the glory of the Lord 2 Cor. 3. 16 18. Heaven also is more clearly and fully laid open As an evidence hereof the heavens were opened when Christ was Baptized Matth. 3. 16. §. 17. Of the Matter Workmanship Pillars and use of the Vail THe first particular about the foresaid vail is the matter thereof which was of blue and purple and scarlet and fine twined linnen Exod. 26. 31. It was the finest matter that ever any vail was made of 1. The fine linnen was a type of the pure righteousness of Christ even that wherewith the Saints are clothed Rev. 19. 8. This linnen is said to be twined and that for strength which shewed the sâ—…edfastnesse of Christs righteousnesse and that as apprehended by faith The colours were most pretious such as Princes garments use to be set out with 1. Blew This colour is reckoned as a choyce colour of rich apparel Ezek. 27. 24. Ier. 10. 9. Our Knights of the Garter who are of the most honourable order amongst us weare ribons of blew colour 2. Purple The rich mans glorious attire is thus set forth he was clothed in purple Luk. 16. 19. 3. Scarlet A description of such as were delicatly brought up is thus set out They were brought up in Scarlet Lam. 4. 5. In all ages and in these our times Princes Nobles and men of great place go in purple and scarlet These colours set out blood and shew that in Christs flesh is that pure blood whereby his Church is purged Rev. 1. 5. and 7. 14. It is said of Christ that he was 〈◊〉 with a testure dipt in blood Rev. 19. 13. The colours shew the glory of Christ even in his flesh With his blood he purgeth his Church Rev. 1. 5. They further typifie the pretiousnesse of Christs blood 1 Pet. 1. 19. O trample it not under foot Heb. 10. 29. This type affords 1. A motive to endevour to be pure as Christ is pure 1 Ioh. 3. 3. 2. A means of tryal to know whether we are of Christs body Rev. 7. 14. The second particular of the foresaid vail was the curious workmanship This with the fâ—…re-named colours was a type of excellent gracâ—…s wherewith Christ in his humane nature was adorned In this respect it is thus said of him Thou art sairer then the children of men grace is powred into thy lips God thy God hath â—…ted thee with the oyle of gladnesse above thy fellows Psal. 45. 2 7. For God giveth not the Spirit by measure unto him Joh. 3. 34. This is the rather to be noted because of his fulnesse we all receive Joh. 1. 16. A particular instance of the foresaid curious workmanship were the 〈◊〉 that were wrought thereupon These were shapes of young men with wings They did in particular set out the attendance of Angels on Christ as he was God-man the head of the Church For the Angels are said to ascend and descend upon the Son oâ—… man Joh. 1. 51. This is a point of great comfort for by virtue hereof they are made ministring spirits to us Heb. 1. 14. and have a charge given them to keep us in all our wayes Psal. 91. 11 12. And therefore they pitch their tents about us Psal. 34. 7. and are ready to carry our souls to heaven when we die The thiâ—…d particular of the foresaid vail were the pillars whereon it hung These 〈◊〉 in 〈◊〉 four all of 〈◊〉 wood whereof see § 12. They were covered with Gold whereof see § 8. and set in sockets of Silver Silver is also a precious mettal next to Gold and more fit for that use then Gold The hooks whereunto the vail was fastned were all of Gold Exod. 26. 32. The pillars set out the deity of Christ by which his humanity was supported in all that he did endured The lookes and sockets of silver set out the union of Christs humane nature with his divine Hereby we are taught how to believe in Christ even as he is Immanuel God with 〈◊〉 Thus our faith will be better strengthned in all his undertakings and suffeâ—… The fourth particular concerning the foresaid vail concerns the use of it which vnto divide between the Holy place and the most Holy Exod. 26. 33. This typified 〈◊〉 division and difference between the Church militant and triumphant Though there were but one intire Sanctuary yet the parts thereof were severed So though there be but one intire Church which is the true Catholick Church yet it conâ—… of two parts We cannot be in both together therefore we must be conâ—… to abide here in the Church militant till the vail of morâ—…ality be removed §. 18. Of the Golden Censer Heb. 9. 4. Which had the golden censer c. IN this and the next verse sundry particular types which were in the most holy place are set down This phrase which had hath reference to that part of the 〈◊〉 which is called the most holy place The first of the types here mentioned is the golden Censer The Greek word translated Censer is ambiguous It is derived from a 〈◊〉 that signifies incense and signifieth that whereon incense is put or offered up 〈◊〉 this respect some put it for the Altar whereon incense was offered Others take it for a Censer which was an instrument made with a broad pan fit 〈◊〉 hold fier on it with a steel or handle to hold it by Thus have our English translators turned it Censer and that most properly For it 〈◊〉 here said to be in the most Holy place but the Altar of incense was in the Holy place The Altar was set before the vail not within And Incense was to be offered on it 〈◊〉 morning and evening Exod. 31. 6 7. but into the most Holy place the High Priest went only once a year v. 7. It is therefore here taken for the Censer which is described Lâ—…vit 16. 12 13. Object No mention is made by Moses of any such instrument in the most holy place Answ. Where it is said that the High Priest shall take a Censer when he entereth into the holy place Lev. 16. 12. he meaneth this Censer of gold which he took out of the holy place and with it took fire from off the Altar and so went into the holy place again I deny not but that there may be
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—… sâ—…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 â—…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 〈◊〉 〈◊〉 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 〈◊〉 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 â—…d to declare his will thereat In this respect is God stiled the Lord which dwelleth 〈◊〉 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 〈◊〉 In Hebrew Cherub signifieth a form or Image of any thing See Chap. 1. v. 7. § 84. These Cherubims did set out Angâ—…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 〈◊〉 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 pâ—…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
unity of their minds and mutuall consent This is a divine and heavenly property 4. With their faces towards the Mercy-seat Exod. 25. 20. This manifested their desire to know the depth of Gods counsel concerning his mercy to man for from the Mercy-seat God caused his will to be knoâ—… Exod. 25. 22. In reference hereunto it is said which things the Angels desire to look into 1 Pet. 1. 12. How much more ought we to search after those mysteries The benefit of thâ—… redounds to us §. 33. Of a Teachers wisdome in desposing his matter AFter the Apostle had distinctly mentioned the principall type in both parts of the Tabernacle he thus concludes Of which things we cannot now speak particularly This he doth to shew the mind he had speedily to pass to the services that were performed in those places so as there is wisdome in ordering the matter which a teacher delivereth sometime briefly passing over some things other times insisting upon them more largely 〈◊〉 Why then have you so distinctly and largely insisted upon these types Answ. 1. The Apostle laid a foundation Preachers and expositors raise up an edifice Now the building useth to be larger then the foundation 2. There would be no end of expounding Scriptures if they should be as concise as the Scripture it self is 3. The Apostle himself here intends to be more large even in these points and 〈◊〉 either by preaching before them or by after writing more unto them This is â—…plyed under this particle now we cannot now speak implying that here after â—…e â—…ght speak more particularly of those things 4. If types recorded be not applyed to their truth and the meaning of them sâ—…â—…rth of what use are they under the Gospel For now they are no more services 〈◊〉 religion This was an especiall end why God hath caused these mysteries to be 〈◊〉 to his Church that the truth of them being cleerly and fully revealed under the Gospel the full sense of them might be the better discerned In which it is veryâ—…dfull and usefull that the substance and equity of those types to be made known §. 34. Of the resolution of Heb. 9. 2 3 4 5. Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Shew-bread which is called the Sanctuary Vers. 3. And after the second Vaile the Tabernacle which is called the Holiest of all Vers. 4. Which had the goldeâ—… Censâ—…r and the Ark of the Covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Covenant c. Vers. 5. And oâ—…er it the Chernbims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe sam of these verses is An enumeration of sundry sacred types Herein two points are considerable 1. The matter propounded 2. The manner of concluding the same The matter noteth out two things 1. The place where those types were 2. The distinct kind of types The place is 1. Generally propounded in this word Tabernacle 2. Distinguished by the parts thereof and titles given to it The parts were the first and second distinguished by a Vaile The titles were 1. The Sanctuary or Holy place 2. The Holiest of all In the former place three distinct kind of types are mentioned 1. The Candlestick 2. The Table 3. The Shew-bread In the latter place are set down seven other types 1. The golden Censer 2. The Ark amplyfied 1. By the Covenant in it 2. By the gold overlaid round about it 3. Manna amplified by the golden pot in which it was 4. Aarons rod amplyfied by the fruit that budded 5. The Tables of the Covenant 6. The Mercy-seat 7. The Cherubims amplyfied 1. By their glory 2. By their place over the Ark. 3. By their act shadowing the Mercy-seat The manner of concluding all in these words Of which we cannot now speak particularly §. 35. Of observations out of Heb. 9. 2 3 4 5. V. 2. I. GOd had a place for divine worship This was the Tabernacle II. The place of Gods worship was distinguished according to distinct uses There was the first and second Tabernacle III. Christ is light unto his Church IV. The Church holds out that light These two doctrires are raised out from the typicall Candlestick See § 7 8. V. Christ is a means of communion with God This is in generall the use of a tabâ—…e See § 12. VI. Christ is bread of life He was typified by the shew-bread See § 13. VII The place of Gods worship under the law was holy It is called a Sanctuary â—… Holy place See § 14. Vers. 3. VIII Christs flesh was set forth by a vail See § 16. IX Heaven was prefigured by the most Holy place See § 15. Vers. 4. X. Christ is a means of attonement betwixt God and man This the goldâ—… Censer typified See § 18. XI Christ hath all Gods treasures hid in him In this respect he was typified by 〈◊〉 Ark. See § 20. XII Christ is the Mediator of the Covenant See § 20. XIII Christ is spâ—…uall food He is the true Manna See § 22. XIV God will have memorials of his mercies This was the end of reserving a 〈◊〉 of Manna See § 27. XV. God can make dry things to flourish So did Aarons rod that budded See § 28. XVI Christ from death was raised to glory This was typified by the fruit which Aarons dry rod brought forth See § 28. XVII God wrote the old Covenant in tables of stone These were the tables of the covenant See § 30. XVIII Christ is a Mercy-seat A means of Gods shewing mercy to man The mercy-seat typified as much See § 31. XIX Angels are glorious Spirits They are here stiled Cherubims of glory See § 32. XX. The glorious Angels attend Christ. Thus much is intended by the Cherubiâ—…s shadowing the Mercy-seat See § 32. XXI Teachers may as occasion serveth forbear enlargements The Apostle here would do no more then name the foresaid types See § 33. §. 36. Of preparation for Gods service Heb. 9. 6. Now when these things were thus ordained the Priest went alwayes into the first â—…nacle accomplishing the service of God FRom the holy types the Apostle proceedeth to the sacred service of God He beginneth with that kind of service which was performed in the Holy plaâ—… and that generally in this sixt verse Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase Now when these things were thus ordained The adverb of time Now is in Greek â—… conjunction of opposition but which is diversly taken and well enough here translated This relative these things hath reference both to the places and types before mentioned Of the verb translated ordained See Chap. 3. v. 3. § 46. The meaning of these words is this When the Tabernacle was made and the parts thereof fitly distinguished one from the other and all the holy types made and set in
too dear for Christ who thought not his own blood too dear for us Well might Christ say If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Luke 14. 26. 6. In particular let it move us to give our selves wholly to Christ. He gave himself to death for us He requires that we give our selves a living sacrifice to him Rom. 12. 1. He gained nothing to himself by shedding his blood but we gain remission of sins reconciliation with God justification all happinesse 7. From the foresaid price of our redemption ariseth a firm and sure ground of faith What place is left for doubting and despairing when such a price of redemption as Christs own blood is paid This price affords two strong props of faith 1. Infinite mercy 2. Perfect justice §. 58. Of Christ entering by his blood THe word translated entered is a compound and that of the same simple verb that was used chap. 6. v. 19. § 155. and the preposition is doubled with like emphasis as it was there Whereas it is said that by his blood he entered c. It is not to be taken of carrying the blood which he shed with him into heaven in a Vessel or otherwise as the high Priest carried the blood of the sacrifice into the most holy place That needed not in that he presented his body out of which the blood is shed and which was the sacrifice it self that was offered up which was more then that which the Priest did Christ shed his blood on earth before his ascention and that sundry times as 1. When he was circumcised Luke 2. 21. 2. When in his agony he sweat drops of blood Luke 22. 44. 3. When he was scourged John 19. 1. 4. When a Crown of thorns was clapt upon his head Iohn 19. 2. 5. VVhen his hands and feet were nailed to the Crosse Iohn 20. 25. 6. VVhen his side was pierced so as water and blood came out from thence Iohn 19. 34. This was the evidence of the losse of his life For the water that came out with the blood shewed that his very heart was pierced This phrase by his blood implyeth the merit of his death that thereby expiation was made for our sins For it was shewed that there is no expiation without blood § 57. §. 59. Of Heaven an holy place THe place whereinto Christ entered is here stiled the holy place Of the divers acceptions of the Greek word translated holy place see v. 8. § 47. Here it is taken for heaven it self The Apostle plainly expresseth as much v. 24. There never was any place to which this title so properly belonged as heaven Of Christs entering into heaven see chap. 1. v. 3. § 35. chap. 4. v. 14. § 84 85. The title given to heaven in this place sheweth it to be a most holy place So it is expresly stiled Psal. 20. 6. Isa. 57. 15. 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place 2. As heaven at first was made holy so ever since it hath continued to be Never was it any way polluted 3. There is nothing in it but that which is holy As holy Angels spirits of 〈◊〉 men made perfect 4. It is further sanctified and glorified by the continual glorious presence of the holy God If such places on earth where God was pleased sometimes to manifest his presence ordinarily as the Tabernacle and Temples or extraordinarily as the place where he appeared to Moses Exod. 3. 5. and to Ioshua Ios. 5. 15. were 〈◊〉 much more the place of his continual residency in his greatest glory 1. This is a motive to lift up pure hands in prayer 1 Tim. 2. 8. for they are lifâ—… 〈◊〉 to an holy place David saith I will wash my hands in innocency so will I compâ—…â—…hine Altar Psal. 26. 6. Heaven is a more holy place then the Altar was we 〈◊〉 therefore be more careful to wash our hands in innocâ—…ncy when we approach to Heaven but in prayer the soul after an especial and spiritual manner entereth into that holy place This inference our Apostle teacheth us to make chap. 10. v. 19 20. 2. It is a motive to â—…eanse our selves from all filthinesse throughout the whole câ—…se of our life 2 Cor. â—… 1. and to grow up into full holinesse that we may be fitted to enter into this holy place for there shall in no wise enter into it any thing that deâ—…leth Rev. 21. 27. When those Angels that at first were made holy became unholy this holy place could hold them no longer 2 Pet. 2. 4. It is most meet that we be fitted for the place of our everlasting aboad Two graces are in special requisite hereunto 1. Faith whereby we apply to our selves the blood of Christ that cleanseth 〈◊〉 from all sin 1 Iohn 1. 7. 2. Repentance whereby sin is mortified in us Luke 13. 3 5. Act. 2. 38. §. 60. Of Christs entering once into Heaven THe time of Christs entering into heaven is limited by this particle 〈◊〉 This is not here taken as it was v. 7. for once a year but exclusively once for ever Thus it is taken chap. 6. v. 4. and Iude v. 3. In this exclusive respect men are said once to die v. 27. And it is said of Christ that he died for sin once Rom. 6. 10. That Christ entered but once into heaven is evident by this phrase whom the Heaven must receive until the time of restitution of all things Act. 3. 21. Christ in the dayes of his flesh did and endured whatsoever was requifite for mans eternal redemption v. 26. see more hereof chap. 7. v. 27. § 115. Among other Arguments this may be pressed against the conceit of Christs personal reigning on earth for a thousand years after which they say he is to enter into heaven again But hereof we may have a more fit occasion to speak upon the last verse of this Chapter § 143. §. 61. Of Christs perfecting mans redemption before he entered into Heaven ONe special ground of Christs entering into Heaven is thus expressed â—…ving obtaâ—…ned eternal Redemption Th word translated obtained properly signifieth sound Mat. 2. 8 11. For he that find s a thing obtains it VVhere the Angel saith to the Virgin Mary Thou 〈◊〉 sound favor with God Luke 2. 30. He meaneth thou hast obtained favour So this phrase finde grace Heb. 4. 16. is all one as obtain grace The word here used is a participle of the first Aorist and implieth the time past or a thing done and effected Thus it intendeth that Christ had done and endured whatsoever was requisite for mans redemption whilst he was on earth and after that went into heaven A like tense is used to set forth the like thing Eph. 5. 26. which word for word is thus to be
death is extended to the world Ioh. 1. 29. Ioh. 3. 16. and 6. 51. Answ. 1. The world doth not alwayes comprise every man under it For Christ maketh a difference betwixt them for whom he prayed and the world Ioh. 17. 9. So as they were not of the world And a difference also is made betwixt the Jewes and the world Rom. 11. 15. 2. The word world is an indefinite word and compriseth no more then mankind Therefore there is no necessity of extending it to every one It is sufficient that they to whom it is applyed be in the world and appertain thereunto and enough it is to satisfie that phrase that Christ died for such as are in the world Object 3. Christ is the propitiation for the sins of the whole world 1 Io. 2. 2. Answ. That phrase whole world is there used exclusively and that in reference to all nations even among the Gentiles who were excluded from means of Salvation before Christs time but Christ being exhibited he was offered to the whole world that is to all sorts of people Jewes and Gentiles Object 4. Christs death is extended to as many as Adams fall in these words As by the offence of one Iudgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Rom. 5. 18. Answ. This comparison betwixt Adam and Christ is to be applyed to all the branches of each stock For as Adam is there set out as one stock from whence all man kind sprouted so Christ is another stock from whence all the elect of God do sprout That thus this comparison must be taken is evident by the benefit that is applyed to those that appertain to Christ which is justification Object 5. Christ died for such as perish thérefore he may die for all Elect and others To this purpose this Text is produced destroy not him with thy meat for whom Christ died Rom. 14. 15. and this denying the Lord that bought them 2 Pet. 2. 1. Answ. 1. The former Text is but an admonition or a caveat It is no expresse assertion 2. The other place is spoken of a meer profession by their profession they made many in charity to judge that they were bought by Christ. Object 6. If Christ dyed for all many are mocked in the offer of his death to them yea Gods Ministers are but lyars in offering that to men which belongs not to them Answ. He is not absolutely offered but to such as receive him According to this limitation Whosoever believeth in him shall not perish John 3. 16. Ministers indefinite offering of Christ is like the servants inviting to a marriage feast many that came not Matth. 22. 3. Ministers in tendring grace to such as partake not of it are no more lyars then Ionah was in denouncing judgement against those upon whom it was not executed Ionah 3. 4 c. Quest. Why is Christ offered indefinitely to all of all sorts Answ. 1. The Elect in this world are mixed with others and not known by Ministers Therefore as a means to draw the Elect the offer is general 2. By this means they that refuse grace are made inexcusable Thus this general offer tends to a clear manifestation of Gods mercy to the one and of his justice to the other Quest. How can they which refuse the offer be made in excusable seeing the grace is not intended unto them Answ. Even as Pharaoh was Exod. 5. 1 2. For they who refuse know not the counsel of God towards them whether it be intended towards them or no and their rejecting of the offer ariseth from a light esteem if not from a plain contempt of the grace that is offered They wittingly and wilfully reject the same §. 142. Of Christs conspicuous appearing A Consequence of Christs once offering himself is set down in these words unto them that look for him shall he appear c. The consequence is that he shal appear again The word translated appear is of the same verb that is translated we see Chap. 2. v. 8. § 68. It implyeth so clear a manifestation as may visibly be seen and discerned It is here used in the passive voyce and future tense as if it had been translated he shall be seen It is spoken of Christ in reference to his descent from heaven at the last and great day of judgement when he shall be seen not only of the Spirits now in heaven but of all Angels and men good and bad yea even of the damned men and devils in hell For all shall be cited before him The Spirits in heaven shall from thence accompany him Matth. 25. 31. The dead shall arise out of the places where they lie Rev. 20. 12 13. The then living shall suddainly be rapt up to meet the Lord in the Aire 1 Thes. 4. 17. The damned in hell shall also be drawn before him to hear their final woful doom solemnly and irrevocably ratified Rev. 20. 10. Hereby it appeareth that the Lord Jesus shall conspicuously manifest himself namely at the day of judgement The word of the Text doth intend as much The word translated comming 1 Thes. 3. 13. spoken of this appearance implyeth a personal presence of the Lord. There is another word used 1 Tim. 6. 14. which is translated appearing which according to the notation of the word signifieth an appearance above others such an appearance as shall shew him to be above others and so make him conspicuous to all The simple noun importeth a cleer or bright appearance This word is six times used in the New Testament and in every place applyed to the appearing here intended 2 Thes. 2. 8. 1 Tim. 6. 14. 2 Tim. 1. 10. and 4. 1 8. and 2. 13. Both these latter words that set out a personal presence and a conspicuous appearance of Christ are joyned together 2 Thes. 2. 8. and glory is added to his bright appearance thus the glorious appearing or the appearing of glory Titus 2. 14. This is that appearing whereof Enoch prophesied Iud. v. 14. And whereof Christ himself and his Apostles makes frequent mention If the manner of Christs comming be duly weighed we shall discern that it will be a most conspicuous appearing Among other evidences these are some 1. He shall descend from heaven 1 Thes. 4. 16. not as at first invisibly but visibly in his humane nature Act. 1. 11. Heaven being on high the opening of it and his comming out of it must needs be conspicuous 2. He shall come with an innumerable company of Angels attending him Matth. 24. 31. This troop must needs make him conspicuous 3. There shal be then a loud shril sound of an Arch-Angel which shall pierce thorow all corners of the world yea even to the deph of the earth and of the Sea and of hell it self which not only the then living but the dead also shall hear for it
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grâ—…ce a Christian profession The 〈◊〉 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. 〈◊〉 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 〈◊〉 Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is 〈◊〉 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 〈◊〉 and usefull and that such general points as are in Scripture recorded 〈◊〉 others may and must be in particular applied to our selves so far as aâ—…y 〈◊〉 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 〈◊〉 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 〈◊〉 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 â—…enounce the truth he is by a kinde of excellency called a Martyr And such â—…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
were conferred upon the head may be expected by the severall members of the mysticall body according to that degree that they are capable of and is fit for them §. 23. Of considering weighty Matters Heb. 12. 3. For consider him that endured such contradiction of Sinners against himself lâ—…st ye 〈◊〉 wearied and faint in your minds THis causall particle FOR sheweth that this verse is inferred upon the former as a reason thereof The reason may be taken from the dignity of the person that was put to shame implied in this emphatical particle Him in the kind of contradiction against him in this relative Such and it thus lieth We oughâ—… the more throughly to consider the shame whereunto Christ was put because he was so excellent a person and yet the shame so great The word translated consider is a compound The simple verb signifieth to think 1 Cor. 13. 5. To reason Mark 11. 31. To conclude Rom. 3. 28. The preposition with which this word is compounded in composition signifieth againâ—… So as this compound signifieth to reveiw or to think againe and againe upon a thing to ponder upon it this is to consider It is in other Authors attributed to mens casting up and to their reviewing of their accounts Of considering weighty matters and of Christ above all to be considered See Chap. 3. v. 1. § 21 22 23. The word here used which importeth a thinking on a thing again and again deâ—… that it is not sufficient advisedly to heed a weighty matter at the first hearing or reading thereof but that it must be pondred on again and again For this end two especiall duties are requisite 1. Meditation with our selves thereupon 2. Conference with others there abouts Meditation is an especiall part of consideration whereby men call to mind what they have learned so come to conceive the same For that which is not throughly 〈◊〉 at first will be by meditation more throughly understood Meditation to mans mind is as chewing the cud to beasts that meat which is not at the 〈◊〉 eating well digested by the beast through chewing the cud is throghly concoâ—… It will therefore be useful to meditate on such weighty poynts as men hear and 〈◊〉 yea and if they have time to write down their meditations Conference about what we have heard may be more usefull then meditation in that thereby we have not only our own help but also the help of others yea we may also thereby bring much help to others §. 24. Of the Contradiction of sinners which Christ endured against himself THe person whom we ought especially to consider is here described by his great patience Before it is premised an emphaticall particle which implieth such an 〈◊〉 as none like unto him We translate it Him Some the more fully to expresse the emphasis translate it with a pariphrase thus who he was or what manner of person he was He was sâ—…ch an one as never the like was will be or can be in the world againe Yet He 〈◊〉 The word translated endured is the same that was used § 18. and it implieth Patience and Constancy To amplifie Christs patience the proof thereof is set out in this word Contradiction It is the same word that was used Chap. 6. v. 16. § 121. and translated 〈◊〉 but Chap. 7. v. 5. § 46. it is translated as here Contradiction It implyeth an oppoâ—… against Christs doctrine and workes They opposed against Christs doctrine in saying that he deceived the people Joh. 7. 12. They accused him before Pilat for perverting the people Luk. 23. 14. And for speaking against Caesar John 19. 12. whereas he taught them to give to Caesar that which was Caesars Matth. 22. 21. When by their importunity he plainly declared who he was they accused him of blasphemy Matth. 26. 65. The like they did when â—…e pronounced remission of sin to a poor distressed sinner Matth. 9. 3. When he declared who were of God and who were not They said that he was a Samaritan and had a devill John 8. 48. It is said of the Jewes that They spake against those things which were spoken by Paul contradicting and blaspheming Acts 13. 45. So they did against Christ. They also spake against his works as against works of mercy on the Sabbath day Mark 3. 2. Against his conversing with sinners though it were for their conversion Matth. 9. 11. Against his miracles as don by the Prince of Devills Matth. 12. 24. In these and other like respects this word such is fitly added It carrieth emphasis It was such contradiction both in the matter and manner as never the like offered to any other It was such as may justly astonish and amaze those that hear it Such as cannot sufficiently be set out This was part of that shame which is set out v. 2. § 19. This is much aggravated by the persons who did so contradict him It is said to be the contradiction of Sinners The word Sinners is in the New Testament usually put for such as are impudent and obstinate in sin who live and lie impenitently therein who are so far from Christian contrition and godly sorrow for sins past or from care to have their sins covered before God by Faith in Christ and before men by true repentance as they account it nothing to be accounted Sinners In this sense Publicans and Sinners ore oft joyned together Matth. 9. 10 11. and 11. 19. This title is given to a notorious strumpet Luk. 7. 37 39. and to the chief among Publicans Luk. 19. 2 7. The Jewes in detestation of Christ attribute this epithite Sinner to Christ 〈◊〉 9. 24. Sinners are ordinarily opposed to the righteous that is to such as having repented of their sins past endeavour to live righteously 1 Tim. 1. 9. 1 Pet. 4. 18. The sinners here intended were 1. The Scribes and Pharisees Howsoever the Pharisees made a great shew of sanctity before men yet before God they were such sinners as are here intended They were out of measure proud covetous superstitious and cruell In these and other like respects Iohn the Baptist and Christ himself stiled them a generall on of Vipers Matth. 3. 7. and 12. 34. They were oft taxed for the foresaid vices and yet they obstinately continued in them they repented not Matth. 21. 31 32. In their oppositions against Christ and persecutions of him and his they were most impudent 2. Sadduces who were among the Jewes as Epicures among the Heathen For they say That there is no resurrection neither Angell nor Spirit Act. 23. 8. Therefore they gave themselves to all licentiousnesse 3. The high Priests men Luk. 22 63 64. 4. Herod and his men Luk. 23. 11. 5. Pilats Souldiers Matth. 27. 27. 6. The Thief crucified with him Luk. 23. 39. 7. The common rabble that followed men to execution Matth. 27. 39. To be so thwarted by the worst sort of
more to presse an eager persuit of peace two words are joyned together thus seek peace and follow after it Psal. 34. 14. 1 Pet. 3. 14. These two phrases If it be possible and as much as lieth in you Rom. 12. 18. though they may seem limitations of this duty yet they are also amplifications of the same and shew that there must be nothing wanting in our endevours but our uttermost ability must be put out in following after peace We have a worthy pattern hereof in David who was for peace when others were for war Ps. 120. 7. So deales God with us Rom. 5. 10. Ier. 3. 1. And Christ our Saviour Eph. 2. 17. With much vehemency of affection and expression of speech doth the Apostle presse this 1 Cor. 1. 10. The excellency necessity and utility thereof do much commend it unto us 1. For the excellency of it peace doth much adorn and beautifie the best Estates When Ierusalem was the glory of the whole world it was a City compact together The Citizens thereof were all of one minde Psal. 122. 3. In the purest time of the primitive Church the multitude of them that believed were of one heart and one minde In the first and purest estate wherein God made man there were no divisions no dissentions In Heaven where the blessed Angels and Spirits of just men made perfect abide there is a sweet and perfect agreement of them all Agreement is that which maketh us most like the blessed Trinity in unity Hence is it that all things appertaining to the Church are stiled things of peace as the God of peace Heb. 13. 20. the Lord of peace 2 Thes. 3. 16. Christ the Prince of peace Isa. 6. 9. The Spirit whereby the Church is sanctified produceth peace Gal. 5. 22. Gods Covenant a Covenant of peace Numb 25. 12. The Gospel of peace Epb. 6. 15. The Ministers publishers of peace Isa. 52. 7. The Members of the Church sonnes of peace Luk. 10. 6. That whereunto we are called is peace 1 Cor. 7. 15. The reward prepared for Saints is peace Rom. 2. 10. 2. For the necessity of peace it is absolutely necessary for preserving polities and societies Mat. 12. 25. and for participating of the mutual gifts and abilities which God hath conferred on several men Where there is no peace there will be no imploying of them for the mutual good of others Nay where there is no peace men cannot with comfort and in safety live one by another they will be as fierce Dogs Wolves Leopards if not as very Devils The more prudent they may seem to be the more they will undermine others the mightier they are the more they will oppresse Take instance of Nations that are at enmity one with another of Kingdoms where are tumults and insurrections of Cities and incorporations of Parishes and of families where are dissentions and contentions 3. For the utility of peace it is much every way The Psalmist as it were ravished with a serious consideration of the benefit of peace sets it out with an holy admiration thus Behold how good c. Psal. 133. He there resembleth it to the precious Oyl of the Tabernacle which was the most precious composition that ever was made and to the dew that falleth from the Mountains into the vallies which makes them most fruitful The Profit of peace will more clearly appear by considering it in the diverse kinds of peace 1. There is an Oecumenical peace when several Nations do mutually enjoy the Commodities one of another It is said of Solomon that he had peace on all sides round about him 1 King 4. 24. 2. There is a National peace whereby in the same Nation good Orders are kept Magistrates respected according to their place Subjects relieved according to their need good Lawes made and put in execution together with sundry other beâ—… 3 There is an Ecclesiastical peace when there is a good agreement in the Church of God Hereby Gods Houses are preserved and beautified Gods Ordinances are freely and duly observed People are better edified Ministers maintained and good Discipline executed 4. There is a Domestical peace whereby Families are made comfortable Societies Husband and Wife sweet yoke-fellows Children well educated Parents duly reverenced Masters had in honour Servants well provided for and the affairs of the Family well prosper So many so great are the benefits of peace as they can hardly be reckoned up No marvel then that peace hath been promised prayed for given as a blessing and prayse rendred to God for it See more hereof in the Churches Conquest on Exod. 17. § 96. Just occasion might here be taken of complaining of the want of so excellent needful and useful a gift Where is peace to be â—…ound Warres are every where among Nations even among those that profess the true Religion Tumults and insurrections every where schismes and dissentions in Common-wealths Churches Families and other societies This is a lamentation and shall be for a lamentation §. 73. Of peace with all men THe persons with whom peace is to be followed are set down in this large extent with all men This must be taken of mans best and uttermost endeavour The word follow though it imports an eager persuit yet but a persuit not simply an obtaining The most eager Hunters and Hounds that can be oft lose the game so may they who do the uttermost that they can to procure peace faile thereof Therefore the Apostle in pressing this point hath pertinently and prudently inserted these two limitations If it be possible and as much as lieth in you Rom. 12. 18. They shew that no more then our uttermost endeavour is required no impossibility is imposed upon us yet nothing must be omitted that may make thereunto Peace is a fruit of love which must be extended to all for all sorts of men are comprised under this word Neighbour whom the Law maketh the object of love Matth. 22. 39. That the extent of this Apostolical precept may be the better discerned I will â—…xemplifie it in some particulars Our endeavour after peace must be 1. With those that are of the true Religion with them internal and external peace must be followed The many unities set down Eph. 4. 3 4. are allegded for this end 2. With such as are linked by special bonds of relation as Magistrates and Subjects Ministers and people Husbands and Wives and other the like 3. With strangers and forraigners and such as are a farre off Christ preached peace to them that were a farre off This moved Ioshua to make peace with the Gibeonites Josh. 9. 9. 4. With enemies Mat. 5. 44. Even such as are so far from doing good to us as they are ready to take all occasion of doing us wrong 5. Such as are of another Religion Gen. 14. 13. and Mat. 21. 32. Obj. 1. Iehosaphat was reproved for helping the ungodly in that he went to warre with Ahab 2
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. â—…2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. â—…7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
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 understâ—…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 effâ—…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 whâ—…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
heaven John 6. 32. So likewise of Angels Gal. 1. 8. Of the Spirit Iohn 1. 32. Of Christ 1 Cor. 15. 47. Of the Father Matth. 6. 9. As heaven it self is most excellent so the things which are in heaven For men on earth to have a doctrine from heaven how excellent must it needs be 2. Which may stir us up to have it in high esteem and to give the more diligent heed thereto On such a ground saith the Apostle Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard c. Shall God vouchsafe to speak to us from heaven and shall not we on earth regard it surely such shâ—…w themselves worse then swine Matth. 7. 6. Meditate therefore on this circumstance Saint Peter 2 Pet. 1. 17. urgeth this circumstance to this very purpose 3. Be exhorted therefore to have an heavenly disposition and conversation as Phil. 3. 20. This is to walk as becommeth the Gospel Phil. 1. 27. and to be cast into the mould thereof §. 127. Of the punishment of transgressors of the Law THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel First shews that there was an agreement in the general viz. that neither the transgressor of the one nor yet of the other escaped Secondly that there was a certainty and severity of the latter which are both expressed in these words If they escaped not who refused him who spake on earth much more shall not â—…eescape if we turn away from him that speaketh from heaven Whereby the Apostle giveth us plainly to understand two things 1. That transgressors of the Law were surely punished 2. That despisers of the Gospel shall be most surely and soarly punished For the former that transgressors of the Law were surely punished appeareth 1. From the many penalties enjoyned Exod. 21. 12 c. and 22. 1. c. Lev. 20. 2. c. 2. From many threatnings in the Scripture Gen. 17. 14. Exod. 12. 15. Lev. 26. 16 c. Deut. 27. 15 c. and 28. 15 c. 3. From the manifold executions of Gods wrath against the transgressors of his Law whereof see a Catalogue in 1 Cor. 10. 5 c. 1. Which should admonish us to take heed of offending God and transgressing his Law 2. It should direct us to acquaint our selves with Gods former courses Consider what befell Adam Cain the old world Sodom the Egyptians Canaanites and others for their sins and transgressions that so we may be the more watchful over our selves against those sins knowing that God is still the same God For the latter That despisers of the Gospel shall be most surely and soarly punished the Apostle plainly expresseth under these words Much more 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 See hereof Chap. 2. v. 3. § 21. and Chap. 10. v. 29. § 107. §. 128. Of the meaning of the six and twentieth verse Vers. 26. Whose voyce then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven THe Apostle proceedeth to aggravate the terror of turning from Christ and that comparatively by another argument from the lesse to the greater The former comparison was betwixt persons Moses and Christ this is betwixt Majesty and Majesty or power and power It may be thus framed If he that shaketh the earth be to be feared much more he that shaketh both earth and heaven too Whereas the Apostle saith whose voyce This is meant of Christs voyce in delivering the Law Thereunto hath the particle THEN reference For then Mount Sinai was altogether on a smoak and the whole Mount quaked greatly Exod 19. 18. But now hath relation to the time of the Gospell And because that which he intendeth is a glorious and joyous matter the Apostle expresseth it in the words of a Prophet viz. Hag. 2. 6. and stileth it a promise in this word hath promised In quoting the Prophet the Apostle hath more respect to the sense then to the words Translators must hold close to the words but relators or quoters of Text are not so strictly bound thereto It s enough if they faithfully deliver so much of the sense as is pertinent to their purpose Now that we may see how the Apostle doth this let us consider the scope which the Prophet aimed at and apply it to the Apostles purpose The scope of the Prophet was to comfort the faithful Jewes who had after forty years distrubance built a new Temple but far inferior to that which Solomon had built before and were thereupon much troubled in their minds for at the sight of the foundation thereof many of them wept Ezr. 3. 12. To comfort them he tels them that the glory of this latter shall be greater then of the former Hag. 2. 9. The reason is in this Text taken from the Majesty and power of the Lord that should come into this Temple who thus saith of himself I will shake the heavens and the earth namely at the exhibition of this Lord in the flesh while this Temple stood His argument in general thus standeth At giving the Law the earth only was shaken But at bringing in the Gospel earth and heaven too were shaken Therefore the Gospel is the more glorious And therefore the Gospel is with more diligence and reverence to be heard Only the latter part of the argument concerning the shaking of earth and heaven too is here proved 1. Quest. When were these shaken Answ. At the beginning and progresse of the Gospel This is evident both by the main scope of the Apostle in this place which is to magnifie the glory of the Gospel above the Law 2. Quest. How were they both shaken 1. By evident signes 2. By powerful effects The signes are these 1. The extraordinary light that shined about the shepherds at Christs birth Luk. 2. 9. 2. The extraordinary starr Matth. 2. 2. 3. The opening of heaven at his baptisme Matth. 3. 17. and transfiguration Matth. 17. 5. 4. The Voice from heaven that was thought to be a thunder Ioh. 12. 28 29. 5. The darknesse of the Sun the renting of the veil of the temple the earth-quakes the cleaving of stones opening of graves raising of bodies out of the graves at Christs death and resurrection Mattk 27. 45 51 52 53 and 28. 2. 6. Christs entring with his body into heaven Act. 1. 9 10. 7. The sound which suddenly came from heaven as of a rushing mighty wind and the cloven tongues like as of fire Acts 2. 3. 8. The shaking of the place where the Apostles prayed together Acts 4. 31. 9. The opening of the heaven when Stephen saw Christ Acts 7. 55 56. 10. The transplendent light and voice from heaven which astonied Saul Acts 9. 3 4. 11. The opening of the
the reins Ier. 17. 10. and to whose eyes all things are naked and opened Heb. 4. 13. Charity judgeth not the hearts and consciences of men It leaveth them to God Charity believeth all things and hopeth things 1 Cor. 13. 7. that is the best it can of all It interpreteth all things in the better part By this means is brotherly-love established 3. We must as much as lieth in us be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. Union in minde and judgement is an effectual means of working and preserving union in heart and affection They who continued 〈◊〉 in the Apostles Doctrine were of one heart and one soul Act. 2. 42. 4. 32. Under the heart the affections are comprized under the soul the minde Unanimity is a great cause of brotherly-love Therefore we are oft exhorted to be of the same minde Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2. Qu. What if all that professe the same faith cannot be brought to be in all points of one opinion so as there must needs be differences in that kinde as ever there were and ever are like to be Ans. In such cases let us dissent in love and wait till God reveal the truth to the one or to the other Differences in judgement must not cause alienations of heart and affection especially if the difference be about inferiour and indifferent things 〈◊〉 14. 2 3. 4. We must be thorowly informed about Gods love to us and get all the evidences we can thereof Gods love is as fire it heateth where it is harboured As fire kindleth fire so love kindleth and enflameth love especially when the soul is perswaded thereof Now they who truly love God will undoubtedly love such as bear the Image of God which Professors of the true faith doe 1 Iohn 4. 20 21. 5. 1. Apprehension of Gods love to us will the more enforce us to love the Brethren if withall we be perswaded of their love to us as we ought to be unlesse we see apparent evidences of the contrary Thus farre of the Rules concerning Opinion § 8. Of Rules for Brotherly-love concerning Meditation FOr Meditation 1. We must advisedly meditate on the excellency of this grace of brotherly-love All the excellencies of love have an eminency in brotherly-love Now love is set out by the Apostle as the most excellent of all graces Where he exhorts to covet earnestly the best gifts he adds this clause Yet shew I unto you a 〈◊〉 excellent way 1 Cor. 12. 31. That way is to season all with love And having reckoned up sundry singular properties and effects of love he layeth Faith Hope and Love together and concludes that of them love is the greatest 1 Cor. 13. 13. greatest in use greatest in continuance In use because all practical graces are set on work by love and love extends it self to the good of others It seeketh not her own onely Whereas Faith and Hope are as hands clasped fast holding that which makes to ones own good Love is as an hand opened dispersing that it hath to the good of others In continuance Love is greater then Faith or Hope because these end with this present life but Love continueth in the life to come and is most perfect in Heaven Besides there is no grace wherein a creature may more resemble his Creatour then Love God assumeth to himself this Title Love and that by a kinde of Property thus God is Love 1 John 4. 8 16. This doth in an high transcendent manner commend the excellency of Love and due Meditation on the excellency of a thing is an especial means of seeking after it and laying hold on it 2. We must duly consider the worth of a brother Brothers here meant are Saints by calling Whatsoever their outward condition be in this world they are most precious persons They are styled precious in Gods sight and honourable Isa. 43. 4. Excellent Psal. 16. 3. Gods jewels Mal. 3. 17. They are a chosen generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. Comparatively The righâ—… is more excellent then his neighbour Prov. 12. 26. that is then any other man not righteous And that in his birth For he is born of God John 1. 13. In his life He liveth by faith Hab. 2. 4. Gal. 2. 20. In his death Precious in the sight of the Lord is the death of his Saints Psal. 116. 15. Blessed are the dead that die in the Lord Revel 14. 13. This made Balaam to wish that he might dye the death of the righteous Numb 23. 10. God set his love on them before the world was He so dearly loved them as he spared not his dear and only Sonne but gave him to death for them Rom. 8. 32. He hath given his holy Spirit to quicken them to beautifie them to make them amiable before God and men He hath given his Angels a charge over them Psal. 91. 11. The Angels are ministring spirits for their sakes Heb. 1. 14. The whole world is preserved for them and they are reserved to glory Who should not who would not be kindly affectionated to them in brotherly-love 3. We must seriously think upon the good that may be reaped by them and from them The good is both temporall and spirituall Laban learned by experience that the Lord had blessed him for Iacobs sake Gen. 30. 27. And Potiphar saw that the Lord was with his servant Ioseph and that the Lord made all he did to prosper in his hand Gen. 39. 3. The good that those men received from Iacob and Ioseph who were both Saints was temporall Much spirituall good may also be received from such by their pious pattern prudent counsell pithy exhorrations powerfull prayer and other like means yea hereby also may our eternall salvation be promoted Due consideration of these and other-like benefits cannot but work brotherly-love towards them 4. We must diligently mark the prejudice that useth to arise from professors alienation of their hearts one from another and from dissentions following thereupon Gods blessed name is thereby blasphemed the Ministry of the Gospel standered the holy profession disgraced the faithfull ones grieved the guiltlesse miscensured the weak offended and enemies made to insult Surely they who duly consider these mischiefs will for the preventing hereof labour for this grace of brotherly-love §. 9. Of Rules for Brotherly love concerning Practice FOr practice 1. We must remove such impediments as ordinarily keep men from this grace of brotherly love One great and prime impediment is self-love Nothing more hinders the love of others especially the love of the brethren then self-love It is like the thorns among which good seed was sown Thorns use to soak out the life and heart of the ground so as good corn cannot there grow up to any maturity Self-love and brotherly love are oft opposed as 1 Cor. 10.
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and
else that such stones fell from heaven as Iosh. 10. 11. and thuâ—…der-bolts which were as darts This could not but cause much terror These were the signes of terrors The effects concerned beasts and men 1. Beasts might not yea durst not come neere the mount Though they had no understanding of the Law yet they were affrighted with the manner of delivering it 2. Men likewise were affrighted both of the common sort and also the most eminent and excellent amongst them all he that had greatest familiarity with God and freest accesse to him and was the strongest in spirit even Moses himself was affrighted The common people v. 19. entreated that the word should not be spoken to them any more See Exod. 20. 19. and Deut. 5. 24 25. The reason hereof is rendered in v. 20. where it is said They could not endure that which was commanded And that in regard both of the matter of the law and also of the manner of delivering it The matter is an exact observance of all that the Law requires which is impossible by reason of flesh and a curse upon every transgression Who could endure this The manner was noted before to be so terrible as none could endure it As for Moses though a man eminent in grace yet he professeth of himself I exceedingly fear and quake Our English hath well put in this adverb exceedingly For the two compounds have their emphasis This is a great aggravation that such a man as Moses should be so affrighted Quest. Where is this recorded concerning Moses Answ. 1. Some say that Moses being the Mediator for the people might say it in the peoples name But to this Answer may be replyed that thus the Apostles aggravation of the terror of the Law is taken away 2. Thomas Liranus and Cajetan apply it to Exod. 3. 6. But to their answer may be replied that 's nothing to the scope of the Apostle who spake of the Law 3. It s noted Exod. 19. 19. that in the midst of the terrors Moses spake and God answered him Moses might then speak these words and God thereupon comfort him 4. The Apostle might come to the knowledge of them by speciall inspiration or extraordinary revelation for note what the Apostle saith Gal. 1. 12. 5. This of Moses might be registred in civill Chronicles of the Jewes as 1 King 14. 19. Thus you have seene how terrible the discipline of the Law was manifested by the first manner of delivering it it s further proved in 2 Cor. 3. 6 7 9. where its called a letter that killeth the ministration of death the ministration of condemnation Many weighty reasons may be given hereof 1. To set out the Majesty of God as Psal 68. 7 and 50. 3. 2. To set out our vilenesse and weaknesse as Iob. 40. 4. and 42. 6. Isa 6. 5. Ezek. 1. 29. Dan. 10. 8. That thus much was effected by the terrible delivery of the Law it evident Exod. 20. 19. Deut. 5. 24 c. 3. To draw them from the Law that they might not rest on it for justification note Gal. 4. 21 c. 4. To seek after other means as the Apostle expresseth Gal. 3. 24. where the Law is said to be our School-master a sharp and severe School-master that it might force us to seek after another discipline 5. To work earnest desire after Christ and high prizing of him as it s said Ioh. 8. 56. Matth. 13. 17. 6. To make the ministry of the Gospell be better respected 2 Cor. 3. 6 c. 7. To keep us from despising mans ministery For that terror of the Law upon Gods delivering it shews a necessity of mans ministry This terror of the Law affords us many profitable uses as 1. Instruction in the Majesty and terror of God Where he is pleased to manifest his glory Mountains will quake and tremble Psal. 68. 8. Fire shall devour before him and it shall be very tempestuous round about him read Psal. 97. 2 3 4 5. and 18. 7 8 c. such is the glory of his Majesty such his terror as it hath frighted the most excellent of men as Isaiah Isa. 6. 5. Ezekiel Ezek. 1. 29. Daniel Dan. 10. 8. Saint Iohn Rev. 1. 17. Iacob Gen. 28. 17. Moses Exod. 33. 22. The Angels Isa. 6. 2. 2. Admonition to fear that fearfull Lord and to tremble before him A heathen King made a decree to this purpose as Dan. 6. 26. I make a decree saith King Darius that in every dominion of my Kingdome men tremble and fear before the God of Daniel who should not fear before such a God as this is Object We never saw him araied with such terror Answ. It s enough that he hath given evidence thereof and that that evidence is come to our hearing should he continually shew his glory the earth could not stand it would be turned upside down It is for mans sake that he conceals his glory so much as he doth wilt thou so far pervert his goodnesse to thee as to respect him the lesse because he tenders thy weaknesse and covers that from thee which would not only dazle and affright thee but also confound or consume thee He deales with thee as he did with Moses Exod. 33. 22. I will cover thee saith God with my hand while I passe by thee O the more then monstrous ingratitude of men Thus dealt they with Christ because he humbled himself so low as he did for our sake he was despised So much was foretold Isa. 53. 3. But â—…oe to them that now despise him He shall appear in such glory as will make such as have here lightly esteemed him to tremble Note Rev. 6. 12 c. 3. Disswasion from resting on the Law or thinking to be justified thereby It s a terrible Law a killing letter It can work no true sound confidence but terror in soul and horror of conscience In many things thou transgresseth against it and therefore art thou cursed as Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them 4. Exhortation with all due respect to use the Ministry of men though they be but as other men yet are they not to be despised Our weaknesse requireth such kind of Ministers The Israelites at the delivery of the morall Law experimentally â—…ound the need thereof Wherefore they make an humble motion for it and God granted it Therefore he hath appointed such as we are able to endure to be his Ambassadors In that respect they are to us in Gods roome Esteeme them as Gods Ambassadors receive their word as the word of God Note Luke 10. 16. and Iohn 13. 26. §. 100. Of Mount Sion a type of the Church of Christ. Vers. 22. But yee are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first borne 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 Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel HEre beginneth the second part of the Comparison which concernes the Gospel The summe whereof is A description of the Evangellicall discipline It consists of ten distinct branches which may be brought to two distinct heads 1. The places whereunto under that discipline we are brought 2. The persons to whom we are joyned The places are described by three metaphors Mount Sion the City of the living God the heavenly Ierusalem The first metaphor whereby the place where unto we are brought is here said to be Mount Sion Here consider 1. What Mount Sion was 2. How fitly the Church is set out by it For the first Mount Sion was situate in the best part of the world which was Canaan the land which flowed with milke and honey Exod. 13. 5. and it was in the best part of that land which was the tribe of Iudah and in the best part of that tribe even in Ierusalem and in the best part of that City which moved David to build a City there which was called the City of David 2 Sam. 5. 9. On it was a very strong fort which the Iebusites held till Davids time and thought it to be impregnable and thereupon scoft at David when he went about to take it 2 Sam. 5. 8. After that David had built this faire City called Sion he placed the Arke there 2 Sam. 6. 12. 1 King 8. 1. This Mount Sion is opposed to Mount Sinai which was situated in the driest barrennest and most parching place of the world even in a wildernesse where was no water to drink and therefore God caused water to flow out of a rock and to follow the people Exod. 17. 6. Psal. 105. 41. 〈◊〉 Cor. 10. 4. Nor did the ground bring forth corn they had Manna from heaven Exod. 16. 3 14 15. Nor trees to shelter them from the heat of the Sun Psal. 105. 39. They had an extraordinary cloud to cover them Fitly therefore doth the Mount Sinai set out the Law which can afford no succour no refreshing and as fitly doth the Mount Sion set out the Gospel which is simply the best estate that possibly can be Because the Arke which was the most lively representation of Gods presence was set in Sion it was made a choise type of the Evangelicall Church where the Lord dwelleth Therefore the Prophets frequently set out the Christian Church under the name of Sion as Psal. 2. 6. Isa. 28. 16. Ioel. 3. 21. 2. In sundry respects is the Church of Christ set out by Sion 1. Sion before David took it and built it was the habitation of Iebusites 2 Sam. 5. 6. So the Christian Church of Gentiles before Christ dwelt in it Eph. 2. 2 11. 2. Sion was an high Mountain Psal. 133. 3. so the Church Isa. 2. 2. 3. Sion was a strong Fort 2 Sam. 5. 7 8. and Psal. 125. 1. So the Church against which the gates of hell shall not prevail as our Saviour expresseth Matth. 16. 18. 4. The Ark was in Sion 2 Sam. 6. 12. So in the Church are Gods ordinances 5. It was in sundry respects the most excellent of all Cities Psal. 48. 1 2. therefore called the Mountain of Gods holinesse in the forementioned Psalm whereof glorious things are spoken as the Psalmist expresseth Psal. 87. 3. It is stiled the perfection of beauty out of which God hath shined Psal. 50. 2. So is the Church of Christ the most excellent place of all the world Such is the excellency thereof as Saint Iohn maketh choyce of the most choyce things of the world to set it out Rev. 21. 10 11 c. Could the beauty and glory of the Christian Church be discerned by us all pearls and precious stones would seem more to obscure then illustrate it This is she that is all glorious within Psal. 45. 13. 6. God himself chose Sion for the place of his habitation Psal. 9. 11. and 76. 2. and 132 13 14. In this respect its stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of God Psal. 48. 1 2. and 87. 2 3. On this ground all the excellent things that are spoken of the City of God are to be applied to Sion Thus the Church is the house of God 1 Tim. 3. 15. And God is said to dwell among the members of the Church 2 Cor. 6. 16. And Christ to walk in the midst of the seven golden Candlesticks which are the Churches Rev. 2. 1. 7. God râ—…igned in Sion more conspicuously then in all the world beside Isa. 24. 23. There was the throne of David who was an especiall type of Christ. So the Church is in an especiall manner the Kingdome of Christ. See my Guide to go to God in 2 Petit. § 35 36. 8. Out of Sion came the Law Isa. 2. 3. There 's the blessing and life for evermore Psal. 133. 3. So in the â—…hurch is Salvation Out of it is no Salvation From it proceed all the means of Salvation 9. Gods love was most set on Sion Psal. 87. 2. So on his Church Eph. 5. 25. 1. This affords ground of contentment to such as are of the Church They are in the most excellent the most sure and safe estate that can be there where God dwelleth and reigneth there where the brightnesse of his favour most shineth there where is the bread of life and the water of life where is peace joy and all happinesse So as they who are in the true Church and of it may well say as Psal. 16. 6. The lines are fallen unto me in pleasant places yea I have a goodly heritage 2. This may exâ—…ite us to abide in the Church our selves and to draw others into it Peters resolution Iohn 6. 68. becomes us all for our selves And the Churches â—…ind for other Cant. 8. 1 2 8. Every one to do what he can to bring in others Note Matth. 23. 15. 3. This may stir us up to pray for the good of the Church So did the Psalmist 〈◊〉 Sion in Psal. 122. 6 7 8. Note Isa. 62. 1. Our Church far excelleth Sion thereâ—… we ought to be the more earnest 4. This may afford ground of humiliation for the distresses and desolations of 〈◊〉 Churches So the Jewes of old for Sion note Psal. 137. and the Book of Laâ—… If we cast our eyes abroad we shall find great cause of humiliation in 〈◊〉 respect 5. This may afford ground of gratulation to praise God for the prosperity of the Church We especially that are of the Church ought to do it as the Psalmist inâ—… in Psal. 65. 1. Praise waiteth for thee O God in Sion and Psal. 147. 12. Praise the Lord O Ierusalem praise thy God O Sion 6. It affords an use of direction to walk as becometh a Citizen of Sion §. 101. Of the