mention of an Epistle which St Paul wrote to them to whom he himself wrote his Epistles who were Hebrews 1 Pet. 1. 1. 2 Pet. 3. 1. These proofs of the Divine Authority of this Epistle shew how justly it is accounted Canonical as it hath been in all ages of the Church for where Catalogues of Canonical Scriptures have been made this Epistle hath been put into the number and they have been accounted Hereticks that have denied it to be Canonical §. 2. Of the Excellency of this Epistle ADmirable is the Excellency of every part of sacred Scripture which savoureth of more then an humane spirit And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us As 1. The Mysteries couched therein The greatest and profoundest Mysteries of our Christian Religion are therein propounded concerning God the Father Son and holy Ghost Concerning the Natures Person and Offices of Christ Concerning the sufficiency of Christs Sacrifice and efficacy of his Intercession Concerning the excellency of the New Covenant Concerning the life of Faith and concerning the priviledge of these later times c. 2. The variety of Histories therein recollected We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof and not only of such as are registred in holy Writ but also of such as fell out since the Prophets ceased to record any 3. Explication of legal Types and Application of them to their distinct Truths No other book is herein comparable to this Epistle 4. Confutation of Heresies It may be termed the Maul of Popery which is a Mass of Heresies Popish Heresies are most against the Offices of Christ Especially against his Priesthood Those Heresies are so fully met withall in this Epistle as if it had been written sine Popery began God fore-seeing what poisonous heresies would be broached prepared this Antidote against them 5. The pithy Perswasions unto all holiness and new obedience the powerfull Encouragements to constancy and perseverance the dreadfull Denunciations against Apostasie and Impenitency the sweet Consolations to such as for Christs sake endure the Cross which are here and there thorowout in this Epistle mixed Thus much in general to commend this Epistle unto us The Title thereof is next to be considered §. 3. Of the Title THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS IT is not probable that this Title was set down by the first Pen-man of this Epistle For he might as well have premised his usual inscription with his Name and Calling which Apostles do in all other their Epistles as have prefixed the foresaid Title Titles before the Apostles Epistles and Subscriptions after them are not accounted Canonical as the Epistles themselves but supposed to be added by some that afterwards did transcribe the Epistles For there are gross mistakings and palpable errours in many of them And though some of them may hit the mark and declare the truth yet doth it not thereupon follow that they are Canonical Although every thing that is Canonical be most true yet every truth is not Canonical For that only is accounted Canonical which was given by inspiration of God Titles therefore and Superscriptions added to the Epistles of Apostles are no sufficient grounds of Doctrine nor may Articles of Faith or Rules for life be founded on them yet they give some light to the matter and may be handled by way of Preface As for the Title of this Epistle no just exception can be taken against it Every Particle therein is undoubtedly most true It plainly demonstrates both the Parties and the Means of the Authors declaring his minde The Parties are 1. The Pen-man or Author 2. The People to whom it was in special directed The Author is described 1. By his Name Paul 2. By his Calling The Apostle The People are described by their Parentage Hebrews The Means is by way of writing a Letter The Epistle §. 4. Of the Author of this Epistle THe proofs before produced for the Divine Authority of this Epistle give evidence that an Apostle or some other extraordinary Minister immediately inspired and infallibly insisted by the divine Spirit was the Author of it Some have supposed it to be written by Luke the Evangelist or by Clemens some by Apollos whose learning and eloquence joyned with great piety is much commended who also in speciall is said to have mightily convinced the Iews Acts 18. 24 25 28. But the evidences following do more then probably evince that Paul the Apostle was the Author of this Epistle 1. The Aucient Greek Churches accounted it to be St Pauls and thereupon prefixed this Title before it The Epistle of Paul c. And in the Catalogue of St Pauls Epistles this is reckoned up whereupon there are said to be fourteen Epistles of St Paul 2. Both Matter and Manner of penning this Epistle is agreeable to St Pauls other Epistles 3. That which St Paul stileth his token in every Epistle 2 Thes. 3. 17. is also in the close of this Epistle thus set down Grace be with you all Amen Indeed in most of his Epistles he stiles it the grace of Iesus Christ yet in both his Epistles to Timothy and to Titus it is as here 4. The mention which is made of Timothy who was St Pauls associate of whom he oft makes mention in his other Epistles and gives the same Epithete to him that is here our brother Timothy Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To shew that that very Paul is here meant who was immediately called by Iesus Christ and infallibly assisted by his Spirit he is described by his extraordinary function The Apostle Hereof see Chap. 3. v. 1. Thus much of the Author Objections made against this Pen-man of this Epistle are answered in their due places See Chap. 2. § 27. §. 5. Of the Hebrewes THe People to whom in speciall the Apostle directed this Epistle are stiled Hebrewes whereby that Nation which descended from Abraham is meant This Title Hebrewes is oft used in the old and new Testament It was first given to Abraham himself Gen. 14. 13. Then to Ioseph when he was a servant in Egypt Gen. 39. 14 17. Afterwards to all that stock Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6 9. Acts 6. 1. Phil. 3. 5. Abraham the father of this people was stiled an Hebrew in two especiall respects 1. Because he came from Heber who was pronepos the third from Shem Gen. 11. 10. 14 25. Shem after the world was divided to the sonnes of Noah was the first father of the blessed Seed Gen. 9. 26. After that the whole world began again to fall from God and rebelliously conspired to build a Tower that might keep them safe from another flood so as God to hinder that work confounded their Languages but Heber separated himself from that
this was proved before § 30. All the miracles boasted of by Papists for proof of any of their hereticall and idolatrous positions or practises are counterfeit §. 34. Of the diversity of Miracles THe miracles whereby the Gospel was confirmed are here said to be divers This may be referred to the multitude of them For though very many of them be registred in the New Testament yet it is said that Christ did many other signes Iohn 20. 30. To the multitude of Christs miracles may this also be applied There are many other things which Iesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written John 21. 25. But this word divers hath reference most properly to the different kinde of miracles as curing diseases restoring senses and limbs raising the dead dispossessing devils c. This word is attributed to such things as are many in their number and various in their kindes as to pleasures Titus 3. 3. To lust 2 Tim. 3. 6. To doctrines Heb. 13. 9. To temptations Iames 1. 2. yea and to such diseases as Christ cured Matth. 4. 24. All these are said to be divers and they are every way so divers as neither the number nor the several kindes of them can be reckoned up Concerning the diversity of miracles whereby the Gospel was confirmed God had therein respect to mens backwardness in believing and to the manifold oppositions against the Gospel If a few miracles would not serve the turn there were many If this or that kinde of miracles wrought not on men yet other kindes might according to that which is recorded of the divers signes which God commanded Moses to shew It shall come to pass if they will not beleeve thee neither hearken to the voice of the first sign that they will beleeve the voice of the latter sign and it shall come to passe if they will not beleeve also these two signs that thou shalt take of the water of the River and powr it upon the dry Land and it shall become bloud Exod. 4. 8 9. Though Pharaohs heart were out of measure hard and by nine severall plagues was not moved to let Israel go yet by another which was divers from all the rest he was moved Exo. 12. 30 31. Many blows especially with divers hammers one heavier then another will drive a great spike up to the head into such a rough piece of timber as a few blows with one light hammer could not make entrance thereinto It appears that it was the multitude and diversity of miracles that wrought upon the Jews in that they said When Christ cometh will he do more miracles then these which this man hath done Joh. 7. 31. This is one end why God in all ages hath furnished his Church with variety of Ministers indued with divers gifts that the Church might be more edified thereby When Barnabas a Son of consolation Act. 4. 36. little moves people Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollos an eloquent man and mighty in the Scriptures and fervent in the Spirit may much help such as beleeve through grace and may convince gainsayers Act. 24 25 27 28. §. 35. Of the gifts of the holy Ghost THe fourth means whereby God confirmed the Gospel were gifts of the holy Ghost that is such gifts as the Spirit of God wrought in men The Greek word here translated gifts properly signifieth divisions or distributions This very word in the singular number is translated dividing asunder Heb. 4. 12. Another word derived from the same root that this is is translated a divider Luk. 12. 14. The Verb signifieth to divide as where it is said of Christ He divided the two fishes among them Mark 6. 41. or to distribute as where it is said God hath distributed to every man 1 Cor. 7. 17. So 2 Cor. 10. 13. Now the Church being as a body consisting of many members the holy Ghost doth divide and distribute gifts needfull for the whole body to and among the severall members thereof to one one gift to another another 1 Cor. 12. 8 c. Hence in Greek they are called divisions or distributions and because they arise not from our selves but are given by another and that most freely they are not unfitly translated gifts In other places another word is used to set out the very same things that are here intended and it properly signifieth free gifts Rom. 12. 6. The word that signifieth distributions is here translated gifts because they confirm the Gospel which is the main end why mention is here made of them as they are gifts extraordinarily given by the holy Ghost Ghost is an ancient English word that signifieth the same thing that spirit doth The word that in Greek signifieth spirit is oft translated ghost especially when it is spoken of the departing of a mans soul or spirit from his body Of Christ it is said He gave up the Ghost Matth. 27. 50 Ioh. 19. 30. He that here and in many other places is called holy Ghost is also called holy Spirit Luk. 11. 13. Ephes. 1. 13. 4. 30. Here the third person in sacred Trinity is meant This Epithete Holy is attributed to the Spirit 1. In regard of his divine property in which respect the Father Ioh. 17. 11. and Sonne also is stiled holy Acts 4. 27 30. 2. In regard of his speciall function or operation which is to make holy In this respect he is called the Spirit of holinesse Rom. 1. 4. and sanctification is appropriated unto him 2 Thes. 2. 13. 1 Pet. 1. 2. Of the holy Ghost See more Chap. 3. ver 7. § 74. Though every good gift be of the holy Ghost Gal. 5. 22. yet here such extraordinary gifts as in the Apostles times were conferred on any are especially meant Such as were before Christs exhibition foretold Ioel 2. 28 29. And after Christs ascension were abundantly poured out Acts 2. 4. That extraordinary gifts are here intended is evident in that they are here joyned with Signes Wonders and Miracles and because they are brought in for the very same end namely for confirmation of the Gospel Those Miracles were extraordinary and gave evident proof of the divine calling of them who were endued therewith and of the divine truth of that doctrine for which they were given By the gifts of the holy Ghost poured on them who on the day of Pentecost were assembled together an Apostle proves to the Jews that that Jesus whom they had crucified was both Lord and Christ Acts 2. 33 36. By like gifts did he confirm the calling of the Gentiles Acts 11. 15 16 17. Those gifts were divers as well as the miracles before mentioned This is particularly exemplified 1 Cor. 12. 4 c. They are distributed into three generall heads 1. Gifts 2. Administrations 3. Operations 1. Under
this testimony thus The holy Ghost saith doth demonstrate sundry principles of our Christian faith as 1. The holy Ghost is true God For God spake by the mouth of David Act. 4. 25. where David said The Spirit of the Lord spake by me he addeth The God of Israel said 2 Sam. 23. 2 3. All Scripture is given by inspiration of God 2 Tim. 3. 16. And God spake by the Prophets Heb. 1. ãâã and they spake as they were moved by the holy Ghost 2 Pet. 1. 21. 2. The holy Ghost is a distinct person This phrase The holy Ghost saith intendeth as much 3. The holy Ghost was before Christ was exhibited in the flesh for he spake by David whose Son Christ was many generations after David Yea mention is made of this Spirit of God to be before any creatures were Gen. 2. 2. So as the holy Ghost is God eternal 4. The Scriptures of the Old Testament are of divine authority Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Of this Title holy Ghost See ch 2. v. 4. § 35. The Apostle useth this particle of resemblance As to shew that what he delivereth afterwards is agreeable to the minde and words of the holy Ghost This particle may have reference to ver 12. and to expresse the minde of the Apostle more fully the other particle of resemblance SO may be there inserted thus As the holy Ghost saith So take heed c. Though the testimony quoted were written yet it is expressed under this word saith to shew that the word is as a Sermon preached that so we should give the more heed thereto Here is not expressed to whom he saith because it is intended to every one and everyone should attend unto it as spoken to him in particular §. 75. Of the Apostles fit applying a divine testimony THE main scope of this testimony as it was first uttered by the Psalmist is to admonish such as from time to time should live in the Church to take heed of rebelling against Christ as the Israelites in the wildernesse had done Many Interpreters both ancient and modern apply that Psalm to Christ For this Title The rock of our Salvation or as the LXX render it Our Saviour v. 2. doth most properly belong to Christ and Christ is that Shepherd whose Sheep we are Luk. 13. 20. And it is expresly said of the Israelites in the wildernesse that they tempted Christ 1 Cor. 10. 9. Hereupon this adverb of time To day is applied to the time of grace wherein God speaks to us by his own Son ch 1. v. 2. In this respect this testimony is most pertinently quoted for the Point in hand For David fore-knowing that God would send his Sonne to be a Saviour and Shepherd of his Church exhorteth all the members thereof to rejoyce in him with all reverence to worship him and to take heed of being like to the rebellious Israelites in the wildernesse Now because the Apostle had set forth the faithfulnesse of the said Son of God in his Prophetical Office He fitly putteth the Hebrews in minde of that seasonable admonition of the Psalmist to keep them from being like their Fore-fathers and to quicken them up to a more diligent heeding of Christs word which is the Gospel §. 76. Of taking the first opportunity of grace THe first word of the foresaid divine Testimony To day is diversly taken as was shewed ch 1. v. 5. § 61. Here it signifieth the time present yet so as it includes a continuance of a time present As that present time wherein David lived was to him and to those that then lived To day So that present time wherein the Apostle and other Christians with him lived was to them To day and the time wherein we now live is to ãâã To day This word then To day intends that instant wherein God affords an opportenity of getting grace or obtaining any blessing It may here have reference to that which immediatly followeth of hearing Christs voice as if he had said If ye will now hear his voice while he speaketh unto you Or it may have reference to the inhibition of not hardening their heart as if he had said If ye will hear Christs voice then harden not your heart in this time that he is speaking unto you In the Greek there is a comma put after this word To day whereby is intended the latter reference In the generall both references tend to the same scope which is that the present opportunity of Gods offering grace must be taken we must hearken to him while he speaketh and we may not harden our hearts against him when he speaketh When Samuel though he were but a childe understood that the Lord called him he presently answered Speak for thy Servant heareth 1 Sam. 3. 10. Ruth was but a young woman yet she understanding that the God of Naomi was the only true Lord saith to her Mother in Law Thy God shall be my God and thereupon would needs go with her to be among the people of that God Ruth 1. 16. c. Zacheus in his man-age coming to know Iesus to be the promised Messiah readily entertained him Luk. 19. 5 6. The penitent thief at the time of his death knowing Christ to be the promised King beleeved on him and confessed him ãâã 23. 41 42. Thus in what estate of our age soever means of calling us to Christ are afforded we must even then without delay To day take that opportunity Iââ¦sh haste and delaied not saith the Psalmist Psa. 119. 60. When Christ called ãâã he made haste and came down Luk. 19. 6. When Christ called Simon and Andreâ⦠they straightway left their nets and followed him Mat. 4. 20. When it pleased God ãâã reveal his Son in Paul immediatly he preached him Gal. 1. 16. 1. It is God which worketh in us both to will and to do Phil. 2. 13. and no man ãâã come to Christ except the Father draw him Joh. 6. 44. Is it not then a point of wisedome to yeeld when God draws The Church promiseth as much saying ãâã me I will run after thee Cant. 1. 3. If we harden our hearts and hear not ãâã speaking to us to day how can we expect that he should hear us to morrow They shall call upon me but I will not answer saith Wisedom Pro. 1. 28. 2. Thou knowest not what a day may bring forth Therefore put not off the grace that is offered thee to day Boast not thy self of to morrow Pro. 27. 1. The ãâã fool that thought to enjoy his goods many years was taken from them that night Luke 12. 19 20. 3. By putting off an opportunity men make themselves more unfit for another opportunity For sin the longer it groweth the stronger it groweth and the heart useth to be more hardened by putting off means of softening As they
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
27. 11. Sonne and Spirit Luk. 1. 35. and the excellentest of his Creatures both Persons and things and those above and below 1. Above The Heavens Heb. 9. 12. The Angels Mar. 8. 38. and glorified men 1 Thes. 3. 13. are called holy 2. Below Professors of the true faith Col. 3. 12. whether single persons male Maâ⦠6. 20. and female 1 Pet. 3. 5. and children born of such 1 Cor. 7. 14. or the whole society and communion of them These are called an holy Priesthood an holy Nation 1 Pet. 2. 5 9. An holy Temple More eminently they who are of extraordinary Functions in the Church as Apostles and Prophets are called holy Revel 18. 20. 3. The Priviledges and gifts that God bestoweth on his Church are also called holy as holy Scriptures Rom. 1. 2. Holy Law Holy Commandments Rom. 7. 12. Holy Covenant Luke 1. 72. Holy calââ¦ing 2 Tim. 1. 9. Holy faith Jude v. 20. Holy conversation 2 Pet. 3. 11. And the parts of mens bodies used in devotion as Holy hands 1 Tim. 2. 8. and Christians mutuall salutations as an holy kisse Rom. 16. 16. 4. Sundry places were so called as Ierusalem Mat. 4. 5. The holy City because it was a Type of the Church and of the Kingdom of heaven and because the Temple wherein God was worshipped was there And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured And the place where God in speciall manifested his presence was called holy ground Act. 7. 33. The Hebrew word which is translated holy in the Old Testament is applied to the Temple and to the severall parts and courts thereof and to all the persons and things appertaining thereto as Priests Levites Altars Sacrifices Incense Oyl Water ââ¦estments all manner of Utensils Ordinances and other things which were for sacred uses When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joyned with another it is translated Saint Salute every Saint Thus for the most part it is translated in the plurall number Saints which is all one as holy ones § 6. Of the causes of mens being holy and of calling them so THis excellent Prerogative of being holy cannot arise from mens selves ãâã can bring a clean thing out of an unclean Not one Job 14. 4 The ãâã whence all men sprout was most impure and unholy But every good and every perfect giââ¦t is from above and ââ¦ometh down from the Frther of lights Jam. 1. 17. This Father of Lights commuaicateth holinesse to Sons of men two waies 1. By imputing unto them the righteousnesse of his Son Thus we are said to be made the righteousnesse of God in Christ 2 Cor. 5. 21. and Christ is said to be ãâã of God righteorsnesse unto us 1 Cor. 1. 30. 2. By coveighing his Spirit into us who altereth their nature and disposition and enableth us to perform the works of righteousnesse In this respect he is ãâã only called the holy Ghost of which phrase see more ver 7. But also the Spirit of holinesse Rom. 1. 4. because he worketh holinesse in us And Sanctification ãâã said to be of the Spirit 2 Thes. 2. 13. because it is wrought in us by the Spirit of God Thus this excellent title Holy gives no matter of boasting unto man For whâ⦠hast thou that thou didst not receive Now if thou didst receive it why dost thou ãâã as if thou hadst not received it 2 Cor. 4. 7. But it giveth just and great cause ãâã glorying in God of giving all praise to God for it and of using this divine property to the glory of his Name The Apostle here giveth these Hebrews this title not so much in regard of ãâã parenââ¦age because the root from whence they sprouted was holy Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down and all ãâã were of the faith of Abraham were counted to be of Abrahams Seed Gal. 3. ãâã In this respect all that were born of Parents professing the faith were counted ãâã 1 Cor. 7. 14. The Apostle therefore here gives them this Title 1. In regard of their profession whereby they were distinguished from ãâã persons 2. In regard of his opinion of them For he judged them to be true ãâã of the holy Church as he did of those to whom he said Ye are wasââ¦ed ye ãâã sanctified ye are justified in the Name of the Lord Iesus and by the Spirit of ãâã God 1 Cor. 6. 11. Thus he usually stileth all to whom he wrote Saints that ãâã holy ones Quest. How did the Apostle know that they were holy Answ. By their holy profession For the ground of judging others is not ââ¦tainty of knowledge but the rule of love which beleââ¦veth all things and ãâã ãâã things 1 Cor. 13. 7. That is the best that may be beleeved or hoped of them Thus another Apostle termeth those to whom he wrote Elect 1 Pet. 1. 2. yet Election is one of Gods secrets Besides he giveth this title indefinitely so as they that are truly holy might apply it to themselves For a Sermon may be preached or a Letter written to a whole assembly without manifesting any difference betwixt person and person when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be This is not to justifie the wicked for that is an abomination Prov. 17. 15. And a ââ¦o is denounced against them that call evil good Isa. 5. 20. When matters are apparent judgement must answerably be given Love makes not men blinde When men are plainly discerned to be unholy to call them holy is not to think or speak the best but the worst But when we see nothing to the contrary then are we to judge the best of Professors It is better to judge an hypocrite upright if we know him not to be an hypocrite then an upright man an hypocrite For we may well judge otherwise then the truth is so we judge not otherwise then love requireth How contrary to this Apostolicall practice is the censure of many in this age who on this ground that men are carefull to keep a good conscience and fearfull to commit the least sinne judge them to be dissembling hypocrites Profession of sincerity makes many to be more vilely thought of More diametrically opposite to the rule of love is their censure who on every occasion are ready to call such as are not of their minde damned reprobates Christ saith With what judgement ye judge ye shall be judged Matth. 7. 2. What judgement then can such look for §. 7. Of the Excellency Utility and Necessity of being holy THe Apostle could not have given unto them a more excellent attribute then this Holy For 1. There is nothing wherein a creature can be more like to his Creator then in being holy It is said that God at first
§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered ãâã his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subââ¦ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. ââ¦4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work
have therein to God Lev. 19. 2. 1 Pet. 1. 15 16. There is nothing wherein a creature can more resemble his Creator then in holinesse This is that Image of God after which God at first created man Gen. 1. 26 27. Eph. 4. 24. 5. In regard of the communion which thereby we have with God For without holinesse no man shall see God v. 14. But they who have communion with God are stiled an holy Priest-hood an holy nation 1 Pet. 2. 5 9. God therefore hath chosen uâ⦠that we should be holy before him Eph. 1. 4. Christ for this end gave himself for his Church and sanctified and cleansed it that it might be holy and so fit to be presented unto God Eph. 5. 25 26 27. Besides these generals there are other particulars which shew why the holinesse of justification and why the holinesse of sanctification are said to be Gods The holinesse whereby we are justified is said to be Gods 1. In regard of the very matter and essence of it For it is the holinesse of the Son of God our surety very God In this respect we are said to be made the righteousnesse of God in him 2 Cor. 5. 21. 2. In regard of Gods imputing his Sons righteousnesse to us and accounting it ours Psal. 32. 1. Rom. 4. 6. 3. In regard of Gods accepting it as ours For that which God accepts may well be stiled his Eph. 1. 6. The holinesse whereby we are sanctified is said to be Gods 1. In regard of the immediate worker of it in us which is the third person in sacred Trinity who is very God the Spirit of God who in regard of this divine operation is stiled the Holy Ghost Rom. 15. 16. and sanctification is said to be that of the Spirit 2 Thes. 2. 13. 2. In regard of the instrumental means of working it which is Gods word 3. In regard of the pattern of it whereunto it is framed that is Gods will Mat. 6. 10. 1 Thes. 4. 3. Rom. 12. 2. Gods will is like the mould whereinto metal is cast and our sanctification is like metal cast into that mould so they who are truly sanctified carry the very Image of the will of God This giveth an evidence of the good and great respect which God beareth to his in conferring upon them his own holinesse even the excellency of his excellencies It was an high degree of dignity that God should at first create man after his own Image but after man had forfeited that dignity to confer a greater which is the holinesse of God here meant is beyond apprehension The honour which Ahasââ¦erus did to Mordecai in causing the royal apparel to be put on him and the royal Crown to be set upon his head and he set upon the Kings horse was counted so great as this proclamation was made thereof Thus shall it be done to the man whom the King delighteth to honour Est. 6. 8. c. But behold a dignity infinitely greater then that Saints are arraied with the holinesse of God Gods holinesse is as a Crown set on their heads Thus shall it be done to them whom the King of heaven delighteth to honour Of the grace of God See v. 15. § 82. §. 57. Of Saints partaking of Gods holinesse IT is said concerning the forementioned holinesse of God that we are partakers of it Of the notation of the Greek word translated partakers see Chap. 6. v. 8. § 47. It here sheweth that Saints have not of themselves the foresaid holinesse of God They receive it and so are made partakers of it 1 Cor. 4. 7. Phil. 1. 7. 1 Pet. 4. 10. 2 Pet. 1. 4. 1. It being Gods holinesse man cannot possibly have it but by participation from God who can have any thing that is Gods but by Gods gift 2. Man by nature is clean empty and utterly destitute of all holinesse Psal. 14. 3. 2 Cor. 3. 5. 3. Man of himself is most unholy by the stock whence he commeth by his conception and birth by his condition and disposition Gen. 6. 5. 1. This taketh away all ground of self-boasting from them that have this holinesse of God 2. This gives just cause of returning the praise and glory of all that holinesse which we have to him that hath made us partakers thereof Rom. 11. 35 36. This is one end whereat God aimeth in making men partakers of his holinesse §. 58. Of afflictions working Gods holinesse MEntion is here in special made of Gods holinesse to give proof of the profit of correctionâ⦠They work in men that admirable gift of Gods holinesse Thus much an Apostle intendeth under this phrase that the trial of your faith might be found ãâã praise and honour and glory 1 Pet. 1. 7. On this ground another Apostle exhorteth Christians to count it all joy when they fall into divers temptations Iam. 1. 2. Manasse 2 Chro. 33. 12. and the prodigal are special instances hereof 1. Afflictions bring men to sight of sin to sorrow for the same to an humble confession thereof and to earnest deprecation from the guilt and punishment of sin Thus they come to obtain some sweet evidence of the remission of their sins and justification of their persons Psal 32 4 5. 2. Afflictions are grievous to the ââ¦lesh and thereupon put on men to seek some ease and refreshing in spirit which can be no other way then by partaking of Gods holinesse 3. Afflictions are an especiall means to wean men from the vanities of this world and to subdue the unruly lusts of the flesh whereby the first part of sanctification which is mortification is wrought in them Hos. 5. 14 15. 4. Afflictions make men enquire after God and learn what may be pleasing unto him Upon this enquiry duly made it will be found that nothing is more pleasing to God then holinesse Hos. 6. 1. Adde this motive to sundry others that have been noted before and it cannot but bring us to endure what it shall please the Lord to lay upon us This is an especial means of trial whether afflictions have had a kindly work on us or no If they have we have thereby been made partakers of the holinesse of God §. 59. Of the meaning of these words No chastening for the present seemeth to be joyouâ⦠but grievous Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them who are exercised thereby THis verse is added to meet with that which flesh and blood might object against all the comforts and encouragements before delivered for well-bearing afflictions and that is experience and sense will say we find no joy but feele much grief under afflictions To take away ãâã the Apostle grants that to be true which sense opposeth that chastening for the present is grievous The grant as expressed in Greek is very emphaticall For 1. It is set down in the most generall term thus
in opposition to an unââ¦atisfied desire and it is to be taken in reference to the minde of such a man who esteemeth every state wherein he is to be sufficient for him 2. Contentedness is like the holy ointment and sweet perfume that was of use under the Law They were both compounded of sundry choice spices Exo. 30. 23 24 34 c. So Contentedness is compounded of sundry other excellent graces the glory and beauty of which do brightly shine forth in this one grace and virtue and are exercised thereby As 1. Faith in Gods fatherly care over him and providence towards him Gen. 22. 8. 2. Hope to be supported and supplied with such things as are needfull Psal. 42. 5. 3. Patience in bearing the burden of want and grief of affliction Iam. 5. 11. 4. Humility in a mean esteem of ones self Gen. 32 10. 5. Obedient submission to the good pleasure of God 1 Sam. 3. 18. 6. Meekness in forbeating to take revenge of such as wrong us He that in a contented minde said Behold here am I let the Lord do to me as seemeth good unto him 2 Sam. 15. 26. said also of one that exceedingly wronged him Let him alone and let him curse for the Lord hath bidden him 2 Sam. 16. 11. 7. Thankfulness in all estates Iob a contented person blessed God for taking away as well as for giving Iob 1. 21. 4. The Commodity of Contentment Commodity puts on every one to do what he can for attaining that which may be commodious to him I dare not undertake to set down all the Commodities of Contentation I will only give a brief view of some special ones 1. Contentedness setleth and quieteth the soul in the greatest trobles that can befall a man Paul and Silas after they had been sorely scourged and thrust into the inner prison and their feet made fast to the stocks at midnight sang praises unto God Act. 16 23 24 25. Admirable evidences of much quietnesse and chearfulnesse of spirit have been given by Martyrs in the midst of their grievous torments 2. It so moderateth a mans desire as in all estates he thinks he hath enough Though Iacob came far short of his brother Esau in his estate yet he could say as well as Esau I have enough Gen. 33. 9 11. Our English in both places useth the same phrase I have enough but in the Hebrew there is a great difference betwixt that which Esau uttered and Iocab To translate them word for word Esau's phrase was this There is much to me or I have much So he acknowledged a great plenty but Iacobs phrase is this All things are to me or I have all This shewed a contented minde in that he accounted what he had to be as much as if he had had all the world Some apply that phrase of Iacob in his interest in the Lord that the Lord being his portion he accounted him to be all in all The contented man accounting himself to have all must needs be at least in his minde a rich man His desire is satisfied with what he hath If therefore it be a Commodity to be rich Contentednesse is a great Commodity 3. It makes a supply of all the losses that can befall a man Losses to him that is content with what remains are as no losses He hath in his minde as much sufficiency as he had before This is evident in Iobs case Iob 1. 21. He was as thankfull unto God for taking away as for giving And the Hebrews took joyfully the spoiling of their goods Heb. 10. 34. 4. It easeth heavy burdens and maketh them tolerable As discontent by vexing and perplexing the Spirit weakens it and makes light burdens lie very heavy upon a man So Contentedness puts life and spirit into a man and makes him better able to bear his burden The very same burden lying on a contented and discontented person seems much lighter to the one then to the other When David and the men that were with him were spoiled of their wives sons daughters and goods his men were much grieved and spake of stoning him but David incouraged himself in the Lord his God 1 Sam. 30. 6. 5. It is a compliance with Gods providence in every state For it brings us to a resignation of our will to Gods will So as to make Gods will a rule of our will and to say as Christ did Not my will but thine be done Luk 22. 41. We have a proof hereof in him who said unto God Behold here am I let him do to me as seemeth good unto him 2 Sam. 15 26. Surely this is a great Commodity to enjoy with quietness what the will of God is that we should enjoy §. 65. Of the variety of Cases wherein Contentednesse is to be exercised EVery state wherein any man is in this world is accompanied with so many occasions of discontent the minde of man as it is requisite that he learn how to be contented in every one of them This I will indeavour to exemplifie in sundry particular cases As 1. Plenty and all manner of prosperity Among other instances the Apostle giveth this wherein he had learned to be content I know how to abound every where and in all things I am instructed to be full Phil. 4. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity 1. Because no plenty no manner of prosperity can fully satisfie a discontented minde Iâ⦠all that at once he desireth should be granted him when he hath that he would thereupon desire more See § 53. 2. Sundry perplexities and troubles arise out of plenty and prosperity Many upon sense hereof are so discontent as they think they should live more quietly if their eââ¦tate were meaner then it is and if they had more troubles then they had Contentment is an antidote against both these extreams 2. Poverty This is another instance which the Apostle gives of his Contentedness I know how to be abased I am instructed to be hungry and to suffer need Phil. 4. 12. This estate is that which the Apostle especially intends where he saith Having food and raiment let us be therwith content 1 Tim. 6. 8. Nature it self is satisfied with little yea though it be homely and course Experience sheweth that both poor folks themselves and also their children are for the most part healthier and stronger then rich ones and their children Besides poor folks are freed from many cares fears and dangers whereunto rich ones and great ones are subject Poor folks have not so large and great accounts to make as the richer sort yet their faithfull and diligent improvement of that little they have shall be as well accepted approved and rewarded as a like improvement of much The very same approbation and remuneration is given to him that improved two Talents that is given to him that improved five Talents and
much content and found much benefit to their souls wellfare And whereas many persons of quality came out of their good respect to Visit him he would indeavour so to order their conference as it might be profitable to edification or if their Visies were meerly complementall he accounted it a great burden unto him He was allwaies of a very friendly and courteous disposition whom the meanest not only of his Parish but of the City found easie of access and as easie to be intreated yea ready to do what he could to all Among other graces Humility was eminent in him for he was not observed to be puffed up either with the flocks of multitudes unto his Ministery which were many and great nor with any applauses of men but would still say he knew more of himself to a base him than any could know to extoll him He was much in Communion with God and contented not himself only with daily constant ordinary holy exercises but was also frequent in extraordinary duties In the Bishops time when it might not be permitted to keep a Fast openly in the Church he was one of those Ministers who frequently helped pious Christians in their private Fasts In times of fear and danger he and others had sometimes weekly sometimes monethly Fasts whereof many in his own House and Vestry which he was eminently observed to perform with extraordinary reverence and awfullness of spirit His confessions were accompanied with much sense of sin broakennesse of heart self-abhorrency judging of the creature and justifying of God In petition very pertinent Judicious Spirituall Seasonable accompanied with Faith and Fervour like a true Son of Iacob wrestling with tears and supplications as resolving not to let him go without a blessing But none like him in Thanksgiving after a man would think he had spent the last drop of his Spirit in Confession and Praier O how would he revive and gather up his Spirits when he came to the work of Thanksgiving wherein he would be so large particular warm and vigorous that in the end of the day he would quicken the auditory as if then the work had been but newly to begin and that only had been the work of the day Wherein he may be a pattern to all his surviving Brethren in the Ministery He was very inquisitive after the good and wellfare of the Church of God as at home so abroad that accordingly he might order his prayers in their behalf being ever mindfull of them in his prayers And when he heard it went ill with the Church of God in any place like another Nehemiah he sat him down and wept and mourned and fasted and prayed unto the God of heaven in their behalf Great was his patience under the visiting hand of God especially in his old age when God visited him with painfull Maladies Though by reason of the bitterness of his paines by the Stone and sharpness of Urine and that Lethalis arundo as he oft called it that deadly Arrow in his side which he knew could never be pluckt out of it but by death I mean his Asthma which he got by an excessive cold in attending upon publick imployment notwithstanding I say by reason of these he hath been often heard to groan yet was he never heard once to grumble But he would oft say Soul be silent Soul be patient it is thy God and Father that thus ordereth thy estate Thou art his clay he may tread and trample on thee as it pleaseth him thou hast deserved much more it is enough that thou art kept out of hel though thy pain be grievous yet it is tolerable thy God affords some intermissions he will turn it to thy good and at length put an end to all none of these can be expected in hel He would oft make mention of the extent of Obedience which he said was not only to endeavour to do what God requireth but also patiently to bear what Gods will is to lay upon his creature as Christ himself though he were the Son yet learned obedience by the things which he suffered In his greatest pangs he oft used this speech of Iob Shall we receive good from the hands of God and not evill He often commended his Soul unto Christ and would say I am perswaded that he is able to keep that which I have committed to him against that day When any of his Friends went about to comfort him in those gifts which God had bestowed on him and works which he had wrought by him he would answer I dare not think of any such thing for comfort Iesus Christ and what he hath done and endured is the only ground of my sure comfort Many that came to visit him in his weaknesse professed that they went away better than they came by reason of those savoury and gracious expressions that proceeded from him Though towards his latter end his fits of the Stone were frequent and sharp having some times 4. or 5. in an hour yet such was his desire to finish that so much desired Commentary of his upon the Epistle to the Hebrewes that so soon as the bitterness of the pain of a fit was over he returned to his work and made some progresse therein And thus he continued labouring at his work through much pain till Tuesday the sixth of Decem. 1653. About which time as his naturall strengh was exceedingly decayed so his Intellectuals began to fail and for the three following daies drowsiness seized upon him insomuch that he could not hold up his head to look into a book but slumbered away his time in his Chair and upon the Friday being the third day since he had given over his studies enquiring what day it was he cried out Alas I have lost three daies The day following being Saturday he had no desire to arise out of his bed neither indeed could in regard of his weaknesse which was such as he said Now I have not long to live in this world the time of my departure is at hand I am going to my desired haven the apprehension whereof was no little joy unto him for he had often said unto such of his friends as came to visit him in his sickness I am most willing to dy having I bless God nothing to do but to dy Indeed he seemed sometimes to be in Pauls strait between Life and Death having a desire to depart that he might be with Christ which was best but yet very desirous was he to finish his Commentary on the Epistle to the Hebrews which he knew would be usefull to the Church of God and in that respect was willing to live and God so far answered his desire in that particular that he lived to finish it within half a Chapter But when he perceived that his time in this world could not be long O! how sweet and joyfull was the apprehension of Death unto him which he
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
conferred Fitly is this added to the former to shew that Christ was so far from being vanquished and swallowed up by his sufferings for our sinnes as thereby way was made for an entrance into the highest degree of glory that could be attained unto §. 31. Of Christs sitting and standing in Heaven THe Apostle in setting down the high degree of Christs exaltation well poised his words for every word hath its weight This He sate down importeth high Honour and a setled continuance therein Sitting is a posture of dignity Superiors sit when inferiors stand Iob. 29. 7 8. Thus is the Ancient of dayes said to sit and ten thousand thousands ministring spirits to stand before him Dan. 7. 9 10. In way of Honour is the Highest thus set out He that sitteth upon the Throne Rev. 5. 13. In this sense saith God to his Sonne Sit at my right hand Psal. 110. 1. The authority also and power which Christ hath over all is hereby noted For in this sense is this phrase oft used as Psal. 9. 4. and 29. 10. and 47. 8. Rev. 21. 5. Obj. Christ is said to stand on the right hand of God Acts 7. 55. Answ. Divers phrases may be used of the same thing in divers respects and imply no contradiction For first to speak according to the letter a King may be said to sit on his Throne because that is his ordinary posture and to stand at some speciall times as Eglon arose out of his seat when Ehud said to him I have a Message from God to thee Judg. 3. 20. There are three limitations wherein different acts cannot be attributed to the same thing 1. In the same part In the very same part a man cannot be sore and sound 2. In the same respect A man cannot be alive and dead together in the same respect but in different respects one may be so For she that liveth in pleasure is dead while she liveth 1 Tim. 5. 6. 3. At the same time One cannot sit and stand together at the same time at severall times he may Again To take this phrase metaphorically as it is here to be taken Christ may be said to sit to shew his Authority as before and to stand to shew his readiness to hear and help In this respect did Christ most fitly present himself standing to Stephen Acts 7. 55. Sitting doth further set out continuance in a thing Where Iacob saith of Ioseph His bow SATE in strength we fitly according to the true sense translate it thus his ââ¦ow ABODE c. Gen. 49. 24. In like manner where Moses saith to Aaron and his sonnes ye shall SIT at the dore of the Tabernacle seaven dayes We according to the true meaning of the word in that place thus turn it ye shall ABIDE Lev. 8. 35. Standing also importeth as much namely continuance and perseverance in a thing To express this emphasis of the word we do oft translate it thus stand fast as 1 Cor. 16. 13. Stand fast in the faith And Gal. 5. 1. Stand fast in the liberty c. where the original Greek saith of the devil Ioh. 8. 44. he STOOD not in the truth our English hath it thus he ABODE not c. Wherefore by both these metaphors sitting and standing Christs abode and continuance in Heaven as our high-Priest Prince and Prophet and that for us is plainly set out And to shew that this his abode and continuance hath no set date this indefinite and everlasting phrase for ever is in other places added as Chap. 7. 25. and 10. 12. Finally these metaphors note out Christs rest and cessation from all his travels labours services sufferings and works of ministry which on earth he underwent Christ is now entred into rest and so sitteth This implieth that nothing now remaineth more to be done or endured for purchase of mans redemption his sacrifice was full and perfect Therefore going out of the world he saith It is finished Joh. 19. 30. §. 32. Of the Divine Majesty TO amplifie the forementioned Dignity and Soveraignty of Christ the place where Christ sitteth is set out in two phrases 1. On the right hand of the Majesty 2. On high By the Majesty is meant God himself as more plainly is expressed in other places where Christ is said to be at the right hand of GOD Rom. 8. 34. and to be set down on the right hand of God Heb. 10. 12. â Majesty importeth such greatness and excellency as makes one to be honoured of all and preferred before all It is a little proper to Kings who in their dominions are above all and over all By way of excellency a King is stiled Majesty it self as when we speak of a King we say His Majesty when to him Your Majesty A word like to this coming from the same root is translated magnificence which also is applied to God and translated as the word here Majesty 2 Pet. 1. 16. To none can this title be so properly applied as to God himself for all created greatness and excellency is derived from and dependeth upon Gods greatness and excellency Whereas Majesty is attributed to created Monarchs it is because they bear Gods image and stand in Gods stead In this respect they are also stiled Gods Psal. 82. 6. In this place this Title is used 1. To set out the high and supream Soveraignty of God importing him to be King of Kings and Lord of Lords For to speak properly God only hath majesty and therefore by a property is stiled the Majesty 2. To magnifie the exaltation of Christ which is to the highest degree that possibly can be even to the right hand of Him or next to Him that only and justly is stiled the Majesty 3. To shew an especial end of Christs high advancement which was to raign and rule This is the property of Majesty and for this end was Christ advanced next to the Majesty This is further evident by the addition of this word Throne as some do read it thus He sate down on the right hand of the Throne of the Majesty on high So is it read Chap. 8. 1. and 12. 2. and that with an unanimous consent of all copies So in Matth. 19. 28. and 25. 31. and Acts 2. 30. So much also is here without question intended Now to sit on a Throne of Majesty is to have power of raigning and ruling This is yet further made cleer by the end which the holy Ghost setteth down hereof Psal. 110. 1. which is to subdue his enemies Wherefore the Apostle thus explaineth that phrase 1 Cor. 15. 25. He must reign till he hath put all his enemies under his feet For sitting on the right hand of Majesty the Apostle puts raigning So as to sit on the right hand of Majesty and to raign are equivolent termes §. 33. Of Christs advancement to Gods right hand THis phrase right hand
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
Christs function to be a Mediator betwixt God and man is greater then any of the functions of Angels Therefore Christ is more excellent then Angels in their greatest excellencies Yet there is a greater excellency wherein Christ doth further excell Angels comprised under this phrase a more excellent Name This doth the Apostle largely insist upon and copiously prove and that upon this ground Superstitious persons especially the Jews among whom many extraordinary things were done by the ministry of Angels had in all ages too high an admiration of Angels so as they have deified them and yeelded divine worship unto them whereby the glory of God hath been obscured and Christ the less esteemed It was therefore requisite to set out Christs glory so as it might appear how beyond comparison Christ excelleth them which in the general is thus expressed He hath by inheritance obtained a more excellent Name then they §. 42. Of Christs Name A Name is that whereby a thing is made known and distinguished from others Gen. 2. 19 20. It is sometimes taken for a meer titular distinction as where the degenerate and apostate Jews are called the people of God the children of Israel God expresly saith They are not my people Hos. 1. 9. and Christ proveth that that they are not Abrahams Children Joh. 8. 39. Where it is said Micha 2. 7. O thou that art named the house of Iacob a meer titular name is meant And where Christ saith of Sardis Thou hast a name that thou livest and art dead Rev. 3. â⦠But the Name here spoken of containeth a reality in it Christ being indeed what he is named and said to be It is not simply any of his Titles but that true relation which is betwixt God the Father and him such a relation as no meer creature is capable of What it is is expresly set down in the next verse namely to be the Sonne of God True it is that through grace and favour God vouchsafed this name to sundry creatures but not so properly as unto Christ. See § 15. This is that Name which is above every Name at which every knee should bow Phil. 2. 9 10. By vertue of this Name he became a fit Mediator between God and man a fit Saviour and Redeemer of man a fit King Priest and Prophet of his Church yea and by vertue of this Name supream Soveraignty and absolute Dominion over all creatures infinite Majesty divine Dignity and all Honour and Glory is His all Worship Service Subjection and Duty is due unto Him This Name therefore must needs be beyond all comparison a most excellent Name and in this respect Christ may well be said to have a more excellent Name then Angels because there is no comparison between them The comparative epithete translated more excellent is derived from a compound verb that signifieth to differ in excellency or to excell 1 Cor. 15. 41. It is translated to be better Matth. 6. 26 or to be of more value Matth. 10. 31. The positive of this comparative signifieth divers or different Rom. 12. 6. Of Gods Name See Chap. 2. § 112. This word of comparison more excellent is not to be taken of an exceeding in the same nature and kinde as one man is more excellent then another but in different natures and kindes the notation of the word imports as much for Christ as the Sonne of god is of a divine nature even the creator of all and preferred before all created spirits which though they be the most excellent of created substances yet not to be compared with the Sonne of God His Name is infinitely more excellent then theirs for by reason of this Name he is the Lord of Angels §. 43. Of the right which Christ hath to his Name THe right which Christ had to his foresaid Name is thus set down He hath by inheritance obtained All this is the interpretation of one Greek word which by this periphrasis is set out to the full The right of inheritance which Sarah would not that the sonne of the bond woman should have is set out by this word and is thus expounded shall not be heir or shall not by inheritance obtain or shall not inherit This right Christ hath in a double respect 1. As he is the true proper only begotten Sonne by eternal generation For the Father in communicating his essence to him communicated also this excellent Name here intended 2. As his humane nature was hypostatically united to his divine nature For though according to the flesh he was not born of God the Father in that respect he was without Father born of a Virgin yet that flesh being personally united to the only begotten Sonne of God he was born the Sonne of God In this respect an Angel speaking of his conception and birth saith That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. He was not then by grace and favour of no Sonne made the Sonne of God but as God and as God-man he was the true begotten Sonne of God and in both these respects the Name here spoken of by right of inheritance belonged to him Of Christ the Heir See v. 2. § 17. §. 44. Of the resolution of the 4th verse IT was shewed before That the excellency of the Gospel was much commended by the excellency of Christ the Author and matter thereof Thereupon the Apostle did set out Christs excellency to the life This Point he prosecuteth in this and the verses following so as the summe of all is A proof of Christs excellency This proof is by an argument of the greater compared with the less The greater or more excellent is Christ the less or inferior are Angels Now Angels are the most excellent of creatures He therefore that is more excellent then they must needs be most excellent The Argument may thus be framed He that is greater then Angels is most excellent But Christ is greater then Angels therefore he is most excellent This Argument is first propounded in this verse Secondly Exemplified in the verses following In the general here propounded two Points are set down 1. The degree of Christs dignity 2. Christs right thereunto In the degree observe 1. The Creatures before whom Christ is preferd Angels 2. The Extent how far Christ is preferd before them in this phrase so much better In Christs right is set down 1. The Kinde thereof He hath by inheritance obtained 2. The Matter or thing obtained A more excellent Name §. 45. Of the Observations of the 4th Verse I. ANgels are the most excellent of creatures This is the reason why the Apostle brings them into this comparison If there had been any creatures more excellent then Angels Christs excellency had not been so far set out as now it is For it might have been objected that though Christ were more excellent then Angels yet he was not the most excellent of
then the High-Priests yet were they not types in all things that appertained to them They were of the Tribe of Levi They offered Sacrifices for their own sinnes They oft renewed their Sacrifices They had Successors when they died In none of these were they types of Christ. See Ch. ver 5. § 12. But the excellent prerogatives heaped up together have not relation to Solomon alone The Prerogatives as they are propounded to David in the Name of the Lord are these in order 1. I will set up thy seed after thee which shall succeed out of thy bowels 2 Sam. 7. 12. 2. I will establish his Kingdom Ibid. 3. He shall build a House for my Name 2 Sam. 7. 13. 4. I will establish the Throne of his Kingdom for ever Ibid. 5. I will be his Father and he shall be my Sonne 2 Sam. 7. 14. 6. I will settle him in my House and in my Kingdom for ever 1 Chr. 17. 14. 7. He shall be a man of rest and I will give him rest from all his enemies c. 1 Chro. 22. 9. These at least most of them were literally meant of him who by name is expressed Solomon Yet not singly and simply considered in himself alone but as a type of Christ For David and his posterity had their royall dignity conferred upon them not so much for their own sakes as that they might be a fore-going type and a visible representation of Christs royall dignity and of that redemption and salvation which he should bring to the people of God So as those excellencies which in the Letter are spoken of David Solomon and others are mystically truly and principally foretold of Christ whereby the benefit of those promises was infinitely encreased and the comfort of true beleevers above measure enlarged This the Apostles who were inspired with a divine Spirit well knew and thereupon on all occasions applied those types to their intended truth as here in this place True it is that Davids Sonne by Bathsheba was named Solomon but the mysticall truth of this name as of the name of Melchisedech chap. 7. v. 7. was manifested in Christ Jesus Reade the 72 Psalm which carrieth this Title For Solomon and it will be found that Christ is the true Prince of Peace which Solomons name importeth and that all things there set down are fullfilled in Christ. But to compare the type and truth together in such particulars as are mentioned in the promise made to David 2 Sam. 7. 12. these instances following are to be observed 1. Solomon was a man of Rest and Christ was the Prince of Peace Isa. 9. 6. God gave Solomon rest from all his enemies such as were the Philistins Aramites Moabites Ammonites and others like them But Christ so judgeth among the Nations as they beat their swords into plough-shares c. Isa. 2. 4. and the Wolf shall dwell with the Lamb c. Isa. 11. 6 7 8 9. Yea God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David that we should be saved from our enemies and from the hand of all that hate us Luk. 1. 69 71. not only from men but from devils also For he hath spoiled Principalities and Powers Col. 2. 15. 2. God gave peace and quietnesse to Israel in Solomons daies But Christ is our Peace Eph. 2. 14. and it pleased the Father to reconcile all things to himself by Christ Col. 1. 20. 3. Solomon was the seed that proceeded out of Davids bowels whom God set up after David But Christ was that promised seed that by an excellency and property was called the Sonne of David Matth. 1. 1. who also by lineall descent proceeded out of Davids bowels An ancient Father expounding this phrase Out of thy bowels thus Out of thy belly as the LXX and vulgar Latin do hath this comment upon it If you simply take this of Solomon it is ridiculous For then might David be thought to have brought forth Solomon as a Mother Hereupon he applieth this to the Virgin Mary out of whose womb Christ came But that Father mistook the mark For the Hebrew word properly signifieth the bowels as our English turns it and it is elsewhere applied to men as Gen. 15. 4. 2 Sam. 16. 11. And in 1 Chr. 17. 11. it is thus expressed which shall be one of thy sonnes therefore Solomon must not be clean excluded but be immediatly intended yet as a type and Christ most principally as the truth and substance 4. God established Solomons Kingdom but much more Christs whose Kingdom cannot be moved Heb. 12. 28. as Solomons was For first ten Tribes fell away from his Sonne 1 King 12. 20. and afterwards the whole Kingdom was translated from Solomons race to Nathans Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said I will establish the Throne of his Kingdom for ever If this be applied to Solomon it must be taken improperly for long date but applied to Christ it is most truly and properly spoken For he shall reign over the house of Jacob for ever and of hiâ⦠Kingdom there shall be no end Luke 1. 33. So as this extent of the promise to everlastingnesse evidently proves that Christ is here principally intended 5. Where it is further said that the promised Sonne of David should build an House for the Name of the Lord this is true of the earthly Temple built of Stone and Timber and garnished with gold silver silk and other like ornaments which was a typicall House for Gods Name 1 King 5. 5. But Christ built the mysticall spirituall true House of God which is the Church of the living God Hebr. 3. 3 6. 1 Tim. 3. 15. Well therefore and that most fitly and properly may this part of the promise I will be a Father to him and he shall be a Son to me be applied to Christ. To Solomon it was spoken in a type To him indeed God was a Father in favour and love and he was a Sonne to God as he bare Gods image being a King and through the grace of adoption and regeneration But God is a Father to Christ by begetting him and communicating his whole essence to him and Christ is a Sonne to God by being properly begotten of God and of the same essence with him Thus is this testimony as pertinent to the Apostles purpose as the former Father and Son being here properly taken in a like mutuall relation of one to another Quest. How then is this set down in the future tense as of a thing to come I will be He shall be seeing the divine generation is eternall Answ. As in the former testimonies so in this the Apostle setteth out the Sonne of God incarnate whereby he was visibly manifested to be the true proper only begotten Sonne of God So as this promise is of a future conspicuous declaration of an eternall relation As if the
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
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 * ãâã ãâã ãâã ãâã ãâã 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
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
that their faith might be the more strengthened thereupon The notation of the Hebrew Title translated God implieth God to be of might and power and is by some translated the strong God The Hebrew Noun is of the plurall number but the Verb annointed to which the Hebrew Title hath reference is of the singular number which intimateth a plurality of persons and unity of essence The Title God as here used in the first place may be of the vocative case as it is in the former verse and translated O God and by an Apostrophe applied to Christ for this particle even which is a note of apposition joyning two words together which have reference to one and the same thing is neither in the Hebrew nor Greek Text but inserted by our English Translators In Hebrew Greek and Latine this Title is both in the Nominative and Vocative case the very same for syllables and letters In the Nominative case it is spoken of the Father as our English sets it down In the Vocative case it is spoken to the Sonne Many of the ancient Fathers and Pater-Expositors take it in the Vocative as spoken to the Sonne It may be objected that thence it will follow that God is of God Answ. I deny not but that it will so follow and therein is nothing against the Orthodox faith For the Sonne of God is very God of very God See § 19. In regard of his divine Essence he is very God Rev. 4. 8. In regard of his distinct persons as the Sonne in relation to his Father he is of God In this respect as we may say O Sonne thy Father so O God thy God Besides the Sonne of God assumed mans nature hereby God and man became one person Thus he is God and God is his God He is God in regard of his divine nature and God is his God in regard of his humane nature yea and in regard of both natures united in one person In this latter respect as Christ is God-man God may be said to be his God three waies 1. As Christs humane nature was created of God and preserved by him like other creatures 2. As Christ is Mediatour he is deputed and sent of God Ioh. 3. 34. and he subjected himself to God and set himself to do the will of God and such works as God appointed him to do Ioh. 4. 34. 9. 4. In these respects also God is his God 3. As Christ God man was given by God to be an head to a mysticall body which is the Church Eph. 5. 22. God thereupon entred into Covenant with him in the behalf of that body Isa. 42. 6. 49. 8. Thus is he called the Messenger Mal. 3. 1. and Mediatour of the Covenant Heb. 8. 6. Now God is in an especiall manner their God with whom he doth enter into Covenant as he said unto Abraham I will establish my Covenant between me and thee c. to be a God unto thee c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed so also with Christ and his Seed which are all the Elect of God even the whole Catholique Church This is the Seed mentioned Isa. 53. 10. So as by this speciall relation betwixt God and Christ God is his God in Covenant with him God also is in an especiall manner the God of the Elect through Christ. This speciall relation thy God having reference to Christ is under the Gospel Gods memoriall as under the Law this Title was The God of Abraham the God of Isaac and the God of Iacob For with them God made his Covenant and in them with their Seed Gen. 17. 7. 26. 3 4. 28. 13 14. This Title The God of Abraham Isaac and Iacob God assumed to himself Exo. 3. 15 16. and the Seed of those Patriarchs oft called on God by that title and pleaded it before him to enlarge their desires and to strengthen their faith This they did by calling to minde that relation which was betwixt God and their Fathers with whom God had made an everlasting Covenant to extend to them and their Seed Exo. 32. 11. 1 King 18. 36. 1 Chro. 29. 18. How much more may we have our desires enlarged and faith strengthned in that relation which is betwixt God and Christ and how may we pleade it and say O God of thy Sonne Iesus Christ Remember thy Covenant made with him and in him Hereupon it is that Christ saith Verily Verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. When the Children of Israel were in great distresse the Lord was gracious unto them and had compassion on them and respect unto them because of his Covenant with Abraham Isaac and Iacob c. 2 King 13. 23. How much more will God be gracious to us because of his Covenant with his Sonne Christ This is the truest and surest ground of Christian confidence and boldnesse in approaching to the Throne of grace The Psalmist who lived many hundred years before the Apostles having by the spirit of truth registred this relation betwixt God and the promised Messiah giveth evidence thereby that the understanding and beleeving Jews conceived that Messiah to be true God the Sonne of God and that God was the God of that Messiah in speciall and by vertue thereof the God of Abraham Isaac and Iacob Exod. 4. 5. The Lord God of Israel Exod. 5. 1. The Lord God of the Hebrews Exod. 9. 1. The God of the Iews Rom. 3. 29. The God of Ieshurun Deut. 33. 26. The Lord of Eliah 2 Kin. 2. 14. The God of Daniel Dan. 6. 26. The God of Shadrach Meshech and Abednego Dan. 3. 28. Gentiles Rom. 3. 29. My God Exod. 15. 2. Our God Ex. 5. 8. Thy God Deut. 10. 14. Your God Gen. 43. 23. His God Exo. 32. 11. Their God Gen. 17. 8. All these and other speciall relations to God do give evidence of Gods singular respect to those who are in Covenant with him and whose God he is In reference hereunto they are called Gods peculium a peculiar treasure unto him his proper stock or flock Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people 1 Pet. 2. 9. All this ariseth from that speciall relation which Christ hath to God that God is his God Ye are Christs and Christ is Gods saith the Apostle 1 Cor. 7. 21. Hereupon it was that Christ said I ascend to my Father and your Father and to my God and your God Joh. 20. 17. §. 119. Of Gods annointing his Sonne GOD who was in speciall the God of his Sonne is here said to have annointed him This is metaphorically spoken in reference to an ancient continued inaugurating and setling of Kings in their Kingdom which was by annointing them or powring oyl upon their heads As Saul 1 Sam. 10. 1. David three times first by
Samuel 1 Sam. 16. 13. Secondly By the men of Iudah 2 Sam. 2. 4. Thirdly By the Elders of Israel 2 Sam. 5. 3. Solomon twice 1 King 1. 39. 1 Chro. 29. 22. Iehu 2 King 9. 6. Ioash 2 King 11. 12. Iehoahaz 2 King 23. 30. yea they who chose Absalom to be King annointed him 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed even the Lords Annointed 2 Sam. 19. 21. Lam. 4. 20. Annointing being performed by Gods appointment implied two things 1. A deputation to the Kingdom 2. An ability to execute the Royall Function Both these are evident in the first King that was set over Israel By Samuels annointing Saul Saul was deputed to the Kingdom and being annointed the Spirit of the Lord came upon him and God gave him another heart 1 Sam. 1. 6. 9. That wherewith Kings were annointed was oyl Samuel took a viall of oyl and poured it on Sauls head 1 Sam. 10. 1. He also took an horn of oyl and annointed David 1 Sam. 16. 13. So did Zadok annoint Solomon 1 King 1. 39. So did he that annointed Iehu 2 King 9. 6. And others that annointed other Kings All these were annointed with external material oyl but to shew that annointing had a mysticall signification they who had not such oyl poured on them are called the Lords Annointed Psa. 105. 15. Oyl and annointing therewith being mystically taken as here they are setteth out the Spirit and the gifts and graces thereof In this respect Christ saith of himself The Spirit of the Lord is upon me because he hath annointed me to preach c. Luk. 4. 18. And the Apostle Peter saith of him God annointed Iesus of Nazareth with the holy Ghost and with power Act. 10. 38. This is in speciall to be applied to the humane nature of Christ yet so as united to the divine nature both making one person For God singly and simply considered in himself never was nor can be annointed no not metaphorically as here the word is taken God cannot be deputed to any Function God needs not the Spirit to be poured on him nor needs he any gift of the Spirit to be enabled to any thing that he doth He is of himself allsufficient But Christ as man and as Mediatour between God and man was by God his Father deputed unto his Royall Function Psa. 2. 6. as he was to his Priestly Office Heb. 5. 5. yea and in that respect also God gave him the Spirit though not by measure Ioh. 3. 34. Both the Hebrew name Messiah and the Greek name Christ do signifie annointed They remain memorials of the Annointing here specified See Chap. 3. v. 6. § 64. §. 120. Of the fit resemblance of annointing with Oyl VEry fitly is this Metaphor of annointing with oyl used to set out the mystery of the Spirit and the gifts thereof especially if it be extended to the mysticall body of Christ in reference both to the head thereof and also to the members For the oyl wherewith Christ was annointed was like the oyl poured on Aarons head It ran down upon the beard and went to the skirts of his garment Psa. 133. 2 3. So the Spirit poured on Christ as head of the Church ran down upon his body and upon the severall members thereof This is to be observed because many of the particular resemblances here following cannot be applied to the annointing of the head alone but may be applied to the annointing of the body and members The resemblances betwixt oyl and the spirit shall be set forth in ten distinct particulars 1. Oyl is a nourishing kinde of food as honey and butter hereupon it is often joyned with them Iob 29. 6. Eze. 16. 13. It is also joyned with meat and drink Ezra 3. 7. with meal 1 King 17. 12. with bread Hos. 2. 5. Fine flour Lev. 2. 4. and with wine 2 Chron. 11. 11. All these are nourishing food Oyl is very wholsome to be eaten it much helpeth digestion it is therefore eaten with raw herbs and other cold things It is also a means to expell such things as annoy the stomack and it is an antidote against poyson Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof It maketh Gods Word to give a good rellish It helps the soul well to digest the Word yea It makes it sweet and pleasant Psa. 119. 103. The Spirit expels carnall lusts of all sorts and it is a most Soveraign antidote against all poisonous corruptions 2. Oyl is of singular use to supple hard swelling tumors to ease pains in the flesh or bones to keep sores from rankling and to heal wounds Luke 10. 34. Isa. 1. 6. The Spirit molliââ¦ieth hard hearts asswageth perplexed spirits easeth troubled consciences and healeth the wounds of the soul made by Satans assault Isa. 61. 1 2 3. 3. Oyl is usefull to strengthen weak joynts to make them quick and nimble They therefore that strive for the mastery in wrastling running and other like exercises use to annoint their joynts The Spirit helpeth our infirmities Rom. 8. 26. It putteth life and spirit into us For it is a Spirit of life Rom. 8. 2. 4. Oyl makes the countenance fresh and comely it makes the face to shine Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerfull It is the Spirit and the graces thereof that makes men comely and amiable before God Angels and Saints Of the inward joy of the Spirit we shall speak in the next § 5. Oyl hath not only a sweet smell in it self but also it sendeth forth a fragrant and pleasing savour The house was filled with the sweet savour of the ointment that was poured on Christs head Ioh. 12. 3. The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour Ministers are a sweet savour of Christ 2 Cor. 2. 15. The praiers of Saints are sweet as incense Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell Phil. 4. 18. 6. Oyl maintains the light of Lamps It causeth them to give light and by a continuall supply of oyl Lamps continue to burn and to send forth their light Under the Law oyl was prepared for the light of the Tabernacle Exo. 25. 6. and this preparation was continued day after day Lev. 24. 2 3. It is by the Spirit whereby our mindes are inlightned and by the continuall operation thereof the light of understanding increaseth more and more It is therefore called the Spirit of Revelation in the knowledge of Christ and it is given that the eyes of our understanding might be enlightned Eph. 1. 17 18. Beleevers also are said to have an unction from the Holy One to know all things the same annointing teacheth them of all things c. 1 Ioh. 2. 20 27. 7. Oyl is of a searching and piercing nature it will pierce even into the bones Psa. 109. 18. But the Spirit
is of all things the most searching For the spirit searcheth all things yea the deep things of God 1 Cor. 2. 10. 8. Oyl was one of the things which of old were offered unto God for Sacrifices When Iacob set up a pillar as an Altar he powred oyl upon the top of it Gen. 28. 18. 35. 14. Under the Law it was offered up with their meat-offerings Lev. 2. 1. 16. Hence is it that Iotham bringeth in the Olive-tree thus speaking Should I leave my fatnesse wherewith by me they honour God and Man c. The fatnesse of that Tree is oyl God was honoured thereby in that it was offered up to him for Sacrifice Man was honoured thereby in that he was consecrated by it to an high office as of a King or Priest or Prophet Christ was a Sacrifice to God for a sweet smelling savour Eph. 5. 1. and the very bodies of his members of his members are a living Sacrifice to God Rom. 12. 1. Phil. 2. 17. So are their works of charity Phil. 4. 18. and their praising of God Heb. 13. 15. 9. Oyl and annointing dead corps therewith preserveth them from putrefaction Of old therefore they were wont to annoint dead corps therewith Mar. 16. 1. Luk. 23. 56. The Spirit subdues corruption and keeps men from sending forth ill savours as filthy communication and a filthy conversation 10. Oyl is a most precious thing This Epithete precious is oft attributed to ointment as 2 King 20. 13. Psa. 133. 1. Ecel 7. 1. Mat. 26. 7. Kings were wont to treasure it up among other precious things Isa. 39. 2. and among things usefull and necessary for man 2 Chro. 32. 28. Hos. 2. 8. What more precious then the Spirit of God then the gifts and graces thereof What more needfull and what more usefull §. 121. Of Oyl of Gladnesse THE Oyl wherewith Christ was annointed is here called the Oyl of Gladnesse We heard before that this Oyl setteth out the Spirit of God and the gifts and graces thereof Now joy is in Scripture said to be joy of the holy Ghost 1 Thes. 1. 6. Ioy in the holy Ghost Rom. 14. 17. and joy is reckoned up among the fruits of the Spirit Gal. 5. 22. So as it is that Spirit that is in Christ and his members which maketh this to be Oyl of gladnesse This phrase Oyl of Gladnesse is an Hebraism like to that which is before set down ver 8. Scepter of righteousnesse See § 113. This Hebraism here intendeth two things 1. The Excellency of this Gladnesse No externall joy is to be compared to it 2. The quantity of that joy It is exceeding great It farre surpasseth all the joy that ever was or can be which is further manifested in this phrase following above thy fellows This Epithete gladnesse is here attributed to this oyl in relation to Christ the head and to all beleevers his members It hath relation to Christ in two respects 1. As it quickned him up and made him joyfull in all his undertakings for our redemption Christ being by his Father deputed to his Function most willingly and joyfully undertook it and managed it As a Bridegroom coming out of his chamber he rejoyced as a strong man to run his race Psa. 19. 5. When he cometh into the world he saith I delight to do thy will O my God Psa. 40. 8. When he was in the world he said My meat is to do the will of him that sent me and to finish his work Joh. 4. 34. 2. Gladnesse hath relation to Christ by reason of the fruit that sprouted out from thence His coming into the world and doing and enduring what he did was matter of rejoycing to others in which respect the Prophet exhorteth the daughter of Zion to shout and to be glad and rejoyce with all the heart Zep. 3. 14. Zec. 9. 9. And the Angels that brought the first news of Christs birth do thus proclaim it Behold I bring you good tidings of great joy which shall be to all people Luk. 2. 10. 2. This Epithete gladnesse hath relation to the members of Christ in two respects 1. As the things whereof in Christ they are made partakers are matters of great joy For so many and so great are the benefits which beleevers receive from Christ by vertue of that annointing as they very much rejoyce their hearts Many of these benefits are expresly set down Isa. 61. 1 2 3. Other benefits are in other places distinctly noted as redemption from sinne reconciliation with God justification in his sight adoption regeneration sanctification and the end of all eternall salvation If any things in the world cause true joy and gladnesse surely these effects which flow from the annointing of Christ will do it 2. As the members of Christ are quickened up by that Spirit which cometh from him do and endure readily willingly cheerfully joyfully what the Lord cals them unto as Psa. 122. 1. 1 Chr. 29. 9 17. It is said of those on whom the Spirit rested that they received the Word gladly and mutually communicated together with gladnesse On a like ground the Eunuch whom Philip baptized and Pauls Jaylor are said to rejoyce Act. 8. 39. 16. 34. This fruit of joy gives evidence of a Beleevers Union with Christ and of the abode of Christs Spirit in him For the Spirit is as Oyl of a diffusing nature Hereby we may gain assurance to our own souls and give evidence to others of the Spirit that is in us So did the Jews of old 1 Chron. 29. 9. and Christs Disciples Luke 10. 17. and Christians in the Primitive Church Heb. 10. 34. Phil. 2. 17 18. To shew our selves true members of Christ we ought further so to carry our selves in our severall Functions as we may cause others to rejoyce So did Solomon 1 King 5. 7. and Hezekiah 2 Chron. 29. 36. and the Apostles Act. 15. 31. This we shall do by diligence faithfulnesse justice equity uprightnesse mercifulnesse and by disposing of our affairs to the good of others So did Christ. §. 122. Of the Fellowship betwixt Christ and Saints THE abundant measure of the Spirit in Christ is further amplified by comparing it with that measure which is in others It far exceeds all others The persons with whom the comparison is made are stiled Christs fellows Both the Hebrew and Greek word imply such as partake of one and the same condition See Cha. 3. v. 1. § 17. Hereby in speciall Professors of the true faith are meant In generall this word fellows may be extended to all Men and Angels All are stiled his fellows in regard of that low degree whereunto the Sonne of God Creatour of all things humbled himself by assuming a created substance So that as he was a creature Angels were his fellows yea it is said Chap. 2. 9. that he was made a little lower then Angels for the suffering of death Yet all the gifts and endowments of all the Angels are not
righteousnesse In this illustration are two branches 1. The cause of Christs righteous dealing 2. A consequence following thereupon The cause is double Each cause is set out by a distinct affection and a distinct object The former affection is Love the latter Hatred The object of the former is Righteousnesse Of the latter Iniquity As the Affections Love and Hatred are contrary so the objects Righteousnesse and Iniquity In this respect they may well stand together and that as two causes For love of righteousnesse moves a man to deal righteously so also doth hatred of Iniquity In the consequence we are to observe 1. The manner of expressing it 2. The matter whereof it consisteth The manner is by an Apostrophe to Christ O God The matter consists of an honour done to Christ This is set out 1. By the Authour that doth him that hononr 2. By the kinde of honour done to him The Authour is God Amplified by a speciall relation to Christ His God The kinde of honour consisteth of two parts 1. Deputing Christ to a Royall Function 2. Enabling him well to manage it Both these are implied under this Metaphor Annointed with Oyl They are also both amplified by the quality and quantity of them The Quality is gladnesse The Quantity is beyond all others Above thy Fellows All these Points are amplified by an Apostrophe which runneth through the whole Testimony and is seven times expressed in these notes O Thy Thou Thee Thy is four times expressed §. 126. Of the Doctrines arising out of the 8. and 9. verses I. MOre excellent things are spoken of the Sonne of God then of Angels This particle BUT being here used in opposition to that which was before said of Angels declares as much See § 104. II. God would have the excellencies of his Sonne to be known For To the Sonne he saith namely that others might hear it and know it So Psa. 2. 6 7. Ioh. 5. 20 23. III. Christ is true God The Title God is here properly applied to him See § 107. IV. Christ is a King The Ensigns of a King Throne and Scepter are attributed to him yea an expresse mention is made of his Kingdom See § 112. Christ therefore is every way to be esteemed as a King V. Christ as King judgeth A Throne is a place of judgement 1 King 7. 7. Christ now judgeth the world Ioh. 5. 22 23. But his full and finall judgement will be at the end of the world Act. 17. 31. VI. Christ is an everlasting King See § 108 110. This Throne is for ever and ever VII Christ hath a peculiar Kingdom This relative THY is discriminative and appropriative It putteth a difference between his and others Kingdom It sheweth that this Kingdom is proper to Christ See § 112. VIII Christ orders the matters of his Kingdom as he will The Scepter attributed to Christ intendeth that as a King by moving his Scepter he manifesteth his minde and that answerably obedience is yeelded to him See § 111. IX Christ ordereth the affairs of his Kingdom most uprightly His Scepter is in that respect stiled a Scepter of rectitude See § 113. Both these are here commended in Christs example X. Righteousnesse is to be loved XI Iniquity is to be hated XII Love of righteousnesse put Christ on to deal uprightly The inference of this verse upon the former demonstrateth as much See § 115. Love of righteousnesse will put us on to do the like XIII Love of righteousnesse and hatred of iniquity go together They are here joyned together in Christ And wheresoever the one is there will be the other Righteousnesse and iniquity are so directly opposed and contrary each to another as they do in a manner force from men contrary affections See § 116. XIV God is in an especiall manner the God of Christ. See § 118. XV. God hath the power of deputing and enabling men to their Function Annointing which is here attributed to God implieth both these See § 119. XVI Christ was deputed by God to his Function XVII Christ was enabled by God well to execute his Function God that annointed him did both these They are both grounds of faith to trust in Christ and of obedience to submit to him XVIII The Spirit was in Christ. This may be gathered from the metaphor of Oyl To give a visible evidence hereof the Spirit from heaven descended like a dove and lighted upon Christ Mat. 3. 16. Hence is it that the Spirit is also communicated to beleevers For they are members of his body XIX The holy Ghost causeth gladnesse He is this Oyl of gladnesse See § 121. XX. Christ with much alacrity did and endured whatsoever he undertook See § 121. XXI The Sonne of God made himself equall to Sonnes of men They are his fellows Psa. 41. 9. 55. 13. See § 122. XXII The gifts of Christ far surpassed the gifts of all others See § 123. XXIII Christs glory may and must be declared even to himself This I gather from the Apostrophe whereof see § 106. and 125. in the end of it §. 127. Of the sit application of Psa. 102. 25. to Christ. HEB. 1. 10. And thou Lord in the beginning hast laid the Foundation of the earth and the heavens are the works of thine hands THe first particle AND being copulative sheweth that the Apostle goeth on in proving the Point in hand So as A sixth proof of Christs excellency is here produced It is taken from a divine work proper to God which is Creation The kinde of argument is as the former a divine testimony It is taken out of Psa. 102. 25. The argument may be thus framed The Creator is more excellent then creatures But Christ is the Creator and Angels creatures Therefore Christ is more excellent then Angels That Christ was the Creator is here proved That Angels are creatures was proved v. 7. See § 81. 86. Against this proof concerning Christ two things are excepted 1. That the Title Lord is not in the Hebrew Text. 2. That the Psalm out of which the proof is taken makes no mention of Christ. To the first I answer that though it be not expressed yet it is necessarily understood For this relative Thou must have an Antecedent The Antecedent in the verse immediatly before is God to whom the Prophet by an Apostrophe turneth his speech O God and in two verses before this Title Lord is twice expressed Neither is there any other Antecedent to which this relative Thou can have any shew of reference Now because the Psalmist had in the verse immediatly before named God he needed not name him again He was sufficiently understood under this relative Thou But the Apostle quoting this verse alone must to make the sense full and to shew whom he meant insert this Title Lord. This he did the rather because the LXX those ancient Greek Interpreters of the Old Testament which the Greek Churches then used as we do now the English
heirs of salvation or as it is in the Greek who shall inherit salvation so as they are set out by that estate whereunto they were ordained and by the right which they have thereunto Salvation is that whereunto they are ordained and their right is a right of Inheritance §. 159. Of Salvation THE word here translated Salvation is frequently used in the New Testament I finde it three times put for temporal preservation or deliverance as Act. 7. 25. where this phrase give salvation is thus translated according to the true meaning deliver and Act. 27. 34. where the same word is turned health and Heb. 11. 7. where this phrase to the salvation is thus expounded to the saving The Hebrew word which the LXX use to interpret by the word in this Text translated salvation sets out for the most part some temporary preservation or deliverance But in the New Testament it sets out except the three fore mentioned places the eternall salvation of the soul and that as it is begun and helped on in this world Luk. 19. 9. 2 Cor. 16. 2. or perfited in the world to come 1 Pet. 1. 5 9. There is another Greek word derived from the same root and translated salvation four times used in the New Testament namely Luk. 2. 30. 3. 6. Act. 28. 28. Eph. 6. 17. But for the most part put metonymically for the authour and procurer of Salvation The Lord Jesus Christ. The primary root from whence all the Greek words are derived which signifie not only safe exempt and free from all evil danger and fear but also entire and perfect So as it setteth out both the privative part of blessednesse full freedome from sin Satan death hell and all fears and also the positive part thereof integrity and perfection of soul and body and of all gifts and graces appertaining to them and withall immortality agility beauty and other excellencies even of the body Phil. 3. 21. By the salvation here mentioned is meant that blessed and glorious estate which is in heaven reservd for the whole mysticall body of Christ. Well may that estate be called salvation in that all that have attained or shall attain thereunto are delivered out of all dangers freed from all enemies and set safe and secure from all manner of evil Into heaven where that rest safety security and salvation is enjoyed no devil no evil instrument can enter to disturb the same There shall God wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. All contentment agreement tranquillity unanimity joy pleasure and what can be desired shall be there everlastingly enjoyed There shall be a continuall communion with glorious Angels glorified Saints yea with Christ the head and husband of his Church and with God himself whom we shall in his glory so farre behold as our nature is capable of beholding such glory This beatifical vision will not only fill our heads with admiration but our hearts also with joy and delight These are the things which eye hath not seen nor ear heard neither have entred into the heart of man 1 Cor. 2. 9. §. 160. Of our right to salvation by Inheritance THe right which Saints have to salvation is thus expressed Who shall inherite so as the right is by inheritance The Greek word that signifieth to inherite is compounded of a Noun that signifieth a lot or portion and a Verb to give distribute or set apart For an Inheritance is a lot or portion given and set apart for one most properly such a portion as a Father sets apart for his Sons to possesse and enjoy Iosh. 17. 14. 1 King 21. 3. Of all Titles an inheritance useth to be the surest and that which hath no date See v. 2. § 17. In this respect this metaphor of inheriting is applied to eternall life Mat. 19. 23. To a Kingdom Mat. 25. 34. To the Promises namely to those blessed things in heaven which are promised Heb. 6. 12. and to all things namely all the joys of heaven Rev. 21. 7. Salvation is also called an Inheritance Act. 20. 32. Eph. 1. 14 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs Gal. 3. 29. Tit. 3. 7. Iam. 2. 5. This right of Inheritance is the best right that any can have The ground of it is the good-will grace and favour of a Father Luk. 12 32. and that from all eternity Mat. 25. 34. The Persons to whom it belongs are children of God Rom. 8. 17. Such as are begotten again 1 Pet. 1. 3 4. and adopted Rom. 8. 15 17. and united to Christ Ioh. 17. 21. The time of enjoying that Inheritance is everlasting Heb. 9. 15. 1 Pet. 1. 4. Herein lieth a difference between Leases which have a date and Inheritances which have no date The quality of this Inheritance is incorruptible and undefiled §. 161. Of the time and certainty of inheriting Salvation THE fruition of the aforesaid priviledge is expressed in the future tense Shall inherit Saints are while here they live heirs They have a right to salvation so soon as they are regenerate The first-born is an heir while he is a childe before he come to possesse the Inheritance Gal. 4. 1 5 7. We are therefore said to be begotten again to this Inheritance 1 Pet. 1. 3 4. And it is said to Saints ye shall receive the reward of the Inheritance Col. 3. 24. namely when this life is ended For the soul when it leaves the body presently enjoys the Inheritance The Apostle intendeth the spirits of Saints where in the time present he saith They inherit the Promises Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same for to such as are raised and have their bodies and souls united will the great God say Inherit the Kingdom Mat. 25. 34. Though the possession of this Inheritance be to come while the heirs thereof here live yet is it sure and certain What Title so sure among men as an Inheritance Much more sure is this Inheritance of salvation then any earthly Inheritance can be For 1. It is prepared for us from the foundation of the world Mat. 25. 34. 2. It is purchased by the greatest price that can be the precious bloud of the Son of God Eph. 1. 14. 1 Pet. 1. 19. 3. It is ratified by the greatest assurance that can be the death of him that gives it Heb. 9. 14. 4. It is sealed up unto us by that holy Spirit of promise which is the earnest of our Inheritance Eph. 1. 13 14. 5. Gods promise is engaged for it therefore they who possesse it are said to inherite the Promises Heb. 6. 12. 6. The Faith of Beleevers addeth another seal thereto Ioh. 3. 33. 7. It is reserved in heaven for us 1 Pet. 1. 4. In heaven
Iacob Thy suâ⦠shall be at the starres of heaven and as the dust of the earth Gen. 15. 5. 26. 4. 28. 14. And the Prophesies of multitudes to come in are meant of these sons such â⦠these Many people shall say Let us go up to the house of God Isa. 2. 3. Mic. 4. 2. Maâ⦠shall come from the East and West c. Matth. 8. 11. and My righteous servant ãâã justifie many Isa. 53. 11. The sonne of man came to give his life a ransom for maââ¦y Matth. 20. 28. His blood is shed for many Matth. 26. 28. By the obedience of one ãâã many be made righteous Rom. 5. 19. In particular Iohn saith I beheld and loe a gâ⦠multitude which no man could number of all Nations and kindreds and people ãâã tongues stood before the throne c. Rev. 7. 9. All these were the sons here mentionâ⦠See Chap. 6. v. 14. § 107. And Chap. 9. v. 22. § 140. Obj. It is oft said that Few are chosen Few enter in at the straight gate Mâ⦠7. 14. 20. 16. Hereupon the flock of Christ is stiled a little flock Luke 12. 31 and they are stiled a remnant Isa. 1. 9. a tenth Isa. 6. 13. a vintage Mic. 7. 1. ãâã they are resembled to those few that were in the Ark when the whole world ãâã drowned and in Sodom when the four Cities were destroyed with fire and brâ⦠stone See chap. 11. v. 7. § 32. Answ. Comparatively they are indeed but few in regard of the multitudes ãâã evil ones that ever have been and ever will be in the world But simply considerâ⦠in themselves they are very very many When Elijah thought that he alone ãâã been left the Lord gave him this answer I have reserved to my self seven thousaâ⦠Rom. 11. 3 4. This is a matter of great comfort in regard of the multitudes that perish that thâ⦠are also many that shall be saved It is also a great incouragement to enquire after the way to salvation and to â⦠the means sanctified for attaining thereunto There is a fountain opened to cleansâ⦠from sinne Zach. 13. 1. Let us not fear that it will be dried up because many goâ⦠partake thereof Be rather incouraged to go with those many thereunto Fâ⦠not that heaven will be filled up for there are many Mansions John 14. 2. A poâ⦠man long waited at the Pool of Bethesda though the time of cure was but at a ceââ¦tain season and only one could be cured at that season Iohn 5. 4 5 c. But ãâã Pool for salvation cureth at all times all that go into it We reade of three thââ¦sand converted by one Sermon Acts 2. 41. and five thousand by another Acts 4 and it is after this registred that multitudes of beleevers were added to the Lord ãâã 5. 14. and that the number of disciples was multiplied Acts 6. 1. and that ãâã Churches were established in the faith and increased in number daily Acts 16. ãâã and that many thousands of Iews beleeved Acts 21. 20. besides the Gentiles ãâã imbraced the faith After those daies yea and in these our daies have the Churches of Christ wonderfully increased A strong inducement this is both to Ministers to preach the Gospel and also to people to attend thereupon in that there are many sons and they must all be brought to glory §. 92. Of bringing sons to Glory IT is said of those many sons that by Christ they are brought to glory The Verb translated brought is diversly used aâ⦠1. To go of ones self even upon his own voluntary motion as where Christ saith Let us be going Matth. 26. 46. 2. To be led by another but willingly thus Andrew brought Simon to Iesus Iohn 1. 42. 3. To be brought forcibly as men use to bring malefactors to execution There were also two other malefactours led with Iesus to be put to death Luke 23. 32. 4. To bring such as are no way able to go of themselves thus the good Samaritan brought the man that was wounded and left half dead to an Inne Luke 10. 34. That we may the better discern how this word bringing is here used we are to take notice that the sons here said to be brought are neither able nor willing of themselves to go to glory Christ therefore bringeth them thither by certain degrees 1. He quickeneth them that are dead in sins Eph. 2. 1 5. 2. He sheweth them the way wherein they may come to glory For he is the true light which lightneth every man that cometh into the world John 1. 9. Thereupon he thus saith of himself I am the light of the world he that followeth me shall not fall into darknesse but shall have the light of life John 8. 12. 3. He goeth as a guide before them for he is that good shepherd that goeth before his sheep and the sheep follow him for they know his voice John 10. 4. 4. He communicates his Spirit unto them whereby they are so inlightened as they discern the way wherein they should walk Eph. 1. 8 9. and enabled and perswaded to walk therein For the Law of the Spirit of life in Christ Iesus hath made us free and As many as are led by the Spirit of God they are the Sonnes of God Rom. 8. 2 14. Christs bringing sons to glory informs us in these two principles 1. Man cannot of himself go to glory 2. Christ can and will bring all the Elect to glory We have no sufficiency of our selves but our sufficiency is of God 2 Cor. 3. 5. As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me saith Christ to his sons Iohn 15. 4. §. 93. Of the glory of Heaven THat whereunto Christ bringeth his sons is here stiled Glory Hereby is meant that happy estate which is purchased by Christ in heaven This estate is oft set out by this Epithete as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1 10. Glory is a transcendent word and compriseth under it all manner of excellencies The infinite excellency of God himself and of his Divine attributes is termed glory as the glory of God Acts 7. 55. The glory of his Majesty Isa. 2. 10 21. The glory of his power 2 Thess. 1. 9. The glory of his grace Eph. 1. 6. In this respect where the Apostle would to the uttermost that he could commend and set forth the excellency of the Son he doth it thus Who is the brightnesse of his Fathers glory See Chap. 1. § 19. There is an especiall emphasis in this word glory as it is here used It goeth beyond the superlative degree and implieth more then most glorious It compriseth under it whatsoever may be counted glorious and that in the most eminent kinde and degree that can be In heaven is the God of glory Father Son and holy Ghost In heaven is that Son
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 ãâã 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 ãâã 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
10. Of mens backwardness in seeking after holiness MAny that profess the true faith and have the word of God to be their instructor may be thought to be better instructed in the worth of spirituall matters then the aforesaid men of the world yet too many of these are too too backward in seeking after holiness It is the Lords charge to seek first the Kingdom of God and his righteousness Matth. 6. 33. to seek holiness before and above all other things But commonly it is the last thing which men seek after and with least care and diligence It is said of Manna that it was Angels food Psal. 78. 25. So delightsom it was so wholsom every way so excellent that if Angels had taken any food they would have eaten that food yet the Israelites after they had some while enjoyed it accounted it light bread and loathed it Num. 21. 5. Difficulty in obtaining holiness cannot justly be pretended For an especiall means tending thereunto is that word which is very nigh unto thee in thy mouth and in thy heart that thou maiest do it Deut. 30. 14. This is the Gospel even the word of faith which we preach Rom. 10. 8. Yet how little is this word regarded I may in this case say Wherefore is there a price in the hand of a fool to get holiness seeing he hath no heart to use it Prov. 17. 16. Were carefull to get holiness more would be holy then are and they that are in some measure holy would be more holy Many in this case shew what kinde of spirit they have even a fleshly carnall sluggish spirit a spirit that savoureth not the things of God §. 11. Of following after Holiness WE that are well instructed in this excellent property ought to stirre up our spirits and put forth our strength in following holiness This doth the Apostle intend in this phrase Follow holiness Heb. 12. 14. The Greek word translated Follow signifieth a pursuing of such as fly from one as Hunters and hounds follow the game if it be possible they will get it Seâ⦠such before you and thus reason with your selves Shall instinct of nature stirre up unreasonable creatures to put forth their utmost power to get what they have a minde to and shall not reason much more put us on to get so fair a game as holiness is Or further set Hunters or Runners in a race before you and thus say to your souls Shall reason put on naturall men to strive in worldly things for the mastery and shall not Religion Grace Spirituall understanding and a good conscience put us on to give all diligence for attaining this prize of holiness They do it to obtain a corruptible crown but we an incorruptible 1 Cor. 9. 25. §. 12. Of Directions to be Holy THat we may be such holy brethren as are here set down 1. Be well informed in the nature of holiness For superstition hypocriste yea and idolatry it self make pretence of holiness If the mark be mistaken the more pains we take and diligence we use the further we shall be off from it The faster a traveller goes in a wrong way the farther he may be from the place to which he desires to go The Jews being ignorant of Gods righteousness and going about to establish their own righteousness were farthest off from true holiness See § 6. of the holiness here meant 2. Cleanse your selves froâ⦠all filthiness of the flesh and spirit Thus may you perfect holiness in the fear of God 2 Cor. 7. 1. It is a course which all of all sorts observe for perfecting of a thing namely first to remove the impediments thus Physitians purge our peccant humours Chirurgians draw out festring matter Husbanââ¦men sââ¦ack up broom briars thorns and all noisom weeds Every man ãâã striveth so the mastery is temperate in all things 1 Cor. 9. 25. In this respect that which Pââ¦sophers hold of privation may prove true that there must be a privation of one form before there can be an induction of another This is the constant doctrine of the Scripture Break up your fallow ground and sow not among thorns Jer. 4. 3. Wash ye make you clean put away the evil of your doings Isa. 1. 16. Put off the old man which is corrupt according to the deceitfull lusts Eph. 4. 22. Except we take this course all our labour after holiness will be in vain 3. Have speciall care of your company Avoid the society of unholy ones Associate thy self with holy ones that in you may be accomplished this Proverb Birds of a feather will fly together Depart from me you evil doers for I will keep the Commandments of my God Psal. 119. 115. he implies thereby that while he kept company with them he could not keep Gods Commandments All his delight was in the Saints Psal. 16. 3. That this means is very powerfull is evident by these Proverbs He that walketh with wise men shall be wise Prov. 13. 20. With an evil man thou shalt not go least thou learn his waies Prov. 22. 24 25. 4. Be conscionable and constant in using such means as God hath sanctified for attaining holiness For God will be found in his own way He communicated grace in and by the means which himself hath ordained for that end He hath in much wisdom ordered them and he will not suffer his wisdom to be crossed by mans foolish conceit The means are 1. Publique 2. Private 3. Secret 1. Publique means are the Word and Sacraments By the Word faith and repentance are wrought and increased In these the two kindes of holiness Justification and Sanctification consist By the Sacraments the same graces are ratified and sealed Circumcision was a seal of the righteousness of the faith which Abraham had Rom. 4. 11. Baptism was also a seal of repentance Act. 2. 38. 2. Private means are Reading Gods Word Deut. 17. 19. Act. 8. 28 17. 11. and holy conference Deut. 6. 7. 1 Thess. 5. 11. Luke 24. 32. 3. Secret means are 1. Examination of ones self Psal. 4. 4. 1 Cor. 11. 28. By this one may know his spirituall estate 2. Meditation Psal. 1. 2. 119 15 97. This must be on Gods Word and Works of mercy and judgement on our selves and others This will keep out evil thoughts and fill our minde with good thoughts 5. Be instant and constant in Prayer and that for the holy Spirit which is promised to those that ask him Luke 11. 13. This Spirit it is which makes us Holy 6. Be patient under crosses For God doth chasten his that they might be ââ¦takers of his holiness Heb. 12. 10. See more hereof in that place §. 13. Of Saints Calling THe Apostles good opinion of these Hebrews is further manifested under this phrase Partakers of the heavenly calling The Originall Verb signifieth to call on by voice When Christ said to his Disciples Follow me he called them Matth. 4. 19 21. This word Call is in Scripture
under the power of sin and Satan 3. Sundry sorts are upon this call of God to be taxed As 1. Such as turn their ears or harden their heart against the means God affordeth to call them Such were those of whom wisdom complaineth Prov. 1. 24 c. and of whom the Lord thus saith I have spread out my hands all the day unto a rebellious people Isa. 65. 2. 2. Such as after they are called of God so open their ears to others as they are soon removed from him that called them Gal. 1. 6. 3. Such as abide in their profession yet live as if they were not called These are ungodly men turning the grace of our God into lasciviousness Jude v. 4. Through these the name of God is blasphemed Rom. 2. 24. 4. All things in this calling afford great matter of admiration As 1. The Authour thereof God himself 2. The only procuring cause his free grace 3. The persons called who were enemies to God dead in sinnes vassals of Satan 4. The many and great priviledges of their calling whereof See § 16. 5. The ends whereunto they were called Particularly their glorious inheritance in heaven 5. As other evidences of Gods grace afford much matter of Gratulation so our calling in speciall For it is the first of our actuall enjoying those things which God hath before the world prepared and Christ in the fulness of time purchased for uâ⦠This is comprised under that for which the Apostle blesseth God the Father of ãâã Lord Iesus Christ 1 Pet. 1. 3. 6. This call of God is a point of exceeding great comfort to us weak children of men who are not able of our selves to stand steadily The calling of God is without repentance Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you who also will do it 1 Thess. 5. 24. He will establish them and bring them to that end whereunto he hath called them On this ground the Apostle prayeth that they who are called may be made perfect stablished strengthened setled 1 Pet. 5. 10. 7. By the excellency of this calling we are directed to rest contented therewith whatsoever our outward condition be and to say The lines are fallen to me iâ⦠pleasant places yea I have a goodly heritage Psal. 16. 6. We need not envy the richest Citizens nor noblest Courtiers nor greatest Officers This calling farre exceeds all Of being content See Chap. 13. § 62 c. 8. This calling gives just occasion of earnest exhortation unto two points especially 1. To make this calling sure An Apostle adviseth to give diligence hereunto 2 Pet. 1. 10. This may be done by giving good heed to the signes mentioned § 18. 2. To walk worthy of the vocation wherewith ye are called Eph. 4. 1. §. 20. Of walking worthy our Calling OF this generall phrase Walk worthy See my Sermon on Ezek. 36. 11. Entiââ¦led The progresse of Divine Providence In the later end thereof Concerning particular rules for walking worthy of our Christian calling respect must be had 1. To the Authour 2. To the Means 3. To the ãâã thereof I. For the Authour It is God that hath called us Our eyes therefore must be fixed on him that we may conform our selves to him and shew our selves chââ¦dren answerable to such a Father Thus shall we walk worthy of the Lord Col. 1. 10 and worthy of God who hath called us 1 Thess. 2. 12. For this end we must obsenâ⦠those particulars wherein God hath set himself a pattern before us and therâ⦠shew our selves like unto him Thus shall we shew our selves partakers of the Diviâ⦠Nature 2 Pet. 1. 4. Yea thus shall we shew forth the praises or vertues of him ãâã hath called us 1 Pet. 2. 9. Particulars registred in Gods Word to this end are these 1. Holiness in all manner of conversation 1 Pet. 1. 15. 2. Goodness They that do good for goodness sake even to them that ãâã them are the children of their Father which is in heaven Matth. 5. 44 45. 3. Kindness for God is kinde to the unthankfull Luk 6. 35. 4. Mercy Be ye mercifull saith Christ as your Father also is mercifâ⦠Luke 6 36. 5. Love The Apostle gives this instance of following God Eph. 5. 1 2. Maâ⦠doth the beloved Disciple press this upon this very ground 1 Ioh. 4. 11. 6. Forgiving one another Forgive one another as God for Christs sake forgave you Eph. 4. 32. 7. Long-suffering Eph. 4. 2. II. For the Means which is the Word of God that sets forth the very Image of God and that which is pleasing and acceptable unto him This therefore must be set before us as a rule to conform our selves thereunto Thus shall we walk worthy ââ¦f the Lord unto all pleasing Col. 1. 10. The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them Rom. 6. 17. or that form whereunto they were delivered This phrase is metaphoricall taken from a mould whereinto mettal is cast The mettall is thereby formed into that very form or shape which the form it self hath If the form be square or round so will the metall be if there be any engravement upon the form the metall will bear the same Thus they who obey the Word will be such as the Word requireth them to be and because the Word hath Gods Image engraven upon it they who obey the Word will shew forth that very Image III. The Ends of our Christian calling are great and glorious which require that Christians do answerably carry themselves Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called and dignity whereunto they are advanced If a mean man be advanced to an honourable condition or a poor man to a place of much profit or a servant made a Master and a subject a Magistrate they will not carry themselves as mean and poor persons or a servants and subjects but according to their present advanced condition Should not they who are called to the high and honourable calling of Saints much more carry themselves worthy of that calling and answerable thereunto The particular Ends of Saints calling set down in Gods Word are these that follow 1. Light God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie By light he meaneth a contrary state which is illumination and regeneration wrought in us by the light of the Gospel and by the work of Gods Spirit 2. Holiness God hath called us to holiness Col. 4. 7. 3. Liberty Ye are called unto liberty Gal. 1. 13. 4. Fellowship of the Son of God By God You were called unto the fellowship of his Son 1 Cor. 1. 9. 5. Peace God hath called us to peace
1 Cor. 7. 15. 6. Suffering wrongs For even hereunto were ye called 1 Pet. 2. 21. 7. Blessing such as revile us Knowing that ye are thereunto called 1 Pet. 3. 9. 8. The Kingdome of God God hath called you unto his Kingdome 1 Thess. 2. 12. 9. Glory God hath called you unto his glory 1 Thess. 2. 12. By Gods glory is here meant that spirituall glory whereby Saints are made far more eminent then the most glorious naturall men 10. Salvation eternall life and eternall glory 2 Thess. 2. 13 14. 1 Tim. 6. 12. 1 Pet. 5. 10. They who carry themselves answerably to those forenamed ends walk worthy of their calling As 1. They who order their affairs with good understanding as children of light 2. They who are holy in all manner of conversation 3. They who behave themselves as free men and live not as slaves to sinne and Satan 4. They who are acted by the Spirit of Christ. 5. They who follow after peace and as much as lieth in them live peaceably with all men 6. They who can bear with wrongs and not seek after revenge 7. They who can bless and pray for those that curse them 8. They who as Kings can rule over their passions and keep under their corruptions 9. They who manifest a spirituall and Divine glory in their holy conversation 10. They who set salvation before their eyes and shew that that is the mark whereat they aym that lay hold of eternall life and with patience wait for eternall glory All these and other like unto them do walk worthy of their holy calling iâ⦠that they aim at the ends whereunto God hath called them I might hereunto adde a conscionable practice of those particular graces wherein the Apostle himself doth exemplifie this worthy walking as lowliness meekness c. Eph. 4. 2. In a word the practise of all manner of Christian graces doth shew forth the prââ¦ses or vertues of him who hath called us and in that respect is a worthy walking of a Christians calling §. 21. Of Considering THe Apostle having endeavoured to insinuate himself into the hearts of those to whom he wrote by these fair and friendly high and honourable titlâ⦠holy brethren partakers of the heavenly calling he presseth them well and throughly to weigh what he is further to declare unto them and that under this word Consider I finde eleven severall Greek words used in the New Testament which our ââ¦glish do express by this word consider and I observe some speciall emphasis in evâ⦠of them There are four simple Verbs in Greek used and seven compounds 1. A word that properly signifieth to see or behold and that with bodily eyâ⦠is oft referred to the minde and intendeth a serious observing of a matter It ãâã said that the Apostles in a matter of great moment came together to consider of thâ⦠matter Act. 15. 8. 2. Another word which useth to be appplied to the bodily sight is also traââ¦ferred to the minde and signifieth a serious observance Consider how great ãâã man was Heb. 7. 4. 3. Another word which properly signifieth to view as a watchman or a ãâã doth even as narrowly and diligently as may be Thus we must consider our selves Gal. 6. 1. that is take due and thorow notice of our selves and of our manifold ââ¦firmities and temptations whereunto we are subject 4. The last simple Verb properly respecteth the soul and according to ãâã notation of it it signifieth to turn a matter up and down in ones minde that he ãâã to the full observe it To this purpose saith the Apostle Consider what I ãâã 2 Tim. 2. 7. 5. The first simple Verb hath a compound which addeth further emphâ⦠and implieth a serious consulting with ones self of such and such a matter Tâ⦠is Peter said to consider that strange providence that befell him Act. 12. 12. 6. The second simple Verb hath also his compound which signifieth a ãâã viewing of a thing and a diligent pondering upon it Hereof see more Chap. ãâã v. 7. § 109. 7. The fourth simple Verb hath in like manner his compound which ãâã fies thorowly to think of a matter so as he may come to a more full knowleâ⦠thereof This word is used to set out Peters considering the strange ãâã that was shewed him Acts 11. 6. This is the word that is used here in ãâã Text. 8. There is another compound which intendeth a casting as in a mans ãâã or consulting with ones self about a matter The Disciples of Christ are checkeâ⦠failing herein They considered not the miracle of the loaves 9. There is likewise a compound which signifieth to recount with ãâã self and to review a thing again and again Consider him that ãâã red c. 10. Another compound like this is used which signifieth to reason with ones self about a matter that seemeth strange that they may the better discern it For failing herein Caiaphas checked the rest of the Councill that they did not consider such a thing Ioh 11. ââ¦0 11. There is another compound which signifieth so to observe a thing as one may be well informed and instructed thereabout Consider the Lillies saith Christ. These eleven severall Greek words doth our English translate with this one word consider Our English word hath an emphasis in it and implieth a very speciall observing of a thing §. 22. Of Considering weighty matters THe matter which the Apostle would have them so to observe is as great and weighty a matter as can be as will appear in opening the words following In generall it hence appeareth That matters of weight are to be well weighed The severall Texts before quoted about the different Greek words give so many proofs of the point If matters be not at first duly considered and throughly weighed they may slip out See hereof Chap. 2. v. 1. § 6. But by well weighing of them the understanding will better conceive them the memory retain them the heart relish them and so a man may be brought to make the better use of them Ministers may here learn so to press matters of moment upon their people as they may consider them and thereupon to call upon them to consider such and such a point as the Apostle did Consider what I say and the Lord give thee understanding 2 Tim. 2. 7. Thus they shall shew that they can distinguish betwixt matters that differ and can distern what points are of most and best use that they desire the profit of their people and are loath that weighty matters should be lost That people may make the better use of this point two prudent practises are especially to be observed One with themselves Another with others 1. That with themselves is Meditation This is an especiall part of consideration Hereby we call to minde what we have heard or read and so conceive it the better That
the promised Messiah was that Christ whereupon they said to John Why baptizest thou if thou be not that Christ Joh. 1. 25. and they thus adjâ⦠Jesus himself Tell us whether thou be the Christ Mat. 26. 63. yea the common people knew as much for all men mused in their hearts of John whether he were ãâã Christ or no Luke 3. 15. and of Jesus himself they said Do the Rulers know in ãâã that this is the very Christ Joh. 7. 26. And the woman of Samaria said of him ãâã not this the Christ and again I know that Messias cometh which is called Christ Joh. 4. 25 29. This Title Christ or Annointed importeth three things 1. The Functions which Jesus undertook for mans salvation even the Functââ¦ons of such as were annointed under the Law These are of three sorts 1. Kings Of annointing these See ch 1. v. 9. § 119. Now Christ was ãâã promised King of whom the other were types 2. Priests were annointed Lev. 8. 12 30. Hereunto the Psalmist alludeth where he maketh mention of precious ointment upon the head of Aaron Psa. 133. 2. Of Christs Priesthood See ch 2. v. 17. § 172. 3. Prophets There is one instance given of annointing a Prophet For God giveth this charge to Elisah Thou shalt annoint Elisha to be Prophet in thy room Prophets are in speciall manner called Gods Annointed For where God saith Touch not miâ⦠Annointed by way of exemplification he addeth and do my Prophets no haââ¦m Psa. 05. 15. Prophets were Types of Christ Deut. 18. 15. c. That Text is expresly applied to Christ Act. 3. 22. c. Ionas also was a Type of Christ Luk. 11. 30. The Jews that lived in Christs time knew that the promise Messiah should be a Prophet Ioh. 6. 14. 7. 40. Mat. 21. 11. In all these places there is an emphaticall expression the Prophet that Prophet Of Christs Propheticall Function See 2. The Title Christ or annointed implieth the right that Christ had to undertake those Functions He that annointed Christ which was his Father Heb. 5. 5. he appointed him and thereby gave him a right to his office See more hereof v. 2. § 33. 3. It implieth an ability that Christ had to perform those Functions whereunto he was annointed Hereupon Christ saith The Spirit of the Lord is upon me because he hath annointed me Luk. 4. 18. This phrase The Spirit of the Lord is upon me implieth the abilities that were conferred upon him by the Spirit of God and that in a more then ordinary manner For he was annointed above his fellows See ch 1. v. 9. § 123. Of the difference betwixt this name Christ and the other name Iesus See § 29. §. 55. Of Christ a Son in reference to God THE first branch of Christs excellency wherein he is preferred before Moses it his dignity arising from his birth-right This is here set down in the same manner that the inferiority of Moses was by a particle of resemblance as Hereof See § 51. Here this phrase as a Son may be taken two waies 1. By way of resemblance thus As in mens families the Son and heir is counted more excellent then any servant So the Son of God in the house of God In this sense it is thus fitly translated as a Son 2. By way of eminency thus as the true proper Son of God more excellent then all meer creatures In this sense it was thus fitly translated as the Son Thus it implieth that it is no usurpation for Christ to be over the house of God it is his right as he is the Son of God The former sense cometh up to this latter and inferres the same conclusion that Christ being the true proper Son of God must needs be more excellent then Moses that was but a Servant By this Argument the Apostle proved Christ to be more excellent then Angels Cha. 1. § 42 47. This Title Son in reference to God attributed to Christ affords matter of Instruction and Direction I. Instructions are those 1. Christ is true God As a Sonne of man is true man so the Sonne of God true God 2. Christ is God eternal Divine generation is an eternal act 3. Christ is equall with God the Son is equall with the Father 4. In Christ God is well-pleased Mat. 3. 17. 5. In Christ we are adopted Gods Sons and made heirs Gal. 4. 4 5 6. 6. In Christ we are made free Ioh. 8. 36. II. Directions are these 1. Honour Christ as God Ioh. 5. 23. 2. Hear him Mat. 17. 5. 3. Beleeve on Christ Ioh. 3. 16. 4. Submit to Christ Psa. 2. 12. 5. Confesse Christ 1 Ioh. 4. 15. 6. Depart not from Christ Ioh. 6. 68 69. 7. Tread not Christ under foot Heb. 10. 29. 8. Wait for Christ from heaven 1 Thes. 1. 10. §. 56. Of Christ the Governour of his Church THE second branch of Christs excellency wherein he is preferred before Mââ¦ses is his authority implied under this Preposition Over He was over bâ⦠house as a Lord and a Governour who had a supream power to order all things therein as it pleased him In reference hereunto these Titles Lord Mat. 13. 5â⦠Master Luk. 8. 24. Mat. 23. 8. Mat. 26. 18. Mar. 9. 5. were frequently given to him in his life time yea and this Title also master of the house Mat. 19. 25. As there were none who excelled him in dignity so nor in knowledge prudence or any other gift that made one fit to be over the Church the Lord and Master thereâ⦠and head thereof Intolerable in this respect is the arrogant presumption of him who is stiled ãâã head of the Catholique Church and universal Bishop Hereof See more The aforesaid authority of Christ teacheth us to reverence Christ according to that which is said At the name of Iesus every knee shall bow Phil. 2 10. and to obey him and to subject our selves to his Ordinances and to be subject to ãâã Word §. 57. Of the propriety which Christ hath to his Church THE third branch of Christs excellency is that propriety which he had to the house over which he was It is said to be his Own Of the house wherein Moses was it is said to be in reference to God his house The same house is here meant But in reference to Christ it is called his ãâã In the Greek only one Title makes the difference between the words This propriety which Christ hath in the Church is proper and peculiar to him no creature may lay claim to it The Apostle hath reference to Christ in this phrase the house of God which is the Church of the living God Eph. 3. 15. To him also be hath reference in this phrase Of whom the whole Family of heaven and earth is ââ¦med Eph. 3. 15. And in this Ye are the Temple of the Living God 2 Cor. 6. 16. The Scripture noteth many grounds of this
is set before thee It is said of Moses That he had respect unto the recompence of the reward Heb. 11. 26. This made these Hebrews to hold out They knew that they had in Heaven an enduring substance Heb. 10. 34. Of Christ himself it is said For the joy that was set before him he endured the crosse Heb. 12. 2. This must needs uphold those that believe it and keep them stedfast unto the end because all that we can do or endure here is not worthy to be compared with the glory that is promised Rom. 8. 18. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. Of the emphasis of this phrase See A Recovery from Apostasie on Luke 1â⦠31. § 27. Hereupon the Apostle gives this admonition Let us not ââ¦e weary in well-doing for in due season we shall reap if we faint not Gal. 6. 9. And again Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord 1 Cor. 15. 58. 9. Prayer Faithfull fervent constant prayer Christ used this means for himself Heb. 5. 7. This means he also used that Peters faith might not fail Experience sheweth that the more we fail herein the more we decay But the more fervent and constant we are herein the more stedfast we remain This is to be added to all other means because by faithfull prayer the holy Spirit is obtained Luke 11. 13. without which we cannot hold out but by it we shall persevere By the foresaid means we may continue to enjoy our spirituall strength as Caleb did his bodily strength Ioshua 14. 11. and as Moses whose natural forââ¦e abated not Deut. 34. 7. We shall still bring forth fruit in old-age Psal. 9â⦠14. Of circumspection in preventing Apostasie See § 122. §. 71. Of the Resolution of Heb. 3. 2 3 4 5 6. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house 3. For this man was counted worthy of more glory then Moses in as much as he who hath builded the house hath more honour then the house 4. For every house is builded by some man but he that built all things is God 5. And Moses verily was faithfull in all his house as a Servant for a testimony of those things which were to be spoken after 6. But Christ as a Son over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end THe Summe of all these verses is A Description of Christs faithfulnesse in the execution of his Prophetical Office This is set down 1. Simply 2. Comparatively In the simple expression there is 1. An affirmation of the Point Who was faithfull 2. A declaration of the person to whom he was faithfull To him that appointed ãâã The comparison whereby the Point is amplified is betwixt Christ and Moses This is set out two wayes 1. By similitude in the later part of the second verse Of the similitude the Proposition or former part is thus expressed Moses was faithful in all his house The reddition or later part is intimated by the inference of that Proposition ãâã that which went before and that by this note of similitude AS In the Proposition three distinct points are set down 1. The Person with whom Christ is compared Moses 2. The Point wherein they are compared Faithfull 3. The place in which that faithfulnesse was shewed This is set forth 1. By the kinde of Place House 2. By the Lord thereof HIS 3. By the extent ALL. 2. Christ and Moses are compared by Dissimilitude This is 1 Generally propounded 2. Particularly exemplified In the General is noted 1. The Persons between whom the Dissimilitude is This man who is Christ and Moses 2. The matter of the Dissimilitude Here observe 1. What that matter was Glory 2. The grounds thereof Counted worthy The particular exemplification is by two pair of Relatives one a Builder andâ⦠house v. 3 4. The other a Son and a Servant v. 5 9. The former concerning the Builder and an house is 1. Propounded v. 3. 2. Proved v. 4. In the Proposition are expressed 1. Both parts of the dissimilitude He that built and the house 2. The matter wherein they are unlike Honour In this phrase Hath more ãâã In the proof two things are confirmed 1. That Moses was an house built 2. That Christ was the builder Each of these are confirmed by a general case taken for grant The first case granted is this Every house is builded by some man Hence it followeth that Moses who was at least a part of an house was builded The other case granted is this He that built all things is God Hence it followâ⦠that Christ who is God built Moses The other pair of Relatives which is of a Son and a Servant is largely set doâ⦠v. 5 6. The later Relative is first described v. 5. Herein is 1. A repetition of what was before asserted 2. An Addition Three things are repeated 1. The Person Moses 2. The Point wherein he was commended Faithful 3. The Place with the Lord and the extent hereof In all his house Two things are added 1. The Correlative wherein consists another dissimilitude Servant 2. The End why he was a Servant Here are noted 1. The kinde of End For a Testimony 2. The Matter thereof Of those things which were to be spoken after The former Relative concerning the Son is 1. Propounded 2. Expounded In the Proposition 1. The Son here meant is named Christ. 2. The House over which he ruleth is thus limited his own In the Exposition there is 1. A Declaration of the Point Whose house are we 2. A Limitation thereof The Limitation is 1. In this conditional Particle IF 2. Exemplified In the Exemplification there is 1. An Act required 2. The Subject matter of that act The Act is set forth 1. By the kinde of it Holdfast 2. By the manner of performing it firm 3. By continuance therein Unto the end The subject matter consists of two branches 1. Confidence 2. Hope The later is amplified by an effect thereof Rejoycing §. 72. Of Observations collected out of Heb. 3. 2 3 4 5 6. I. CHrist was deputed to his Prophetical Office This is here taken for grant in that it is said He was faithfull to him that appointed him See § 33. II. Christ was faithfull in that which he was trusted withall See § 32 38. III. Gods deputation makes a true Minister This is gathered out of this word appointed as here used See § 34. IV. There may be a resemblance betwixt unequals There is here a resemblance made betwixt Christ and Moses See § 38. V. Moses was a faithful Minister This is here plainly expressed See § 38. VI. Gods Ministers must be
who had received grace were exhorted to persevere therein § 69. So they who have not yet attained grace are to be exhorted to accept the means ãâã grace ââ¦endred To day Even now while the Word soundeth in your ears hear and harden not your hearts Behold now is the accepted time Behold now is the by of salvotion 2 Cor. 6. 2. Put not off to day much lesse let childehood put off ãâã youth or youth to man-age or man-age to old-age or old-age to death-bed Of the common allegation of the thiefs repentance on the Crosse See the ãâã Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. §. 77. Of hearing aright THis phrase If ye will hear his voice containeth in the substance of it the most principall and proper duty that is required of Christians in relation to Christs Propheticall Office In the manner of setting it down it implies a forcible motive against hardning our hearts For they who harden their hearts cannot hear Christs voice as they should Some expound this conditionall conjunction IF with a conjunction of the time thus When ye will hear his voice harden not your heart Which way soever we take it it intendeth a duty and such a duty as compriseth much more then the bare hearing the sound of a voice with the outward ear For he whose heart is hardened may so hear Pharaoh himself whose heart was exceedingly hardened so heard the voice of God Where Christ saith He that hath an ear let him hear what the Spirit saith Rev. 2. 7. implieth that a man may hear the Spirit inwardly speaking to the soul as well as an outward audible voice Of that inward spirituall hearing there are three acts 1. To understand what is outwardly heard by the ears of the body Where the Prophet rebukes the people for being without understanding he saith They have ears and hear not that is understand not and thereupon adviseth them to hear Ier. 5. 21. 2. To beleeve what they understand Where Christ reproveth the Jews for not beleeving he addeth He that is of God heareth Gods words ye therefore hear them not that is ye beleeve them not because ye are not of God Joh. 8. 46 47. And where he said Ye beleeve not because ye are not of my sheep he addeth my sheep hear my voice that is beleeve it Ioh. 10. 26 27. 3. To obey it Where the Israelites upon hearing the Law in great terrour delivered thus said to Moses Speak thou with us and we will hear Exod. 20. 19. In another place it is thus expressed We will hear it and do it Deut. 5. 27. In all these senses is this word hear to be taken in this Text and Isa. 55. 3. and Matth. 17. 5. To hear only with the ears of the body and not to understand beleeve or obey is so farre from a full duty and true vertue as it makes us liable to judgement To hear and not to understand is to be like the path way upon which the corn is cast but because it is not covered with earth the fowls pick it up and it doth not sructifie Matth. 13. 19. To hear and not beleeve makes us like to them whom the Word preached did not profit not being mixed with faith Heb. 4. 2. To hear and not to do is to be like a foolish man which built his house upon the sand Matth. 7. 26 27. It is therefore our duty when the Word of God is preached 1. To open the ears of our head for they are the doors to let in Gods Word This is one main end why ears are given to us and they cannot be better used 2. So to heed the Word heard and meditate thereon so as we may understand the minde of God therein This is it which Christ requireth Matth. 15. 10. For this end the Apostle prayeth for the spirit of wisdom and revelation Eph. 1. 17. This grace is promised to the wise but denied to the wicked Dan. 12. 10. 3. Mix faith with hearing else the word will lose its power For it is the power of God unto salvation to every one that beleeveth Rom. 1. 16. God gives Preachers that men should hear the word and beleeve Act. 15. 7. 4. Adde obedience All blessing is annexed to this Luk. 11. 28. This giveth evidence of our right understanding the Word and beleeving the same They who thus hear have hearing ears such ears to hear as Christ requireth Matth. 13. 9. Rev. 2. 7. And they who thus hear will be kept from hardness of heart This supposition If ye will hear and the consequence inferred thereupon harden not your hearts doth evidently demonstrate that a right hearing will prevent hardness of heart especially hearing of Christs voice that is the Gospel It is the Gospel that maketh and keepeth a soft heart See Chap. 2. v. 3. § 20 21. See also The whole Armour of God Treat 2. Part. 5. on Eph. 6. 15. § 4 5 6. Ibââ¦l Part. 6. on Eph. 6. 16. § 21. §. 78. Of Christs voice THe particular object of hearing as aforesaid is Christs voice For this relative HIS hath reference to Christ. We shewed before § 75. that the Psalmist spake of Christ. More evident it is that the Apostle speaketh of Christ in all the precedent verses so as without all question Christs voice is here meant namely his Word which in the daies of his flesh he uttered by his own lively voice and afterwards by the voice of his Apostles The substance of all being written and registred is further made known by the voice of his Ministers age after age Thus may we still hear Christs voice See Chap. 2. v. 12. § 112. In generall by Christs voice is meant the Word of God which is the only proper object of a saving hearing of hearing to life Ioh. 5. 25. In particular the Gospel is intended under Christs voice See Chap. 2. v. 3. § 20 21 22 23 24. We may not in regard of this particular reference to Christ put difference betwixt the Word of God of Christ and of the Spirit for they are all one Therefore Christ blameth them who hear not God Ioh. 8. 47. And God commandeth to hear his Sonne Matth. 17. 5. And Christ commandeth to hear ãâã Spirit Rev. 2. 7. But there is a direct difference betwixt the Word of God and the word of man as man To teach for doctrines the commandments of men is blameable ãâã 15. ãâã Only Gods Word is the ground of faith and rule for obedience and that ãâã in regard of Gods high supream Soveraignty who hath power to promise ãâã command what he will and also in regard of the perfection and purity of his Word The Turks Alcheron the Jews Cabala the Papists Traditions the Dictaââ¦es ãâã Philosophers or Poets or any other inventions of men which are by ignorant ãâã foolish persons made the grounds for their faith and rules for their
It brings a man into the most desperate case that in this world a man can be brought into by any other thing except it be by the sinne against the holy Ghost whereunto hardnesse of heart makes a great way Shame grief fear may be means to keep men that are not hardened from running on in their desperate courses but hardnesse of heart is a spirituall senslesnesse and keeps from such passions as shame grief and fear It makes men audacious in sinning A troubled conscience casts a man into a ãâã wofull plight But a hardened heart is farre worse then a perplexed soul. The troubled conscience may for the present seem more bitter but if the issue of the one and the other be duely considered we shall finde that there is no comparisâ⦠betwixt them but that the hard heart is far the worst The troubled conscience by accusing gauling perplexing and not suffering a man to be quiet may so dejeâ⦠him as to restrain him from sinne and bring him to repentance But an hard heâ⦠puts on a man more and more to sin and that with greedinesse Eph. 4. 18. whereby his condemnation is encreased In this respect it were better for a man to ãâã with a troubled conscience and despairing heart then with a seared conscience and a hard heart §. 87. Of the signs whereby a hard heart may be discerned V. HArdnesse of heart is accompanied with blindenesse of minde Therefââ¦re there is one Greek Nown that is put for both Answerably it is sometimes translated hardnesse Mar. 3. 5. and sometimes blindenesse Rom. 11. 25. Eph. 4. 18. There is also a Verb coming from the same root that is translated sometimes to harden as Mar. 6. 52. and 8. 17. Sometimes to blind as Rom. 11. 7. 2 Cor. 3. 14 In that hardnesse of heart and blindenesse of minde go together he that hath ãâã hard heart cannot well discern it but yet by others it may be observed and ãâã by the effects thereof There are two especiall effects that do discover an hard heart 1. Carelesse Security when men are senselesse and as senselesse persons lie iâ⦠sinne where there is no sense commonly there is no life A living man that ãâã a stone in his kidney or bladder will certainly feel it and complain of it Noâ⦠ãâã hard heart is an heart of stone had he spirituall life in him he would certainly ãâã it and complain of it Senselesnesse therefore shews that a mans heart is so ââ¦dened as he hath no spirituall life in him From this carelesse security proceedeth both a dissolute negligence and also a blockish stupidity 1. Dissolute negligence makes men consider nothing nor lay any thing ãâã heart The righteous perisheth and no man laieth it to heart and mercifull ãâã taken away None considering that the righteous is taken away from the evil ãâã come Isa. 57. 1. This is spoken of men of hard hearts Such men let all ãâã passe whether matters of rejoycing or matters of mourning without any ââ¦quiring after the cause end and use thereof Mat. 11. 17. 2. Blockish stupidity makes men lie under those judgements which fall evâ⦠upon their pates like beasts When Nabal heard of the danger wherein he ãâã been by refusing to relieve David and his Souldiers His heart died within ãâã and he became as a stone 1 Sam. 25. 37. Though they be overpressed even onâ⦠measure above their strength yet have they no heart to pray for release ãâã ease 2. Willfull obstinacy is another effect which discovers an hard heart ãâã makes men 1. To oppose against all the means which God affordeth to reclaim then As his Word Works c. 2. To resist the very motions of Gods Spirit as the hard-hearted Jews ãâã alwaies done Act. 7. 51. From hence proceedeth malice against those that ãâã the ââ¦mage of God as the Scribes and Pharisees hated the Son of God and ãâã that beleeved in him Ioh. 9. 22. and the Apostles and them that beleeved throâ⦠their word Act. 4. 5. c. yea such as be hard-hearted come to be hateâ⦠ãâã God himself and endeavour to put out the very light of nature Rom. ãâã 28 30. §. 88. Of Remedies for preventing or redressing hardnesse of heart VI. HArdnesse of heart being such as hath been set out it is very requisite that remedies be prescribed for preventing or redressing it They are such as these I. Take heed of all and every of those causes whence hardnesse of heart ariseth These are distinctly set down § 84. Take away the cause and the effect will follow where the cause remaineth the effect also will remain Withall endeavour to get such vertues and graces as are contrary to the fore-mentioned causes of hardnesse for one contrary will expell one another As light being contrary to darknesse keep eth out or expelleth darknesse so vertues contrary to the causes of hardnesse will prevent or redresse the same Those graces are these that follow 1. Regeneration Hereby natural hardnesse is removed 2. Faith Hereby unbelief is redressed 3. Sincerity This keeps out hypocrisie 4. Humility Hereby pride and other like vices are kept down 5. A fear of God This will withhold us from grosse sins 6. Christian prudence This will make men wary of multiplying sins and long lying therein 7. Spirituall watchfulnesse This will uphold in such a course as will preserve us from relapse 8. Holy jealousie lest we should by company be drawn aside 9. Contempt of this world and of the things thereof that we be not ensnared and overcome thereby 10. Patience under all crosses as laid on us by our heavenly Father for our good II. Labour to feel the heavy burthen of sin as he did that said My sinnes are are too heavy for me Psa. 38. 4. For this end consider 1. That sin destroied all mankinde it poysoned Adam and all his posterity Rom. 5. 12. 2. That it made Paradise too hot for Adam to abide in it Gen. 3. 23 24. 3. That it caused all the fearfull judgements that have been executed from the beginning of the world 4. That when Saints apprehend it unpardoned their conscience is a very rack unto them 5. That when impenitents feel the burden of it it makes their very life a burthen unto them Instance Iudas Mat. 27. 45. 6. That it makes the damned in hell weep and gnash their teeth Mat. 25. 30. For their torment is endless easeless merciless remediless 7. That it holds the Angels that fell in everlasting chains under darkness Iude ver 6. 8. That albeit Christ had no sin in himself yet when the burthen of our sinne as a Surety lay upon him it cast him into a bitter agony and made his sweat as it were great drops of bloud falling down to the ground Luke 22. 44. There is no Looking glasse that can so to the life set out the horrour of sinne as this of Christ. 3.
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull ãâã judgement and understanding thereby reason and discourse with thy ãâã will and say as David did Psal. 42. â⦠11. Why art thou cast down O ãâã c. Why art thou so stubborn O my will Why dost thou not believe ãâã God said this and that Is he not true and faithfull Is he not able to make gooâ⦠Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â⦠§ 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ⦠pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish ãâã 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. ãâã Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this ãâã professed the true saith and that they had given up their names to God ãâã else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession ãâã they who professe that they believe in God may depart from him The ãâã caveats given in sacred Scripture to take heed hereof do prove as much ãâã of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â⦠ãâã 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also ãâã dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ⦠â⦠2 Pet 2. 1 2. But especially instances of such as have departed from their ââ¦sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. ââ¦mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the ãâã Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. ãâã these words As the manner of some is whereby he gives us to understand ãâã was then usual for Professors to revolt The Greek word there translated ââ¦ner signifieth also custom and wont and is so translated Luke 2. 42. ãâã It was too usual with the Jews time after time to apostatize and depart frâ⦠ãâã Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians ãâã 20. 30. The ages after the Apostles and that from time to time even to these ãâã dayes give too evident proof hereof Are not all the Churches planted bâ⦠ãâã Apostles departed from the Lord Who were those starres whom the taââ¦l ãâã Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries ãâã And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve ãâã own turns so as their profession is not seasoned with sincerity and foundâ⦠which are necessary to make a good foundation Where they are wanâ⦠ãâã stability can be expected Such a foundation is like the sand whereupon if ãâã be buiâ⦠it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into ãâã Indeed we may judge of such as Christ did of him that discreetly answered ãâã to ãâã Christ thus replied Thou art not farre from the Kingdom of ãâã ãâã 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â⦠ãâã is the best of every one Yet can we not absolutely conclude simply frââ¦ââ¦fession that such an one is a member of Christ. If a Professour revolt we ãâã ãâã as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of ãâã ââ¦cessity of mens trying and examining themselves according to the Aposâ⦠ãâã exhortation 2 Cor. 13. 5. Examination in this kinde must be ãâã soundness of mens heart and the right
Obj. 3. Christ promiseth not to blot out of the book of life the name of him ãâã overcometh Rev. 3. 5. Answ. His name was indeed written in the book of life and Christ here ãâã miseth to manifest as much Obj. Moses thus prayeth concerning himself If thou wilt not forgive ãâã blot me out of thy book Exod. 32. 32. Answ. That was a matter which in a rapture of zeal for Gods glory aâ⦠love to his people he could have wished It is not to be taken for a simple ãâã absolute prayer It was like Pauls wish Rom. 9. 3. where God saith to ãâã whosoever hath sinned against me him will I blot out of my book it is to be taken of Gods manifesting him never to be written therein 2. Others object sundry suppositions as this When the righteous man turneth away from his righteousnesse c. he shall not live Ezek. 18. 24. Answ. 1. A supposition doth not inferre a necessity or certainty of a thing only it declareth a necessity of the consequence as if we should say When God fails of his promise he is not faithfull See § 60. 2. By righteous man there may be meant one that is righteous only in profession and in the judgement of charity 3. Exhortations to hold out Admonitions to take heed of falling away Heb. 12. 15. and threatnings against such as fall away Heb. 10. 38. are also objected Answ. These and such like are used as means to make men look to their standing and to make them watchfull against falling away but do not necessarily imply that they may fall especially totally and finally 4. Sundry instances of such as have fallen are alleadged as 1. The Angels that fell and Adam Answ. These are nothing to the purpose For the question is of Beleevers in Christ who are established by him Angels and Adam stood by their own strength 2. Saul Iudas and such others as clean fell away See § 131. Answ. These were hypocrites and never had any true sanctifying grace Such were they who are said to have no root in them Luke 8. 13. and the branch that is said to be taken from the Vine Iohn 15. 2. and they whose love is said to wax cold Matth. 24. 12. and they who are said to be fallen from grace Gal. 54. and to have made shipwrack of faith 1 Tim. 19. and to depart from the faith 1 Tim. 4. 1. and to erre from the faith 1 Tim. 6. 14. and to turn like a dog to his vomit and like a swine that was washed to her wallowing in the mire 2 Pet. 2. 22. and to fall away Heb. 6. 6. and to sinne wilfully after they have received the knowledge of the truth Heb. 10. 26. None of these nor any like to them had true saving grace in them Of them all it may be said If they had been of us they would no doubt have continued with us 1 Joh. 2. 19. 3. Paul Peter and such others as were elect and effectually called Answ. Though these fell into very great sinnes yet they did not sinne in such a manner as to be accounted totally to depart from God or to lose all grace The arguments alleadged in the former § do prove as much How farre such may fall shall be shewed in the next § §. 136. Of the degrees of the fals of such as are effectually called THey who are effectually called through security pride inward and outward temptations may so farre fall as to lose 1. All that joy and comfort wherewith they were before upheld 2. All assurance and sense of the Spirits abode in them so as they may in their opinion think him clean departed 3. The fruits of the Spirit and the power and efficacy of his grace so as they shall finde no growth of grace but rather a decay in faith love zeal gift of prayer and other like fruits They shall be as trees in winter They shall wax cold and remiss in the duties that formerly they performed 4. They may be given over to their own lusts and to such gross and grievous sins as naturall men would be ashamed of 5. They may have a troubled tormenting conscience and thereby be put as it were upon a rack so as that which brought them much quiet and peace before will be a terror and torture unto them yea they may be brought to the very pit of despair 6. They may be brought not only inwardly but also outwardly to feel the shame and smart of their foul fall and to have sore judgements executed on themselves children and others belonging unto them 7. They may be long under the inward and outward effects of their folly ãâã not easily recover themselves but sigh groan weep cry roar before they ãâã celve sound comfort 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort and carry the grief of their fall even ãâã their grave Most of these if not all of them may be exemplified in David and that ãâã Psal. 51. For it is manifest that he lost 1. The joy and comfort that formerly he had in that he thus prayeth Râ⦠unto me the joy of thy salvation v. 12. 2. The sense that he had of Gods presence with him and of the abode of ãâã Spirit in him which made him thus to pray Cast me not away from thy preseâ⦠and take not thy holy Spirit from me v. 11. 3. The power and efficacy of Gods grace manifested in this clause Uphold â⦠with thy free Spirit v. 12. which is as if he had said I feel my self very ãâã and unable to perform any good duty my former strength is wasted uphoâ⦠strengthen inable me again by thy Spirit to perforn the duties which thou ãâã quirest 4. That he was given over to his own lusts and to other temptations is ãâã by his adultery by seeking to make Uriah drunk by contriving his death ãâã the destruction of many other of his souldiers As the title of the Psalm so ãâã part of his prayer Deliver me from blood-guiltinesse is a sufficient proof bâ⦠the express history of all these 2 Sam. 11. 4 c. 5. That he had much trouble of conscience is evident by these phrases Mâ⦠waxed old through my roaring all the day long for day and night thy hand was ãâã on me c. Psal. 32. 3 4. 6. The outward judgements that were executed on him are evident in the ââ¦ry recorded after his fall Heavy judgements were denounced against him 2 ãâã 12 10 c. and answerably were they executed 7. With how much ado he recovered himself is evident by his many gâ⦠complaints such as these Have mercy upon me O Lord for I am in trouble ãâã eye is consumed with grief yea my soul and my belly c. Psal. 31. 9 10. 8. Whether he ever recovered his former joy and comfort again is unceâ⦠Surely Sampson Solomon Asa and others did not §.
1 King 19. 18. §. 162. Of Professors provoking God while they hear his Word THe sin of those some before mentioned is thus expressed Some when they had heard did provoke Of the derivation and emphaticall signification of the word Provoke See v. 8. § 90. This Greek Verb is here only in this text of the New Testament used but in the Old Testament by the Greek LXX more frequently especially in the Psalms as Psal. 78. 17 40 56. 106. 7 33 43. So Ierem. 44. 8. and in sundry other places In the New Testament there are other Greek words which signifie the same thing carry as great emphasis and translated provoke as in this phrase Do we provoke the Lord to jealousie 1 Cor. 10. 22. Love is not provoked 1 Cor. 13. 5. Provoke not your children Eph. 6. 4. The word used in my text doth greatly aggravate the obstinacy of those who professe themselves to be Gods people they do as much as in them lieth imbitter the Spirit of God and vex him They rebelled and vexed his holy Spirit Isa. 63. 10. Hence is it that he is said to be grieved v. 10. § 103. What else can be expected but that God should vex them as is threatned Psal. 2. 5. and accomplished 2 Chron. 15. 6. It is not safe to provoke the Almighty and to cause him to turn his Fatherly affection into the disposition of a Judge This sin of theirs is yet further aggravated by their contempt of the means which God afforded to reclaim them which was his Word for this act hear hath reference to the voice of God mentioned ver 7. The Greek word is a participle of the present tense and may be thus translated Hearing they provoked that is While God was speaking and they hearing they still provoked They heard God directing them the right way and inciting them to walk in thaâ⦠way Deut. 30. 15 16. They heard God admonishing them to take heed lest they should wander out ãâã that way Deut. 8. 11 12. They heard God promising blessings to them that obeyed him and threatning curses against them that disobeyed Deut. 28. 1 2 15 c. Yet they provoked Goâ⦠Word nothing at all wrought upon them Such was the disposition of the old world 1 Pet. 3. 19 20. Of Sodââ¦m and Gââ¦morrah 2 Pet. 2. 8. Of the Israelites in the time of the Iudges Judg. 2. 17. Oâ⦠the Kings 2 King 17. 13 14. and after their captivity Ezr. 9. 10. Yea in and after Christs time even till they came to be Loammi no people of God Act 7. 51. 1 Thess. 2. 15 16. The God of this world had blinded their eyes 2 Cor. 4. 4. and hardned thâ⦠hearts as he did Iudas his heart Ioh. 13. 27. Hereby they shewed that they were not of God Ioh. 8. 47. 1 Ioh. 4. 6. It is ãâã of the sons of Eli that They hearkened not unto the voice of their father because ãâã Lord would stay them 1 Sam. 2. 25. Gods Word is the means which God hath sanctified to reclaim sinners The ãâã of those who hearken not thereto is very desperate O take heed of sinniââ¦g under the means which God affords to reclaim from sinne §. 163. Of Israels coming out of Egypt THis phrase came out of Egypt is here added by way of description or designation of that mixed multitude whereof many provoked God others provoked him not The description is taken from a wonderfull deliverance which God gave theâ⦠For Egypt was to the persons here meant a place of bondage So it is said to be in the Preface to the Decalogue Exod. 20. 2. Of the notation of this word Egypt of the bondage of the Israelites therein ãâã their wonderfull deliverance thereout I have distinctly treated in a Sermon ãâã Isa. 13. 3. entituled Mercies-Memoriall This deliverance was one of the most marvellous and memorable that ever God wrought for his people Sundry circumstances do much amplifie the same as ãâã place whence and whither they came and the manner of bringing them from ãâã one place to the other 1. The place whence they came was a place of a most miserable bondage wheâ⦠their lives were made bitter unto them Exod. 1. 14. And where their cry came up ãâã God Exod. 3. 9. 2. The place whither they were brought was a place of great freedom and whâ⦠God extraordinarily provided for them See v. 8. § 92. 3. The manner of bringing them from one place to the other was with mighâ⦠power Deut. 9. 29. and with great tendernesse See Chap. 8. v. 9 § 55. Besides this word came out implieth a free and a full deliverance For it is â⦠compound word The simple Verb Came implieth a voluntary act They were not haled ãâã drawn but they came willingly cheerfully joyfully for upon their coming ãâã of the red sea they sang praises to God Psal. 106. 12. Exod. 15. 1 c. It is indeeâ⦠said that the Egyptians were urgent upon the people that they might send them ãâã ãâã the Land in hast Exod. 12. 33. But that was not by reason of any unwillingness ãâã the people to go as soon as they could but rather by reason of that great feâ⦠wherein the Egyptians were lest they should be all consumed if the Israelites tarried any longer The Preposition with which the Verb is compounded translated out implieth a full deliverance They were brought clean out of that Land and clean out of their bondage and clean from their oppressors even through the red sea into another Land The more to manifest this full deliverance the Preposition out is twice used both in composition and also simply by it self The later which is the simple Preposition is here translated of they came out of Egypt All these circumstances as 1. The place whence they came 2. The place whither they were brought 3. The means used to bring them out Mighty wonders 4. Their manner of coming out Voluntarily 5. Their full deliverance They came out All these circumstances as they do much amplifie the deliverance so they do exceedingly aggravate the sinne of those that were delivered They do also confirm two points before observed concerning Gods wonderfull and gracious deliverance of the Israelites out of Egypt One is that Extraordinary works work nothing at all upon the incredulous See v. 9. § 99. The other is that No kindness works upon the obstinate See v. 8. § 92. See also Chap. 8. v. 9. § 57. §. 164. Of Moses his bringing Israel out of Egypt THe foresaid great deliverance is here by name attributed to Moses in this phrase by Moses Of Moses See v. 2. § 37. This Preposition BY is sometimes attributed to the principall Author Sometimes to Ministers To the principall Author as to God 1 Cor. 1. 9. Father Gal. 1. 1. Sonne Ioh. 1. 3. Holy Ghost Rom. 5. 5. To Ministers as to Angels Heb. 2. 2. and to
true faith See hereof The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 5. Of Fââ¦th § 36. 2. That what we know of our selves we ought to judge of others who profess what we do So did the Apostle in these words Knowing brethren beloved your eleâ⦠of God 1 Thess. 1. 4. And again God hath from the beginning chosen you to salvation 2 Thess. 2. 13. Thus another Apostle cals those to whom he wrote A chosen generation 1 Pet. 2. 9. To these Hebrews saith this Apostle Beloved we are perswaded of you the things that ãâã salvation Heb. 6. 9. The rule of judging others is charity But charity believeth all things hopeth all things 1 Cor. 13. 7. It believeth and hopeth the best that may be believed and hoped of another How contrary to the Apostolicall practice is the practice of most men who are very rash and unjust censurers of others Like to the Pharisee Luke 18. 9 c. §. 23. Of Faiths giving right to Gods promise THe qualification of such as reap the benefit of Gods promise is thus set down which have believed To believe is to yeeld such credence to the truth of Gods promise as to rest on him for participation of the thing promised Of Faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 5. § 14 c. The word here used by the Apostle is expressed in the time past which have believed to shew that we can have no assurance of the thing promised till we do believe the promise After that ye beleeved you were sealed with the holy Spirit of promise Ephes. 1. 13. I know whom I have believed saith the Apostle and thereupon maketh this inference and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. This Christ manifested by the condition which he required of those whom he cured thus If thou canst believâ⦠things are possible c. Mark 9. 23. It is faith that setleth the right thereof upon us As many as received Christ ãâã them gave he power to become the Sons of God even to them that believe on his naâ⦠John 1. 12. This gives us just occasion to examine our selves whether we be in the faith 2 Cor. 13. 5. Hereof see The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 5. Of Faith § 40 c. Of the persons to whom this Rest belongeth See § 57. §. 24. Of future good things set down in the Present Tense THe thing promised is expressed in these words We do enter into rest Of the rest here intended and of entring into it See § 6 8 9. This is here set down in the Present tense We do enter in a double respect 1. In regard of the certainty of the thing It is as sure as a thing in present possession The Prophets did use to ââ¦et out future things which were sure and certain in the Present tense as Isa. 62. 11. Zech. 9. 9. As for the point in hand Assuraââ¦ce is attributed to saith as a special property thereof Heb. 10. 22. He that said I ãâã that my Redeemer liveth and though after my skin worms destroy this body yet in my flesh shall I see God c. Iob 19. 25 26. was sure of enjoying this rest So he who said I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. And again I am perswaded that neither death c. Rom. 8. 38. For true believers are fully perswaded that what God hath promised he is able also to perform Rom. 4. 21. It therefore becomes all that would be accounted true believers to get this evidence of the truth of their faith 2. In regard of the beginning of that rest which is here actually enjoyed Of the beginning of heavenly Rest here on earth enjoyed See § 6. The beginning of that Rest is like that Olive-leaf which the Dove brought to Noah in the Ark which shewed that the earth was sending forth her fruit Gen. 8. 11. And like the cluster of grapes and the pomgranats and the figs which the searchers of the Land of Canaan brought and gave evidence of the fertility of that Land Numbers 13. 23. And like the first fruits that gave hope of a future harvest 2 King 4. ââ¦0 Even so the beginning of rest here enjoyed gives evidence of a full perfect and glorious rest to come These first fruits the Lord here bestoweth on us to strengthen our faith in the full possession of that Rest which is to come to keep us from doubting and to uphold us against the difficulties which we are like to meet withall and against the obstacles that lie in the way to that Rest. Behold here the good care of God over man He hath prepared a Rest for him but he seeth it meet to reserve it for time to come and to bring men thorow many troubles thereunto and thereupon gives grounds of assurance thereof before-hand §. 25. Of Gods speaking by Prophets Verse 3. As he said As I have sworn in my wrath if they shall enter into my rest c. THese words As he said c. may have a double reference One immediate to the words next before So they are a proof of them by the rule of contraries Such a proof was noted before in this verse § 21. The force of the argument resteth on that ruled case which the Apostle taketh ãâã grant v. 6. namely that some must enter into that rest which God hath promised Hereupon this argument may be made If some must enter then believers or unbelievers But not unbelievers for God by Oath hath protested against them Therefore believers shall enter The other reference is more remote to the later part of the former Verse If ââ¦e first clause of this verse be included in a Parenthesis the reference of this unto ââ¦former verse will appear to be the more fit For it sheweth that unbelievers ãâã no benefit by the word of promise because God hath sworn that such shall not ãâã into his rest This relative HE in this clause As HE said hath reference to God It was the ãâã that said and swore that they should not enter into his rest That which HE said was in and by David v. 7. and that in Psal. 95. 11. It was God that spake in and by the Prophets as was noted Chap. 1. v. 1. § 11. The holy ãâã spake what the Prophets spake Yea though that which is here quoted were the written word yet he sets it out ãâã by word of mouth thus he said See Chap. 3. v. 7. § 74. §. 26. Of the certainty of Iudgement sworn by God THis particle of resemblance AS hath on the one side reference to the sin and punishment of the Israelites and on the other side to Gods swearing that ãâã
The Verb here used signifieth to ordain Acts 17. 31. and to determine Acts 11. 29. It is oft used to set out the eternal and unchangeable Decree of God as Luk. 22. 22. Act. 2. 23 10. 42. Now Gods Decree setteth boâ⦠and limits to every thing Here the word is fitly translated limiteth for it is a set season that is compââ¦sed under that which is here said to be limited This season here called a ãâã day It is thus indefinitely set down certain in relation to man who knoweth ãâã the uttermost extent thereof For who knoweth how long the light of the Gospel shall be continued to him Or how long he shall live Or how long the world shall last These are the special periods which may be accounted the limits of the day here intended §. 43. Of seasons limited by God THough the limits of this day be unknown to man and thereupon it be stiled ãâã certain day yet God hath determined the times before appointed Acts 17. 26. And in this respect the certain day is said to be limited God ãâã to man the seasons He appoints when they shall begin and how long they ãâã continue That which is said of a season to every thing and of a time to every purpose is ãâã of the Divine Providence so ordering it For it is said of God He hath made ãâã thing beautifull in his time Eccl. 3. 1 11. Here mention is made of a limited day and in other places of an hour which ãâã likewise limited and that for doing or permitting any thing to be done Christ ãâã off the manifestation of his power in supplying wine at a marriage feast Iâ⦠24 and his going to the feast at Ierusalem John 7. 6. because his hour was ãâã ãâã come The Jews were not permitted to lay hold on Christ till his hour was ãâã Joh. 7. 30. 8. 20. but when the hour was come then were they permitted to do ãâã they would Ioh. 12. 23 27. Luk. 22. 53. 1. The Lord is the most high supream Soveraign over all and in that respect he hath an absolute power to appoint times and seasons and to order matters to be done when he seeth meet Acts 1. 7. This kinde of power hath every Goreenour within the circuit of his jurisdiction much more the Lord of the whole world 2. The understanding of this high Soveraign is infinite Psal. 147. 5. He best knoweth which are the fittest times and seasons Hereby we are taught to ascribe the glory of all seasons for attaining any good ââ¦g to the Lord to be thankfull unto him for the same to use them to that ãâã for which he affords them and to take heed that we let not slip that season which he limiteth for any purpose No man can prorogue a season beyond the Lords limits See more hereof Chap. 3. v. 7. § 76. v. 13. § 146. §. 44. Of Davids penning the Psalms THe Apostle to prove that God limiteth times hath recourse again to the Text which he quoted and inculcated again and again Chap. 3. v. 7 13 1â⦠So as he urgeth no other thing then what God of old had done in and by his servant David This phrase saying in David is Tropicall For David is here put for the ãâã which he penned The Author for his work as Rom. 9. 25. Or the Preposition IN is put for BY as Chap. 1. v. 1. in the later end of § 11. by the Prophets Which way soever we take it it confirmeth the Divine Authority of this proof ãâã was noted § 42. yea and of the whole Book of Psalms whereof David was ãâã Penman For it is thus written David himself saith in the Book of Psalms Luk. 20. 42. And where testimonies are cited out of the Psalms David is brought in as a witâ⦠ââ¦s How then doth David in spirit call him Lord Matth. 22. 43 c. and ãâã taketh concerning him c. Act. 2. 25. And David describeth the blessednesse of ãâã ãâã c. Rom. 4. 6. To make it the more clear that what David penned was of Divine Authority it is thus written David himself said by the holy Ghost Mark 12. 36. and the holy Ghost by the mouth of David spake c. Act. 1. 16. 13. 35. From the mention of David in reference to the Psalm we may probably conclude that David was the Penman of the whole Book of Psalms especially from this phrase David himself saith in the Book of Psalms Luk. 20. 42. Some exceptions are made against this Conclusion but such as may readily be answered Object 1. Sundry Psalms have not the Title of David prefixed before them they have no Title at all as the first second and others Answ. If they have no Title why should they not be ascribed to David rather theâ⦠then to any other considering that the Book of Psalms is indefinitely attributed to him as we heard out of the fore-mentioned place Luk. 20. 42. which is the Tiââ¦e prefixed before all the Psalms as comprising them all under it Besides such testimonies as are taken out of Psalms that have no Title are applied to David as Acts 4. 25. and this testimony that is here taken out of Psal. 95. 7 Object 2. Some Titles are ascribed to other Authors as Psal. 72. 127. to Solomon Answ. The Hebrew servile ãâã ãâã ãâã ãâã ãâã Lamed is variously taken and translated as sometimes OF Psal 3. 1. A Psalm of David Then it signifieth the Author Thus it is used in most titles especially when they are applied to David Other time it is translated FOR as Psal. 72. 1. 127. In these it implieth that the Psalm was penned FOR Solomons use or for his instruction It may also be thus translated concerning Solomon That the 72. Psal. was penned by David is evident by the close thereof in these words The prayers of David the son of Iesse are ended Object 3. Some Titles attribute the Psalm to this and that Levite as Psal. 88. to Heman and 89. to Ethan Yea twelve Psalms to Asaph and eleven to the the sons of Korah Answ. All these were very skilfull not only in singing but also in setting tunes to Psalms They were musick-masters Therefore David having penned the Psalms committed them to the foresaid Levites to be fitly tuned As all those Levites were very skilfull in musick so many of them were endued with an extraordinary spirit Asaph was a Seer 2 Chron. 29. So also was Heman 1 Chron. 25. 5. and with these two was Ethan as a chief Singer and master of musick joyned 1 Chron. 15. 17 19. The sons of Korah also were men of eminent parts especially in musick Wisely therefore did David make choice of these men to tune and sing his Psalms in publick It will not follow that any of them were enditers of any of the Psalms because their name is set in the Title of some of them
Exod. 20. 11. so Saints shall not cease from all their works here on earth Their dayes on earth are working dayes wherein they do works of necessity which tend to the preservation of their body Works of duty to God and man and works of corruption A full ceasing from all these works is ââ¦xhere to be expected We are enjoyned to do the works of our calling Eccles. 9 10. Iohn 9. 4. and those works also needfull for nature Eccles. 5. 18. Nature it ãâã moveth us thereunto Ephes. 5. 29. and while we live sin will retain some life in is though it may be restrained and kept down Rom. 7. 18 c. Sin remaining the fruits also thereof must needs remain as travel trouble losses and all manner of crosses The best of men are subject hereunto Surely they come short of the mark who place the rest here spoken of in mortiââ¦ation of sin and living to God in peace of conscience joy in the holy Ghost and such like works of the Spirit I will not deny that these are first-fruits ãâã and evidences thereof But the full fruition of this rest cannot be on ãâã §. 61. Of the Resolution and Observations of Heb. 4. 9 10. 9. There remaineth therefore a rest to the people of God 10. For he that is entred into his rest he also hath ceased from his own works as God did from his THe Summe of these two verses is in two words Saints Rest. Here is in particular to be considered 1. The Inference in this word Therefore 2. The Substance which is 1. Propounded vers 9. 2. Exemplified vers 10. Rest propounded is set out 1. By an intimation of the time when it is to be enjoyed in this word There remaineth 2. A restriction of the persons for whom it is reserved The people of God The Exemplification is set forth by a resemblance Of the Resemblance there are two parts 1. A Proposition 2. A Reddition or Application In the Proposition there is 1. A Description of the person 2. An Exposition of the point The Person is described 1. By his Act He is entred 2. By the Subject whereinto he entred That Subject is set out 1. By the kinde Rest. 2. By the Author His. In the Exposition there is 1. A Cessation or leaving off He also hath ceased 2. The Matter left off His own works Of the Reddition there are two parts 1. The Person to whom the resemblance is made As God 2. The Point wherein the resemblance consisteth Did from his Doctrines I. The conclusion of a Discourse is to be set down This verse is the conclusion of the Apostles Discourse of Rest. And the note of a conclusion Therefore is expressed See § 53. II. There is a Rest. This is here taken for grant See § 6. III. That full rest is to come This word There remaineth intends as much See § 56. IV. The rest to come is as a Sabbath The word used by the Apostle intends as much See § 55. V. The full rest to come is proper to Gods people It remaineth to them See § 57. VI. Points of concernment are to be made clear For this end is this tenth verse inferred as a reason upon the former See § 58. VII The rest prepared for Saints is Gods In reference to God it is stiled HIS See § 9. VIII Some shall enter into Gods rest This is set down as a granted case in these words He that is entred See § 39. IX Men on earth have works of their own See § 59. X. Gods rest on the Sabbath was a resemblance of Saints rest in heaven This note of resemblance AS declares as much § 60. XI Saints in heaven cease from their works on earth So much is here directly expressed See § 59. XII God rested from all his works See § 3â⦠XIII While Saints are here they cease not from their own works as God ceased not in the six days See § 60. §. 62. Of being like to God Verse 11. Let us labour therefore to enter into that rest lest any man fall after the saâ⦠example of unbelief THis verse layeth down an especial use to be made of all that the Apostle hath delivered about the Rest before-mentioned One use was before noted v. 1. which was an admonition to fear lest we come short of that rest The other use is an exhortation to do our best for attaining thereunto This relative Conjunction therefore imports as much The Greek word here used is the very same that was used v. 1. § 2. It may have either a remote or an immediate reference The remote reference is to all that hath formerly been delivered of the reality of that Rest that there is indeed such a rest v. 9. Of the certainty of it § 24. and of the excellency of it that it is Gods rest v. 1. § 9. And that it brings a freedom from all labour and trouble v. 10. § 59 60. There being such a Rest we ought therefore to endeavour after it See § 63. The immediate reference is to the last clause of the former verse wherein Gods patern is set before us in this phrase As God did from his God having spent six dayes in creating all things rested the seventh day from all his works Let us therefore having done our work here Labour to enter into his rest Thus Gods practice is a patern to us It is set down in the Law as a patern for us to work in the six dayes and Rest on the seventh Exod. 20. 11. Here it is propounded as a motive to stir us up to endeavour after a Rest that we may be like God and rest from all our own works as he did from his God rested from his own works therefore let us labour to enter into that Rest where we shall cease from our own works By this it appears that Saints should be such as God is God at first made ãâã after his own Image Gen. 1. 27. and we are exhorted to be renewed after Gods Image Ephes 4. 23 24 Col. 3. 10. In general we are incited to be followers of God Ephes 5. 1. In particular to be holy as he is holy Levit. 19. 2. 1 Pet. 1. 1â⦠16. To do good as God doth Matth. 5. 45. To be kinde and mercifull as he is Luk. 6. 35 36. To lââ¦ve as God doth 1 Ioh. 4. 11. To forgive one another as God doââ¦h Eph. 4 32. Yea to be perfect as he is Mat. 5. 28. 1. Gods patern is the most perfect that can be set before us we may be sure not to eââ¦re if we hold clââ¦se to it 2. It is the best and most honourable patern we can have 3 It is the safest For who can blame us for imitating God Object Gods patern is too high for any creature to set before him Answ. For clearing this point we must distinguish betwixt the things of God There are incommunicable and communicable Excellencies in God Some things are incommunicable
by simple impossibility Others by a singular ââ¦gative Of the former sort are such as these Eternity without beginning Infiniteâ⦠Omnipotency All-sufficiency Ubiquity Omniscience and such like ãâã these Acts to Create Redeem Work miracles search the heart and such ãâã The things which God reserveth to himself as singular Prerogatives are ãâã 1. To forgive sins Mar. 2. 7. 2. To judge mens final estate Rom. 14. 10 11. 3. To take revenge Deut. 32. 35. Rom. 12. 19. All these and other things registred in Scripture are for our learning Rom. 15. 4. ãâã 3. 16. But some things are matters of faith to be believed and some things ãâã for our imitation To know what things of God are paterns to us we must compare Gods practices ãâã his precepts What in Gods word is enjoyned to us to do if God himself do ãâã we may we ought therein to imitate him Such are the virtues and graces ãâã mentioned Behold here the tender respect of God towards us children of men He hath ãâã to command and exact of us whatsoever he will but as a Father he goâ⦠before us and shews that he requires no more of us then what himself ãâã Who can now think that to be any way unseemly for him which seems not ââ¦ly to God In this case thus saith Christ Ye call me Master and ãâã and ye say well for so I am If I then your Lord and Master have washed your ãâã ââ¦e also ought to wash one anothers feet Joh. 13. 14. This is a great aggravation of their pride who scorn Purity Meeknesse Mercifulnesse Holinesse and other like Excellencies as God in his own example comââ¦deth unto us Of imitating Christ See Ch. 13. v. 13. § 132. Of imitating Saints See Ch. 13. v. 7. § ââ¦01 §. 63. Of endeavouring after rest in heaven THe Greek Verb thus translated Let us labour is derived from another Verb that signifieth to make haste It intendeth an endeavour on mans part and so it is translated 2 Pet. 1. 15. Ephes. 4. 3. 1 Thess. 2. 17. but such an endeavour as makes a man forward to a thing and is accompanied with study labour and diligence answerably it is translated as I was forward to do Gal. 2. 10. Study to shew thy self approved 2 Tim. 2. 15. Give diligence 2 Pet. 1. 10. This word then compriseth under it two duties 1. That men endeavour after the fore-said Rest. 2. That they be forward and diligent in their endeavour The general concerning mans endeavour to attain to heaven where this Rest is enjoyed is much pressed in Scripture and that in these and such like phrases lââ¦y ââ¦ld on eternal life 1 Tim. 6. 12. Strive to enter in at the straight gate Luk. 13. 24. Workout your salvation Phil. 2. 12. The Apostle makes himself a worthy patern in this case where he saith I presse towards the mark Phil. 3. 14 c. Hereby that life reason grace and ability which God any way giveth is manifested and God would have it to be so When Christ put life into the Rulers daughter that was dead he said unto her Maid arise Luk. 8. 54. and to Lazarus he ãâã Lazarus come forth Joh. 11. 43. Object Natural men are dead in sin Eph. 2. 1. Answ. Man may be considered in a double estate 1. Natural 2. Spiritual In his natural estate so much is to be done as by a natural man may be That this may be the better conceived I will exemplifie a natural mans power in fire branches 1. In natural acts as to move go stand sit eat drink see hear smell taste touch 2. In civil acts about humane affairs as in Arts Sciences Trades sundry other Callings Professions and Offices Likewise in governing Kingdoms Cities Corporations Universities Colledges Schools and Families Coins posterity was skilfull in such things Gen. 4. 20 21. The Sydonians were skilfull about timber 1 King 5. 6. Saul that was but a natural man had a spirit given him fit for government 1 Sam. 10 9. 3. In moral vertues as Justice Temperance Mercy Liberality c. In reference to these the Apostle saith That the Gentiles do by nature the things contained in the Law Rom. â⦠14. 4. In Ecclesiasticall matters which tend to the externall worship of God as to go to Church hear the Word Pray Fast partake of the Sacraments Reade search and study the Scriptures Preach and conferre about holy matters Iudas whom Christ stiled a Devil John 6. 70. went sit herein 5. In spiritual matters by resisting the Spirit and the motions thereof Ye ãâã always resist the holy Ghost saith Stephan to such Jews as were uncircumcised in heart Act. 7. 51. According to the afore-said power in men they ought to go as far as they can as to go to Church to attend upon the Word to forbear wicked acts and company Though none of those gifts be supernaturall none simply preparatery to grace Yet if a natuaall man improve the abilities which he hath to his best advantage God will not leave him but give him more and better grace As for spiritual men who are quickned they must stir up the gift of God which is in them 2 Tim. 1. 6. By this it is manifest that the proper cause of mans destruction is of himself Hâ⦠13. 9. None that perish do what they can to be saved Behold here the deceitfulnesse of most mens mindes and their folly about the salvation of their souls They are carefull to use all means about the preservation of their bodies but put off all care for their souls according to this cursed Proverb I will take care for my body let God take care for my soul. God will take care for mens souls in his own way and course Let us be exhorted to put out our ability in the things of eternal life and both to learn what on our parts is to be performed and also to put in practice what we shall be instructed in hereabouts The Apostle setteth down his Exhortation in the first Person of the Plural number thus Let us labour whereby he involveth himself among others and ââ¦cites with others himself to duty Hereof see Chap. 2. v. 1. § 4. §. 64. Of diligence in mans endeavour for attaining to rest THe extent of mans endeavour that it should be with diligence is implied in these words study strive and labour mentioned in the beginning of the former Section and more expresly in these phrases Give all diligence 2 Pet. 1. 5 10. Let us runne with patience Heb. 12. 1. David professeth as much in the phrase I will runne the way of thy Commandments Psal. 119. 32. and the Church in this We will run after thee Cant. 1. 3. and the Apostle in this I prisiââ¦ward the mark Phil. 3. 14. 1. The excellency of the object set before us should quicken us up hereunto for there is nothing that we can endeavour after to be
compared unto this Râ⦠not the glory honour wealth profits or pleasures of this world It is noted ãâã Moses that in comparison of this recompence he lightly esteemed the honours pâ⦠pleasure of Egypt Heb. 11. 24 25 26. 2. The necessity of attaining this Rest requireth our best diligence A man were better not be or having a being to be as the bruit beast whose soul perââ¦heth with his body than having an immortal soul to misse of this Rest. Hereof there is an absolute necessity 3. The difficulty of attaining hereunto exacteth pains and labour That which Christ saith of a rich man may in general be applied to every man How hardly ãâã they enter into the Kingdom of heaven Mark 10. 23. The righteous are scarcely saved that is not without much difficulty 1 Pet. 4. 18. A Christians course ââ¦resembled to a battle 2 Tim. 4. 7. a race Heb. 12. 1. a journey Gen. 47. 5. ãâã ââ¦rk John 4. 34. All which are difficult tasks and that in regard of our own weaknesse and manifest impediments Diligence must be used in difficult matters Let us therefore put out our best strength as the Apostle did Phil. 3. 13 14. It is said That in the dayes of Iohn the Baptist the kingdom of Heaven suffered ââ¦ulence and that the violent took it by force Matth. 11 12. Those phrases set ââ¦t mens forwardnesse and earnestnesse in seeking to enter into the kingdom of heaven Assuredly where the Word works kindely it will enflame a man with an holy zeal after this Rest. The Spirit that accompanieth the Word is a spirit of servour and will not suffer a man to rest till he have assurance of this Rest. This therefore is a matter of trial §. 65. Of the excellency of Saints rest in heaven THe Preposition translated into is doubled for first it is compounded with the Verb enter then joyned with the Noun This shews that perseverance must be added to our diligent endeavour To labour to enter into a place ââ¦to hold out and persevere in the use of means till we attain unto it and have possession thereof See Ch. 3. v. 11. § 116. Of Perseverance See Chap. 3. v. 6. § 68 c. This Article That hath reference to the Rest mentioned v. 9. and described â⦠10. That Rest is the full Rest which bringeth freedom from all labour and trouble whereunto we are subject in this world a Rest to be hereafter enjoyed in heaven See § 55 56. This he pointeth at to quicken up their endeavours the more and the rather to stir them up to hold out till they have attained this Rest. The more excellent the prize is that is set before us the more care must be taken and pains used for attaining it and the more constant we must be therein The greatnesse of the reward moved Moses to esteem the rebuke of Christ greater riches then the treasures of Egypt Heb. 11. 26. It was inexpressible and unconceivable joy that moved Christ to endure the crosse and despise the shame Heb. 12. 2. Therefore the Apostle puts the Hebrews in minde of a better and an enduring substance in heaven when they suffered the spoiling of their goods Heb. 10. 35. Yea he sets out to the life the unparallel disparity betwixt the afflictions here endured and the glory hereafter to be enjoyed 2 Cor. 4. 17. Commendable in this respect is their pains who endeavour to illustrate the glory of Saints reserved for them in heaven Treatises thereabouts are worth the reading It will be our wisdom frequently to meditate and seriously to ponder thereon §. 66. Of circumspection against falling away like others through unbelief TO enforce the fore-said Exhortation the Apostle addeth the danger and damage that is like to follow upon neglect thereof Of this word Lest which importeth a damage See Chap. 3. v. 13 § 147. It is a word of caution and implieth circumspection about preventing Apostasie Hereof see Ch. 3. v. 12 § 122. These two words any man are in Greek comprized under one small particle which extendeth the fore-said circumspection to others as well as to ones self See Ch. 3. v. 12. § 123 124. The Verb translated fall doth oft set out a great and utter fall See Chap. 3. v. 17. § 168. Metaphorically this word is applied to falling from grace It is used to set sorth the Jews universal Apostasie Rom. 11. 22. and here to Professors departing from the Christian faith Thus this caution presupposeth that Professors may fall away and prove Apostates See Ch. 3. v. 12. § 131. The Greek Noun translated example is a compound The simple Verb signifieth to shew or declare as where the Apostle saith I shew you a mere excellent way 1 Cor. 12. 31 A simple Noun thence ariseth which signifieth example Iude v. 7. The Noun here used is compounded of that simple Noun and a Preposition which signifieth under so as it declareth such an example as is for anothers use which we call a patern The compound Verb signifieth to shew before-hand or fore-warne Luke 12. 5. A patern or example doth before-hand shew what one should doe or not doe It is applied to Types that fore-shewed truths to come Heb. 8. 5. It is used for a good patern Ioh. 3. 15. Iam. 5. 10. and also for an ill patern as here and 2 Pet. 2. 6. This Relative phrase After the same hath reference to the Israelites who perished in the wildernesse Ch. 3. v. 17 18. Thereby he would have Christians so warned as they fall not into the same sin and cause the like judgement to fall upon them See Ch. 3. v. 8. § 89 90 95. Their particular sin is here said to be unbelief Of the Greek word so translated See Ch. 3. v. 18. § 171. By this it appeareth that unbelief especially keeps men from the celestial Rest. See Ch. 3. v. 12. § 128 129. and v. 18. § 171. §. 67. Of the Resolution and Observations of Heb. 4. 11. 11. Let us labour therefore to enter into that rest lest any man fall after the saâ⦠example of unbelief THe Summe of this Text is Mans endeavour after Rest. Herein consider 1. The Inference Therefore 2. The Substance Of the Substance there are two parts 1. An Exhortation 2. A Prevention In the Exhortation observe both the Manner and the Matter The Manner is in the first Person and Plural number Let us The Matter consisteth of an Act and the End thereof The Act intendeth an Endeavour and Diligence therein Labour The End comprizeth another act Enter and the Subject place Into thâ⦠Rest. The Prevention is 1. Generally intimated 2. Particularly exemplified In the Intimation observe 1. A Caution in this particle Lest. 2. The Persons Any man 3. The Kinde of danger Fall In the Exemplification are hinted 1. The Persons in this phrase After the same example 2. The Cause
English thus expressed Belongeth to them c. In the Greek this right is comprized under the Genâ⦠case thus Is of the perfect or Is of them that are of full age Thus Christ styleth the bread that belongeth to children Childrens bread or ãâã bread of children Mat. 15. 26. That which is due to them That whereunto they have had a good right and thus our English hath well expounded it in this phrase belongeth to them §. 73. Of Ministers ability to preach the deep Mysteries of the Word IN that strong meat belongeth to them that are of full age by just and necessary consequence it followeth That Ministers must be able to feed with strong meaâ⦠They must be able to preach the deeper mysteries of the Gospel as well as the easier principles For that which belongeth to any must be given to him The Lord sets it down as the part of a faithfull Steward to give the houshold their ãâã of meat Luke 12. 42. That which in kinde and quantity belongeth unto thâ⦠They who are not able themselves to understand deep mysteries cannot reveal thâ⦠to others Nothing gives that which it hath not That a Minister must be able to declare deep mysteries is evident by this qualification which the Apostle requires of him apt to teach 1 Tim. 3. 2. and by this duty of rightly dividing the Word The Apostle takes his metaphor from the Priests who divided the Sacrifice and laid every part in order according to the prescript of the Law 1. The conceit which many have concerning the sufficiency of a Minister by this appears to be a plain deceit namely that it is enough to have knowledge of the principles of Religion if at least he have a free and ready speech and a forward and zealous spirit So as he can thunder out Gods judgements against sinners and pithily exhort to piety and vertue I deny not but that these are needfull and commendable but this very Text sheweth that they are not sufficient If it be said That they may be sufficient for Countrey Congregations I answer That it is hard that there should be a Congregation of Christians where no strong ones are If no spirituall growth were required of Christians but that they might alwayes be babes such might be sufficient Ministers Bâ⦠all ought to grow till they come to be strong and perfect Will any accoâ⦠him a sufficient School-master to train up Scholars for the University ââ¦ho himself can onely reade Are not Ministers master-builders and shall it be sufficient for them onely to work some plain work or to square out timber Pharaoh would have men of activity to be rulers over his cattell Gen. 47. 6. and shall not choice men be feeders of the Lords flock It is recorded as an aggravation of Ieroboams sinne That Priests were made of the lowest of the ãâã 1 Kin 13. 33. This then may be an aggravation of the sinne of our times that prentices serâ⦠men trades-men and others like them who have no learning nor are able ãâã strong meat to them that are of full age do notwithstanding usurp the miâ⦠function 2. Parents and others that intend to have children or others under them to be ãâã of the Word ought to take care about training them up in Schools and ââ¦sities where they may learn the deepest mysteries 3. Such Scholars as intend the Ministry must endeavour to prepare themâ⦠thereto by Arts Tongues diligent study much reading and other helps thereby they may be enabled to give strong meat to such as are of full age ãâã 2. 15. â⦠They that have the power of Ordination must be carefull that they ãâã none but such 1 Timothy 5. 22. §. 74. Of delivering deep mysteries to fit Auditors THat which is directly intended in these words Strong meat belongeth to them that are of full age is this Where there are fit auditors deep mysteries may ãâã ââ¦st be delivered We speak wisdom among them that are perfect saith the Apoâ⦠1 Cor. 2. 6. By wisdom he meaneth the mysteries of the Gospel That Paul ãâã is evident by this phrase In which namely in Pauls Epistles are some things ãâã to be understood 2 Pet. 3. 16. By this means may men grow more and more in knowledge till they come ãâã a perfect man Ephes 4. 13. But so long as here we live we cannot attain to ãâã perfection Therefore it is necessary that we have strong meat to bring us ââ¦nto It will hereupon be a Ministers wisdom to be thorowly acquainted with his people ãâã to observe the Assembly where he preacheth that he may answerably orââ¦r his matter As there may be a fault in delivering too deep points to some so ãâã in delivering too plain points to others There is a mean betwixt extreams ãâã our Assemblies are mixed with weak and strong as occasion is offered ãâã mysteries may be opened and controversies touched and Objections answerâ⦠yet so perspicuously as the meanest may receive some profit §. 75. Of the advantage of good Proficients THat it might be the better known who are of full age in Christs family the Apostle describes them in these words Even those who by reason of ãâã c. That Noun which we translate use the Latines translate habitum and our Engâ⦠thence taketh this word habit An habit according to the Greek Latine and ãâã notation signifieth an inward qualification which a man hath or a ready ãâã or able readinesse in a man to do this or that Of a Scholar who is prompt ãâã ââ¦eady on any occasion to make verses we say he hath an habit of versifying So ãâã other things As ãâã is ordinarily gotten by diligent and frequent use of that whereof he hath ãâã thereupon not unfitly it is here translated use ãâã ââ¦tural matters three things are requisite for attaining an habit 1. A free inclination and disposition of a mans nature to a thing 2. Good instruction and teaching whereby nature is helped 3. ãâã use and exercise whereby life and vigour is added to the two former ãâã to nature and instruction ãâã an habit is gotten by degrees ãâã spiritual matters which are things of the Spirit of God and supernaturall ãâã ãâã ââ¦o natural inclination or disposition Gen. 6. 5. Iohn 3. 6. Ephes. 2. 1. By ãâã savour the things of the flesh and are wholly inclined thereto All ãâã ââ¦sposition which is in any to spiritual matters is infused into them ãâã ãâã holy Spirit They that are after the Spirit savour the things of the Spirit ãâã 8. â⦠The fore-mentioned infusion is ordinarily by the use of means publique ãâã private as reading and hearing the Word preached partaking of the ââ¦ments holy Conference Meditation and Prayer Hereby Grace is ãâã and encreased and by much exercise thorow Gods blessing an holy habit is ââ¦btained This habit being obtained maketh a man able readily to inform the judgemeââ¦t resolve the conscience and
insnare him left him and went their way Matth. ãâã ââ¦2 In this sence saith Christ to his Disciples concerning blinde leaders ãâã them alone or leave them Math. 15. 14. 2. To go further off from a thing without any dislike of it In which ãâã saith Christ leave thy gift Math. 5. 24. he would not have him abide by his gift while his brother remained offended with him but rather go from ãâã gift to his brother Thus runners in a race leave the place where the race ãâã and make speed to the Goale where it ends Thus Grammer Schollers leave their Accidence The meaning then of this phrase is that they should not alwayes stay and abide in learning the first principles but go on forward in learning more and more the Doctrine of Christ. ãâã the Apostle expoundeth himself in these words following Let us go on That which good Christians must so leave is in our English stiled The ãâã of the Doctrine of Christ in Greek the word of the beginning of Christ which ââ¦tendeth the beginning of the Doctrine of Christ which is that word whereby we are at first brought to know Christ and to believe in him This is the ãâã same which before he called the first principles of the oracles of God whereof ãâã Chap. 5. v. 12. § 63. 65. The main driââ¦t of the Apostles intendment lyeth in this word beginning or priââ¦ciples For the Word or Doctrine of Christ generally taken containeth all the mysteries of godliness not the deepest excepted In this extent Christs word is to be left by none no not by the strongest It is a proud conceit for any to think that they are above or beyond the Scripture which is the word of Christ. ãâã ââ¦re they saith Christ which testifie of me Joh. 5. 39. These are the things in which the Aââ¦ostle would have Timothy to ãâã ãâã he had known the holy Scriptures from a childe 2 Tim. 3. 14 15. He terms it the word of Christ because Christ was the subject matter thereof For Christ is the object of a Christians faith and that which above all he most desires to be instructed in 1 Cor. 2. 2. But that which the Apostle especially intendeth is that Christians must not alââ¦ayes be learning the first principles That which he further mentioneth of not lââ¦ying again the foundation tendeth to the same purpose for a wise builder will not alwayes be spending his time paines and cost upon the foundation only If any should so do all that behold him will mock him saying This man began to ãâã and was not able to finish Luk. 14. 28 29 30. Such are those who being trained up in a religious family or under a pious Ministry and taught the principles of religion have no care to learn any more This incomparable priviledge that they live where the word and doctrine of Christ is taught even the word of their salvation doth much aggravate their carelesness See more hereof Chap. 5. v. 12. § 63. and v. 13. § 71. This phrase principles of the Doctrine of Christ gives us to understand that the Church then had her Catechism See Chap. 5. v. 12. § 64. §. 4. Of going on in learning Christ. THe word translated Let us go on is of the passive voyce thus let us be carried but it implieth a voluntary act yet such an one as is performed with some earnestness and diligence It is the word that is used of those that penned the Scriptures They were moved or carried by the Holy Ghost 2 Pet. 1. 21. They faithfully and diligently did what the Spirit moved them to do In that a voluntary act on our part is here required it is in our English not impertinently translated Let us ãâã That whereunto we must proceed is here said to be Perfection Perfection is taken simply for that which is every way absolute so as nothing need be added thereunto In this sence the Apostle saith of charity that it is the bond of perfection It being here thus taken the going on here required implyeth a faithfull and constant endeavour after perfection Thus Christ requireth us to be perfect even as ãâã Father which is in heaven is perfect Matth. 5. 48. Perfection is also taken comparatively in reference to the first beginning of things Thus in relation to the first principles it implyeth deeper mysteries so as going on to perfection is a proceeding further and further in learning the deep mysteries concerning Christ. Hereof see more Chap. 5. v. 14. § 72. Both the foresaid acceptions tend to the same intent namely that there ought to be a continuall progress in understanding the mysteries of godliness Saints are in this respect resembled to growing cedars Psal. 92. 12. and to the encreasing light of the Sun Prov. 4. 18. and to the encreasing waters that came out of the Sanctuary Ezek. 47. 3. c. and to the growing Corn Mar. 4. 28. and mustard Seed and Leaven Matth. 13. 32 33. and to the rising up of a building Eph. 2. 21. yea also to runners in a race 1 Cor. 9. 24. Frequent are the exhortations of Scripture to this kinde of proceeding Phil. 3. 16. Epo 4. 15. 1 Pet. 2. â⦠â⦠Pet. 3. 18. The metaphors also of walking and ãâã frequently used in Scripture tend thereunto Of necessity there must be a going on because that measure and degree which is appointed unto us Eph. 4. 13. cannot be attained till death Besides the greater measure of grace that we here attain unto the greater degree of glory we shall hereafter attain unto Matth. 25. 29. This much concerns those who have well begun to take heed that they stand not at a stay but still go on Herein lyeth a main difference betwixt the upright and hypocrites The former are never satisfied but still desire more and more The latter are contented with a meer shew Among good husbands he is almost counted a prodigall who only keeps his own Remember the doom of him that improved not his talent Matth. 25. 30. See more in the Saints Sacrifice on Psal. 116. v. 9. § 61. §. 5. Of endeavouring after perfection THe object whereat Christians should aim in their continuall progress is perfection which whether it be taken simply for an absolute perfection or comparatively for an increase in measure tends in generall to the same scope namely that no stint must satisfie a Christian he must not content himself with a mediocââ¦ity but still proceed as far as possibly he can We are hereupon exhorted to seek ãâã we may excell 1 Cor. 14. 12. To be rich in good works 1 Tim. 6. 18. To abound ãâã the work of the Lord 1 Cor. 15. 58. Yea more and more to abound in knowledge and in all judgement Phil. 1. 9. To abound in hope Rom. 15. 13. and in faith and ãâã diligence and in love 2 Cor. 8. 7. and to be filled with the Spirit Eph. 5. 18. and to be perfect 1 Cor. 13. 11.
and the knowledge of them that are effectually called which doth not thus vanish away Answ. 1. The knowledge of hypocrites is onely a generall knowledge of the word and the mysteries thereof that they are all true but it is not an experiâ⦠knowledge of them in themselves The power wisdom mercy and other ãâã attributes of God are not experimentally known in themselves nor the ãâã oâ⦠Christs death nor the misery of man nor other like points But this experimentall knowledge is in those that are effectually called Eph. 1. 18 19. Phil. 3. 1 Rom. 7. 24. 2. It swimmeth only in the brain of hypocrites it diveth not into their heart ãâã make them fear and love God and trust in him to make them carry themselves according to that which they know of Gods word of God and of themselves ãâã the knowledge of them who are effectually called doth so affect them as it is acompanied with other saving graces This knowledge is said to be life eternall Ioh. 17. 3. 3. The knowledge which hypocrites have is as a wind that puffeth them ãâã 1 Cor. 8. 1. it makes them cast their eyes on their own parts and to be too ãâã conceited therein Ioh. 9. 40. Rev. 3. 17. but the knowledge of them that are effectually called maketh them abhor themselves Iob. 42. 6. This as it may be a tryall of our knowledge whether we may rest in it or noâ⦠so it may be an admonition unto such as know much not to be proud thereof in ãâã it may be no other gift then that which an hypocrite and reprobate may have ãâã which may aggravate thy damnation Luk. 12. 47. Use all thy good meanes ãâã canst to get that eye salve of the Spirit whereunto Christ adviseth Rev. 1. 18. which may sharpen thy eye-light and make thee fully and distinctly know the word of Salvation and the mysteries thereof to thy eternall happiness §. 33. Of tasting the heavenly Gift THe second step whereon hypocrites may ascend towards salvation is thus ãâã down and have tasted of the heavenly Gift Of the meaning of this word tasted See Chap. 2. v. 9. § 79. Tasting is properly an effect of that sense which we call Tast. It is here Metaphorically taken Applyed to the Soul it intendeth two things 1. The beginning of true sound grace For by taste the sweetness and goodness of a thing is discerned and an appetite after it provoked yea and much comfort received thereby 1 Sam. 14. 29. In this sense it is said O taste and see that the Lord is good Psal. 34. 8. 2. A shallow apprehension of the good and benefit of a thing For by tasting only and not eating some sweet smack and relish may be in a mans mouth but ãâã or no nourishment received thereby By this kinde of taste the benefit of a things is lost A man may starve though after this manner he taste the most nourishing meat that can be In this sense this Metaphor is here twice used Once in this verse and again in the next verse In the former sence tasting is a preparation to eating and it is opposed to an utter ãâã and rejection of a thing and implies a participation thereof In this sense Christ saith of those that refused to come None of them shall taste of ãâã Supper Luk. 14. 24. that is none of them shall any way partake thereof In the latter sense tasting is opposed to eating and implieth no true and real participation of a thing As they who being at a Feast do only taste of that which is set before them lose the benefit of that meat To follow this Metaphor Christ is set before all that are in the Church as dainty wholesome meat They who are effectually called being as guests bidden to the Table do by a true justifying faith so eat and digest this spirituall meat as they are refreshed nourished strengthned and preserved thereby unto everlasting life But they who aââ¦e onely outwardly called do only see touch and taste how comfortable and profitable a meat it is yet in that they eat not thereof the sweet taste in time vanisheth without any good or benefit thereby By tasting faith is here meant For faith is that gift whereby we do in any kind receive or apply Christ. Of the nature of faith in generall and of the different kinds thereof See The Wââ¦de Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 11 12 c. Hypocriticall and temporary faith is set out by tasting onely as opposed to eating and this is the faith here meant But justifying and saving Faith is set forth by tasting as it implyeth participation of a thing This cannot be here meant because this kind of faith never falleth away The object of this faith is here stiled The heavenly Gift Hereby Christ himself is meant together with all those blessings which in him and with him are received Eph. 1. 3. Christ is called a Gift because he is given to us of God Ioh. 3. 16. and 4. 10. so are all manner of spirituall graces they are given of God In this respect they are to be sought of God and those means are to be used for partaking thereof which God hath appointed and sanctified And the praise and glory of this Gift is to be ascribed to God by those that are made partakers thereof Rom. 11. 35 36. This Gift is called heavenly 1. In generall by reason of the excellency thereof for excellent things are stiled heavenly See Chap. 3. v. 1. § 15. 2. In a particular reference to the prime author who is above in heaven Iam. 1. 17. And to the kind of Gift which is sent down from heaven Col. 3. 1. and worketh in us an heavenly disposition Phil. 3. 20. Col. 3. 2. and also is a meanes to bring us to heaven 2 Thos 2. 12. The description of the object of Faith doth 1. Aggravate the wretched disposition of Apostates who content themselves with a bare taste of such an heavenly Gift 2. It putteth us on more earnestly to seek after this Gift and not to rest till we ââ¦nd that we are truly and really made partakers thereof 3. It should make us carefull in proving our faith whether it be a true justifying faith or meerly hypocriticall and temporall Hereof see The Whole Armour of God on Eph. 6. 16. § 12 35. c. §. 34. Of being made partakers of the Holy Ghost THe third step whereupon Apostates are here said to ascend is in these wordâ⦠ãâã were made partakers of the Holy-Ghost Of the meaning of this word partakers See Chap. 3. v. 1. § 17. Of this title Holy-Ghost See Chap. â⦠v. 4. § 35. The Holy Ghost is here metonymically put for the gifts and operations of ãâã Spirit of God which he worketh in men In this sense this title Holy-Ghoââ¦t is fââ¦equently used as Act. 8. 15. and 19. 6. This is evident by joyning of the gilââ¦s
Ordinances of God and that with some joy in that he feels a smack of sweetness in them Mark 6. 20. Matth. 13. 20. Ioh. 5. 35. 2. In that this good word is a meanes further to build up them who have been enlightned and tasted of the heavenly gift to build them up further in grace and more and more to assure them of Gods love and of all those good and precious things which Christ by his blood hath purchased Acts 20. 32. The difference in tasting the good word of God betwixt the upright and hypocrites consisteth especially in this that the upright do not only taste the sweetness of it but also feel the power of it in their soules There is such a difference between these as is betwixt the Corn sown in the stony ground and in the good ground Matth. 13. 20. 23. Hypocrites only taste it The upright eat it also Ezek. 3. 3. Daââ¦id hid Gods word in his heart Psal. 119. 11. The Gospell came unto the Thessalonians not in word only but also in power c. 1 Thes. 1. 5. The Romans obeyed from ãâã heart that form of Doctrine which was delivered to them Rom. 6. 17. This is that hearing and keeping of the word whereupon Christ pronounceth a man blessed This neerly concernes us who have any way tasted the sweetness of this good word of God not to content our selves with a meer taste but so to eat it so to believe it so to conform our selves thereby as we may live thereby both here and hereafter Isa. 55. 3. §. 36. Of tasting the powers of the World to come THe fifth and last step whereon hypocrites ascend toward salvation is in thââ¦e words and the powers of the World to come The verb in the former clause thus translated have tasted is here understood and that in the same sense whâ⦠it was there used Many expositors do here understand the Militant Church under the Gospell to be meant by this phrase World to come as it was Chap. 2. v. 5. § 41. But 1. There is not the same Greek word here put for the World as was there The word there used signifieth a place of habitation and is frequently put for the earth But the word here used signifieth a perpetuall duration of time ãâã see Chap. 1. v. 2. § 18. 2. This Text doth not so well bear the interpretation of the Militant Church ãâã that here the triumphant Church is meant For this clause hath reference to ãâã two last principles before mentioned of the resurrection and eternall judgâ⦠Besides it is the highest step and degree that an hypocrite can attain unto 3. The things which they intend who take the World to come in this place ãâã the Militant Church are gifts conferred on the Church of the new Testâ⦠which are comprised under the third step namely partaking of the Holy Ghâ⦠I take the state of the triumphant Church in heaven to be here meant by ãâã World to come Thus is this phrase most properly and frequently used Thus it is opposed ãâã the World where here we live For every one hath two Worlds one here ââ¦sent the other to come The World to come is indefinitely put for the future glorious estate of Saints though to the reprobate the World to come is a time ãâã place of horror and torment Thus resurrection is indefinitely put for resurrection to life because resurrection to condemnation is as no resurrection for such as are raised thereto were better not be raised at all By the powers of this world to come those excellent priviledge whereof Sâ⦠are made partakers in heaven are meant These are Communion with God ââ¦ther Son and holy Spirit with glorious Angels and glorified Saints the perââ¦on and glory of their Soules and Bodies and of all the powers and parts of thâ⦠Immunity from all evill Fulness and Satlety of all happiness and these unchââ¦able everlasting These priviledges are called powers 1. Because they are evident effects of Gods mighty power 2. Because they are ensignes and trophees of power victory and triumph ãâã all our enemies 3. Because no adverse power can ever prevaile against them that are in ãâã world to come They are firmly established in Christ. Hypocrites are said to taste of these powers in that they have such an appreââ¦sion of that surpassing glory as to be enamoured and affected there with as he ãâã said Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. Balaaâ⦠ãâã a taste hereof which moved him to say Let me dye the death of the righteous ãâã let my last end be like his Num. 23. 10. Though that glory and happiness be ãâã concealed from our sight and sense yet by faith and that a temporary faiâ⦠it may be discerned and tasted Thus they who are enlightned and have ãâã of the heavenly gift and have been made partakers of the Holy Ghost and ãâã tasted the good word of God may also taste the powers of the world to come This step of an hypocrites ascending towards heaven is apparently higheâ⦠ãâã all the rest The things themselves are the greatest priviledges of Saints and a ãâã of them far surpasseth all the former tastes Hereby an hypocrite in conceipt may be as it were rapt out of his body and out of this world into heaven and he may be brought lightly to esteem all this world in comparison of the world to come It was the greatest prerogative that any had who dyed in the wilderness to seâ⦠the Land of Canaan which was vouchsafed to Moses alone Deut. 34. 1. Even so it is the greatest priviledge of any that never enter into that glory to have this taste of the powers of the world to come In this priviledge there is a great difference betwixt the hypocrite and upright in that the hypocrite contents himself with a bare apprehension of such excellencies and a presumptuous conceit of some right that he may have thereunto but he doth not thorowly examine himself whether he be fitly qualified for the same nor is ââ¦e carefull to get true and sure evidences thereof which the upright with the utter-most of his power indevoureth to do Briefly to sum up all these are the steps whereupon such as miss of salvation may ascend towards it 1. Their mind may be supernaturally enlightned in the mysteries of the word 2. They may have Faith in those heavenly promises which by the word of God are revealed 3. They may have spirituall fruits of faith wrought in them by the Holy Ghost as outward restraint from sin practise of many good things inward joy c. 4. A sweet apprehension of the Gospel to be that good word of grace which bringeth salvation unto all men 5. An inward sight and sense in spirit of that eternall glory and happiness which is provided for the Saints Seeing that an hypocrite may go thus far and yet come
of that stock whereof Christ as King should descend or some will have it because the Sanhedrim or ãâã of the Jewes were of his stock and he the head thereof In the Church of Christ under the Gospell which was a spirituall Family Bishops were called by a Greek name which signifieth fathers and Arch-Bishops were called Patriarchs the chief of those fathers But when the number of Bishops and Arch Bishops increased this high title Paâ⦠was restrained to four chief Arch Bishops one at Rome another at Ierusalem the third at Antioch the fourth at Alexandria In processe of time when the Emperour had his seat at Constantinople that City also had a Patriarch All these continued with a kind of equall dignity till the pride of Rome grew so ãâã as the Bishop thereof would endure no mate and thereupon had a new stile universall Pope To return to the point in hand this title Patriarch doth much illustrate the dignity of Abraham which much tendeth to the magnifying of Melchisedecs excellency in that such a Patriarch as Abraham was inferiour to him §. 33. Of Melchisedecs receiving tythes as a Superior THe particular act whereby Abrahams inferiority to Melchisedec is demonstrated is thus expressed Gave the tenth This was before set down v. 2. § 16 17. Our English useth the same words in both places but the Greek hath two distinct verbs The former properly signifyeth to distribute as was shewed v. 2. § 16. which is a part of prudence This other word signifieth to give and that freely cheerfully which is a sign of love Both of them are applyed to the same person in the same act and set out the prudence of his mind and cheerfulnesse of his spirit in what he did Thus was his act the more commendable and acceptable Commendable thorow his prudence Acceptable thorow his cheerfulnesse for God ãâã a cheerfull giver 2 Cor. 9. 7. Herein David shewed himself a son of Abraham 1 Chro. 29. 17. Let us all so do Of giving Tenths see v. 2. § 16 17. This Act of Abrahams giving a tenth to Melchisedec implyeth an inferiority in Abraham that gave the tenth and a superiority in Melchisedec who received it because the tenth was an holy tribute due to God and so it was paid by Abraham His paying it to Melchisedec sheweth that he gave it unto him as Gods Priest standing in Gods roome and in that respect greater then himself A Kings Deputy is in that respect greater then those who are under the King 1. Quest. Was this the only end of tythes to imply superiority in them that received them Answ. No There were other reasons why Levites under the Law received them for The tribe of Levi which had as great a right to a part of the Land of Caanan as any other tribe had none alotted them upon this very ground because they were to receive tenths of the people Besides they spent all their time and paines in and about those publick services which by the people were due to God As a recompence thereof they received the tenth of the people But these and other like reasons tended not in this place to the scope of the Apostle therefore he passeth them over and insisteth only on this point of inferiority in giving and superiority in taking tenths By the way we may hereby learn to have an especiall eye to what we have in hand and to passe by other matters which might otherwise hinder us therein 2. Quest. Are all that receive tenths greater then they who give them Answ. 1. In this particular as they who receive tithes receive them in Gods stead and as an homage due to God they are greater then they of whom they receive them yet not in outward estate and condition Kings were not ãâã from paying tenths yet in their outward and civill state they were superiour to Priests for Solomon a King put one high Priest out of his place for misdemeanor ãâã set another in his room 1 King 2. 35. and Hezekiah calleth Priests and Levites ãâã Sons which is a title of inferiority in them that are so stiled It was an undue consequence of Pope Boniface to infer that Popes are ãâã then Kings because Kings pay tenths unto them This Boniface was the eight of that name who was that Pope of Rome of whom ãâã was said He entred as a Fox ruled as a woolf and died as a dog The non-consequence grounded upon the Text we have in hand is ãâã these particulars 1. The Pope of Rome hath no right to take tenths of Kings of other Nations ãâã is a proud usurpation of the Pope to demand it and a slavish subjection in ãâã that yeeld it 2. Receiving of tenths implieth no superiority in civill and secular affaires 3. There is a vast difference betwixt Melchisedec and other Ministers of God ãâã receiving tithes Abraham paid tenths to Melchisedec as he was an extraordinary Priest and type of Christ and as a publick testimony of that homage he ãâã to Christ the great high Priest But tenths are payed to other Ministers for their ââ¦tenance 4. The foresaid argument makes no more for the Pope then for the ãâã Parson or Vicar of a Parochiall Church 5. By that argument an ordinary Parson or Vicar might be greater then the Pope for if the Pope had ââ¦and within the Parsonage of the meanest Parson ââ¦e must pay him tithes But to leave this point the main scope of the Apostle in setting forth the greatnesse of Melchisedec is to commend unto us the greatnesse of him and his Priesthood that was typified by Melchisedec and his Priest-hood that is the greatnesse of our Lord Jesus who without comparison is the greatest Priest that ever was Hereof see Chap. 2. v. 17. § 173. §. 34. Of giving the best to God THe subject Matter out of which Abraham is here said to pay the tenths is thus expressed of the spoyles The Greek word translated spoyles it is here only used in the New Testament It is compounded of two nounes the former signifieth the top or uppermost part of a thing It being applied to the finger is translated the tip thereof Luk 16. 24. It also signifieth the uttermost part of a thing and appliââ¦d to the earth it is translated the uttermost part Mark 13. 27. The other word signifieth an heap so as to joyn them together the Greek word here used being of the plurall number signifieth the tops or uttermost ãâã of heaps It is used to set forth first fruits which were wont to be taken from the tops of such heaps of fruits as were taken from the earth and laid together The tops of such heaps are commonly the best By heathen authors it is commonly taken for so much of the spoyles as were dedicated to their gods The Apostle here useth the word as fit to his purpose answerably most interpreters translate it spoyles The tenth of spoyles were given to
useâ⦠to the Church §. 64. Of the meaning of these words What further need was there that another Priest should rise THe main force of the Apostles argument whereby he proveth the imperfection of the Leviticall Priest-hood is thus interrogatively expressed what further need ãâã there c. This interrogation intendeth a strong negation See Chap. 1. v. 5. â⦠ââ¦6 Of the word translated need see Chap. 5. v. 12. § 62. An adjective thence derived and compounded with the privative prepositiâ⦠signifiââ¦th unprofitable Matth. 25. 30. So as that whereof there is no need especially if it hath been in use before is unprofitable So the Leviticall Priest-hood The Greek adverb translated further is the very same that was translated yet â⦠58. Here it hath reference to the time wherein Christ the true Priest far more excellent every way then any of the sons of Levi was exhibited Hereby he granteth that formerly the Leviticall Priest-hood was needfull and usefull but none afâ⦠that there was no further use or need thereof The other Priest whom here he intendeth is Christ himself who is expresly said to be after the order of Melchisedec Of that order see Chap. 5. v. 6. § 30. The verb translated rise is a compound The simple verb signifieth to see or ââ¦lice Matth. 4. 5. The compound to rise Matth. 9. 9. Or to ãâã Matth. 22. 24. It is here used in the former sense and sitly translated rise It implieth a cleââ¦r manifestation of a thing Christ was ever As God he was from ãâã to everlasting Psal. 90. 2. As God-man Mediator and Priââ¦st he was shadowed and typified in all the Priests that ever were from the beginning of the world But being incarnate he rose as the Sun and by his rising dispelled the clouds and shadows of all the types and ceremonies Upon these premises that Christ was a Priest and after another order then the sons of Levi and raised up instead of them to perfect what they could not the imperfection of the legall Priest-hood is evinced §. 65. Of superfluous additions to perfection FRom the Apostles argument that the Leviticall Priest-hood was imperfect because another was raised after it It may well be inferred that Nothing need be ãâã to that which is perfect Hereby the wise man proveth the work of God to be ãâã because nothing can be put to it Eccl. 3. 14. The like may be said of the word of God and thereupon the wise man giveth this advice adde thou not unto his words Prov. 30. 5 6. 1. Whatsoever is added to that which is perfect must need be superfluous because nothing is wanting or defective in that which is perfect 2. An addition to that which is perfect is dishonourable for it seemeth to impeach it of some imperfection Hereby is discovered the boldnesse pride and presumption of the Church of Rome who of her own idle brain maketh many additions to things most absolute and perfect as to God Christ the Holy Ghost and holy ordinances 1. To God who is al-sufficient they adde many idols to help them in their needs as if God were not of himself able to help in all needs 2. To Christ who is in all that he undertaketh willing and able to accomplish it they adde in all his offices coadjutors and helps To his kingly office they adde a viceroy an head a spouse of his Church as if he alone could not govern it To his propheticall office they adde a great Prophet to coyn new articles of faith to turn those which Christ hath established this way or that way as their Pope pleaseth To his Priesthood they adde other Priests to offââ¦r up as they say true real ââ¦pitiatory sacrifices for the quick and dead To his mediation and ãâã they adde the mediation and intercession of all the Angels ãâã Saints in heaven To his blood the milk of the Virgin Mary To ãâã wounds the wounds of their Saint Francis To his death the ãâã of Martyrs among whom they reckon many traytors and ãâã ââ¦rious malefactors To his merits the merits of mens works 3. To the Holy Ghost who likewise is able to effect what he undertaketh ãâã in wisdome in regard of mans weaknesse he useth meanes which ãâã are but bare instruments they adde Bishops and Priests to whom ãâã give a divine power of breathing in an holy spirit and to the ââ¦ments of working grace by the very act done 4. To the word of God which is most perfect they adde Canons of ââ¦cels decrees of Popes and sundry humane traditions 5. To the two Sacraments which Christ the wise King of his Church ãâã thought sufficient they adde five others namely Orders Pennance ââ¦firmation Matrimony and Extream unction Against these and all other like additions may the Apostles argument be pressed ãâã God Christ the Holy Ghost the word of God and Sacraments be perfect ãâã those additions are vain But if there need such additions then are not God ãâã the Holy-Ghost the word of God and Sacraments perfect Take notice ãâã ãâã the blasphemous positions of that whorish Church 2. Let us learn to testifie our acknowledgement of Gods and Christs ãâã ãâã Spirits alsufficiency and perfection by trusting wholy and only on them Tââ¦e ãâã is to be applyed to Christs offices sacrifice merits word and Sacraments §. 66. Of Christs Priest-hood differing from Aarons THe Apostle sets down the difference betwixt the Leviticall Priest-hood and Christs both affirmatively thus After the order of Melchisedec and negatively thus and not to be called after the order of Aaron This he doth purposly to ãâã with an objection which might be made against his former arguments namely that a succession of one thing after another doth not necessarily imply an imperfection in the one and perfection in the other For Eleazar succeeded ââ¦Wprdâ⦠and so other Priests under the Law one after another yet the latter were not more perfect then the former Answ. The Apostle doth not draw his argument simply from the succession of one Priest to another but of one Priest-hood and that after another order These two orders of Melchisedec and Aaron are the only two orders of Priesthood that ever were instituted in Gods Church In this respect the numeration of orders here set down is full and perfect The former after which Christ was hath been proved to be far more excellent then the latter see v. 4. § 31. The latter after which Christ was not is stiled the order of Aaron ãâã was the first publick legall Priest that Priest-hood was appropriated to him and liâ⦠seed and the Laws concerning that Priest-hood were first given to him and in and under him to his posterity Fitly therefore is that Priest-hood said to be after ãâã order of Aaron This word called is not the same that was used Chap. 5. v. 4. § ãâã About Gods deputing one to an office It properly signifieth to be said Chap. 3.
we have a right to appeal to Gods justice for this ãâã hath made full satisfaction and to exact a debt which is fully satisfied is a ãâã of injustice Quest. Why then do Saints appeal from the throne of justice to the seat of mercy Answ. In regard of themselves and their manifold pollutions and imperfections In this respect they cannot abide the triall of Gods justice But in confidence of that full satisfaction which Christ hath made they dare and do appeal to Gods justice This is an especiall meanes to settle troubled consciences A debtor that hath a surety that is able and willing to pay his debt yea who hath fully paid it feares not his creditor §. 94. Of the letter covenant or Testament THe subject whereabout Christs suretiship is exercised is here stiled ãâã Indeed the Greek word so translated is oft put for a testament as Matth. 26. ââ¦8 Gal. 3. 15. Heb. 9. 16 17. The derivation of the word doth also imply as much for it is derived from a verb that signifieth among other acceptions to dispose of a thing by will But that Greek verb doth also signifie to make a covenant and from that signification the Greek noun here used may be translated a covenant and so it is most usually taken in the New Testament Luk. 1. 72. Act. 3. 25. and 7. 8. Rom. 11. 27 Heb. 8. 6. There is another Greek word which by other Authors is used for a covenant but not in the New Testament The Hebrew word doth properly signifie a covenant as is evident by the ââ¦tation thereof The LXX whose phrase and stile the pen-men of the New ââ¦ment do much follow do translate that Hebrew word which properly signifieth a covenant with the Greek word that is here used in this Text. In this place the word covenant seemes to be the more proper for the office of a ãâã hath a more fit relation to a covenant then to a testament Yet I will not deny but that which is a covenant in matter and in the manner of making it may in regard of the confirmation thereof by death be a testament Thus that which in the Old Testament was a covenant by the death of Christ may in the New Testament be stiled a Testament Quest. Wherein lyeth the difference betwixt a Covenant and a Testament Answ. 1. A covenant is an agreement between two at least A Testament is the Declaration of the will of one 2. The two or more between whom a covenant passeth must be all living A testament receiveth force by the death of him that made it 3. A covenant is ratified by the mutuall consent of all that make it on every side A testament is ratified by the will only of him that made it 4. A covenant useth to be made on conditions on both sides A testament is made upon the meer favour and grace of the testator The covenant or testament here mentioned is called better in reference to the covenant that was made under the Leviticall Priest-hood not in the matter but rather in the form and manner of delivering it not in the substance but rather in certain accidents or circumstances which are these 1. A more cleer manifestation thereof by the Gospell Eph. 3. 5. 2. A most sure ratification of it by the death of Christ Heb. 9. 15. 3. A more mighty operation by the work of Gods Holy Spirit accompanying the Ministry of the Gospell 2 Cor. 3. 6. §. 95. Of the resolution and observations of Heb. 7. 20 21 22. Vers. 20. And in as much as not without an oath he was made Priest Vers. 21. For those Priests were made without an oath but this with an Oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedec Vers. 22. By so much was Iesus made a surety of a better Testament Vers. 20. THese three verses contain a proof of the Solemnity of Christs Priesthood above the Leviticall Priest-hood Hereof are two parts 1. The kind of Solemnity 2. The kind of proof The Solemnity is set down two wayes 1. Simply 2. Comparatively The simple consideration sheweth how Christ was instituted Therin observe 1. The substance 2. The consequence v. 22. In the substance is noted 1. The manner of expressing the point 2. The matter whereof it consisteth The manner is set out 1. By a relative expression Thus In as much as By so much 2. By a double negative not without Vers. 21. The comparative consideration manifesteth a difference betwixt the institution of the Leviticall Priest-hood and Christs That without This with an oath The proof is by a divine testimony which is 1. Intimated in this phrase By him that said unto him 2. Expressed In the expression there is 1. The kind of proof 2. The thing proved The kind of proof is 1. Propounded in this phrase The Lord sware 2. Amplified by the inviolablenesse thereof Thus and will not repent The thing proved is the excellency of Christs Priest-hood Herein 1. The person deputed Thou art 2. The function whereunto he is deputed This is 1. Propoââ¦nded in this word Priest 2. Illustrated and that two wayes 1. By the kind of Priest-hood After the order of Melchisedec 2. By the continuance thereof for ever Vers. 22. The consequence is 1. Hinted in this phrase By so much was 2. Expressed Herein 1. The person Iesus 2. The office The office is set out 1. By the kind of it surety 2. By the subject whereabout it is exercised The subject is 1. Simply propounded in this word testament 2. Comparatively amplified in this word better Doctrines Vers. 20. I. Christ was solemnly ordained a Priest This is implyed in this ãâã connexion In as much as See § 91. II. The solemnity whereby Christ was instituted a Priest was an oath This is ãâã plainly expressed See § 91. Vers. 21. III. The Leviticall Priest-hood was instituted a Priest without an oath ãâã is also plainly expressed See § 92. IV. The Leviticall Priest-hood was not with such solemnity ordained as ãâã That without an oath this with an oath V. A divine testimony is a sound proof Such a proof is here produced See § ãâã VI. God in weighty matters sweareth A particular instance is here given See § 92. VII God repenteth not of that which he sweareth So much is here expressed See § 92. Of other doctrines concerning this testimony see Chap. 5. v. 6. § 32. Vers. 22. VIII Christ is a Saviour He is Iesus See § 93. IX Our Saviour is our surety For Jesus is a surety See § 93. X. Iesus is a surety of the Covenant betwixt God and man This is the ãâã here mentioned See § 94. XI The Covenant made with Christians is better thââ¦n that which was made with the Iewes The comparison in this word better is betwixt Christians and Jewes See § 94. §. 96. Of the meaning of the 23. verse Heb.
for it of the very same cise This shews that Christ is every way fit for that purpose whereunto he is put 4. The place where this Mercy-seat was set was upon the Ark Exod. 25. 21. For it was to cover the Ark. An especiall reason hereof is thus rendered In the Ark tâ⦠sââ¦alt put the testimony that I shall give thee This point was before mentioned in setting down thâ⦠Ark. It is here again repeated in setting down the Mercy-seat Exod. 25. 16 21. Surely there was an especial end of repeating this point which was thiâ⦠to make us take the more notice of the truth typified hereby which is that the rigour of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and by the attonement which ââ¦e hath made for us Well therefore is he stiled apropitiation for us 1 Iohn 2. 2. And thereupon the Apostle saith There is no condemnation to them that are in Christ ãâã ãâã Admirable is the comfort which hence ariseth to poor sinners Should the law be saffered to stand up against them to indight accuse and give witnesse against them they must needs be found guilty and condemned The law is the forest acâ⦠that a sinner hath Without the law sin and devill want their evidence When one is arraigned if his accusers appear not at all or appear without evidence he is acquitted Thus by Christ shall such as believe on him be acquitted ãâã suppresseth all accusations against all that believe iâ⦠him â⦠The end or use of this mercy-seat is thus expressed by God himself There I will meet with thee and I will commune with thee from above the mercy-seat Exod. 2â⦠22. And of Moses it is said that he heard the voyce of one speaking unto him from off the Mercy seat Numb 7. 89. So as this was a place for God to manifest his presence ââ¦d to declare his will thereat In this respect is God stiled the Lord which dwelleth ãâã the Cherubims 1 Sam. 4. 4. Psal. 80. 1. Isa. 37. 16. For the mercy-seat was placed between the Cherubims § 32. This typified Christ to be the means of Gods manifesting his presence and declaring his will unto us Never was there so lively a representation of Gods presence as in and by Christ Ioh. 14. 8 9 10. Never was Gods will so fully and cleerly made known as by Christ Ioh. 1. 18. We ought therefore to hear him Matth. 17. 5. Yea to give more earnest heed to the things which he hath revealed Heb. 2. 1. §. 32. Of the Cherubims THough the Cherubims be here set down as an ornament of the mercy-seat thus and over in the Cherubims of glory shadowing the mercy-seat Yet they were a distinct type and may be so considered The history of them is registred Exod. 25. 18 19 20. About them these particulars are set down 1. Their title 2. The matter whereof they were made 3. The place where they stood 4. Their manner of standing 1. Their title Cherubim is an Hebrew word Some draw the notation of it from the Hebrew note of similitude and a Chalde word which signifieth a ãâã In Hebrew Cherub signifieth a form or Image of any thing See Chap. 1. v. 7. § 84. These Cherubims did set out Angââ¦ls 2. The Rhemists in their Annotations of this place do justifie the setting up of Images in Churches from this instance But I return these Answers 1. We must distinguish between times Then the Church was in the childhood much instructed by external visible and earthly rudiments 2. This place where these resemblances were was the most holy place kept from the sight of the people 3. For those Images the Church had an expresse warrant but Papists have no such warrant for theirs but rather a contrary inhibition Many of the Ancients apply these two Cherubims to the two testaments The old and the new and that on these grounds 1. Because they are two 2. Because they agree in one 3. Because they commend unto us the mercy of God Answ. 1. There is no warrant from any part of Scripture for this application 2. In other places they do apparently set forth Angels as Gen. 3. 24. Psal. 18. 10. Ezek. 10. 1. 3. Their description declareth them to be Angels 2. Their matter was of Gold Exod. 25. 18. This setteth forth 1. The excellency and glory of them For where the Angel of the Lord appeared it is said the glory of the Lords shone Luk. 2. 9. See Chap. 1. v. â⦠§ 90. They are called Cherubims of glory 2. The purity of their nature For they continue in that integrity wherein God at first made them and thereupon are stiled holy Angels Mark 8. 38. See Chap. 1. v. 7. § 89. 3. Their everlasting continuance For Angels are immortall spirits This matter is said to be of beaten work Exod. 25. 18. So as it was all solid gold not partly wood partly gold This set out their simplicity that they were without mixture spirits without bodies See Chap. 1. v. 7. § 86. This beaten work is said to be in the two ends of the Mercy-seat Exod. 25. 18. This declareth that their stability is from Christ. As at first they had their being from Christ Col. 1. 16. So by him they are established and so are we also Eph. 1. 10. 3. The place where these Cherubims were set was in generall the most holy place which typified heaven Thus heaven is the principal place of Angels aboad In which respect they are stiled Angels of heaven Matth. 24. 36. and Angels which are in heaven Mark 13. 32. And an heavenly ãâã Luk. 2. 13. There they were at first placed and because they remain pure there they still abide In particular they were placed over the Ark where God manifested his presence for they are ever in the pââ¦sence of God Matth. 18. 10. that they may still know his will and that in speciall for the Churches good They were in speciall at each end of the mercy-seat One at the one end the other at the other end Exod. 25. 19. This manifested their speciall attendance on Christ. See more hereof Chap. 1. v. 7. § 97. 4. The manner of these Cherubims standing is set down many wayes 1. With wings Exod. 25. 20. This sets out their sweetnesse Hereof see Chap. 1. v. 7. § 92. 2. With wings covering the mercy-seat Exod. 25. 20. In this respect the Apostle here saith that they shadowed the mercy-seat This signified the surpassing and incomprehensable Majesty of Christ for though he be a mercy-seat yet is he also a throne of glory In this respect Angels are set forth with two other wings covering their faces because they could not endure the brightness of Christs Majesty Should not we then here on earth adore that glorious Majesty 3. With faces looking one to another Exod. 25. 20. This shewed the
their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ⦠this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not ãâã how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for ãâã sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ⦠to make conscience of every small sin Christ saith that every idle word that ãâã shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ⦠verse setââ¦eth down special sanctions of an High Priest Hereof are two ãâã 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ⦠the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ⦠He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
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 ãâã 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 ãâã 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⦠ãâã to an holy place David saith I will wash my hands in innocency so will I compââ¦ââ¦hine Altar Psal. 26. 6. Heaven is a more holy place then the Altar was we ãâã therefore be more careful to wash our hands in innocââ¦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 ââ¦eanse our selves from all filthinesse throughout the whole cââ¦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 deââ¦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 ãâã 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 ãâã 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 ââ¦ving obtaââ¦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 ãâã 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
this circumstance of time for ever which hath reference not only to the time of this life but also to everlastingnesse They are so perfected in this world as they shall remain perfect in the world to come Of the phrase here translated for ever see v. 12. § 36. This giveth evidence of the perseverance of Saints If they be perfected for ever they shall never finally fall away The ground of this perseverance resteth on the efficacy of Christs sacrifice Of Saints perseverance see chap. 2. v. 6. § 68 c. §. 40. Of Sanctified ones THe persons that are perfected by Christ are here said to be them that are sanctified Of the meaning of this word sanctifying see Chap. 2. v. 11. § 102 103. Among other significations the word sanctified is used for setting apart to a sacred use or end and also for making a thing holy In the former sense it here implyeth that Christ perfecteth such as are set apart by his Father even such as by Gods eternal decree are ordained to life These are they that are given to Christ by his Father Ioh. 6. 37. Eight times doth Christ make this the ground of that which he did namely that such and such were given unto him of God Ioh. 17. 2 6 7 9 11 12 24. Cleerly is this manifested by the Apostles golden Chain the first link whereof is predestination Rom. 8. 30. Hence is it said that as many as were ordained to eternall life believed Act. 13. 48. 1. This cleerly manifesteth the freenesse of Gods grace towards them that are perfected by Christ. 2. It is an argument against the universality of redemption See Chap. 2. v. 9. § 81. 3 It inciteth those who are perfected to give the glory thereof to God it is he that hath made the difference betwixt them and others Matth. 11. 25. Rom. 11 35 36. In the latter sense as sanctification is put for making holy the application of that act of Christ in making perfect manifesteth that sanctification is an evidence of perfection They who are made perfect are such as are made holy Not that sanctification as distinguished from justification is perfect in this world but that it compriseth under it also justification Indeed men are perfectly justified here in this world but the perfection of their sanctification is reserved to the world to come There spirits of just men are made perfect Chap. 12. v. 23. 1. They who are made perfect are also made holy by reason of that cleansing virââ¦e which accompanieth the merit of Christs blood Chap. 9. v. 14. This was evidenced by the water and blood that issued out of Christs side on the Crosse Ioâ⦠19. 34. 2. It is a proper work of faith whereby we are justified to purifie the heart Act. 15. 9. 1. Hereby we may gain evidencence of Christs mighty work on earth in perfecting us Sanctification is a work of the Spirit in us for by sanctification soul and body with all the powers and parts of them are altered from their natural disposition So as this work is sensible yea and visible and thereupon it will be a good help to find out our spirituall disposition 2. This is a strong motive to labour after sanctification both the getting and also for the increasing of it Hereof see Chap. 3. v. 1. § 5 c. §. 41. Of the resolution of Heb. 10. v. 11 12 13 14. Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Vers. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God Vers. 13. From henceforth expecting till his enemies be made his footstool Vers. 14. For by one offering he hath perfected for ever them that are sanctified IN these four verses the perfection of Christs sacrifice is declared and that two wayes 1. Comparatively v. 11 12 13. 2. Simply v. 14. The comparison is betwixt legal Priests and Christ. This comparison consisteth of two parts 1. The insufficiency of what legal Priests did v. 11. 2. The alsufficiency of what Christ did v. 12 13. Vers. 11. In setting down the insufficiency of what Priests did is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted The evidences are five 1. The variety of persons every Priest 2. The inferiority of their services stand ministring 3. The multiplicity of sacrifices manifested hy the plural number Sacrifices 4. The frequency of offering them in these words daily oft times 5. The kind of sacrifices In this word the same The matter wherein the insufficiency of legal sacrifices consisteth is that they cannot take away sinnes They were offered for sins yet could not take them away Vers. 12. In setting down the sufficiency of what Christ did the like method is observed For there is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted 1. The evidences were 1. The singularity of the person This man 2. The unity of sacrifice one sacrifice This is amplified 1. By the manner of using it It was offered 2. By the end of it for sins 3. By the continual vigour of it for ever 3. The authority of him that offered he sat down This is amplified 1. By the height of his exaltation at the right hand of God 2. By his continuance there v. 13. Vers. 13. That continuance is 1. Generally propounded in this phrase for ever 2. Particularly described 1. By the beginning of it from henceforth This is amplified by an act of Christ in this word expecting 2. By the continuance thereof This is illustrated by an effect which is to subdue his enemies set out in this metaphor till his enemies be made his foot-stool Vers. 14. The matter wherein the sufficiency of Christs sacrifice consisteth is set out by an effect It maketh perfect This is amplified 1. by the means whereby that perfection is effected an offering Illustrated by the unity of it one 2. By the continuance thereof for ever 3. By the persons perfected them that are sanctified §. 42. Of Observations raised out of Heb. 10. v. 11 12 13 14. Vers. 11. I. THere were many legall Priests This phrase every Priest implyeth many See § 32. II. Priests ministred as servants For they stood ministring See § 33. III. Priests oft offered their sacrifices They did it daily and Often times See § 34. IV. The Priests held close to those sacrifices which God enjoyned They still offered the same and no other See § 34. V. The Priests rffered many sacrifices This is implyed under the plural number sacrifices See § 34. VI. Legal sacrifices could not take away sin This is plainly expressed See § 34. Vers. 12. VII Christ did what the Priests could not The particle of opposition BUT intends thus much See § 35. VIII Christ was the one only Priest of the New Testament This word this man intends as much See § 35. IX
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse ãâã selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall ãâã in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pââ¦ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coââ¦science manifest the truth thereof by washing their bodies with pure water ãâã will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with ãâã bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puââ¦rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy ãâã to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally ââ¦ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men ââ¦it to draw neer to God and appeare in his presence For both kinds of holinesse are ãâã set down Holinessâ⦠of justification in this phrase full assurance of faith ââ¦aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase ãâã bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ⦠â⦠8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deââ¦t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be ãâã by executing vengeance on them Levit. 10. 3. Keeâ⦠ãâã ãâã ãâã when thou goest to the house of God Eccles. 5. 1. ââ¦nd be carefull to present tââ¦y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse ââ¦hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension Acts 2. 41. and 4. 4. 1. The matter of the Gospel consisteth in such high mysteries and so clearly and plainely revealed as moveth men to imbrace the same They are such as eye hath not seen nor eare heard nor ever entred into the heart of man 1 Cor. 2. 9. In other ages they were not made known unto the sons of men as now they are revealed unto his holy Apostles to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God Eph. 3. 5 9. This excellent matter of the Gospel allures men to receive that truth 2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel in which respect it is stiled the ministration of the Spirit 2 Cor. 3. 8. 1. The wrong which Papists do to Gods people is herein much aggravated in that they obscure this cleare and excellent ministry of the Gospel by an unknown tongue They suffer not people to read in their houses nor heare it read but in an unknown tongue in their Churches The Jewes did not so deale with people under the law Men Women and Children yea and Strangers were to heare the Law that they might learne and feare the Lord Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation both of men and women and all that could heare with understanding Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises who shut up the Kingdome of Heaven against men for neither they themselves go in nor suffer them that are entring to go therein Matth. 23. 13. We have a proverbe concerning a dog in the manger that he neither eaââ¦s provender himself noâ⦠suffers the horse to eat it Such a doggish disposition have they 2. The above said power of the Gospel serves as a matter of tryall whereby we may examine our selves whether this truth hath shined on us or no. We have a proverb that tanning sheweth that a man hath been much in the sun Receiving the truth is a blessed kinde of tanning If men live where there is much sound powerfull preaching and yet no receiving of it we may well conclude that the God of this world hath blinded the minds of them which believe not 2 Cor. 4. 4. Fearefull is the doome that is denounced against such in these words God will come in flaming ââ¦re taking vengeance on them that know not God 2 Thes 1. 8. 3. This ministreth matter of gratulation for this evidence of Gods speciall favour to us When the Church heard that the Gentiles had received this truth They glorified God saying Then hath God also to the Gentiles granted repentance unâ⦠life Acts 11. 18. 4. It gives good ground to be earnest with God to vouchsafe this truth to such ãâã yet have it not as to the Jewes Rom. 11. 25 26. and to such as have been deprived thereof 5. It giveth matter of deep humiliation on their behalfe who have long lived under the sun shine and yet are no whit at all tand Assuredly there is much wilfulnesse in such Christ in his daies thus complained against them How oft would I ââ¦ate gathered thy Children together even as a Hen gathereth her chickins under her ãâã and ye would not The Apostle layeth this downe as the note of a reprobate That receive not the love of the truth that they might be saved 2 Thes. 2. 10. They are like desperate patients which throw their physick into the fire or like impudent debtors that will not accept a discharge by a surety and like obstinate rebels that will not accept a pardon 6. This should stir us up among whom the aforesaid truth is preached to take heed that we be not wanting to our selves in keeping off the powerful working oâ⦠it Let us read it diligently and frequent the publike ministry thereof and that with this mind to receive the truth of it As our understanding is enlightned so let us endeavour to bring our will to yeeld unto it and to receive the knowledge of it Though simply it be not in our power to believe yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it The Apostles therefore upbraid such obstinate rebels with these words Yee put the word of God from you and judge your selves unworthy of everlasting life Acts 13. 46. Nothing makes God more complaine against people then this Isa. 5. 1 c Luke 13. 3â⦠§. 92. Of rejecting meanes of grace how dangerous it is THe depth of the sin here described consisteth in the time of committing it After that we have received the knowledge of the truth This noteth out two poynts of aggravation One is a renouncing of the meanes of grace implyed in this phrase received the ââ¦wledge of the truth The other is a renouncing it against evidences of that truth implyed in this phrase after that we have received So as To sin against meanes of keeping us from sin makes sin the more haynous Luke 12. 47. Iohn 9. 41. Iames 4. 17. 2 Pet. 2. 20 21. 1. This implyeth a resolved and setled obstinacy against the good will of God manifested for our good It is an opposition of our wills to Gods Thus God is provoked to alter the affection of a Father into the disposition of a Judge 2. It is a demonstration of an ungratefull disposition For the Gospel is a gladsome message Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator or the Creator bestow upon his creatures The Gospel revealeth Gods love to man so far as to give him his Son his Son incarnate his Son made a servant subject to manifold infirmities a surety a sacrifice 3. It argueth a perverse rejecting of things which concerne our own good our best good So as they are not onely excellent in their kind but beneficiall to us absolutely necessary for avoiding misery and setling us in true happinesse Let us therefore to whom the Gospel is revealed take heed of Capernaums woe She was by the excellent meanes afforded lift up to heaven but by her abuse thereof cast down to hell Matth. 11. 28. §. 93. Of sinning against the evidence of the Spirit THis circumstance of time after we have received c. giveth prooâ⦠that to sin against the evidence of the Spirit is the highest pitch of impiety In this especially consisteth the nature of the sin against the Holy Ghost as hath been shewed in the Treatise of the sin against the Holy Ghost part 2. § 15. This is to do despite unto the Spirit of Grace v. 29. and to resist the Holy Ghost Acts 7. 51. This is the greatest dishonour that can be done to God
not only rejected but with scorn and disdain This sheweth the height of their impiety especially as it is applyed to the subject or thing trampled upon which is not a worme not any unreasonable creature not a meere man not an Angel not any meere creature but God Not God as a severe strict Judge but the Son of God that for mans sake became a son of man a sacrifice a price of redemption Therefore in the second place mention is made of the blood of him who is trodden under foot which implyeth that the Son of God shed his blood and gave his life for mans redemption This therefore is the most precious thing that ever was bestowed on Children of Men far beyond Silver and Gold 1 Pet. 1. 18 19. Especially it being the blood of the Covenant that is the blood whereby Gods Covenant with man for remission of sins reconciliation with God all needfull grace and eternall life is sealed up and so the covenant made a testament unalterable inviolable as is shewed Chap. 9. v. 16. § 93 94 95. Thus this blood as it is in it self most precious being the blood of him that is God Act. 20. 28. So it is to man the most usefull and beneficiall that can be for it is that wherewith a man is sanctified Of the Greek word translated sanctified and of the notation and divers acceptions of it See Chap. 2. v. 11. § 100 101 102 103. It is here taken in as large an extent as it was v. 10. § 27. Of the foresaid precious and beneficiall blood it is said that the sinner here described hath counted it an unholy thing In Greek the word translated an unholy thing properly signifieth a thing common Thus it is expounded Marke 7. 2. Acts 10. 14 28. A verb derived from thence signifieth to pollute or desile Matth. 15. 11 18 20. Act. 10. 15. Rev. 21. 27. This phrase then implyeth that they account the pure precious and efficacious blood of Christ to be no better then the blood of beasts or then ordinary common water which hath no vertue at all for cleansing of the soul. Quest. How then are they said to be sanctified by that blood Answ. To be sanctified is in Canaans language taken two especiall waies 1. To be set apart as an holy and peculiar thing to the Lord Exod. 13. 2 12. 1 Tim. 4. 5. 2. To make holy and that both by purging away all filthinesse and also by infusing true holinesse 2 Cor. 7. 1. 1 Thes. 5. 23. In this latter sense this word is used 1. For sanctification in truth and in judgement of certainty Act. 20. 32. and 26. 18. 2. In appearance in hope in judgement of charity 1 Cor. 6. 11. These here are said to be sanctified 1. As distinguished by their profession from infidels and by their profession set apart among the peculiar people of God 2. As they made such profession of true holinesse as in charity they were deemed to be truly sanctified yea further they may be said to be sanctified in regard of the end of Christs blood which was shed to do that that the blood of beasts under the law could not do namely to sanctifie So as Apostates do villifie that blood which was shed to sanctifie them The last thing wherein the sin of Apostacy is aggravated is in these words hath done despight unto the Spirit of grace This is the greatest aggravation of all For by the Spirit is meant the Holy Ghost Concerning whom our Lord Christ sayeth All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. Hereby this sin is made greater then any other He calleth this Spirit g the Spirit of Grace because the Holy Ghost is the author of grace who worketh in it mens hearts In which respect he is stiled the Holy Ghost See Chap. 2. v. 4. § 35. Here this title the Spirit of Grace is given to the Holy Ghost to shew how far he had wrought upon these Apostates even to enlighten them to perswade them inwardly of the truth and benefit of the Gospel to work in them a sweet tast and apprehension thereof Heb. 6. 4 5. and to move them to make profession thereof notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit maketh their sin to be out of measure sinfull The Greek word translated hath done despight is one word but a compound word The noune whence it is derived signifieth wrong or contumely The simple verb signifieth to wrong one insolently disgracefully Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular The object of that disgrace being the Spirit of grace makes the sin far the greater Thus the Apostle hath described the heinousnesse of that sin for which nothing remaineth but an expectation of devouring fire v. 27. Many principles before handled are here implyed whereof see § 117. §. 111. Of Christians knowledge of God and of his word Heb. 10. 30. Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and againe The Lord shall judge his people THe first particle as in our English it is set down being a causall conjunction sheweth that this verse is added as a reason of that which went before Now the last thing noted in the former verse is sure and severe vengeance upon Apostates The proofe here alledged to confirme the same is taken from a divine testimony It is generally hinted in this phrase we know him that hath said then the particular testimony is alledged thus Vengeance belongeth unto me c. The substance of the Apostles argument may thus be framed He to whom vengeance belongeth will surely and sorely revenge them that revolt from him But to God vengeance belongeth Therefore God will surely and sorely revenge those that revolt from him This phrase we know hath reference both to God himself of whom the testimony is given and allso to that particular scripture where this testimony was first set down In the former respect it declareth that God in his dealing with men is well known We know him that hath said The Lord is known by the Iudgement which he executeâ⦠Psal. â⦠16. He left not himself without witnesse in that he did good c. Acts 14. 17. Object He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. His wayes are past finding out Rom. 3. 33. Answ. He is indeed thus in himself and in the depth of his Counsels But by sundry effects he hath made himself known Some of them are so clear and evident beams of his divine properties as they shew they are works of God Rom. 1. 20. Others do carry such light from the Spirit of God as makes men
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siââ¦ing 2. By way of extention in the plurall number and first person we 2. The matter which is sââ¦t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
shewed to male factors They must die without mercy See § 104. XXI There must be good ground for punishing malefactors It might not be done without two or three witnesses See § 105. XXII The Gospell denounceth heavier judgements then the law This phrase of how much sorer punishments implieth us much See § 106. XXIII Severest vengeance followeth contempt of the Gospell Of this contempt it is said of how much sorer punishment shall ââ¦e ââ¦e thought worthy See § 107. XXIV So clear is Gods proceeding against apostates as any may suppose it to be as it is Therefore the Apostle appealeth to their conscience and saith suppose ye See § 108. XXV Sinners deserve what they suffer They are worthy of it See § 109. XXVI God hath a speciall Son This is his own proper begotten only begotten Son See Chap. 1. XXVII God gave his only begotten Son to man See Chap. 1. v. 2. § 15. XXVIII Apostates trample under-foot this Son of God See § 110. XXIX Gods own Son shed his blood for man This is that blood that is called the blood of the Covenant See § 110. XXX The Son of God shed his blood to ratifie the Covenant betwixt God and man Therefore it is called the blood of the Covenant See § 110. XXXI Men are sanctified by the blood of the Covenant So much is here expressed See § 110. XXXII Apostates count that blood which Christ shed to sanctifie them an unholy thing See § 110. XXXIII The Spirit of God is given to men This is here implied by the mention that is made of the Spirit See § 110. XXXIV The Spirit worketh grace in men He is therefore stiled the Spirit of grace See § 110. XXXV Apostates do despight unto the Spirit of grace This is in these very termes set down See § 110. XXXVI Apostates with scorn disrespect the most precious thing that can be They trample under foot the Son of God See § 110. XXXVII Apostates with scorn reject the most beneficial thing that is They count the blood of the Covenant an unholy thing See § 110. XXXVIII Apostates despise the most efficacious thing that is Even the operation of the Spirit of grace These three last doctrines follow by just and necessary consequence See § 110. Vers. 30. XXXIX God is well known in his dealings with men This ariseth from this phrase we know him See § 111. XL. The Scripture is well known by the very naming of the words of Scripture by such as are well exercised therein This phrase we know him that hath said intendeth thus much See § 111. XLI Vengeance belongeth unto God This phrase vengeance belongeth unto me saith the Lord intends as much See § 112. XLIII God will execute that vengeance which belongeth to him It is God that saith I will recompence See § 113. XLIV Testimony may be added unto testimony This phrase and again implieth as much See § 114. XLV Iust revenge is a part of judgement Thus the point of Gods taking vengeance is expounded God shall judge See § 114. XLVI Outward profession exempteth not from divine vengeance Externall hypocriticall professors are such as are here called Gods people See § 114. Vers. 31. XLVII Divine revenge is a sore revenge This is the generall scope of the Apostles conclusion in the one and thirtieth verse and the five verses before it See § 115. §. 118. Of calling to remembrance former daies Heb. 10. 32. But call to remembrance the former daies in which after ye were illuminated ye endured a great fight of affliction HItherto the Apostle hath insisted upon Gods just and severe proceeding with Apostates Now he proceeds to another kind of motive wherein he endeavoureth to shew that he had a better opinion of them according to that which he had said Chap. 6. v. 9. We are perswaded better things of you and things that accompany salvation though we thus speake So as Ministers must testifie the good opinion they have of their people and the good respect which they bear to them See Chap. 6. v. 9. § 53 54 55 56. As by the former minatory arguments he disswaded them from Apostacy so by his exhortatory arguments which follow he perswades them unto perseverance For this particle of connexion or rather opposition but sheweth that they are arguments of differing sorts His arguments tending hereunto are of two sorts One taken from their former course of life v. 32 c. The other from their future reward v. 35. That which concerneth their former course of life is their holy and zealous profession of the faith and that unto suffering for the same This he would have them call to remembrance The Greek word translated call to remembrance is a compound Of the composition and emphasis thereof See v. 3. § 6. In Generall this sheweth that a Christians thinking upon his former good profession is an especiall means of perseverance Nehemiah by calling to mind such a matter was moved couragiously to hold out in his cause for saith he should such a man as I flee Neh. 6. 11. To revolt after an holy profession is both most disgracefull for the time present and also most dangerous to soul and body for the future Consider this all ye that hear me this day for this your assembling together giveth evidence of your holy profession Call that therefore to remembrance and let that be one means of preventing revolt That which he would have them call to remembrance is thus in generall set down The former daies In this word daies there is a double trope 1. A Metonymie daies put for those things that were don or endured in those daies 2. A Synecdoche a particular time of daies put in generall for time This Synecdoche is frequent in Scripture as Gen. 47. 9. Psal. 90. 10 12. The reason of this trope is the swiftnesse of time which passeth away as a day and the brevity of mans time which is but as a day yea man hath not assurance of one day in which respect the Psalmist prayeth that God would teach us to number our daies Psal. 90. 12. The word translated former is a kind of adjective which useth to be applyed to both numbers to all persons and genders Chap. 4. v. 6. § 1 Pet. 1. 14. By former daies he meaneth that time which was past from their first conversion and profession of the Gospel of Christ to that present In generall this sheweth that our former course of life is oft to be thought on This is true of daies ill spent concerning which sayeth the Apostle Remember that ye being in time passed Gentiles c. Eph. 2. 11. Yea of himself he sayeth I was before a Blasphemer c. 1 Tim. 1. 13. But especially this is to be done in regard of that ability which God hath given us to do his will or to suffer for his truth This is the end why the Apostle here willeth them to call to remembrance their former daies This is further
violent to take it by force Matth. 11. 12. Great was the courage and zeal of Christians in the beginning of the primitive Church Act. 2. 41. c. 1. One especial ground hereof is the divine providence of God who knowing that profession of his truth causeth persecution of professors gives to those that profess his name the spirit of zeal and courage together with the spirit of illumination that his Souldiers should not faint in his quarrel 2. Another ground is Christians deep apprehension of their blessed change Then that woful estate wherein they were by nature is fresh in their memory and they would not for all the world be of that state again The fresher that the memory of this change is the more couragious they will be in abiding therein This serves to put on the former point of calling to remembrance our first love and former zeal and courage that thereby we may be provoked to continue and increase therein Men are prone to leave their first love Christ complains hereof in the Church of Ephesus Rev. 2. 4. We have need to be watchful against it As water though seething hot is ready to wax cold and heavy things to fall downward if means be not continually used to keep the water hot and the heavy things upward so we in reference to grace Of means of perseverance see chap. 3. v. 6. § 70. §. 122. Of the cause and manner of suffering THe description of the time when these Hebrews couragiously endured namely so soon as they professed the true faith further sheweth that it was the cause of their suffering which made them so to endure as they did It was their knowledge acknowledgement and profession of the Gospel so as it is the cause of suffering which works confidence and courage See more hereof in the whole Armour of God on Eph. 6. 20. Treat 3. Part. 7. § 191 192. The foresaid knowledge made them endure that fight of afflictions whereunto they were brought It made them with patience to submit themselves thereunto Nothing is of more force to work patience then to suffer for the Gospels sake which is indeed for Christs sake and nothing so useful unto us in time of affliction as patience well grounded Of this grace of patience of the benefit excellency and necessity of it see The whole Armour of God on Eph. 6. 15. Treat 2. Part. 5. § 8 9. c. §. 123. Of the many afflictions whereunto Christians are subject Heb. 10. 33. Partly whilst you are made a gazing stock both by reproaches and affllictions and partly whilst ye became companions of them that were so used A Second branch of the Apostles exemplification of the tryals whereunto these Hebrews were brought was disgrace To shew that this was not all he bringeth in this kinde with a distributive phrase partly That thus this particle is to be taken is evident by the repetition of it in the next clause Thus he implieth that albeit their being made a gazing stock were a great matter to be endured yet it was not all as we shall see afterwards If Christians be wronged one way they cannot thereupon think themselves exempted from all other trialls there are many wayes to try the very same persons Many are the afflictions of the righteous Psal. 34. 19. Take a particular instance thereof in Paul himself 2 Cor. 11. 23. c. The Devil wants not malice and subtilty to invent many nor power and envy to execute the same It will be therefore our wisdom in enduring some tryalls to look for others and to prepare our selves against them See the whole Armour of God on Eph. 6. 13. Treat 2. Part. 4. § 11. and Part 5. § 12. and Treat 2. Part. 4. § 10. §. 124. Of the disgrace whereunto Christians are subject THe disgrace whereunto these Hebrews were put is thus expressed Whilst you were made gazing stocks All this is the interpretation of one Greek word It is derived from a verb that signifies to See Rom. 15. 24. Whence a noun that signifies a Theater where persons are brought forth to be shown unto people Thence the word of my text is derived which signifieth to be made an open spectacle or as it is well translated in the text to be made a gazing stock Thus it appears that it is one part of a Christans triall to be made in scorne a spectacle Hereunto the Apostle thus alludes We are made a spectacle unto the world 1 Cor. 4. 9. So much is intended under this phrase Yee shall be brought before Governours and Kings c. Matth. 10. 18. We have a speciall instance hereof in the Philistims dealing with Sampson Judg. 16. 25. The world hath an inveterate hatred against Christians I have chosen you out of the world sayth Christ therefore the world hateth you John 15. 19. Besides the world gives it self to evill and every one that doth evill hateth the light Joh. 3. 20. and such as hold it out 1. This teacheth us to deny shame as Christ did Heb. 12. 2. 2. This directeth us to acquaint our selves with other spectators then the men of this world Thus though we be as gazing stocks to enemies of the Christian Religion yet we shall be objects for others that see us to rejoyce in seeing us hold fast our profession Besides Saints living in this world we shall have God Father Son and Holy Spirit and the innumerable Company of holy Angels to be joyfull spectators of us This generall of being made a gazing stock is further exemplyfied in two partiââ¦ulars Reproaches and Afflictions That these are two specials of the foresaid generall is evident by these two copulatives both and. Concerning reproaches See Chap. 13. v. 13. § 135. It is here evident that reproaches for the Gospel are a kind of persecution The Apostle sayeth of Ishmael who reproached Isaack Gen. 21. 9. that he persecuted him Gal. 4. 29. And the Lord himself reckoneth up reproaches among the kinds of persecution Matth. 5. 11. And his Apostle thereupon accounteth such blessed ãâã are reproached for the name of Christ 1 Pet. 4. 14. Reproaches peirce farther then the sword can they pierce the soul and that deeply as is evident by Saints complaint thereof Psal. 123. 4. 1. This is a ground of comfort and encouragement to such as are reviled for righteousness sake they are therein made Martyrs and the Crown of Martyrdom belongeth unto them 2. This teacheth us to take heed of reproaching professors of the truth for their profession sake They who do so make themselves persecutors and pull upon their own souls the punishment of persecutors §. 125. Of enduring evill deeds THe other particular wherein these Hebewes were made a gazing stock is said to be afflictions The word properly signifieth a pressure or a pressing namely of the body for a man after he hath killed the body hath no more that he can do Luke 12.
makes the difference 2. Just cause there is of exhorting one another to get assurance of this dignity It is a matter worthy our best diligence 1. It distinguisheth a true justifying Faith from all other Kinds of Faith 2. It emboldneth us to go to God in all our needs I will go to my Father saith the Prodigal Luk 15. 18. 3. It makes us rest upon God for all needful provision and protection Psal. 91. 2 3. 4. It enlargeth the heart in prayer and praise Psal. 18. 2 3. 5. Iâ⦠makes us cleave to God when others fly from him Psal. 46. 5 6 7. 3. For direction Take notice of the fruits of Gods special favour to thee For God bestoweth common favours upon all of all sorts Matth. 5. 45. Yet he hath special favours for those whose God in peculiar he is as 1. All spiritual blessings Eph. 1. 3. 2. Sundry particular graces as 1. Understanding of Gods will Col. 1. 9. 2. Justifying faith Rom. 5. 1. 3. Saving hope Rom. 8. 24. 4. Brotherly love 1 Ioh. 4. 18. 5. Repentance Act. 2. 38. 6. New Obedience 7. Patience Iam. 5. 11. 3. The effects of these as Peace of Conscience Joy in the Holy Ghost Comfort in spirit All these and others like unto them proceed from the Spirit whereby we are united to Christ and so may be assured that God is our God in special 4. Nothing can minister unto a man sounder and greater comfort than this prerogative that God is his God What can such an one want What danger need he fear What good may not be expected What can more be desir'd Wherein may a man more solace himself Whereon may he be more confident On this ground we may well say Our lines are fallen to us in a fair place Psal. 16. 5 6. §. 79. Of Gods preparing a City AN evidence that God was not ashamed to be called the God of the Patriarchs is thus expressed For he hath prepared for them a City This causal a For implyeth a reason and the reason is taken from Gods care of them He was carefull to provide for them a place where they might ever be with him This also might be a reason why they sought the aforesaid heavenly Country even because God had prepared it as a City for them to abide in The verb translated prepared is derived from a noun that signifieth ready or prepared Mat. 25. 10. It implyeth a precedent act Mat. 26. 19. Ioh. 14. 2 3. Thus God is said to prepare because in his eternal counsel he did appoint it for them Mat. 20. 23. 1 Cor. 2. 9. Mat. 35. 24. This God did 1. In regard of himself to give evidence of his free grace in ordaining so great a matter for those who were not yet born and in that respect could not be imagined to deserve any thing Rom. 9. 11. Obj. It might be prepared to be bestowed on such as might afterwards merit it Answ. 1. This clean thwarts the end of Gods promise which was the glory of his grace and mercy Eph. 1. 6. Rom. 9. 15. 2. As God prepared the place so likewise the persons for whom it was prepared who are stiled Vessels of mercy which he had afore prepared unto glory Rom. 9. 23. 2. God prepared this place before hand to encourage men to walk in that way wherein they may attain to this place A reward prepared and set before one much puts him on to do what he can for attaining thereunto This encouraged Moses v. 26. yea and Christ himself Chap. 12. 2. This preparation puts us on to sundry duties 1. To enquire after this place that we may know what is prepared for us Ier. 6. 16. 2. To search after the way and means whereby we may attain thereunto Gods word is a good help herein Psal. 119. 105. 3. The way being found out to walk in it Isa. 30. 21. The two former ãâã in vain without this Luk. 12. 48. 4. To keep strait on in this way for there are divers by-paths We must therefore turn neither to the right hand nor to the left Deut. 5. 32. Heb. 1â⦠13. 5. To go on in this way well prepared and that with the whole Armour of God Eph. 6. 13 c. Wise Travellers will not go abroad without a Sword The eves and Woolves are emboldned to set upon him that hath no Weapon 6. To persevere and hold on in this way till thou come to this City otherwise thou mayst miss of it Mat. 10. 22. The place which is prepared for them is stiled a City By City is here meant ââ¦at heavenly Country whereof before § 76. This addeth some more emphasis There was not onely in general a Country but more particularly a City for them to be free of Heaven is stiled a City by reason of the fit resemblance betwixt it and a City whereof see v. 10. § 47. §. 80. Of the Persons for whom the heavenly City is prepared THere is a relative particle concerning the persons for whom the aforesaid City is prepared that wants not emphasis It is thus expressed for thâ⦠It hath reference to those whose faith is here commended even those concerning whom it is said God is not ashamed to be called their God Thus it appeareth that Heaven is prepared for Gods peculiar people These are they whom Christ calleth a little Flock to whom it is their Fathers pleasure to give them a Kingdome Luk. 12. 32. and they whom Christ stileth the blessed of his Father The usual notes of distinction betwixt persons give further proof hereof as Elect Col. 3. 12. Heirs of salvation Heb. 1. 14. Heirs of the Kingdome Jam. 2. 5. Heirs of the grace of life 1 Pet. 3. 7. Children of the ââ¦surrection Luk. 20. 36. Children of the Kingdome Mat. 13. 38. Obj. Such as shall be cast out into utter darkness are also stiled Children of the Kingdome Mat. 8. 12. Answ. They are so called not in regard of their spiritual condition or disposition but meerly in regard of their seeming profession and external vocation God prepareth a place for a peculiar people to shew that what he doth towards the Children of Men he doth upon his own meer good pleasure Mat. 11. 28. Luk. 12. 32. Rom. 9. 23. 1. This doth much amplifie that great privilege of the Lords being God to a peculiar people and of that reward that followeth thereupon It is not a common privilege for all of all sorts but for them that believe This was it that enlarged Christs heart to give thanks unto God for those on whom this privilege was conferr'd Mat. 11. 28. 2. This teacheth Believers to be content with their present condition and nâ⦠to envy the wealth and honours and other privileges of them for whom this City is not prepared 3. This enciteth us to give all diligence to make our Calling and Election sure If once we gain assurance that the Lord is in special
Blessed Hereof see § 105. The parties whom he blessed were not his immediate sons but his sons sons ãâã sons of Ioseph for Ioseph was his youngest son save one so as Iacob was a Good-father to these whom he is here said to bless Hereby we are given to unâ⦠that Grand-fathers ought to bear such respect to their Childrens Chilâ⦠as to their own The like is noted of a Grand-mother For Naomi took the ãâã of her daughter in law and laid it in her bosome c. Ruth 4. 16. Grandfathers are as Fathers In the right line there are no degrees If Adam ãâã now living he should so far as he was able take care of the whole world ãâã did of Cain and Abel 1. This instructeth us in the extent of a Grand-fathers duty 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers and that by reverence obedience all manner of ãâã and recompence also In setting down the persons blessed the Apostle useth an indefinite particle which signifieth Every one which may intend many sons But because the ãâã maketh mention onely of two Ephraim and Manasseh Gen. 48. 20. ãâã translators for perspicuity sake have translated it both It is probable that at ãâã time he had but these two sons Other sons that he should have after these ãâã a kinde of generall blessing Gen. 48. 6. These two here intended were Ephraim and Manasseh Ephraim was the ãâã but purposely named before his elder brother Manasseh because God ãâã more honor to him See v. 4. § 11. Ephraim according to the derivation of the word signifieth fruitfull This ãâã Ioseph himself rendreth of that name that God had caused him to be fruitâ⦠in the land of his affliction Gen. 41. 52. That name might also be given by ãâã Prophetical spirit for he proved the most fruitfull of all Iacob's sons the ãâã of Ephraim was the greatest Tribe Ephraim is of the dual number be ãâã Ioseph then had two sons Manasseh signifieth forgetfull That name was given by the father in meâ⦠of that advancement whereunto God had brought him and thereby made ãâã forget all his toil c. Gen. 41. 51. These two were by this blessing made heads of two distinct Tribes whereby ãâã to pass that Ioseph had two portions which was the priviledge of the ãâã son 2 Chron. 5. 1. For Ioseph was the eldest son by whom Iacob first and ãâã loved and who was his truest wife Though Manasseh and Ephraim were the two particular persons blessed yet they are not expressed by their own names but by that relation which they had ãâã their Father and thus stiled the sons of Ioseph Ioseph is here ãâã 1. For honours sake for it was an honour to Ioseph to have two sons blessed is two distinct heads of several Tribes which honour none of the brethren of Ioseph had 2. To shew a ground of that blessing which was because they were the sons of Ioseph Hereby God would manifest that his goodness extends it self to the children of belivers Ioseph was a believer possessed with a true fear of God who by no tryalls could be drawn from his God Therefore though he might seem to be cast out of the Church yet is he preserved as an head and stock thereof among others and his children though born of a woman that was a stranger and in a strange land are here naturalized by Iacob and made free Denisons of the Church yea stocks out of which the Church should sprout Thus said God to Abraham I am thy God and the God of thy seed Gen. 17. 7. And an Apostle saith to believing Christians The promise is unto you and to your children Acts 2. 39. §. 112. Of taking care of posterity at the time of our death THe time of Iacob's blessing the sons of Ioseph is here said to be when he was a dying Of the composition and meaning of the word translated dying See Chap. 7. v. 8. § 51. The participle here used implieth not only the moment of giving up the Ghost but also the neer approach of death manifested by old age sickness or any other like occasion This circumstance of the time here noted sheweth that the time of a mans departing out of this world is a seasonable time to think of posterity and to doe what lieth in his power for their good In the history it is said that the time drew nigh that Israel must dye and again it was told Ioseph that his Father was sick Gen. 47. 29. and 48. 1. when Iacob took order about matters after his death so Isaac when he intended to bless his sons thus saith Behold now I am old I know not the day of my death Gen 27. 2. When God had told Moses that he should be gathered to his people then Moses thought of a successor Numb 27. 13 16. Yea Moses himself rendred this reason concerning his Declaration of the future estate of Israel that he was an hundred and twenty years old and could no more goe out and come in among them Deut. 31. 2. This reason Ioshua rendred on the like occasion I am old and stricken in age Josh. 23. 2. At such a time God appointed such a duty to Hezekiah 2 King 20. 1. Yea Christ himself when he was upon the Cross takes care for his Mother Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches 2 Pet. 1. 14. and other Apostles 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory and of true love to his Church in that it contenteth us not to promote the one and the other in ourselves or in our own time but also endeavour to have it done by others after our time 2. The time of ones death is in this respect the fittest because if that time be let slip there remains no time after it for us to do any thing There is no work nor device nor knowledge nor wisdom in the grave Eccles. 9. 10. When the night cometh no man can work John 9. 4. 3. The time of a mans departure is the most seasonable time because the words of a dying man make the deeper impression 1. How many are there who as if the world were onely for themselves take no care for their posterity They neither care to instruct nor to direct nor to pray in reference to future times nor to make their will About making a will See chap. 9. v. 16. § 94. See also Domestick duties Treat 6. Of Parents § 62. 2. A generall instruction may be here raised for all who are mortal and ought to learn to dye daily daily to testify a care of posterity by instruction exhortation encouragement in good things admonitions against evill and predictions of such things as we have good ground before hand to make known See § 119. §. 113. Of Jacobs worshipping upon his staff ANother effect of
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act ãâã reference to Iacobs faith as well as the former of blessing By faith he blesâ⦠Iosephs sons and by faith he worshipped God His faith wrought in him a ãâã respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put ãâã on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the ââ¦head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God ãâã testimony of thankfulness for that oath whereby Ioseph had bound himself ãâã him with his Fathers His heart being cheered with the assurance which ãâã had given him thereof he lifteth it up to God and worshipped him ãâã testify his reverend respect to God in worshipping him he boweth his body ãâã or upon the beds-head not upon any superstitious conceit of the place ãâã ãâã his beds-head had stood East or towards the Mount where Ierusalem ãâã be built or many other like respects but to shew how he reared up himâ⦠purposely to bow his body ãâã take the beds-head to be his bolster or pillow whereupon he raised up ãâã Because a word coming from the same root and consisting of the same letters ãâã only in the points under them signifieth both a Beb 2 Kings 4. 10. ãâã a staff Numb 17. 2. Some interpret the word a bed others a staff The ãâã Text useth that word which signifieth a bed Gen. 47. 31. The LXX ãâã it by a word which signifieth a staff Because there was no difference in ãâã but rather a fit exposition of the word the Apostle quoteth the words of ãâã LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out ãâã meaning of the Holy Ghost and to the life do manifest the old mans desire ãâã ãâã the inward devotion of his soul by a reverend composing of his body to ãâã God For rising up on his beds-head hâ⦠leanes on his staff and so bowes ãâã body in worshipping God He was in his bed and raised himself to sit up ãâã against his beds-head and that in bowing his body he might be supporâ⦠he leaned upon his staff and so worshipped The word leaning is not in ãâã Greek Text but implyed under the preposition translated upon and ãâã inserted by our translators to make the sence of the place more cleer The ãâã translated Top signifieth the uppermost part of a thing as the tip of a ãâã or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition ãâã a true Saint which is a readiness on all occasions to worship God Hereof ãâã more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand ãâã it well becommeth a worshipper of God to manifest the inward devotion of ãâã soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â⦠22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â⦠§ 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name ââ¦eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ⦠mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they ãâã equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with ãâã and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
in his calling so he was from his youth all his dayes His Father appointing him to keep his sheep he did it diligently Though there were a solemne meeting and a great sacrifice whereat his Father and all his brothers were yet did not he stir from his charge till he was sent for 1 Sam. 16. 11. When his Father sent him of an errant to his brethren at the Camp he rose early in the morning and went but left his Fathers sheep with a keeper and when a Lion and a Bear fell upon the Flock he adventured his life upon them both and killed them 1 Sam. 17. 20 34 c. great also was his faithfulness in other and higher callings 3. His putting forth himself to the uttermost for Gods Church Witness his Combat with Goliah 1 Sam. 17. 32. and with the Philistines and other enemies on all occasions God having given him extraordinary valour he improved it to the best advantage that he could for the good of others he so improved other gifts as his skill in Musick to the quieting of Saul's spirit 1 Sam. 16. 18. 4. His Iustice. This is implied under this phrase they fed them according to the integrity of his heart Psal. 78. 72. 5. His keeping Covenant with men witness the kindness that he shewed to Jonathan's Son 2 Sam. 9. 1. This is a note of a righteous man Psal. 15. 4. Failing herein is accounted an Heathenish abomination Rom. 1. 30. Gods vengeance is manifested against Covenant-breaking even with men Jer. 34. 18. Ezek. 17. 16. 6. His mercy to the poor and needy The frequent mention which he maketh of such giveth proof that he himself was such an one Psal. 41. 1. and 112. 4 9. 7. His Sympathy at others distresses Psal. 35. 13 14. 8. His liberality and Bounty 1 Chr. 16. 3. 9. His retribution of kindness for kindness This was it that moved him to send comforters to Hanun the King of Ammon 2 Sam. 10 2. to shew what kindness he could to Barzillai 2 Sam. 19. 33. c. 10. His meek and patient bearing of wrongs Instance the case of Shemei Obj. He upon his death-bed advised Solomon his Son to bring his hoare-head down to the grave in bloud 1 King 2. 9. Ans. He did not bid his Son revenge that wrong but onely take such notice thereof as if he found him faulty in any other thing to punish him so much is implied in Davids charge and the sequel of the History doth ratifie the same 2. Davids patience towards him was sufficiently manifested in forbearing him for his own time The charge which he gave to Solomon was but a fruit of Justice David's patient bearing of wrongs shewed that there was more than flesh and bloud in him 11. His recompââ¦nsing good for evil This he oft professeth of himself Psal. 35. 12 13 14. Psal. 109. 4. yea Saul acknowledgeth so much of David 1 Sam. 24. 18. This I proceedeth from a Divine spirit This is of true spiritual virtue which the Apostle requireth Rom. 12 21. We hââ¦ve a worthy pattern hereof in Steâ⦠Acts 7. 60. But a more worthy pattern in Christ Luke 23. 34. This is it which will give us assurance of Gods overcoming our evil with his goodness Math. 6. 12. §. 216. Of David's priviledges THe fourth point about David concerneth those priviledges which in way of recompence God bestowed on him In particular they were these 1. His preferment before and above others For 1. The Tribe of Judah whereof he was was accounted the chief of the Tribes Psal. 78. 67 68. 2. His Fathers house was much advanced 1 Sam. 16. 1. with this doth David beat down Michols pride 2 Sam. 6. 21. 3. David himself was preferred before all his elder brethren 1 Sam. 16. 11. Davids preferments are much amplified by a due consideration of the two terms of motion from what to what from a Shephard to a King 2 Sam. 7. 8. Ps. 78. 70 71. Gods recompences are to admiration 2. The favour which he had of all sorts 1. Jonathan loved him 1 Sam. 18. 1. 2. Saul's daughter loved him also 1 Sam. 13. 20. 3. He was accepted in the sight of all the people yea and of Sauls servants 1 Sam. 18. 5 16. 4. Samuel the Prophet and Ahimelech the Priest even when Saul persecuted him much respected him and succoured him 1 Sam. 19. 18. and 21. 6 9. 5. Achish King of Gath bare good will towards him 1 Sam. 27. 6. 6. Other enemies sought his favour 2 Sam. 8. 10. Thus God can turn the hearts of all sorts even of enemies towards his Saints 3. Preservation against the attempts of all that sought his hurt as against Saul Achish his own Souldiers 1 Sam. 30. 6. Absolon his Son Sheba and others To this head may be referred such recoveries he had from deadly distresses whether by sicknesse or other wayes Psal. 6. 1. and 31. 21. and Psal. 116. 3. Such were the foresaid deliverances as David penned many Psalms in memorial of them witnesse the titles of Psal. 3. and 18 and 34 and 56 and 57 and 59. In David see how safe they are whom the Lord doth keep 4. The puissant Armies and brave Commanders in War which he had for multitude he had fifteen hundred thousand and seventy thousand men of War in ten of his Tribes for the number of two Tribes was not given up 1 Chron. 21. 5. we count 30 or 40 thousand a very great Army 50 thousand is counted a Camp royal What then a hundred thousand what an hundred thousand multiplied fifteen times and seventy thousand added to them Wise Solomon accounts it an honour to a King to have a multitude of people Prov. 14. 28. what is it then to have a multitude of such people as are men of War able to defend their King and Kingdom This must needs be a great honour safety and security ãâã these there were very many such worthies as never any Prince or State had one of the least could resist an hundred and one of the greatest a thousand 1 Chron. 12. 14. So as in his time was accomplished that promise which is made Josh. 23. 10. For particular instances observe 1 Chron. 11. 11 18 20 22 23 and ââ¦0 4 c. Where the Lord setteth a man apart to great matters he will raise up answerable means 5. Victories over all his enemies Never the like from Joshua's dayes to his he was never put to flight in any pitcht-battle Indeed he sled from Saul and from Absolon but not as overcome but as a prudent man to prevent danger and avoid effusion of the bloud of Gods people David by himself alone overthrew Goliah so did sundry of his Worthies destroy other Giants by Davids victories the peace of the land was settled and the safety of Gods people secured Thereby Solomon his Son became such a man of Peace as he himself was of War so
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 ââ¦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 ââ¦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
ascend to heaven then place thy confidence on the cry of Christs blood which speaketh all better things Without controversie there iâ⦠more ground of confidence in the cry of Christs blood then can be matter of despairâ⦠in the cry of our sins §. 128. Of the participation of Christs blood as it is a Christians priviledge HEtherto of the distinct points whence the last branch of Christians priviledge ariseth The intimation of the priviledge it self is in this copulative particle AND which hath a reference to the first verb in v. 22. Ye are come viz. by the Gospel to the blood of sprinkling We are said to come to this blood under the New Testament because it is actually shed and offered unto us in and by the preaching of the Gospel and participating of the Sacraments whereto when we come we come to this blood of sprinkling So that the Apostle doth hereby give us us to understââ¦nd That participation of Christs blood is a Christians priviledge This is to be taken of the actuall shedding of Christs blood For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world And to like purpose saith the Apostle Heb. 1â⦠8. Iesus Christ the same yesterday and to day and for ever which phrase may be understood in these four respects 1. In regard of the eternall decree of God the Father who had decreed from the beginning that Christ should be that Sacrifice that should expiate and do away the sins of the world 2. In regard of Gods promise which was made immediatly after mans fall Gen. 3. 15. As a seale of that promise sacrifices were offered being types of Christs blood Gen. 4. 4. 3. In regard of the efficacy of Christs blood For after it was purposed and promised to be shed it was to all purposes as effââ¦ctuall as after it was actually shed Therefore saith our Apostle Heb. 13. 8. Iesus Christ the same yesterday to day for ever 4. In regard of the vigor and virtue of faith In these four respects all believers even such as lived before Christ was actually exhibited did partake of the benefits of Christs blood and were thereby redeemed out of their naturall miserable bondage reconciled to God purged from their sins justified sanctified saved But the actuall shedding of Christs blood whereupon all the forementioned benefits depended was reserved to the time of the New Testament which is the time of the Christian Church In this respect its stiled the blood of the New Testament Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ Eph. 2. 13. They were not made nigh by the types of his blood those were a partition wall Eph. 2. 14. 1. This may inform us in the excellency of our times They are the best times that ever the Church had better then the best times of the Iews as accomplishments are better then purposes and performances then promises and substance then shadow and truth then types So much better are our daies then theirs O the blindness of those who discern not the excellency of these times 2 Cor. 4. 4. O the ungratefulness of those who regard it not 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ and to that blood of sprinkling whereunto we are now brought Note Heb. 10. 19 20 21 22. The types of this blood wrought much confidence in the believing Jewes how much more confidence ought this very blood it self now actually shed the blood of sprinkling whââ¦reunto we are come work in us Read Heb. 9. 11 12 13 14. §. 121. Of the resolution of Heb. 12. 18 19 20 21 22 23 24. Heb. 12. Vers. 18. For we are not come unto the Mount which might be touched and that burned with fire nor unto blacknesse darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they which heard entreated that the word should not be spoken to the many more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust through with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Vers. 22. But ye are come to Mount Sion and to the City of the living God the heavenly Ierusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first-born which are written in heaven and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Iesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel THe sum of these verses is The Christians priviledges Whereof are these two generall parts 1. The kind of priviledges 2. The use thereof v. 25. The kind thereof is set forth in the difference betwixt the Law and the Gospel In this difference we may observe 1. The manner of setting down both 2. The matter whereof each consisteth For the first 1. The things of the Law were earthly This is principally intended in this phrase the Mount that might be touched because it was an earthly Mountain which might be felt and seen 2. They were terrible the terror whereof is set out 1. By externall signes 2. By fearfull effects The terrible signes which appeared at the delivery of the Law were 1. A Mount touched 2. Burning with fire 3. Blacknesse and darknesse 4. Tempest Vers. 19. 5. Sound of Trumpet 6. Voyce of words 7. Stoning of beasts Vers. 20. The effects concerned both men and beasts 1. Beasts might not yea durst not come neer the Mount Vers. 21. 2. Men both of the common sort and also the most eminent amongst them even Moses himself was affrighted at the delivery of the Law Vers. 22. Secondly the priviledges of the Gospel are spiritual and heavenly they consist of ten distinct branches which may be brought to two heads 1. The places whereunto under the Gospel we are brought 2. The Persons to whom we are joyned The places are described by three Metaphors 1. Mount Sion 2. The City of the living God 3. Heavenly Ierusalem The persons are 1. Creatures or 2. Creator and 3. He that is betwixt both Vers. 23. The Creatures are 1. Angels amplified by their number said to be innumerable 2. Holy men And these are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified 1. By the name First-born 2. By this phrase which are written in heaven 3. By this clause the spirits of just men made perfect 2. The Creator set out by his jurisdiction Iudge of all wherein we may observe 1. The kind of function which he undertaketh Iudge 2. The extent thereof in these words Of all Vers. 24. 3. The person that is between both is expressed in these words And to Iesus the Mediator of the new Covenant
the 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 ãâã 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 ãâã 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 ãâã 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.
24. Another great impediment is undue suspition and unjust jealousie This makes every thing spoken or done to be misinterpreted and taken in the worst part The Apostle 1 Tim. 6. 4. reckoneth surmisings among other grosse enormities as envy strife railings which use to be occasions of great discord and fierce dissentions He also gives this epithete evil to surmises For they are evil in their nature being brats of the old man and evil in their effect they hinder many good duties among friends and cause many acts of injustice Impediments which hinder the springing up or growing of a good thing must be removed for obtaining that good thing and abounding therein 2. Communion friendship and familiarity must be kept with professors of the truth that thereby we may the more freely open our hearts one to another and communicate counsels yea and take notice of the gifts which God hath bestowed one upon another This is and will be an especiall means of working and encreasing brotherly love 3. We must take all opportunities of doing courtesies to the Saints and of receiving kindnesses from them By doing courtesies we tie their hearts to us and by receiving kindnesses we make them the more willing to accept in the better part the courtesies we do to them A generous minde will not continually receive courtesies unlesse it may return courtesie for courtesie By this mutuall kindnesse the intire affection of Saints one towards another are the better discerned which cannot but preserve brotherly love 4. We must be instant in prayer both singly for our selves and also mutually each for other For our selves that God would be pleased to work our hearts as to other sanctifying graces so to this in speciall That entire affection of love which God at first implanted in mans soul when he created him after his own Image is exceedingly defaced by mans fall To have it renewed requires a supernaturall work even a work of the Divine spirit Now prayer is an especiall means of obtaining the holy Ghost Our heavenly Father will give the holy Spirit to them that ask him Luk. 11. 13. By this Spirit may this grace be wrought in our hearts This duty also is to be performed in the behalf of others that God who can dispose the hearts of all as it pleaseth him would turn the hearts of the brethren to us Thus shall we be kindly affectioned one to another in brotherly love Their apprehension of our love to them will kindle and inflame love in them to us and our apprehension of their love to us will kindle and inflame love in us to them Hitherto of the Rules or Means for brotherly love §. 10. Of Motives to Brotherly love MOtives to stirre us up after brotherly love are such as follow 1. Brotherly love is a grace absolutely necessary It is the ground-work or foundation whereon all duties that have relation to the brethren are erected If they be not founded thereon they cannot be well performed and that performance which is made of them cannot be acceptable to God or man The Apostle expresly cleareth this point 1 Cor. 13. 1 2 3. yea it is a mother grace which compriseth all other graces under it Gal 5. 14. Rom. 15. 9. 2. Brotherly love is one of the fairest and most glorious flowers in the Christian garden It makes men amiable before God and man It sends forth a sweet fragrant ââ¦avour wheresoever it is It hath been before shewed that there is nothing wherein man more resembleth God then in brotherly love See § 8. 3. Such is the life and vigor of brotherly love as it puts on them in whom it is unto all duties A stronger incitation and inforcement thereunto cannot be given To this end doth Christ three times together put this question to Peter Simon lovest thou me Joh. 21. 15 16 17. Love moved God to give his Son to man Ioh. 3. 16. Love moveâ⦠Christ to give himself to his Church Eph. 5. 25. Love constrained Paul to do what he did 2 Cor. 5. 14. We are therefore all injoyned to love God Deut. 6. 5. and husbands to love their wives Eph. 5. 25. and wives their husbands and parents their children Tit. 2. 4. Professors the brotherhood 1 Pet. 2. 17. every one one another 1 Ioh. 3. 11. For love will make men give every one their due Where love faileth there is extream backwardnesse to duty where love aboundeth there is great forwardnesse thereunto 4. So violent and irresistable is the power of love as it will passe thorow all difficulties and overthrow all obstacles It will not be hindered from doing the good it should do The Church doth with much emphasis set out the power of love Cant. 8. 6 7. where she affirms it to be as strong as death Who can stand before death Death overcometh all Love is also as a fire hot fervent vehement the flame thereof is the flame of the Lord a most ardent and violent flame Other fires may be quenched with waters but many waters cannot quench love No afflictions nor persecutions can put love out of a mans heart I will very gladly spend and be spent for you though the more abundantly I love you the lesse I be loved faith the Apostle 2 Cor. 12. 15. Reade for this purpose Rom. 8. 35 c. 5. Love is as salt which inââ¦useth a favoury and wholesom tasââ¦e into such things as would otherwise be fresh and flashy It is therefore joyned with sundry other duties for this very purpose even to season them The Apostle so farre commends love in this kinde as he maketh all things unfavoury and unprofitable without it 1 Cââ¦r 13. 1 2 3. He therefore giveth this generall advice Let all your things be done in love 1 Cor. 16. 14. 6. Love hath a strong operation on others It is as fire which heateth the things that are near it As apprehension of Gods love to us works love in us to God We love him because he first loved us 1 Joh. 4. 19. so others apprehension of ââ¦ur love to them will make them love us And as love puts us on to all kindnesse unto them so their love of us will put them on to do all kindnesse unto us The mutuall love which David and Ionathan manifested each to other put them on to do much one for another 7. Love is one of the most comfortable graces that a man can have It gives evidence to others and brings assurance to a mans own soul of the love of God to him of his right to Jesus Christ of the Spirits abode in him and of his right to the heavenly inheritance Love of the brethren is an evidence also of his love of God It is the main scope of St Iohns first Epistle to demonstrate all these evidences Reade in speciall for this purpose 1 Ioh. 2. 10. Ioh. 3. 14 18 19. 4. 7 12 16. 8. Love is an especiall
Of Gods readinesse to help THe later word Helper according to the notation of it signifieth one that is ready to run at the cry of another Hereof see Ch. 2. § 184. This notation implieth a willing readinesse and a ready willingnesse in God to afford all needfull succour Herein God shews himself like a tender Father Mother or Nurse who presently runs when any of them hear the childe cry to help it This therefore is spoken of God by way of resemblance to make us the better conceive Gods readinesse to help us The ground hereof resteth on his own Goodnesse He hath pity because he will have pity and sheweth mercy because he will shew mercy Exod. 33. 29. Even so Father for so it seemed good in thy sight Mat. 11. 26. A great encouragement this is in all our needs to cry unto God and to make ouâ⦠case known unto him by humble and faithfull prayer §. 82. Of Gods hearing those whom he leaves not WHerein this Profession of Gods being our helper is inferred upon the fore-mentioned promise of not leaving nor forsaking it appears That those whom God forsakes not he readily and really helps in all their needs and straits God doth not content himself with the negative not to leave but adds an affirmative assistance he is an helper That God who promised Ioshuah not to fail nor forsake him Iosh. 1. 5. afterwards appeared unto Ioshua with his sword drawn and said As Captain of the host of the Lord am I now come Josh. 5. 13 14. hereby he shewed himself an helper of Ioshua This is further confirmed by the successe which the Lord gave to Ioshua's ââ¦ndertakings There is no mean betwixt Gods not failing and helping If he do not help he fails and if he that is able to help do not fail then help must needs be afforded Besides God will have his Presence with his Saints which his not forsaking them presupposeth make to the best advantage that can be which must be by helping of them 1. By this it is manifest that the negative Promise of not failing doth not only imply a Privative but also a Positive good 2. This doth much amplifie the comfort that was noted to arise from Gods Promise of not failing his § 53. in the end thereof 3. This may serve as a good patern unto us in reference to a friend and that by giving evidence of our not failing in him in that we afford unto him all needfull help and succour so far as lieth in our power Thus shall we shew our selves children of our heavenly Father like unto God §. 83. Of applying general Priviledges to our selves in particular WHereas the Apostle said in the plural number WE may say here he expresseth that which we should say in the singular number The Lord is MY helper he giveth us to understand That every one is in particular to apply unto himself such promises and evidences of Gods fatherly providence as belong unto many The Psalmist frequently maketh such particular applications as where he saith The Lord is my rock and my fortresse and my deliverer my God my strength my buckler the horn of my salvation my high tower Psal. 18. 2. In like manner said Ruth to Naomi Thy God shall be my God Ruth 1. 16. And the Virgin Mary My spirit hath rejoyced in God my Saviour Luk. 1. 47. Good Grounds there are of this particular application As 1. Gods indefinite offer of himself of his grace of his Sonne and of the things that Christ hath done and endured for mans Redemption and of all other needfull good things and that to every one without exception of any Isa. 55. 1. 2. Gods Truth and Faithfullnesse in making good his Word and Promise Heb. 10. 23. 3. Gods command to every one to believe and thereby to receive to his own benefit that which God offers unto him Mar. 1. 15. Ioh. 1. 12. Let us therefore not content our selves with a general knowledge of the minde of God and that we well understand that God is able and willing to help and that indeed he is a present help in all trouble But let us farther indeavour to get Assurance of Gods fatherly favour to us and special care over us that we may in faith and with confidence say The Lord is MY helper Of the great and manifold benefits of this particular perswasion See The Guide to go to God on the Preface of the Lords-Prayer § 12. §. 84. Of Fear of man AMong other benefits of Confidence in Gods Protection this is one which is here hinted by the Apostle That it expelleth fear of man which is implied under this negative Resolution I will not fear what man shall do to mee Of the notation of the Greek word translated Fear See Chââ¦p 2. § 149. About this vice I purpose to shew 1. The Nature of it 2. The Evil wherein it consisteth 3. Motives against it 4. Rules to prevent or redress it I. Fear is a troubled passion upon the apprehension of evil When Zacharias was troubled at the apparition of an Angel the Angel saith to him Fear not The like he said to the Virgin Mary on the like occasion Lukâ⦠1. 13 30. Again on the other side when the Disciples were afraid at the sudden apparition of Iesus he said Why are ye troubled Luk. 24. 38. In this respect these two are joyned together Let not your heart be troubled neither let it be afraid John 14. 27. In allusion hereunto David saith of the waters They were afraid and troubled Ps. 77. 16. That this trouble ariseth from the apprehension of some evil is evident by this phrase I will fear no evil Psal. 23. 4. From hence we may infer That fear of man is a disturbed passion upon the apprehension of some evil that man will do unto him Thus Abraham apprehended that the Egyptians would kill him by reason of his wife and thereupon was afraid to profess Sarah to be his wife Gen. 12. 12. § 85. Of the Evil wherein the Fear of man consisteth II. FEar is not simply evil in it self For it is a passion that is one of mans affections which are no farther evil then they are perverted or abused as is shewed in The Saints Sacrifice on Psal. 116. 1. § 4. The abuse of a passion is in mis-placing of it upon a wrong object or in the excess thereof Now man is not simply a wrong object of fear For we are commanded to fear man Rom. 13. 7. For 1. Some men bear the Image of God and in that regard a reverent respect is due unto them That Honour which the Law requireth of Inferiours towards their Superiors is comprized under this word Fear Thus we are commanded to fear the King Pro. 24. 21. To fear Father and Mother Lev. 19 3. To fear Masters Eph. 6. 5. 2. Others have power to hurt In such a case Nature teacheth us so to fear them as prudently to avoid the mischief they may do
§ 148. III. Obedience must be yielded with due respect to Ministers This is intended under this phrase Submit your selves See § 148. IV. Ministers are watchmen They are here said to watch See § 149. V. Ministers watch especially for mens souls So much is here expressed See § 150. VI. Ministers must give an account This is here implied See § 151. VII Faithfull Ministers have an eye at their account They watch as they that must give an account See § 151. VIII Peoples proficiency makes Ministers give their account with joy See § 152. IX Peoples not profiting makes Ministers grieve See § 152. X. Grief of Ministers for peoples not profiting is discommodious to people See § 152. XI Prayer is to be made for others So much is here intended under this word pray See § 153 XII Prayer is especially to be made for Ministers Ministers are comprised under this phrase for us See § 153. XIII Conscionable Ministers are most to be prayed for This is the reason that the Apostle here renders for performing this duty See § 153. XIV A man may know that he hath a good conscience The Apostle asserteth thus much of himself See § 154. XV. Christians may in charity judge of others what they know of themselves These phrases of the plurall number we trust we have give evidence hereof See § 154. XVI A good conscience extends it self to all duties It is here said to be in all things See § 155. XVII A man of a good conscience will well order the whole course of his life So much is intended under this phrase to live being here brought in as the proof of a good conscience See § 156. XVIII A willing minde is a note of a good conscience The Apostle expresseth as much under this word willing See § 156. XIX Respect must be had to the manner of ordering our life This is intended under this word honestly See § 157. §. 162. Of Ministers praying for their people Verse 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THat which the Apostle required of the Hebrews on his behalf he here performeth for them which is prayer For this Text containeth an effectuall prayer for them This is an especiall part of a Ministers Function It is that which the Apostles do in all their Epistles So did the Prophets use to pray for their people Samuel accounteth it a sin against the Lord to cease to pray for the people 1 Sam. 12. 23. Our Lord Christ much used this duty in the daies of his flesh for his Church He did sometimes spend a whole night therein Luk. 6. 12. An effectuall prayer of his for his Church is registred Ioh. 17. 6 c. Prayer is the means of obtaining all manner of good things not for our selves only but for others also and prayer is very powerfull for these and other like ends Of these and other motives to this duty See the whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. Of Prayer § 15 c. Let such Ministers as desire the prayers of their people for themselves imitate this and other faithfull Ministers of God in praying for their people earnestly frequently in publick and private ordinarily and extraordinarily Thus will their watching and pains taking for their people be more acceptable to God and profitable to their people A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer and that by two of his eminent properties namely his Goodness in this phrase The God of peace and his Greatness in this Which brought again from the dead So as a serious consideration of his excellencies on whom we call and particularly of his Goodness and Greatness is an especiall means to quicken up the spirit unto due prayer See more hereof on the Guide to go to God or Explanation of the Lords Prayer § 4 6. §. 163. Of the God of peace THe title God is here especially to be applied unto the first person in regard of that speciall relation which it hath to Iesus Christ whom God the Father brought again from the dead Yet this property of peace here applied to him is not so proper to the first person as it excludeth the other two For the second person is the Prince of peace Isa. 9. 6. and the third person is the Spirit of peace This then is the property of the Divine nature rather then of any one particular person exclusively God is here and elsewhere thus styled The God of peace in that he is the primary Fountain and Author of all peace and the Worker and Finisher thereof and there is no true peace but of God as is evident by this phrase The peace of God Phil. 4. 7. Col. 3. 15. And Gods Embassadors have the ministry of reconciliation 2 Cor. 5. 19. and their message the Gospel of peace Rom. 10. 15. Peace according to the notation of the Greek word signifieth a knitting in one It is God the Creator of all that doth properly knit things in one At first God created all things in perfect concord and peace When by mans transgression disunion and discord was made betwixt God and man man and his own conscience and betwixt one man and another God made up all these breaches 1. God gave his Sonne to make reconciliation betwixt himself and man 2 Cor. 5. 19. 2. God by faith in Christ and the renovation of the holy Ghost worketh peace of conscience in man and so maketh peace betwixt a man and himself Phil. 4. 7. 3. God communicateth to his children such a spirit of union as they thereby are at peace one with another Isa. 11. 5. 4. Peace being a comprehensive word compriseth under it all manner of blessings which come from above even from the Father of lights Iames 1. 17. The Apostle in the beginning of his prayer giveth this style The God of peace to him on whom he calleth to strengthen both his own and their faith in a stedfast expectation of obtaining the blessings which he prayeth for For what may not be expected from the God of peace from him that is the Fountain of all blessing from him who is reconciled and at peace with us from him that pacifieth our conscience from him that knitteth us together by the bond of peace To meditate hereon when we go to God and call upon him would much inlarge our spirits in praying to God and strengthen our faith in obtaining that which we pray for This title God of peace should so work on us who profess our selves to be servants and children of this God as to follow peace that as he is
ãâã ãâã Attica infleââ¦io ãâã ãâã ãâã ãâã ãâã Of the notation of this word See cha 4. v. 9. ââ¦ââ¦57 a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã How Christ suffered by his temptations ãâã ãâã ãâã ãâã ãâã Christ himself ãâã Why Christ was tempted a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã i. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Verse 18. A perfect transition a ãâã ãâã ãâã ãâã ãâã The inference Due regard to all that Christ hath done for us Omnia bonuâ⦠appetunt Ethic l. 1. c. 1. Not to regard him who hath done much good for us is a note of ingratitude Iuuiââ¦s in sacriâ⦠Paral. lib. 3. ââ¦n Heb. 3. 1. Brethren here not according to flesh Brethren here in a spiritual sence How all Christians are brethren Why all brethren ãâã ãâã ãâã ãâã ãâã Duties of brethren See ch 10. v. 19 §. 52. How to insinuate into anothers soul. a ãâã ãâã ãâã ãâã ãâã Of the derivation and notation of this Greek word See ch 2. §. 100. The Heathen in regard of that esteem which they had of their gods stiled them The holy Ghost Dan. 4. 8 9. ãâã ãâã ãâã ãâã ãâã sanctus ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã Holinesse imputed Holinesse ãâã in men by the Spirit Holinesse no ãâã of boasting Why they calâ⦠Holâ⦠a ãâã ãâã ãâã ãâã ãâã Judge accordinââ¦ââ¦o proâ⦠Justifie not the wicked Perverse censures Diaââ¦olicall censures The holy like God Holy fitted foâ⦠glory Holiness makes the greatest difference Holiness the greatest glory in heaven Holiness the glory of Gods excellencies a ãâã ãâã ãâã ãâã ãâã ubi gloria The profit of holiness The necessity of holiness a ãâã ãâã ãâã ãâã ãâã spectaculum a gazing stock a ãâã ãâã ãâã ãâã ãâã Notation of this word calling a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Divers acceptations of calling c ãâã ãâã ãâã ãâã ãâã Distinct kinds of calling Externall calling Internall calling d ãâã ãâã ãâã ãâã ãâã The Authour of Saints calling a ãâã ãâã ãâã ãâã ãâã The procuring cause b The Greek words ãâã ãâã ãâã ãâã ãâã whereby the called are set out are passive and imply that the called are at first patienâ⦠Instrumental causes ãâã ãâã ãâã ãâã ãâã dicuntur quae supra caelos sunt ut ãâã ãâã ãâã ãâã ãâã quae supcr terram Why heavenly calling a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã Xenoph. in ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã Mat. 3. 17. 17. 5. 18. 12. l ãâã ãâã ãâã ãâã ãâã Joh. 3. 16. m ãâã ãâã ãâã ãâã ãâã Examination aââ¦out our calling Signs of Saints calling â⦠Illumination 2. Sense of sin 3. Detestation of sinne 4. Renovation 5. Contempt of the world 7. Enduring afflictions 1. Errours confuted 2. Humiliation for the misery of the uncalled 3. Aberrations from our calling 4. Many admirable things in our calling 5. Gratulation for our calling 6. Consolation from our calling 7. Contentation arising froÌ our calling Our calling must be made sure 1. Walk worthy of God c ãâã ãâã ãâã ãâã ãâã Particular virtues of him that hath called us to be shewed forth 2. Bâ⦠conformable to the Word of God d ãâã ãâã ãâã ãâã ãâã Walk as advanced to an high calling Ends of Saints calling a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã speculari d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã l ãâã ãâã ãâã ãâã ãâã m ãâã ãâã ãâã ãâã ãâã n ãâã ãâã ãâã ãâã ãâã Ministers must call on people to consider Consideration helped 1. By meditation 2. By conference Excellencies of Christ to be considered The Scriptures set out Christ. Why Christ called Apostle Christ made known Gods will Christ immediatly called Priviledges of Christs Apostleship Hear Christ. Speciall dutieâ⦠by vertue of Christs Apostleship 1. Obey 2. Beleeve 3. Reverence 4. Abide 5. Draw on others 6. Detest other doctrine 7. Seek grace 8. Depend on Christ. 9. Adhere to the truth 10. Fear Christ had the most excellent Functions in the Church ãâã ãâã ãâã ãâã ãâã Christ able to perform all a ãâã ãâã ãâã ãâã ãâã Of the Verb ãâã ãâã ãâã ãâã ãâã See Chap. 3. v. 15. §. 144. * See Chap. 2. v. 12. §. 117. b ãâã ãâã ãâã ãâã ãâã A fault to forbear profession a ãâã ãâã ãâã ãâã ãâã The Name Jesus most used by Jews Christ by Christians a ãâã ãâã ãâã ãâã ãâã LXX Christos meos Why titles of two languages given to Christ. ãâã ãâã ãâã ãâã ãâã Wherein faithfulnesse consisteth Christs eye was on him that appointed him Why Christ had his eye on God How we may approve our selves to God Gal. 1. 10. a ãâã ãâã ãâã ãâã ãâã The Arians Argument refuted b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã fecit d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã The Father appointed the Son to his Function How the Son of God was appointed to his Function Christ to be respected as appointed of God Who not appointed of God to be Ministers of God Who appointed by God Pastors and Teachers Ministers under the Gospel Ministerial abilities Requisites for a right Ordination Efficacy a ratification of a faithful Minister Duties to such Ministers as God appoints Dââ¦ract from none Notation of Moses name a ãâã ãâã ãâã ãâã ãâã ââ¦raxit See the Churches Conquest on Exo. 17. 9. §. 9. Who meant by house b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Gods people are Gods house d ãâã ãâã ãâã ãâã ãâã Moseâ⦠faithfull to God and man a ãâã ãâã ãâã ãâã ãâã How we may be faithful as Moses and Christ. Christs excellency works consideration a ãâã ãâã ãâã ãâã ãâã See Chap. 7. v. 4. §. 31. b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã Jews that preferred Moses before Christ blinded They who prefer Moses before Christ know not the difference betwixt them
us even for our good See chap. 2. § 83. wherefore we ought to consider him This argument Moses nseth to stââ¦r up the Israeliââ¦es to attend to God and his Law The Lord shall open unto thee his good treasure Deut. 28. 12. So doth the Wise man Prov. 4. 1 2. Nature it self pââ¦tteth on every thing to seek its own good In regard of us Christians as prudence on our own behalf in helping on our own good requires as much so gratefulnesse towards Christ. Shall the Sonne of God descend so low as he did and endure so much as he did and all for our sake and we not regard it Do ye thus requite the Lord O foolish people Deu. 32. 6. This is a great aggravation of Christians neglect of the duty implied under this note of reference Wherefore The Levites herewith aggravated the sins of the Jeââ¦s and justified Gods heavy judgements against them in that God gave them right Iudgements true Laws and good Statutes yea also his good Spirit to instruct them them and yet they regarded him not Let us for our part take due notice of all that Christ hath done and suffered for us to be throughly affected therewith and to make a right use of all §. 3. Of Brethren in reference to Saints THe Apostle to work the more upon these Hebrews manifesteth both his intire affection to them by stiling them brethren and also his good opinion of them by calling them holy and partakers of the heavenly calling Of the divers acceptation of this Title Brethren See Cha. 3. v. 1. § 3. Some take the word brethren in this place to be used in relation to Saints of Christ as it is used Chap. 2. v. 11 12. But that reference cannot well here stand The word useth to be some note of restriction when this relation is used in reference to Christ as the brethren of the Lord 1 Cor. 9. 5. or his brethren Act. 1. 14. or Christ himself is brought in so calling them as Chap. 2. v. 11 12. When a meer man speaks to others and cals them brethren this relation is to be taken betwixt him that speaketh and them to whom he speaketh Thus this title here hath relation betwixt the Apostle and those to whom he wrote Because they were Hebrews to whom in speciall this Epistle was directed it may be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came as where he saith Brethren Children of the ãâã of Abraham Act. 13. 26. And my brethren my kinsmen according to the flesh Rom. 9. 3. But this attribute holy will not well admit that restriction For most of the Jews were through their unbelief cut off from the holy root All the Jews are not to be wholly exempted Such as remained not in ãâã are here intended as well as Gentiles This Title Brethren in this place is to be taken in a spirituall sense and that in reference to a mutuall profession of the same faith Thus it is taken ver 12. Chap. 10. ver 19. Chap. 13. ver 22. and in other Epistles of the Apostles for the most part In this sense all Christians of what stock or degree soever they be whether Jews or Gentiles great or mean male or female free or bond Magistrate or Subject Minister or people All sorts of Christians are knit together by a common mutuall bond They all have one Father Mal. 2. 10. Eph. 4. 4. One Mother the Church for they are born again by the Word of God which is proper to the Church 1 Pet. 1. 23. One Elder Brother who is the first-born amongst many brethren Rom. 8. 29. One and the same priviledges Eph. 4. 4 5 6. They are all one in Christ Gal. 3. 28. One and the same Inheritance belongeth to them all 1 Pet. 1. 4. 3. 7. In these and other like respects they are also stiled members of the same body 1 Cor. 12. 12. And branches of the same Vine Iohn 15 5. See more hereof § 17. 1. God hath thus nearly linked them together to shew that he is no respecter of persons Therefore that a Title which the Grecians use to give to an only Son ãâã to them all in reference to God Eph. 5. 1. Hereof See § 17. 2. Hereby is shewed that Christians should live in love amongst themselves 1 Pet. 3. 8. and maintain peace Gen. 13 8. and be of the same minde and affection 1 Cor. 1.0 and ready to help and succour one another Exod. 7. 11. and carry themselves as equals one to another Rom. 12. 16. Not swelling one against another 2 Cor. 12. 20. In a word all kinde of Christian duties are much enforced by the relation of brethren §. 4. Of this Title of insinuation Brethren THe Apostle here inserteth this Title Brethren to manifest his own minde and affection to them For hereby he professeth himself to be a brother to them of the same Father and Mother of the same houshold a co-heir with them and withall affectioned as a brother toward them yea and to be as one of their equals This he doth to insinuate his own soul more kindely into theirs to sweeten his Exhortations and Admonitions to enforce them the more to shew that what he doth he doth in love for their good To other Churches he doth somewhat more enlarge his heart even in this kinde as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12 19. Phil. 4. 1. Herein the Apostle makes himself a patern to Ministers Masters Tutors and all others that are in place to instruct direct incite or restrain others They may by this patern learn how to work upon those with whom they have to do Affection is rather to be shewed then authority Though I might be much bold in Christ to enjoyn thee that which is convenient yet for love sake I rather beseech thee saith the Apostle to Philemon v 9 10. I deny not but that authority and severity at some times in some cases to some persons is to be used Rebuke with all authority Tit. 2. 15. I will not spare 2 Cor. 13. 2. But if mildenesse gentlenesse and kindenesse may prevail use these rather Of that modesty and humility which is couched under this Title brethren See The whole Armour of God on Eph. 6 10. § 30. Of Christ not ashamed to call men Brethren See Chap. 2. § 107 108. Of sweetning ââ¦ealousies and other bitter pils herewith See § 121. of this Chap. See also Chap. 6. ver 9. § 54. §. 5. Of this Epithete Holy to whom and to what it is attributed THe Epithete which the Apostle here gives to the brethren Holy is an high and honourable Title It is elsewhere in like manner given to others as 1 Thes. 5. 27. All the holy brethren The most excellent that are have this Title Holy attributed unto them as God himself Rev. 6. 10. Father Joh.