Penman of this testimony 2. To the Holy Ghost who inspired David 3. To God the Father who is brought in conferring what is here affirmed 〈◊〉 his Sonne Neither of these crosse the other but all of them may stand together I take the last to be most principally intended because the Father who in the â—…mer testimony said to his Sonne Thou art my Sonne this day have I begotten 〈◊〉 saith also Thou art a Priest for ever c. Thus will these two testimonies more â—…cohere This later testimony is said to be in another place Though the word 〈◊〉 be not in the Greek yet it is well supplied For it is in another Psalm 〈◊〉 Psal. 110. v. 4. That Psalm is a Prophesie of Christ as hath been proved Chap. 1. v. 13. § 〈◊〉 In this respect the proof is the more proper In this testimony Christs Priesthood is thus expresly asserted Thou art a Priest Of Christs Priesthood See Chap 2. v. 17. § 172 173. Gods deputing Christ to that Function is here also declared For It is the Lord that saith to him Thou art a Priest Of Gods appointing Christ to be Priest See 14. § 20 24. §. 29. Of the everlastingnesse of Christs Priesthood THe everlasting continuance of Christs Priesthood is plainly set down in this phrase for ever Of the notation of the Greek word translated ever See Chap. 1. v. 8. § 108. Many points there delivered about the everlastingnesse of Christs Kingdom may be applied to the everlastingnesse of Christs Priesthood It is here evident by this testimony that Christ is an everlasting Priest he ever remaineth to exercise this Function himself This point is ost pressed by this Apostle 1â—… Chap. 7. v. 17 21 24 25 28. There were two parts of Christs Priesthood One was to offer sacrifice That iâ—… he gave Chap. 7. 27. The other to make intercession This doth he continue for ever and for this end ever remaineth a Priest Chap. 7. 25. It is necessary that the Church ever have a Priest and that such a Priest as Christ is as was shewed § 27. If Christ should cease to be our Priest who should succeed him No meer creature can go forward with that work which he hath begun The everlastingnesse of Christs Priesthood discovereth the vanity and folly of Papists about their Priests whom they account true reall sacrificing Priests What need other Priests Christ being a Priest for ever Either Christs execution of his Priesthood is insufficient which to hold is blasphemy or their Priests are altogether in vain This continuance of Christs Priesthood hath been the ground of the Churches addresse to the Throne of grace ever since the ascension of Christ into heaven and so will be as long as the world continueth For ever will this our Priest be for 〈◊〉 in things pertaining to God So long as he continueth our King to govern us so long will he continue our Priest to intercede for us We may with as much confidence still apply the sacrifice of Christ as if his blood were still trickling down His blood still speaks Heb. 12. 24. and ever will while there is any sinne of any of Gods Elect to be expiated §. 30. Of the Order of Melchisedec THe word translated Order signifieth a due and seemly disposition It is derived from a Verb that signifieth to appoint or set in order It is applied to the setting of Commanders or Officers of Warre in their places Luk. 7. 8. yea and to Gods ordaining unto eternall life Act. 13. 48. The Noun in my Text is used to set out a decent ordering of Church affairs 1 Cor. 14. 40. and a comely carriage of Christians Col. 2. 5. It here implieth that the Priesthood is a 〈◊〉 kinde of Office ordained and Ordered by him that hath power to do it It is in a like sense 〈◊〉 to Aarons Priesthood Heb. 7. 11. Hereby we are given to understand that the Priesthood here mentioned and the Priesthood of Aaron are two distinct kindes The Apostle doth here bring in this Priesthood as distinct from Aarons because there were many things in Christ which were not agreeable to the Order of 〈◊〉 as 1. Christ was a King But a King might not be of Aarons Order 2. He was of the Tribe of Iudah of which Tribe no man gave attendance at the Altar Heb. 7. 13. 3. He neither had predecessor nor successor Heb. 7. 24. but Priests after Aarons Order had both Other differences are observed by this Apostle Chap. 7. If therefore from such differences any should inferre that Christ could not be a Priest the Apostle sheweth that there was another Order of Priesthood Besides there were such infirmities and delects in the Order of Aaron as 〈◊〉 not agreeable to Christs excellency so as there must of necessity be another 〈◊〉 of Priesthood The infirmities and defects of Aarons Priesthood were these 1. That the Priest should offer for their own sinnes v. 3. 2. That they should offer beasts and birds Lev. 1. 2 14. 3. That they should oft offer the same kinde of sacrifices 4. That they should offer such sacrifices as could not make perfect Heb. 10. 1. There are but two kindes of typicall Priesthoods mentioned in Scripture 〈◊〉 are these One after the Order of Melchisedec The other after the Order of 〈◊〉 Of these two the former was many waies the more excellent Herein therefore 〈◊〉 Christ said to be after the order of Melchisedec Whatsoever was essentially belonging to a Priest in Aaron that was in 〈◊〉 truth accomplished by Christ and wherein there was any preeminent 〈◊〉 in Melchisedec's Priesthood above Aaron's therein was Christ after the 〈◊〉 of Melchisedec All these excellencies were really and properly accomplished 〈◊〉 Christ. The history of Melchisedec is set down Gen. 14. 18 19 20. This Apostle hath so distinctly and fully observed and applied to Christ 〈◊〉 thing that is expressed or by just consequence may be inferred from that Priesthood in the seventh Chapter of this Epistle as I suppose it meet to refer the 〈◊〉 of this mystery to that place In generall this may be observed that Christ was the most excellent Priest 〈◊〉 ever was Melchisedec was more excellent then Aaron Heb. 7. 4. yet was Melchisedec but a type of Christ. Therefore Christ the true Priest must needs be 〈◊〉 excellent then Melchisedec himself Sundry excellencies of Christs Priesthood as the Dignity of his person his â—…ny great undertakings and the glorious fruits and benefits flowing from 〈◊〉 have been expresly noted Chap. 2. v. 17. 1. 173 174. If the Jews had Aarons Priesthood in high account and Abraham the 〈◊〉 〈◊〉 the Jews gave tithes of all to Melchisedec and accounted himself blessed 〈◊〉 blessed of Melchisedec how should we esteem Jesus Christ and his Priesthood 〈◊〉 rest in his blessing §. 31. Of the Resolution of Heb. 5. v. 5 6 5. So also Christ glorified not himself to be made an Highpriest but he that said
be mollified This phrase as I may so say is a mollifying phrase See § 55. II. Priests received tithes This is here taken for granted See § 56. III. Children in their Parents do things before they are born Levi paid tithes in Abraham before he was born See § 56 57. IV. Difficult and doubtfull points are to be explained and confirmed This is the main scope of the tenth verse See § 58. V. Children are in their parents loynes An instance hereof is given in Levie See § 59. VI. Relations of children to Parents continue generation after generation This description of the time of Levi's being in Abrahams loines even when Melchisedec 〈◊〉 him proves this point See § 56. §. 61. Of the imperfection of the Leviticall Priest-hood Heb. 7. 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron HItherto the Apostle hath set forth the excellency of Christs Priest-hood by way of similitude to Melchisedecs who was a type of Christ So as all the excellencies typically set out about Melchisedec were really and properly found in Christ the truth Here further the Apostle begins to declare the excellency of Christs Priest-hood by way of dissimilitude betwixt it and the Leviticall Priest-hood wherein he sheweth how far Christs Priest-hood excelled Aarons The Jews had Aarons Priest-hood in high account and so rested on that as they little or nothing at all regarded Christs The Apostle therefore endeavours to draw their mind from Aarons Priest-hood to Christs which he proveth to be far the more excellent The foresaid dissimilitude is exemplified in seven particulars See § 1. The first branch of dissimilitude is in the mutability of Aarons Priest-hood and the immutability of Christs From the mutability of the former Priest-hood the imperfection thereof is inferr'd which is the first point laid down in this verse and that by way of â—…on thus If therefore perfection c. The Apostle here taketh it for granted that perfection was not to be had by the Leviticall Priest-hood His argument may be thus framed If perfection were by the Leviticall Priest-hood there needed no other 〈◊〉 there needed another Priest-hood therefore perfection was not by the Leviticall Thus this conditionall conjunction IF is the ground of a strong negation The illative conjunction Therefore hath reference to that which he had before produced out of Scripture concerning Melchisedec who had another 〈◊〉 〈◊〉 Priest-hood then the Sons of Levi and concerning Christ who was the truth â—…pified by Melchisedec and witnessed to be a Priest after the order of Melchisedec This therefore being so perfection cannot be imagined to be by the Leviticall Priesthood Of the derivation of the Greek word translated perfection see Chap. â—… â—… 10. § 97. Here it is taken in the largest latitude of perfection namely for such a 〈◊〉 absolutenesse as nothing needs be added thereto The Leviticall Priest-hood was not so full and absolute For the Apostle 〈◊〉 〈◊〉 this Text implyeth that there was need of another Priest-hood The Leviticall Priest-hood was that which the Sons of Levi namely 〈◊〉 his posterity executed under the Law The Greek word translated Priest-hood is not the very same that 〈◊〉 used before v. 5. but it is derived from the same root and signifieth the 〈◊〉 thing See § 37. The main point here intended is that the Priest-hood under the Law was imperfect This is proved in this Chapter by many arguments which we shall note in their due place Perfection here meant is a furnishing of men with all such graces as may make them eternally happy It compriseth under it effectuall vocation justification sanctification yea and glorification That Priest-hood could not by true grace bring men to glory In this respect it is said that the gifts and sacrifices which those Priests offered up could not make him that did the service perfect Heb. 9. 9. And that the Law can never make the commers thereunto perfect Heb 10. 1. Quest. Why then was this Priest-hood ordained Answ. It was ordained for a meanes to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ Gal. 3. 24. See § 68. This point discovereth sundry dotages 1. The dotage of the superstitious Jewes who lift up their eyes no higher then to this Priest-hood whereon they rested and built their faith They would not be brought to subject themselves to any other No not when this was actually â—…gated and another more perfect actually established in the room of it Herein they perverted the wisdome and goodnesse of God towards them and the main 〈◊〉 which he aimed at in appointing the Leviticall Priest-hood which was to lead them as it were by the hand to Christ and to afford them some easie steps in regard of their weaknesse to ascend upon and to see Christ the better thereby The fulnesse of time wherein the Messiah was to be exhibited was then to come God therefore afforded meanes answerable to their condition to support their faith and 〈◊〉 their hope But they made those means an occasion to withold or to withdraw them from Christ. Such an error this was as the Apostle saith of them that were seduced therewith Christ shall profit you nothing Gal. 5. 2. The Leviticall Priesthood and Christs Priest-hood can no more stand together then Dagon and the 〈◊〉 of God 2. The dotage of Christian Jewes or Jewish Christians who conform themselves to the Jewish ceremonies If the forenamed error of them who never made profession of Christ be so heynous as was before shewed what may be thought of them who being instructed in the Christian religion and thereupon professing Christ would induce a Priest-hood contrary to Christs For they who bring in 〈◊〉 ceremonies bring in the Jewish Priest-hood under which the Jewish ceremonies were first established Do not these crosse the main scope of the Apostle do they not advance the Leviticall Priest-hood against Christ and make Christs Priest-hood imperfect 3. The dotage of Papists who do directly establish another Priest-hood which is neither Jewish nor Christian nor after the order of Aaron nor after the order of Melchisedec a monstrous Priest-hood such an one as never was heard of before For 1. Their Priests are no such persons as Melchisedec was 2. Their sacrifice they say is unbloody and yet for sin but without shâ—…dding of blood is no remission Heb. 9. 22. 3. They make their sacrifice to be for the sins of quick and dead yet after death the judgement Heb. 9. 27. 4. They say that their sacrifice is the very flesh and blood of Christ yet that which Melchisedec brought forth was true bread and wine 5. The things that they say they offer are indeed meer creatures yet they call them their
19. Luk. 8. 28. Did wicked men persecutors prophane persons and all that oppose Christ his Church his Gospel or Ordinances know and beleeve as much as the devils do in this case they could not but tremble A great encouragement this is to the members of Christ that the Church is assisted with a divine power able to subdue all the enemies so as they need not fear what any of them or all of them can do §. 154. Of making enemies a footstool THE manner of expressing the destruction of Christs enemies is in this phrase Thy footstool I will make thine enemies thy footstool Both the Hebrew and the Greek double the word foot and thus expresse it The footstool of thy feet The Latine also doth herein imitate them The Hebrew word translated footstool is six times used in the Old Testament and hath alwaies the word feet added to it as 1 Chro. 28. 2. Psa. 99. 5. 132. 7. 110. 1. Isa. 66. 1. Lam. 2. 1. The LXX who translated the Hebrew into Greek do herein follow the Hebrew so do the pen-men of the New Testament who wrote in Greek and that in eight severall places as Mat. 5. 35. 22. 44. Mar. 12. 36. Luk. 20 43. Act. 2. 35. 7. 49. Heb. 1. 13. 10. 13. Once the word footstool is singly used without the addition of that other phrase of feet Jam. 2. 3. The addition of the word feet under the footstool of thy sect importeth emphasis and implieth the lowest dejection that can be But because this addition soundeth not well in our English our Translators leave it out A foot-stool is that which one puts under his feet and sets his feet upon It is in Scripture used two waies 1. In reference to a place 2. In reference to persons 1. To set out a place where one delights to set his feet or to abide 2. To set out such persons as in indignation one tramples under his feet When this metaphor of a footstool in relation to God is applied to a place it intendeth his gracious presence Thus the earth in generall is stiled his footstool Isa. 66. 1. From thence Christ maketh this inference that men swear not by the earth because it is Gods footstool Mat. 5. 34 35. In particular the Temple is stiled Gods footstool 1 Chro. 28. 2. In this respect the Church is advised to worship at his footstool Psa. 99. 5. And the Church complaineth Lam. 2. 1. that God remembred not his footstool 2. When in relation to God this metaphor of a footstool is applied to persons it intendeth such enemies as God utterly subdueth and on whom he executeth just and severe revenge as Psa. 110. 1. which Text is oft quoted in the New Testament namely by Christ Mat. 22. 44. by Peter Act. 2. 35. and by Paul in this place This Apostle doth plainly expresse the meaning of it in this phrase He hath put them under his feet 1 Cor. 15. 25. The metaphor is taken from the practice of men who when they have utterly vanquished their deadly enemies in testimony of that full conquest and absolute power they have over them yea also of their indignation against them and revenge of them will set their feet upon them and trample on them so did Ioshua make the Captains of his Army put their feet upon the necks of the Kings of those cursed Canaanites whom they subdued Iosh. 10. 24. Thus Iehu also trod Iezabel under foot 2 King 9. 33. Thus also it is said of Christ I will tread them in mine anger and trample them in my fury Isa. 63. 3. By this it appears that Christs enemies shall be utterly subdued In allusion hereunto David as a type of Christ thus saith Thou hast given me the necks of mine enemies that I might destroy them that hate me I did beat them small as the dust before the winde I did cast them out as the dirt in the streets Psa. 18. 40 42. and again He iâ—… is that shall tread down our enemies This is so done that the whole mysticall body of Christ might have rest and quiet which were not possible unlesse such malicious and mischievous enemies were totally and finally subdued This is a strong inducement for us to stand and fight against these enemies and to expect and wait for this day of conquest for this gives us assurance of a full and finall conquest The phrase importeth as much §. 155. Of the Apostles manner of proving his Point ver 14. THE second part of the Assumption mentioned § 148. is here proved It was this Angels are Ministers That it may be the better discerned what kinde of Ministers they are their nature that they are Spirits and their office ministring and their warrant sent forth and their charge for whom they minister such as shall be heirs of salvation are expresly set down ver 14. The manner of setting down these Points is emphaticall It is by way of Interrogation An Interrogation about things affirmed implies a strong affirmation as if it were a matter unquestionable undeniable and so clear as whosoever duely considereth it cannot but acknowledge it to be most true Where God saith to Cain If thou do well shalt thou not be accepted Gen. 4. 7. He declares it to be so manifestly true that Cain himself could not deny the truth of it By such a manner of declaring a matter he that propounds the point leaves it to the judgement of him to whom the Question is propounded to judge of the truth thereof §. 156. Of the excellency of the Ministers here mentioned and of their Warrant IN setting down the Ministry of Angels the Apostle mentioneth their nature that they are spirits to amplifie their Ministry This Epithete a ministring in Greek is derived from that word which is translated b Ministers v. 7. It sheweth that their Ministry is a speciall and publike Function and that an honourable one also and yet they are inferiour to Christ. See § 79. Spirits are the most excellent substances of all creatures the most glorious of best understanding and greatest prudence the purest the strongest freest from all bodily infirmities such as cannot be hindred by any incumbrances Of all these excellencies See § 86. c. The act attributed to them in this word to minister is in Greek from another root and so expressed as it also implieth an office thus c for the Ministry So is this phrase translated 1 Cor. 16. 15. 2 Tim. 4. 11. A publike Officer of the Church is set out by a d Title that is derived from the same root and translated Deacon Phil. 1. 1. 1 Tim. 3. 8. Thus it intendeth as much as the former did Both of them are joyned together and thus translated e administration of service 2 Cor. 9. 12. This word then declareth that Angels do not only some services for Saints but that they have an office to minister for them as Deacons had for the poor
old 2. By the limitation of the time In this word Is ready or nigh Doctrines I. There was a covenant before the new one This is implyed under this numerall particle first II. The first covenant was aâ—… old covenant It is here so called III. It was God that made the first covenant old So it is here said He made IV. The first covenant was made void by introducing a new one This is evidenced by this phrase In that he saith a new V. That which God appointed to be disanulled cannot stand This is gathered out of the first reason for abrâ—…gating the old covenant implyed in the meaning of the Greek word translated decayeth VI. That which is in it selâ—… feeble will faile This is gathered out of the other reason implyed under this word waxeth old VII The old covenant is abrogated This word vanisheth away giveth proof hereunto VIII There was a time for the utter abolishing of the old covenant This word 〈◊〉 ready 〈◊〉 is nigh intendâ—…th as much â—… 1. A generall Analysis of the ninth Chapter to the HEBREVVS His Chapter containes a particular exemplification of this generall proposition Christ is the substance of the legall shadowes The generall proposition is comprised under these words We have an high-Priest who is a Minister of the Sanctuary and of the true Tabernacle 〈◊〉 the Lord pitched Heb. 8. 1 2. Hereupon is confirmed that which in the latter part of the former Chapter he asâ—… that by bringing in a new covenant the old is abrogated Heb. 8. 13. Of the foresaid exemplification there are two parts 1. A declaration of sundry shadowes of the law from the beginning of this Chapter to v. 11. 2. A manifestation of the accomplishment of them in and by Jesus Christ from the beginning of the 11. verse to the end of the Chapter 〈◊〉 〈◊〉 down the shadowes of the law 1. He drawes all to two heads 2. He brancheth out those heads into their severall parts The two headâ—… are 1. Ordinances of divine service 2. The place where they were observed A worldly Sanctuary v. 1. The place is first touched upon and distinguished into two parts which are stiled The first and second tabernacle He distinctly sheweth what were the most memorable types in each of these In the first he reckoneth up three 1. The Candlestick 2. The Table 3. The shewbread v. 2. In the latter he mentioneth seven 1. The Golden Censer 2. The Ark. 3. The golden pot that had Manna 4. Aaroâ—…s Rod that budded 5. The Tables of the covenant 6. The Cherubins 7. The Mercy seat v. 4 5. Ordinances of divine service are comprised under two heads One concerneth the things which the ordinary Priest did in the first Tabernacle v. 6. The other such things as the high Priest did in the second Tabernacle These are 1. Generally propounded v. 7. 2. Particularly explicated In the explication is set down 1. Their generall signification 2. The reason thereof Their generall signification was that there was another holy place and holy services to come for perfecting that which they could not v. 8 9. The reason is taken from their nature that they were externall and carnall ordinances v. 10. 2. The second part of this Chapter beginning with the eleventh verse sheweth the excellency of Christs Priest-hood in accomplishing those things which by the legall rites could not be accomplished This is 1. Generally propounded 2. Particularly confirmed In the generall two points are expressed 1. That Christ entred into the true Tabernâ—…cle which is heaven it self v. 11. 2. That he entred with his own blood which waâ—… of infinite value This value he proveth by the effect thereof thus expressed having obtainedeteâ—…nall redemption v. 12. He beginneth his confirmation with the latter point which he â—…meth 1. By an argument of unequals the greater being inferred from the lesse The lesse was that the blood of beasts under the law had a virtue to purify the flesh v. 13. The greater is that the blood of Christ hath a virtue to purge the conscience v. 14. The former point that Christ entred into heaven with his own blood is confirmed two wayes 1. Simply by an argument taken from that office which Christ undertook for us â—…amely to be the mediator of the New Testament v. 15. This argument is confirmed two wayes 1. By the necessity of the thing it self v. 16. 2. By the invalidity of a testament without the death of the 〈◊〉 v. 17. 2. Comparatively in relation to the types under the law The truth must be like the types but the types were with blood therefore the truth also must be so v. 18. That of types is proved by an induction of particulars 1. By Moses sprinkling the book of the covenant with blood v. 19. 2. By sprinkling all the people there with v. 19. This is amplified by the warrant that Moses had v. 20. 3. By sprinkling the Tabernacle 4. By sprinkling all the vessels of the ministry v. 21. 5. By purging almost all things with blood v. 22. All the fore-mentioned particulars are amplified with the necessity of that course in this phrase without shedding of blood is no remission v. 22. From the foresaid premises the Apostle concludeth the main point that the types being purged with blood there must needs be a more excellent way of conseâ—…rating heavenly things which is by the blood of the Son of God himself v. 23. The Apostle having cleared that main point concerning the invaluable price of mans redemption which was Christs own blood wherein he shewed himself to be a far more excellent Priest then they under the Law he returns to other points oâ—… difference betwixt legal Priests and Christ. 1. It was said of those Priests that they entered into the Tabernacle but here of Christ that he entred into heaven it self v 24. 2. It is said of them that they entred once every year but Christ once â—…or all v. 25 26. This latter is confirmed 1. By the common condition of death which is but once v. 27. 2. By the perfect effect thereof which is to take away sins This is confirmed by the blessed issue of such as believe on him which is that 〈◊〉 §. 2. Of granting truth in case of controversie Heb. 9. 1. 〈◊〉 verily the first covenant had also ordinances of divine service and a worldly Sanctuary THe Apostle having in the former Chapter set forth the excellency of Christs office and that especially by the covenant which was ratified thereby here he 〈◊〉 the execution of that office and that after the same manner he did the 〈◊〉 it self which is comparatively resembling it to the legall Priests manner of 〈◊〉 their office but so as he far preferreth Christ. The comparison is largely set forth in both the parts thereof In the former part the Priests manner of executing their function from the beginning to the eleventh verse In the latter Christs manner of executing his from v. 11. to Chap. 10. v. 19. The
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
resurrection which is the end of the First But the end of a thing is better than the meanes of attaining to it Besides the first resurrection is but in part till it be made perfect by this second resurrection 2. We read of a resurrection in vision Ezek. 37. 19. But this is a real resurrection and in that respect better 3. We heard of a resurrection in a figure v. 9. That was but a supposition â—…or at the best a type but this is the thing it self 4. There is a resurrection from deadly danger Such were many deliverances of the Saints as of Daniel and his three companions Dan. 3. 26. and 6. 23. and of Ionah Jon. 2. 10. Yet those have not been exempted from all future dangers as they are who are made partakers of this resurrection 5. There hath been a resurrection of such as have been actually dead but to this mortal life and to manifold infirmities as 1 King 17. 32. But this is a full freedom from every infirmity and from mortality 6. There is a resurrection from the clutches of persecutors 〈◊〉 see § 248. But the resurrection here intended is expresly said to be better than that What a folly is it so to dote on that resurrection from persecutors as to sorâ—…eit this better resurrection wosull in this respect is thâ—… 〈◊〉 of 〈◊〉 apostates who forsake the truth to be free from suffering for the truth To prevent this point of folly let us advisedly mediâ—…ate on the surpassing excellencie of this better resurrection §. 251. Of Mockings a kinde of persecutiâ—…n Heb. 11. â—…6 And others had trial of cruel mockings and scourgings yea moreover of bonds and in pâ—…isonment THE Apostle goeth on in setting down other kindes of persecution And because that sundry persons endured sundry kindes of trials he joyneth this verb with the former thus and others In Greâ—…k the copulative and is a disjunctive but thus set down but others The second kinde of persecution here set down was mocking which because of the variety and several kindes thereof is set down in the plural number mockings The Greek word is a compound derived from a noun that signifieth a Childe thence a verb which signifieth to play as a Childe 1 Cor. 10. 7. and from thence a compound which signifieth to mock Mark 15. 20. 31. hence is derived the word used in this place which signifieth mocking and another noun of the same composition which signifieth mocker 2 Pet. 3. 3. Jude vers 18. To the word here used our English add this Epithite cruel which is not in the Greek yet may it well be added to the mockings of the enemies of the Gospel because they use to be with all the despite that may be This kinde of persecution and the three others following are thus brought in they had trial of mockings c. The word translated trial signifieth also experience It is supposed to be derived from a verb that signifieth to pâ—…ss over From that noun is derived a verb that signifieth to try or to tempt The word translated had properly signifieth received They received those trials from their persecuting adversaries The word received is used in a threefold respect 1. In that they were not onely threatned with the kindes of persecutions whereunto this phrase is annexed but they did indeed fall upon them they were afflicted with them and so had experience of them 2. In that persecutors thereby tried and assayed to draw them from their prosession 3. In that their Faith was tried and proved thereby to be the and sound Of trials and temptations we shall speak more on vers 37. The setting down of mockings amongst other kindes of persecutions giveth apparent proof that mocking is a plain persecution Hereof see more Chap. 13. vers 13. § 135. §. 252. Of scourging professors THE third kinde of persecution is thus set down scourgings This word scourgings doth properly set out the meaning of the Greek word For a verb that is of the same notation signifieth to scourge Matth. 10. 17. and 20. 19. The word of the Text is also applied to painfull and â—…ormenting diseases Mark 3. 10. This 〈◊〉 a â—…ore triaâ—…l very painfull and hard to be endured especially as Persecutors uâ—…ed to scourge Saints with scourges of whip-cord of wyer and other like things that fetched blood and tare the flesh of those who were scourged In regard of this kind of punishment many a Saint may say the Plowers plowed upon my back and made long their furrows Psal. 129. 3. Thus this kind of persecution may be reckoned up under torments This was always counted a base kind of punishment Vassals slaves base beastly persons were wont thus to be punished Under the Law if a man were so base as to lye with a bond-maid he was to be scourged Lev. 29. 20. Hereby we see that professors for their Religion are punished in the basest and sorest manner that can be So was Christ dealt withall Matth. 27. 26 29. So the Apostles Act. 5. 40. and 16. 23. So sorely were Paul and Silas scourged as the wounds made by the scourges were suppled and washed by the Jailer In persecutions against Christians by the Heathens many were scourged in open and publick places for the greater disgrace and so cruelly as they died thereof The like hath been done by Antichristians No such malice and hatred is ordinarily found in any as in persecutors against Professors of the Gospel For there is nothing so contrary to error Heresie or Idolatry as Gods truth One error is not so contrary to another nor one kind of heresy or Idolatry as Divine Truth is unto them all No marvel then that the hatred and malice of persecutors hath been so insatiable against professors of the Truth whom they handle as slaves yea as beasts This teacheth us who are resolved to hold the truth to be prepared against all kinds of trialls whether of shame or pain It is said of Christ that he endured the Cross and despised the shame Heb. 12. 2. Look unto him and consider the cause rather than the kind of suffering Iâ—… skilleth not how enemies of Gods truth esteem us and deal with us so long as God good Angells and holy men approve us §. 253. Of using Professors as malefactors THE fourth kind of persecution of Professors was by bonds The Greek word is here fitly translated bends For it is derived from a verb that signifieth to bind The bonds here meant are cords and iron chaines and setters and manicles where with they held men fast and kept them from running away or any other way espcaing Of the many wayes of keeping men fast and restraining them from liberty See Chap. 13. v. 3. § 25. The fift kind of persecution is like unto this which is said to be imprisonment For men are cast into prison to be kept fast that they should not flee
power Sate down on the right hand of the Majesty on high 6. His Propheticall office This is apparent in this phrase God spake unto us by his Sonne 7. His Priestly Office For it appertains to a Priest to purge away sinnes and to be ever at Gods right hand for us These Points are further prosecuted in this Epistle For 1. The divine nature together with the Princely office of Christ are described in the first Chap. 2. His humane nature in the second Chap. 3. His Propheticall function in the third and fourth Chap. 4. His Priestly office from the fourteenth verse of the fourth Chap. to the twenty two of the tenth Chap. The Priestly office of Christ is simply and generally propounded in the three last verses of the fourth Chap. and also comparatively exemplified by two great Types The first is of Melchisedech to whom Christ is resembled in the 5 6 and former part of the 7th Chap. The other is of Aaron before whom Christ is preferred from the 11th verse of the 7th Chap. to the 22th of the 10th Chap. There are sundry digressions here and there inserted which we shall observe as we meet with them The Rules for life are 1. Persevering in the truth 2. Walking worthy thereof Persevering in the truth is much insisted upon from the 22th verse of the 10th Chap. to the 14th of the 12th Chap. Walking worthy thereof is set out in sundry divine Admonitions from that 14th verse to the end which in their distinct places shall particularly be noted §. 11. Of the meaning of the first Verse HEBREWS 1. Vers. 1 2 3. GOd who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets 2. Hath in these last dayes spoken unto us by his Sonne whom he hath appointed heir of all things by whom also he made the worlds 3. Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sinnes sate down on the right hand of the Majesty on high THese words as they contain the summe of the doctrinall part of this Epistle so they serve for a Preface thereto which is here premised to stir up all that should read it to a more diligent heeding thereof for therein is set down the excellency of the new Testament above the old True it is that there is the same authority even a divine authority of both And that they are both a manifestation of Gods will Therefore God is said to speak by the Ministers of both God being the author of the one and the other they are both of the like authority and God speaking in both both declare the will of God God spake in times past and God spake in these last dayes The same God by the Prophets and by his Sonne The relation of this title GOD to the Sonne sheweth that the first Person in sacred Trinity the Father is in particular meant yet the other Persons are not excluded For the Sonne Exod. 3. 2 6. and the holy Ghost also Acts 28 26. spake to the fathers The same work may be done by the blessed Trinity the order and manner of working being rightly applied to each Person For as the Sonne is from the Father and the holy Ghost from the Father and the Sonne so the Father worketh by the Sonne and the Sonne from the Father Thus Iehovah the Sonne is said to rain fire from Iehovah the Father Gen. 19. 24. Some of the ancient Fathers assembled in a Council were so confident of the truth of the Application of that Title Iehovah twice used once to the Father and again to the Sonne as they denounced Anathema against such as should expound it otherwise Thus though the Sonne spake to the fathers yet may the Father as here be said to speak to the fathers by the Sonne and by him to make the worlds as ver 2. How God of old manifested his will by parts is thus further expressed at sundry times This phrase is the exposition of one Greek word but a compound word According to the notation of it it signifieth by many parts or parcels which necessarily implieth a distinction of times some at one time some at another Therefore it is not unfitly translated at many times God made known to Adam a Saviour of the seed of the woman to overcome the devil Gen. 3. 16. He confirmed the same by Sacrifices Gen. 4. 4. To Noah God by the Ark declared that few should be saved in comparison of the multitude that should perish and that they who were to be saved should be saved in the Ark of Christs Church 1 Pet. 3. 20 21. To Abraham God revealed his purpose of extending mercy to all nations Gen. 22. 18. To Iacob it was made known that the Messiah should come of the Tribe of Iudah Gen. 49. 10. Heb. 7. 14. To Moses that he should be a Prophet Deut. 18. 18. To David that he should be a King Psal. 2. 6. and a Priest Psal. 110. 4. To Isaiah that he should be born of a Virgin Isa. 7. 14. To Michaiah that he should be born in Bethlem Mic. 5. 2. Before the Law God gave to the fathers particular revelations fit for their times and their needs Under the Law God delivered many Ordinances Rites Types Ceremonies and shadows to foreshew Evangelicall truths and to uphold their faith therein For these ends also God sent divers Prophets from time to time till the fullness of time This manifesting of Gods will by parts is here noted by way of distinction and difference from Gods revealing of his will under the Gospel which was all at one time namely the time of his Sonnes being on earth for then the whole counsell of God was made known so farre as was meet for the Church to know it while this world continueth In this respect Christ saith Ioh. 15. 15. All things that I have heard of my Father I have made known to you and Ioh. 14. 26. The Comforter shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The woman of Samaria understood thus much Ioh. 4. 25. when she said When the Messias is come he will tell us all things Obj. The Apostles had many things revealed unto them Gal. 1. 12. Answ. Those were no other things then what Christ had revealed before while he lived There is another difference in the word following translated in divers manners For that God who was pleased to reveal his will part by part was also pleased to reveal it after divers wayes These were either extraordinary or ordinary Extraordinarily God manifested his minde sometimes outwardly sometimes inwardly Outwardly by voice or signes but inwardly by revelation or inspiration To give particular instances of all these 1. God oft himself spake with his own voice and that when men were awake or at
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
which God sweareth to inflict 〈◊〉 them is deprivation of his promised Rest thus set down in our English 〈◊〉 shall not enter into my rest The Rest here meant as it hath reference to those Israelites who provoked 〈◊〉 to sware is the Land of Can â—…an This is called rest in reference to their many travels and troubles that they 〈◊〉 the wilderness and in the Land of Egypt The Hebrew word used by the Psalmist is derived from a root that 〈◊〉 to rest from trouble or labour This is evident by the reason which Lamech 〈◊〉 of the name which he gave to his son Noah Noah cometh from the same 〈◊〉 and signifieth Rest. The reason which his father gave thereof is thus 〈◊〉 He shall comfort us concerning our work and toil of our hands Gen. 5. 29. Lamech by divine inspiration fore-saw that God in Noahs time would ease the earth of that intolerable burden of wickedness wherewith the multitude of Gyants who were cruell tyrannical persons over-loded it So as by the ceasing of that violence there should be rest He had therefore a name of rest given him because rest should be in his dayes as e Solomon which signifieth Peace had that name given him because peace was in his dayes 2 Chron. 22. 9. The Greek Noun here used is a compound The simple Verb signifieth in general to cease or leave off Luke 5. 4. 11. 1. It is in particular applied to the allaying or ceasing of storms as Luk. 8. 24. and to mischievous opposition against truth Act. 13. 10. and to appeasing uproars Act. 20. 1. and to leaving off violent beating Act. 21. 32. and to leaving off sin 1 Pet. 4. 1. The Verb compounded with the Preposition here used signifieth to restrain Act. 14. 18. It is used sometimes intransitively without governing any case as in this phrase God did rest Chap. 4. v. 4. So ver 10. Sometimes transitively as in this phrase Iesus gave them rest or Ioshua made them rest that is he procured rest for them Ch. 4. v. 8. A Noun that cometh from this compound Verb is here used and signifieth Reâ—…t even such a rest as freeth from travels and troubles Fitly is this word used in this place for the rest here spoken of whether it be taken litterally for Canaan or mystically for Heaven is a freedom from travels and troubles Eight several times is this Noun used in this and the next Chapter and translated Rest. There is another word once only used in the New Testament and translated Rest which according to the notation of it signifieth the keeping of a Sabbath Ch. 4. v. 9. § 31. The children of Israel were under sore bondage and subject to much labour toil and oppression in the Land of Egypt and in the wilderness they had no setled place of abode but were forced to remove from station to station In Canaan they were a free people under no bondage and according to their several Tribes and Families they had a set and setled habitation which as an inheritance was given to them and their posterity In this respect Canaan had this title given unto it Rest. This title Rest doth both amplifie Gods great care over his Church and also aggravate the judgement here denounced 1. It amplifieth Gods providence in this that howsoever in wisdom he may suffer his Church for some time to be under sore pressures and to be brought to sundry straits yet Rest shall be the end of all This he prepareth this he will give to his After that the Israelites had been setled in Canaan they were for their sins 〈◊〉 by their enemies yet God gave them rest again Iudg. 3. 11 32. 5. 31. So after Davids wars and troubles God gave Israel Rest on every side 1 Chro. 22. 18. Yea after they had been seventy years in Captivity he brought them to this land of rest again Ezra 2. 1. In the Apostles time after some persecution the Churches had rest Act. 9. 31. And in Constantines time after the ten persecutions And in Queen Elizabeths time after the Marian persecution This the Lord thus ordereth here in this world to uphold the spirits of his servants that they should not saint under their troubles and trials but hold out upon an expectation of Râ—…st Men labour and travell all the day in hope of rest in the night But Heaven especially is that rest which God hath prepared for all his This is that Rest which remains to the people of God Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world This world is as an Egypt and a wildernesse to the Church of God But Heaven is their Canaan As Christ for the joy that was set before him endured the Crosse despising the shame Heb. 12. 2. So let us for this Rest that is set before us Of the true Rest See Chap. 4. v. 1. § 8. 2. This title Rest doth aggravate the judgement inflicted upon the Israelites in that it was a deprivation of that which might most of all uphold and support 〈◊〉 spirits in their troubles and travels which was that they should have rest Rest 〈◊〉 prepared for them but they through their incredulity and manifold rebellionâ—… deprived themselves thereof See § 118. They so farre deprived themselves of that rest as God sware they shall 〈◊〉 enter into it They should be so farre from having any possession therein and long living dying and being buried therein as they should not so much as 〈◊〉 a foot therein or have their bones carried thereinto as Iosephs were Exod. 13. 1â—… Iosh. 24. 32. Our English doth interpret the Greek word in the full latitude thereof thus Eâ—…nter into For it is a compound The simple Verb signifieth to go or to come 〈◊〉 the Preposition into This compound is used to set out the utter exclusion of â—…pocrites other wicked and all unregenerate persons out of Heaven Mat. 5. 20. 〈◊〉 7. 21. Iohn 3. 5. Rev. 21. 27. In this the type which is Canaan fitly answereth the truth which is Heaven This emphasis of the word which setteth forth their utter exclusion out 〈◊〉 Canaan doth aggravate their judgement §. 117. Of rest stiled Gods rest THe fore-mentioned Rest is further amplified by appropriating it to God 〈◊〉 cals it My Rest. By an excellency is that Rest called Gods rest and that in sundry respects 1. It was a rest which God had promised to their Fathers 2. By God they were conducted and brought out of Egypt through the wildeness unto it 3. By God they who entred in were setled therein 4. God had his habitation there among them There was his Tabernacle and Ark and afterward his Temple set In what â—…spect Heaven is called Gods rest See Chap. 4. v. 1. § 9. God doth here purposely appropriate this rest unto himself to make them 〈◊〉 enjoyed it and sound the
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 〈◊〉 judgement and understanding thereby reason and discourse with thy 〈◊〉 will and say as David did Psal. 42. â—… 11. Why art thou cast down O 〈◊〉 c. Why art thou so stubborn O my will Why dost thou not believe 〈◊〉 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 〈◊〉 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. 〈◊〉 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 〈◊〉 professed the true saith and that they had given up their names to God 〈◊〉 else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession 〈◊〉 they who professe that they believe in God may depart from him The 〈◊〉 caveats given in sacred Scripture to take heed hereof do prove as much 〈◊〉 of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â—… 〈◊〉 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 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 â—…sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. â—…mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the 〈◊〉 Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. 〈◊〉 these words As the manner of some is whereby he gives us to understand 〈◊〉 was then usual for Professors to revolt The Greek word there translated â—…ner signifieth also custom and wont and is so translated Luke 2. 42. 〈◊〉 It was too usual with the Jews time after time to apostatize and depart frâ—… 〈◊〉 Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians 〈◊〉 20. 30. The ages after the Apostles and that from time to time even to these 〈◊〉 dayes give too evident proof hereof Are not all the Churches planted bâ—… 〈◊〉 Apostles departed from the Lord Who were those starres whom the taâ—…l 〈◊〉 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 〈◊〉 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 〈◊〉 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—… 〈◊〉 stability can be expected Such a foundation is like the sand whereupon if 〈◊〉 be buiâ—… it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied Thou art not farre from the Kingdom of 〈◊〉 〈◊〉 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â—… 〈◊〉 is the best of every one Yet can we not absolutely conclude simply frâ—…â—…fession that such an one is a member of Christ. If a Professour revolt we 〈◊〉 〈◊〉 as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of 〈◊〉 â—…cessity of mens trying and examining themselves according to the Aposâ—… 〈◊〉 exhortation 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉 soundness of mens heart and the right
Isaac as well as Abraham 3. That oath was needfull to and usefull for the seed of Abraham generation after generation for the promise concerned them all §. 98. Of Gods swearing by himself THe Person by whom God swore is here expresly said to be himself He sware by himself So much is expresly affirmed in the History By my self have I sworn saith the Lord Gen. 22. 16. So Exod. 32. 13. Esai 45. 23. Ier. 22. 5. Amos. 6. 8. Object In other places other things are mentioned whereby God sware as his Soul his Name his Right Hand his Strong Arme his Excellâ—… his Holiness his Throne Answ. Those seeming other things are no other then God himself for there is nothing in God but God himself Faculties Properties Partes of body and other like things attributed unto God are no other then his very essence God is a simple pure being without mixture or composition Properties parts and other like things are attributed to God meerly by way of resemblance for teaching sake to help us who are but of shallow capacities and are brought to conceive divine mysteries the better by resemblances from such things That there is nothing but a simple pure being in God is evident by this title Iehova which implyeth all being and that by from and in himself So doth this stile which God giveth to himself to be distinguished from all others I am that I am Exod. 3. 14. In this respect sundry properties are applyed to God not only in the concrete thus wise true loving but also in the abstract as wisdome Prov. 8. 12 14. truth John 14. 16. 〈◊〉 1 John 4. 16. yea those things which are qualities in man being applyed to God are put for God himself thus the wisdome of God said Luke 11. 49. that is God himself and thus if the will of God will 1 Pet. 3. 17. that is if God will we thus translate it if the will of God be so This in generall may serve to satisfie that objection which may more fully be satisfied if wee distinctly consider the divers wayes whereby God in swearing bindeth himself to make good his word Of the bonds of an oath and of a particular applying of them to God See the Churches Conquest on Exod. 17. 16. § 80. §. 99. Of Gods having no greater to swear by then himself THe reason why God sweareth by himself is thus set down because he could swear by no greater To set out the greatness of God above all others this title A great God and a great King above all Gods is by a kind of excellency and propriety attributed to God Psal. 95. 3. There is scarce any other title more frequently attributed to God in Scripture then this Great The heathen by the light of nature discerned thus much and thereupon gave this title to God The best the greatest Every thing but God who is the Creator of all is a creature but no creature can be greater then his Creator therefore every thing else must needs be less thâ—…n God The Apostle saith without all contradiction the less is blessed of the better Chap. 7. 7. Much more without all contradiction the less is created by the greater It is impossible that the Creator should create a greater then himself who in heaven câ—…â—…e compared unto the Lord who among the sons of the mighty can be likened â—…nto the Lord Psal. 89. 6. This being so who can be imagined to be amongst creatures that God should take to be a witness and judge of that which he sweareth what can there be out of God so fit and precious a pawn to binde himself by as that which is in God even himself and his own excellencies If therefore he swear he must needs swear by himself That an inferiour is not to be sworn by but a greater is laid down as a â—…uled case v. 16. §. 100. Of inferences upon Gods swearing GOds swearing gives good evidence of his good respect to man in that he condescends so low as by oath to bind himself to make his word good for our sakes Herein he shewes that he considers what is fit rather for our infirmity thâ—…n his glorious Majesty Do Magistrates Masters Parents other superiors ordinarily swear to make good their word to their inferiours This useth to be exacted of inferiours as Gen. 24. 3. but not so of superiors The Romanes nor exacted nor expected oathes of their Magistrates nor we in Courts of justice of Nobles Yet God who hath no greater then himself binds himself to us his servants by oath Thus he addeth seales to his covenant Rom. 4. 11. O what matter of holy admiration doth this afford unto us In this case we may say What is man that thâ—…u 〈◊〉 mindfull of him and the Son of man that thou visitest him Psal. 8. 4. What respect ought we to testifie unto his Majesty who thus tendreth our infirmity 〈◊〉 this be not sufficient to make us cast off all diffidence what can be sufficient If now we believe not God may well complain and say What could have been done 〈◊〉 that I have not done Isa. 5. 4. What matter of humiliation doth this minister unto us in regard of the pronâ—… of our nature to distrustfulness Most men make little more of Gods promise though confirmed by oath then of mans Gods precious promises hardly make men to depend upon him or to yeeld obedience to the meanes which are annexed to his promises for accomplishment of them This sin in regard of its self and the â—…sed fruits thereof is a most pestiferous sin See more hereof in the whole Armâ—… 〈◊〉 God on Eph. 6. 16. Treat 2. Part 6. Of faith § 34. It becomes us then who bear any respect to God to lay to heart this gracioâ—… condescention of God and the meanes which he thus useth to strengthen our faith the more That therefore our faith may be the more strengthened let us oft meditate as on Gods promises so on the bond whereby he binds himself to make them good for our good This is next to that incomprehensible evidence of his love in giving his Son to us Hereby he obligeth himself his power his truth his holiness his excellency his name his soul and whatsoever is precious in him He is content to be no more himself or to retain any thing whereof he makes account if he fail in his promise to men O the depth of the riches both of the wisdome and gâ—…ness of God Should not this stir us up to bind our selves by promise by vow by oath by all warrantable meanes to keep covenant with God There was no need on Gods part why he should bind himself by oath yet he did so for our sakes But there is great need on our part to bind our selves to God We are as prone to start from good purposes and promises as water heated to wax cold and heavy things to fall
God is infinâ—…tly greater in Majesty power truth faithfulnesse and other like excellencies so ought we to give more credence to Gods oath then to any mans §. 116. Of mans swearing and the lawfulnesse thereof THis phrase men swear implieth an usuall custome which is not disproved but rather approved and that two wayes 1. In that it is here brought in as a ratification of that which God did God sware because men use to do so 2. In that God herein conformes himself to men but the righteous God 〈◊〉 not conform himself to any creature in any evill Object Hatred anger jealousie revenge with other like passions are attributed 〈◊〉 God Answ. These are not simply evill in themselves Being placed on their rigâ—… object and well ordered they are good they are in that respect fruits and 〈◊〉 of justice By this act of swearing attributed to men as here it is it appears that it is â—…full for men to swear Thou shalt swear by the name of the Lord Deut. 6. 13. Eâ—…presse injunctions in sundry cases are given about this point as Exod. 2â—… 11. 〈◊〉 5. 19. 1 King 8. 31. Saints guided by Gods Spirit have both themselves solemâ—… sworn Gen. 21. 31. 1 Sam. 20. 4â—… and also caused others so to do Gen. 24. 3. and 47 31. Oject Those are instances of the Old Testament Answ. Approved examples about generall morall duties which belong to 〈◊〉 ages registred in the Old Testament are good warrants for Christians livinâ—… 〈◊〉 the New Testament Such things are written for our instruction Rom. 4. 29. and 15 4 Besides this prophesie every tongue shall swear unto the Lord is a prediction â—…cerning the times of the Gospell Isa. 45. 23. This phrase I call God for a 〈◊〉 upon my soul which the Apostle useth 2 Cor. 1. 23. sets down the form of an 〈◊〉 Angels are brought in swearing Dan. 12. 7. Rev. 10. 6. But a pattern taken 〈◊〉 Angels is for Christians as well as for Jewes As for mens swearing it is a branch of their respect to God and man 1. To God in that thereby his name is invocated and he worshipped yea also in that sundry of his divine excellencies are acknowledged as his Omniscience Omnipresence Providence in ordering all things Soveraignty Power Justice Truth c. To man in that in sundry cases his innocency is cleared suspitions are removed truth is manifested and controversies are ended These respects which an oath hath to God and man give good proof of the lawfull nesse of it §. 117. Of swearing lawfully THat which in general is lawfull must lawfully be used it is therefore requiâ—… to consider what things concur to the making up of a lawfull oath They are in speciall four 1. The Person that sweareth 2. The Matter that is sworn 3. The Manner of swearing 4. The end of swearing 1 Two things concur to make a man fit to swear 1. That he be of understanding and discretion well to know what he doth On this ground babes Idiots phrensie persons are not fit to swear 2. That they have power to make good what they swear As they who are under the power of others might not make a vow of those things which they that were over them might null or make void Numb 30. 3. c. so neither may such swear in like case 2. Four things are requisite for the matter of an oath 1. That that which is sworn be a truth and that both logically as the thing is indeed and also morally as he that sweareth conceiveth it to be That which Paul thus by oath affirmed the things which I write 〈◊〉 you behold before God I lye not Gal. 1. 20. were logically true and morally also 2. That it be possible To swear to do an impossible matter is to bring a necessity of perjury Well therefore did Abrahams servant interpose this caution peradventure the woman will not be willing to follow 〈◊〉 〈◊〉 this land Gen. 24. 5. 3. That it be just and lawfull Righteousnesse is one of the requisites in an oath Ier. 4. 2. To swear an unjust and unlawfull thing is to impose a necessity of sinning and that either by doing that which ought not to be done or by not doing that which he hath sworn to do 4. That it be weighty and such a matter as no other way can be determined This may be implyed under this requisite of an oath In judgement Jer. 4. 2. The highest Judge is appealed to in an oath But he must not be troubled in trifles They must be great matters that should be brought to Moses the highest Judge among the Israelites Exod. 18. 22. Much more must they be great and weighty matters that are brought before the highest Judge of heaven and earth 1. Two things especially are to be observed in the manner of swearing 1. That it be done deliberately and advisedly This is also intended under this phrase In judgement 2. That it be done piously with hearts lift up unto him by whom we swear These cautions are joyned together Thou shalt fear the Lord thy God and serve him and shalt swear by his name Deut. 6. 13. Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God Eccl. 5. 2. The Apostle putteth an Ecce before his oath Behold before God I lie not Gal. 1. 20. 4. There are two generall ends of an oath 1. Gods glory 2. Mans good and that in reference to others or our selves 1. Gods glory is aimed at when in respect to him and his divine attributes we make him our Judge and answerably order all things in the oath as may set forth the glory of his excellencies Whatsoever we do we must do all to the glory of God 1 Cor. 10. 31. Much more this great and weighty matter of an especiall appeal to him 2. Mans good is aimed at in reference to others when we swear to clear his integrity or to declare that which is his right All things must be done with charity 1 Cor. 16. 14. Much more this great and weighty matter The good which we ought to aime at in reference to our selves is that our innocency may be justified 1 King 8. 32. A speciall end of an oath is to put an end to controversies Hereof see § 121. §. 118. Of an Oath what it is THat the fore-named direction about swearing lawfully may be the better observed it is requisite to know what an Oath is and what the severall kindes thereof be An Oath is a sacred attestation whereby God is made a Judge of what is attested This word attestation signifieth more then a bare affirming or denying of a thing â—…t is a kind of confirming of a thing by witnesse in that he by whom one sweares is made a witnesse of that which is sworn Rom. 1. 9. This Epithite sacred is added because therein the swearer hath to do with God making his appeale to him and calling upon him
2. § 11. and chap. 3 v. 6. § 68. These two Epithites are joyned together with a double copulative which our English thus expresseth both sure and stedfast To set out more fully and to the life the certainty of hope according to that which Ioseph said of Pharachâ—… two dreames It is because the thing is established by God Gen. 41. 32. This then giveth evident proof that a believers hope is firm and stable See v. 11. § 80. The former of the foresaid Epithites being sometimes used for safe and joyned with the other that signifieth stedfast giveth us further to understand that the spirituall safety of a Christian dependeth on the assurance of his hope as the safety of a ship dependeth on the surenesse of the Anchor For he that wavereth is like a 〈◊〉 of the Sea driven with the wind and tossed Jam. 1. 6. Hereupon the Apostle exhorteth to be stedfast and unmoveable 1 Cor. 15. 58. Sathan will not cease to raise stormes against us by himselfe and Ministers if therefore our Anchor be not sure and stedfast we shall be exposed to very great danger This should the more incite us to give all diligence to have our hope established See v. 11. § 80. §. 155. Of entring into that within the vaile THe object of hope or ground whereon the Anchor of the soul is cast is thâ—…s described which entreth into that within the vaile The Greek noune translated vail is a compound The simple verb signifieth to Open. One compound signifieth to stretch out Rom. 10 21. Another to cover From thence is derived the word that signifieth a vaile For the use of a vaile was to cover Exod. 40. 21. or hide a thing The word translated that within is of the comparative degree The positive signifieth within and this comparative inner Acts 16. 24. In this phrase the Apostle alludeth to the Tabernacle or Temple wherin the most holy place was severed from the other part of the Temple by a Vaile Exod. 26. 33. 2 Chro. 3. 14. That with in the vaile was the most holy place which was a type of heaven hereof see more on Heb. 9. 13. The hiding of the most holy place with a vaile prefigured the invisibility of heaven to us on earth The comparative may be used either by way of distinction and that betwixt this and the outward vaile whereby the holy place was divided from the court appertaining thereunto In reference hereunto this inner vaile is called the secâ—… vaile Heb. 9. 3. Or else the comparative may set out the inner part For the noâ—… Vaile is a of the genitive case as if it were thus translated the inner part if â—…e 〈◊〉 Thus it setteth out the most holy place as was noted before Of the emphasis of this compound enter into see chap. 3. v. 11. § 116. 〈◊〉 of doubling the preposition in the verb and with the noune as if it were 〈◊〉 translated entereth in into see chap. 4. v. 11. § 65. Here it implieth the extent of a believers hope that it cannot rest till it have attained to heaven and till it be well setled Herein lyeth a difference betwixt the Anchor of a ship and this Anchor of the 〈◊〉 That is cast downwards to the bottome of the water where the ship is stayed this is cast as high as heaven it selfe §. 156. Of hope of things not seen THis part of the description of hope that it entereth into that within sheweth that hope is of things not seen This doth the Apostle expresly prove Rom. 8. 24. As faith so hope is the evidence of things not seen Heb. 11. 1. By hope we look at the things which are not seen 2 Cor. 4. 18. God hath begotten us again unto a lively 〈◊〉 of an inheritance reserved in heaven 1 Pet. 1. 3 4. This God hath so ordered to try our patience Faith Love c. 1 Pet. 1. 7 8. 1. Herein lyeth a main difference betwixt a Christians hope and sight This latter is of things visible The former of things invisible 2. Herein lyeth a main difference betwixt the hope of true Christians and meer worldlings whose hope is onely on the things here below which are visible 3. This teacheth us to waite for the things which we hope for For if we hope for that we see not then do we with patience waite for it Rom. 8. 25. It is very requisite that we walt with patience lest otherwise we saile of the end of our hope §. 157. Of hope of heaven THe mention of the Vaile in this phrase that within the vaile further sheweth that heaven is the object of a believers hope The Apostles description of the hope of Gods calling doth evidently demonstrate thus much Eph. 1. 18. but more cleerly doth another Apostle thus set it out God hath begotten us again unto a lively hope to an inheritance incorruptible c. 1 Pet. 1. 3 4. The Apostle therefore joyneth these two together the blessed hope and the glorious appearing of Christ Tit. 2. 13. It is hereupon stiled hope of salvation 1 Thes. 5. 8. An helmet of salvation Ephes. 6. 17. The Apostle takes this for granted where he saith If in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. and in this respect saith the wiseman the righteous hath hope in his death Prov. 14. 32. Heaven is the highest and chiefest of all Gods promises it is the end of them all For the purchase hereof Christ came down from heaven 1. Herein lyeth another difference betwixt the hope of Saints and worldings The hope of worldlings ariseth no farther then the earth The hope of Saints ariseth as far as heaven 2. Hereby proof may be made of the truth and excellency of a Christians hope If it be fixed on things below it 's base and false 3. In all losses and crosses let us have an eye to this object of our hope So long as heaven abides we need not be over carefull This makes believers think themselves happy when the world accounts them miserable §. 158. Of Christs running in our race Verse 20. THe first part of the twentieth verse is an explanation of the place where a believers hope is fixed in these words whither the fore-runrâ—…r is for us entred 1. It is said to be a place entred into and in that respect passable 2. It is entred into by a fore-runner Thereupon we may be directed how to enter 3. That fore-runner is Iesus our Saviour so as we may with the greater confidence follow him 4. He did what he did for us This addes much to the strenghtning of our confidence The word translated fore-runner is in this place only used As our English so the Greek also is a noune compound The simple verb signifieth to run Matth. 28. 8. The preposition with which it is compounded signifieth before Luk. 14. 4. The verb
Apostle doth unfold this mystery of Melchisedec because he had implyed that it was a deep mystery Chap. 5. 11. See § 2. II. Melchisedec was an especiall type of Christ. This is the generall sum of all III. A King is a warrantable function It is warranted in the example of Melchisedec See § 3. IV. Kings have their speciall jurisdiction So was Salem to Melchisedec See § 4. V. True Priests are Priests of God Such an one was Melchisedec See § 5. VI. God is the most high This is his title See § 6. VII Melchisedec was both King and Priest Both these functions are here expresly attributed to him See § 7. VIII Kindred in distresse are to be succoured Abraham succoured Lot his Kinsman See § 10. IX Neighbours ought to congratulate one anothers victory So did Melchisedec Abrahams neighbour See § 8 11. X. Refreshing is to be affoorded to Souldiers So did Melchisedec to Abrahams Souldiers See § 8. XI Enemies in war may be slain The slaughter here mentioned is of such See § 9. XII Kings in war are not free from slaughter Kings are here said to be slain See § 9. XIII Pious salutations are commendable Melchisedecs blessing was in the generall a salutation See § 13. XIV Ministers have an especiall power to blesse people Melchisedec as a Minister of God blessed Abraham See § 14. XV. Christ blesseth the faithfull This is inferred from the type See § 15. Vers. 2. XVI Tenths were of old paid to Gods Ministers Abram paid them to Melchisedec See § 16 17. XVII Ministers of the word must be maintained by people This is gathered from the generall equity of tythes See § 18. XVIII Strange tongues are to be interpreted This phrase by interpretation intendeth as much See § 19. XIX Kings must be righteous This is the meaning of Melchisedecs name See § 19 20. XX. Kings must be peaceable This is implied under this word Salem See § 22. XXI Christ was a King of righteousnesse and peace He was the truth of both these See § 21. Vers. 3. XXII Matters concealed may be mysteries Here is an instance given of many particulars See § 23. XXIII Christ as man was without Father XXIV Christ as God was without Mother and descent XXV Christ was God eternall These were the truths of the things concealed See § 24. XXVI There were resemblances of Christ before his incarnation Melchisedec iâ—… here said to be like him See § 25. XXVII Christ was the Son of God Christ is here meant under that title See § 2â—… XXVIII Christ is a perpetuall Priest He so abideth continually See § 26. §. 30. Of considering weighty points especially about Christ. Heb. 7. 4. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoyles THe Apostle having set forth Melchisedecs excellency in himself proceedeth to amplifie the same in reference to others and first preferreth him before Abraham from whom Levi the head of all Legall Priests descended Because Melchisedec was an especiall type of Christ and Abraham the father of all the Jewes was counted by them the most excellent among them the Apostle 〈◊〉 viseth to consider this argument of Melchisedecs excellency above Abrahams The word translated consider doth properly belong to the bodily eyes and is usually translated to see Matth. 28. 1. It implyeth a fast fixing of the eyes upon a thing and is translated beheld Mark 12. 41. The word being applyed to the mind it signifieth a serious pondering of a â—…ter and is translated perceive John 12. 19. or consider as here It being here applyed to the truth of the type it implieth that we should with both the eyes of the soul understanding and faith behold or consider Christ. So then such points as set forth in generall weighty matters and in particular the excellencies of Christ are seriously to be pondred Hereof see more Chap. 3. 1. 1. § 21 22 23. §. 31. Of the greatness of Melchisedec THe relative thus translated this man hath reference to Melchisedec It is some times used in scorn and derision To manifest as much our English useth to adde this word fellow thus this fellow Matth. 12. 24. Act. 18. 13. And sometimes in honour as where the penitent thief said of Christ This man 〈◊〉 done nothing amisse Luk. 23. 41. So here The Apostle therefore thus 〈◊〉 his excellency how great This is the intepretation of one Greek word which is used in terrogatively and indefinitely It here implieth such an excellency as occasioneth much admiration I find this word only here and Gal. 6. 11. Another like word of the 〈◊〉 stem differing only in one letter is used in the same sense Col. 2. 1. Iam. 3. 5. A Correlative derived from the same root and translated so great is used Chap. 2. v. 3. § 21. All of them carry a great emphasis and imply a 〈◊〉 excellency Melchisedec is hereby implied to be the greatest among men I need not seek after more arguments then the Apostle hath used in the former verses He was especially the greatest in that he was such a type of Christ as none ever the like before or after him We may therefore well use this note of admiration how great If we may use it of the type much more of the truth Christ himself See more hereof Chap. 2. 17. § 173 174. Take notice by the way of the blasphemous arrogancy of Papists who make their Masse Priests to be after the order of Melchisedec Thereby they would make them the greatest of men They do much hereby infringe the Apostles argument and pervert his main intent If the prerogativeâ—… of a Priest after the order of Melchisedec expresly set down v. 2 3. be duly weighed we shall find it a blasphemous institution to induct any meer man thereinto §. 32. Of Abraham a Patriarch THe argument whereby the Apostle proves the greatnesse of Melchisedec is Abrahams inferiority to him The Jewes counted Abraham the greatest among men If therefore there were one greater then Abraham how great must he needs be Of Abrahams excellency See Chap. 6. v. 13. § 91 92. As an amplification of Abrahams greatnesse this title Patriarch is attributed unto him Patriarch is a noun compound The first simple noun whereof it is compounded signifieth â—…ather and the other beginning or principality Thus it implieth the first or chiefest father or the first and the chiefest of fathers In the New Testament it is attributed as to Abraham here so to the twelve 〈◊〉 of Iacob Act. 7. 8 9. and to David Act. 3. 29. Abraham is called Patriarch because he was the first Father of the stock of the Jewes The twelve sons of Iaacob were so stiled because they were the first heads and fathers of the twelve severall tribes Daâ—…id had this title given him for excellency sake because he was a prime and principall father or because he was the head and father
down concerning Melchisedecs excellencies §. 50. Of a likenesse in unequals Heb. 7. 8. And here men that die receive tithes but there he receiveth them of whom it is â—…sed that he liveth INn this verse the Apostle produceth a third argument to prove the excellency 〈◊〉 Melchisedecs Priest-hood above the Levites The argument is taken from the â—…ferent condition of the Priests The Levites were mortall Melchisedec not so The argument may be thus framed He that ever liveth to execute his Priest-hood is more excellent then 〈◊〉 who are subject to death and thereupon forced to leave their 〈◊〉 others But Melchisedec ever liveth c. And the Levites are subject to death 〈◊〉 Therefore Melchisedec is more excellent then they Of the adverb truly expressed in Greek but not in English See v. 5. § 〈◊〉 In setting down this argument the Apostle giveth an instance of a common â—…ledge that belonged to the Levites as well as to Melchisedec which was to 〈◊〉 tithes How this was a priviledge is shewed § 33. Herein he giveth an 〈◊〉 that a common priviledge in some things argueth not an equality in all 〈◊〉 may be a like resemblance in some particulars betwixt such things as are much â—…ferent one from another There is a like resemblance betwixt the sun and a 〈◊〉 in giving light yet there is a great disparitie betwixt these creatures Man is 〈◊〉 to be made in the Image of God and after his likenesse Gen. 1. 26 27. This â—…plieth a resemblance betwixt God and man which is further manifested by 〈◊〉 title Gods given to sons of men Psal. 82. 6. Yet if any shall imagine man to be equall to God he neither knoweth God nor man aright 1. Hereby sundry places of Scripture which otherwise might seem very strange are cleared such as these Walk in love as Christ also hath loved us Eph. 5. 2. Forgive one another as God hath forgiven you Eph. 4. 32. Be perfect even as your father 〈◊〉 is in heaven is perfect Matth. 5. 48. Thy will be done in earth as it is in 〈◊〉 Matth. 6. 10. Every man that hath hope in Christ purifieth himself even as â—…e 〈◊〉 pure 1 Ioh. 3. 3. All these and other like places are to be understood of such a resemblance as may stand with much in-equality 2. This discovereth the false inference which Anabaptists do put upon sundry spirituall priviledges which are common to all Christians as to be one in 〈◊〉 Gal. 3. 28. to be made free by Christ Gal. 5. 1. To have one Father one 〈◊〉 one teacher and to be all brethren Matth. 23. 8 9 10. From these and other like common priviledges they infer that all of all sorts Kings and Subjects Masters and Servants and others differenced by other relations are equall every way and that the ordinary degrees of superiority and inferiority are against the warrant oâ—… Gods word and common priviledge of Christians Herein they bewray much ignorance being not able to discern betwixt those different respects wherein things are equall and things differ By this consequence the difference here noted betwixt 〈◊〉 dec and Levi would be taken away These two adverbs here there are fitly used in this place For the Apostle speaketh of the Levites as of his Country-men dwelling where he did 〈◊〉 of Melchisedec as of a stranger dwelling in a remote place 2. He spake of the Levites as men of latter dayes neerer his time but of â—…sedec as of a man of ancient dayes long before the Levites These two adverbs imply thus much In this place and in that place every 〈◊〉 at this time and at that time at all times Priests of the Lord received 〈◊〉 This was not a prerogative proper to Melchisedec but common also to the Levites Prudently therefore is their due given to both parties Though the main drift of the Apostle be to advance Melchisedec and his Priesthood above the Levites and their Priest-hood yet he denies not the Levites 〈◊〉 〈◊〉 which was due to them as well as to Melchisedec which was 〈◊〉 tithes This is be noted against sâ—…ch wrangling Sophisters and intemperate disputers as in their heat through violence in opposing their adversaries deny them that which 〈◊〉 dâ—…e unto them and labour to dâ—…base them more then is meet they will deny maâ—…y truths because they are averred by their adversaries §. 51. Of Ministers being mean men that die ALbeit there were a common priviledge betwixt the Levites and Melchisedec yet there was a great disparity in thâ—…ir persons for of the Levites it is here said they were men that dâ—…e but of Melchisedec he liveth So as there was as great a difference betwixt them as betwixt mortality and immortality There are two points observable in this phrase men that die The first is about this word men Thâ—… Greek word signifieth ordinary mean men It is the same that is used Chap. 2. v. 6. § 54. The other is in this word die meaning such as are subject unto death and in their time shall die and thereupon leave this world and all their imployments therein yea so leave them as not to do any thing about them any more for there is 〈◊〉 〈◊〉 nor device nor knowledge nor wisdome in the graâ—…e Eccles. 9. 10. The Greek verb translated die is a compound The simple verb signifieth to die Matth. 2. 20. Thence an adjective that signifieth mortâ—…ll 1 Cor. 15. 53 54. The compound being with a preposition that signifieth from hath an emphasis and implieth a departing from all that a man hath This mortality of the sons of Levi who were Priests is in speciall here set down to amplifie the excellency of Melchisedec who liveth but withall it may be brought in as an evidence of the mutability of the legall Priest-hood and that by a kind of resemblance betwixt the persons and their office that as the persons who are Priests had their time and after that were taken away so their office which was the Priest-hood had an appointed time after which it should be abrogated This point of the mutability of the Priest-hood is expresly proved by the Apostle v. 11 12. Of Priests being subject to death See v. 23. § 97. That which is here said of the Levites is true of all Ministers of the word that they are but men mean men mortall men that die Hereupon this title son of man is given to a choyce Prophet Ezek. 3. 17. And choyce Apostles say thus of themselves We also are men of like passions with you Act. 1â—… 1â—… They said this when people so admired them as they supposed them to be gods and would have sacrificed unto them God doth herein magnifie his power by enabling men that are subject to death to perform so great things as the ministeriall function requireth to be performed 1. This common condition of Ministers to be men that die should make them oft to look upon these black feet
64. Here it hath reference to a former evidence and it implyeth that the point in hand had by the former argument been made cleer and that by this argument so much more evidence was added as made it more cleer This heapâ—…ng up of these emphaticall words evident far more evident yet far more evident do demonstrate that weighty points are to be made more and more cleâ—…r Argument is to be added to argument and the latter argument more cleer then the former Thus did this Apostle in setting out the Deity of Christ See Chap. 1. v. 5. § 63. and v. 6. § 77. The like he doth about the vigour of faith Heb. 11. v. 1 2 c. This is usefull both in regard of mens understanding and judgement and also in regard of their heart and affection 1. Many proofs the latter being cleerer are of the more force to enlighten mens minds and convince their judgements of the truth and equity of a poynt They are as many lights brought into a room which by their number make every thing seeme more cleerly By one argument men may be brought to say it is evident but by many it is far more evident 2. The heart and affection is much more easily wrought upon when the judgement is more cleerly enlightned and throughly convinced The understanding is a guide to the other faculties of the soul. The light thereof discovers all startingholes but if the judgement be not well informed and throughly convinced of the truth and â—…quity of that which is delivered the most pithy exhortations and powerfull perswasions will be but as water powred upon a stone Some that have been 〈◊〉 and earnest in their exhortations perswasions yea and denunciations of judgements extending their voyce clapping their hands beating the desk with their 〈◊〉 stamping with their feet and sweating in their whole body have yet little â—…roved their auditory One reason may be want of convincing their judgements When this is once done the heart will soon be wrought upon While Ministers are in a doctrinall way cleering thâ—… points they have in hand and soundly proving the truth and equity of them by argument upon argument the hearts of hearers are oft wrought upon before the Preacher commeth to his application Then one word of exhortation or reprehension may more prevaile then thousands without such a preparative §. 78. Of the meaning of these words For that after the similitude of Melchisedec there ariseth another Priest THe Greek conjunction translated for that is conditional Most 〈◊〉 and properly it signifieth and is translated IF But it is also used 〈◊〉 causal conjunction and made the ground or cause of that which is said or done 〈◊〉 where it is said Iâ—… we this day be examined Act. 4. 9. the meaning is 〈◊〉 are examined So here for that or because Where the Apostle speaketh oâ—… 〈◊〉 Priest-hood in reference to Melchisedec six times he useth this word order 〈◊〉 times before this place namely Chap. 5. v. 6 10. Chap. 6. v. 20. and v. 11. 〈◊〉 this Chapter and twise afterwards namely v. 17 21. But here he useth the 〈◊〉 similitude or likenesse Of the derivation of the Greek word See Chap. 4. v. 15. § 90. Thâ—…se two words Order and Similitude explain each other The former sheweth that the Priest-hood whereof he speaketh is a 〈◊〉 Priest-hood appointed and set every way most decently The latter sheweth that all the excellencies spoken of Melchisedec appertain 〈◊〉 Christ see v. 3. § 24. As Christ was after the order of Melchisedec so in all the excellencies of â—…sedec he was like him yea he was the truth and substance of them all This â—…nesse of Christ to Melchisedec was as the likenesse of a body to the shadow 〈◊〉 was not only like Melchisedec in surpassing excellencies but also he was a true 〈◊〉 after that very order Of the Greek verb translated ariseth see v. 11. § 64. The present tense ariseth here used implyeth a present and continuall being of Christs Priest-hood after the abolishing of the Leviticall Priest-hood for 〈◊〉 this phrase another Priest the Lord Jesus is intended This adjective another is used by way of distinction from Aaron So much is plainly expressed in the latter end of the eleventh verse thus that another 〈◊〉 should rise after the order of Melchisedec and not be called after the order of 〈◊〉 Christ in Person was another then Melchisedec yet in office he was after his order But he was another then Aaron in person in order in office in efficacy and sundry other wayes That Christs Priest-hood was of another kind then Aarons is shewed v. 11. § 66. That Christ was like Melchisedec in all his excellencies is manifested Chap. 5. v. 6. § 30. and Chap. 7. v. 3. § 24. §. 79. Of the resolution and observations of Heb. 7. 13 14 15. Vers. 13. For he of whom these things are spoken pertaineth to another tribe of 〈◊〉 no man gave attendance at the Altar Vers. 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning the Priest-hood Vers. 15. And it is yet far more evident for that after the similitude of Melchisedec there ariseth another Priest Vers. 13. IN these three verses it is proved that Christs Priest-hood was not after 〈◊〉 order of Aaron The proofs are two The first proof is taken from the distinction of tribes This is 1. Propounded v. 13. 2. Confirmed v. 14. In the proposition there is 1. A description of Christ by a reference to things before mentioned thus He of whom these things are spoken 2. An expression of the argument wherein we have 1. The kind of proof He pertaineth to another tribe 2. The ground thereof Here 1. One thing is exprâ—…ssed of which no man gave attendance c. 2. Another is implied That they of the tribe of Levi gave attendance at the Alâ—… Vers. 14. In the confirmation two points are to be observed 1. The manner of bringing it in it is evident 2. The matter whereof it consisteth Hereof are two parts 1. An exemplification of the tribe whence Christ sprang Here are distinctly noted 1. The stock Iuda 2. The branch Our Lord. 3. His manner of comming from thence He sprang 2. A manifestation of the reason why they of Iuda attended not at the Altar The reason is taken from Moses silence thereabouts He spake nothing about that 〈◊〉 Vers. 15. The second proof is taken from distinction of Orders Here note 1. The manner of bringing in the proof It is yet far more evident 2. The matter of the proof which is 1. Generally expressed There ariseth another Priest 2. Particularly exemplified After the similitude of Melchisedec Doctrines Vers. 13. I. The excellencies spoken of Melchisedec belong to Christ. The things before spoken were excellencies of Melchisedec But here it is said concerning Christ He of whom these things are spoken See § 72. II. Christ
1. and God of Gods §. 15. Of the most holy place typifying heaven Heb. 9. 3. 3. And after the second Vailes the Tabernacle which is called The Holiest of all 4. Which had the golden censer and the Ark of the covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the covenant 5. And over it the â—…herubims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe Apostle goeth on to set forth other special types which were in the other part of the Tabernacle which he describeth in the 3. verse He describeth it by the division of it from the former and by the proper title given unto it We will first speak of the Title and then of the division The word Tabernacle is here Synecdochically used for a part thereof For it was shewed 9. 6. that there were two parts of the Tabernacle Of the former he spake in the former verse Here he speaketh of the latter-part and this is it which he callâ—…th the Holiest of all Of this title see Chap. 8. v. 2. § 4. This was at the west-end of the Tabernacle It was four square ten cubits long 〈◊〉 broad ten high The like place in Solomons Temple was called the Oracle which was twenty cubits in length twenty in breadth and twenty in height 1 King 6. 20. Now Solomons Temple was in every place twice as big as the Tabernacle It was overlaid every way with pure Gold It was kept most close None might enter into it but the High-Priest and he but once a year verse 7. This place 〈◊〉 heaven verse 12 24. It was as fit a resemblance of Heaven as every any edifice framed in this world For 1. It was the most glorious place that ever was 2. God did more conspicuously manifest his presence in this place then in any other on earth 3. None but the High-Priest might enter into this place So none but 〈◊〉 collectively taken for his mystical body 1 Cor. 12. 12. might out of 〈◊〉 enter into heaven 4. The Priest went with blood into it Lev. 16. 9. So Christ entered into heaven with blood v. 12. For our sins close heaven against us but Christs blood takes away our sins 5. The High-Priest was arayed all in fine linnen when he entered into it And also was otherwayes gloriously attired So Christs humane nature was endued with 〈◊〉 pâ—…rity and exceeding great glory So likewise his mystical body entering into heaven is pure and glorious 6. Therein was the Mercy-seat So heaven is the throne of â—…race Heb. 4. 14. â—… There the High-Priest presented the names of the twelve tribes unto God 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God â—… There were Cherubims attending the Mercy-seat In heaven are Angels attenâ—… the throne of God This sheweth the priviledge of Saints as they are members of the mystycal body 〈◊〉 Christ who is the true great High-Priest and by virtue of this union they parâ—… of this priviledge to have admittance into this most holy place It was one of 〈◊〉 greatest priviledges of the High-Priest under the Law No King had the like 〈◊〉 the difference betwixt the type and the truth be well weighed it will appear to be a great priviledge indeed It was a priviledge to Israel to be admitted into the courts 〈◊〉 the Tabernacle a greater for Priests to be admitted into the holy place but the greatest for the High-Priest to be admitted into the most holiest place This was as Gods bed-chamber or privy closet While here we live we cannot 〈◊〉 a personal accesse thereto therefore we must long to be there Phil. 1. 23. and 〈◊〉 all occasions lift up our eyes thereunto Psal. 121. 1 Lam. 3. 41. and set our 〈◊〉 thereon Col. 3. 1. and make such prayers as may pierce thereinto which 〈◊〉 be by the voyce but by the power of the Spirit Rom. 8. 26 27. §. 16. Of the vaile which separated the most holy place and typified Christs flesh THere was a division betwixt the holy and most holy place by a vaile which is here called the second vaile in reference to another vaile whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto 〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taberâ—… which was the holy place This was the second vaile by which the Highâ—… alone entred into the second tabernacle which was the most holy place This vaile is distinctly described Exod. 26. 31 32 33. wherein are expressed 1. The matter whereof the vaile was made 2. The curious workmanship thereof 3. The pillars and hooks whereon and whereby it hung 4. The end or use of it 〈◊〉 general the vaile was a type of Christs flesh so the Apostle expoundeth it in 〈◊〉 wordâ—… through the vaile that is to say his flesh Chap. 10. v. 20. § 58. 1. As the vaile shadowed the glory of the most holy place so did the flesh of Christ over-shadow his divine glory Phil. 2. 7. 2. By the vail there was an entrance into the most holy place So by the flesh of Christ there is an entrance into heaven Heb. 10. 19 20. In this respect Christ in reâ—… to his humane nature stileth himself a door Joh. 10. 7. and the way Joh. 14. 6. Behold here an evidence of the divine wisdome That whereby the glorious presence of God is hid from the world is a means whereby Saints enter into that gloâ—… presence All unbelievers are so offended at the mean estate of Christ clothed with flesh as they discerned not the evidence of his divine power in his words or works doings or suffering but Saints are thereby brought to see the glory of Gods wisdom power truth justice mercy and other divine excellencies Upon this principle the Word was made flesh and dwelt among us this inference is made we beheld his glory the glory of the only begotten of the Father Joh. 1. 14. And Christ thus saith of himself as he was incarnat No man commeth unto the Father but 〈◊〉 if ye had known me ye had known my Father also Joh. 14. 6 7. This vail is here called the second for distinction sake The difference betwixt this and the first vail was in these and such like particulars 1. In place The first vail was between the court and first tabernacle That shewed the concealment of the mysteries of the New Testament 2. In the supporters This second had but four pillars but the first had five Exod. 26. 32 37. There was a more frequent entring through the first then through the second Thereupon it was to be more steddy 3. In the matter of the sockets The sockets of the second vail were of silver the other of brasse Exod. 26. 32 37. The nearer things are to God the more excellent and purer they are 4. This second vail was made with Cherubims The
to the Lord to whom they are in bondage is their slavery the greater The Lord over man as a sinner was Satan the cruellest Tyrant that ever was The work which he imposeth upon his slaves is the basest and most grievous that can be even sin The wages which he giveth for it is not only death but easeless and endless torment in hell O what matter of humiliation doth this administer But yet in that we are redeemed it gives just and great ground of gratulation This was it that made old Zacharias being filled with the holy Ghost to say Blessed be the Lord God of Israel for he hath visited and redeemed his people Luke 1. 67 68. This made also the Apostle to say thanks be to God which giveth vs the victory through 〈◊〉 Lord Iesus Christ 1 Cor. 15. 57. Never was there like matter of thanksgiving to the sons of men whether we consider the person that redeemed us the means of working out our Redemption or the benefits which we reap thereby This work of redemption doth justly and earnestly call upon us to serve our Redeemer without fear in holiness and righteousness all the dayes of our life Luk. 1. 74 75. Having changed our Master we must change our service the law of nature and naâ—… requireth as much Ye are bought with a price therefore glorifie God in your â—…by and in your spirit which are Gods 1 Cor. 6. 20. §. 65. Of the perfection of that Redemption which Christ hath wrought THe perfection of the foresaid Redemption is hinted in this word eternall This epithite was attributed to Salvation Chap. 5. v. 9. § 51. There the notâ—…ion of the Greek word is set down The eternity here meant hath especiall respect to the continuall duration thereof without end Yet also it respecteth the time past so as it looks backwards and forward It implyeth a vertue and efficacy â—…om the beginning of the world for Christ was a lamb slain from the foundation of the world Rev. 13. 8. Christ himself is Alpha and Omega the beginning and the ending which is and which was and which is to come Rev. 1. 8. That which is spoken of his person may be applyed to this work of Redemption This epithite Eternall is here added to Redemption in opposition to the legall porifications which were momentany and temporary They had a date and endured no longer then to the time of Reformation On this ground by just and necessary consequence it followeth that the Redemption wrought by Christ is absolutely perfect and that there is no need of any other This being eternall all that have been all that shall be redeemed have been and shall be redeemed by it and they who are redeemed by it need no other means So as we may we ought wholly and only trust hereunto There are two particles added by our English in the end of this verse which are not in the Greek namely these For us True it is that the Redemption that Christ obtained was for us He merited nothing for himself as is proved Chap. 2. v. 19 § 74. And it hath also been proved that Christ did all for us See Chap. 2. v. 9. § 83. §. 66. Of the resolution of Heb. 9. v. 11 12. IN these two verses the truth of sundry legall types is declared The types are of three sorts 1. A principall person that observed the types 2. The speciall place where the types were observed 3. The main service wherein the chief type was observrd 1. The person is here said to be the high Priest The truth typified by him is described 1. By his name Christ. 2. By his actuall exhibition being come 3. By the subject matter of his office good things These are amplified by their time when they were manifested in this word to come 2. The place is distinguished into two parts 1. The Tabernacle The truth typified hereby was Christs body This is set out 1. Comparatively and that 1. In the excellency greater 2. In the efficacy of it more perfect 2. Negatively This is 1. Propounded in these words not made with hands 2. Expounded not of this building 2. The holy place This typified heaven 3. The service was To enter into that holy place This is amplified 1. By his manner of entring by blood set out 1. Negatively not the blood of goats and calves 2. Affirmatively his own 2. By the time of entring once 3. By the ground or cause of entring This is 1. Expressed in this word redemption 2. Amplified 1. By the time past having obtained 2. By the kind of redemption eternall 3. By the persons for whom for us §. 67. Of Observations raised out of Heb. 9. 11 12. I. â—…He truth of legall types accomplished that which the types could not This iâ—…â—…red from this particle of opposition BUT See § 53. II. Christ was prefigured by the high Priest This is here expressed See § 53. III. Christ is actually exhibited This phrase being come Intends as much See § 53. IV. Christs Priest-hood was exercised about good things So they are stiled See § 53. V. The good things of Christs Priest-hood were put off beyond the time of the law They were then to come See § 54. VI. The Tabernacle typified Christs body This is implyed under the description of the Tabernacle here mentioned See § 55. VII Christs body was of more worth then the Tabernacle and all things apperâ—…aining thereto This is intended under this word greater See § 55. VIII Christs body perfected that which all the types could not In this respect it is here said to be more perfect See § 55. IX Christs body was not the work of man This phrase Not made with â—…ands intends as much See § 55. X. Obscure phrases are to be explained This phrase that is to say imports as much See § 55. XI Christs body was not begotten as other bodies In this respect it is said to be not of this building See § 55. XII Christ the true Priest useth not the blood of beasts Under these two kinds goats and calâ—…es all sorts of beasts which were offered up for sacrifice are comprised which being denyed all others also are denyed See § 56. XIII Heaven was typified by the most holy place For by this title holy place 〈◊〉 is here meant See § 56. XIV Christ our high Priest entred into heaven He is here said to enter into that holy place which is heaven See § 56. XV. Christ entred into heaven by blood XVI The blood by which Christ entred into heaven was his own These two are expressed under this phrase by his own blood See § 56 57. XVII Christ entred into heaven once only This particle once is thus to be taken exclusively See § 60. XVIII Christ purchased redemption This is intended under this phrase obtained redemption See § 61. XIX Christ purchased redemption before he ascended into heaven This phrase â—…aving obtained implyeth time past See § 61. XX. The
Water was sprinkled with blood This was to typifie the concurrence of justification and sanctification See § 103. XII Christ was typified by scarlet wool See § 103. XIII Christ also was typified by hysop See § 103. XIV â—…lood was made usefull by sprinkling It is here said to be sprinkled See § 103. XV. The law could not make perfect Therefore the book of the Covenant wherein the law was registred was sprinkled See § 104. XVI Things pure are impure to sinners The book of the law was pure in it self yet sprinkled for mans sake who is impure See § 104. XVII All people are unclean Therefore all the people were sprinkled See § 105. XVIII Meanes of cleansing are offered to all For all are sprinkled See § 105. Vers. 20. XIX The word must be joyned with the seal This note of transition sâ—…ying intends as much See § 106. XX. A Sacramentall assertion doth not make a transubstantiation of the sign This is a Sacramentall phrase this is the blood of the Testament yet there was no transubstantiation See § 107. XXI A Sacrament must have divine institution This phrase which God enjoyned unto you implyeth a divine instituâ—…ion See § 108. Vers. 21. XXII The place where Gods people meet for divine service was dedicated under the law The Tabernacle was such a place and that was sprinkled with blood See § 109. XXIII Instruments used about divine service were also dedicated such were the Vessels of the Ministery See § 109. XXIV Gâ—…nerals are not to be too far extended The Apostle here useth this word of restraint almost See § 110. XXV The end of sprinkling blood was to purge things This word purged intends as much See § 110. XXVI Things of old were done by the law So much is here affirmed about sprinkling all things by the law See § 110. Vers. 22. XXVII Sin may be forgiven This is here taken for granted See § 111. XXVIII Blood is the means of the remission of sin This also is taken for granted See § 111. XXIX There is no other means but blood to take away sin This manner of expressing the point without blood no remission proves as much See § 111. XXX Blood must be shed for obtaining remission So much is here intended See § 111. §. 114. Of necessity in observing what God enjoyneth Heb. 9. 23. It was therefore necessary that the patterns of things in the heavens should be puâ—… with these but the heavenly things themselves with better sacrifices 〈◊〉 these THis conjunction therefore is the note of a conclusion and this verse is the conclusion of the main point in question concerning dedicating things with blood The argument may be thus framed All things dedicated to God must be consecrated with blood But types and truths were dedicated to God Therefore types and truths must be consecrated with blood The word translated necessary is the same that was used v. 16. § 93. and iâ—… the same sense It hath here relation to the order which God hath set down sâ—… purging things which was with blood Without blood they could not be purified Therefore blood was necessary to purifie them Of the reason of this necessity See v. 7. § 43. and v. 18. § 99. The noun translated patterns is the same that was used Chap. 8. v. 5. § 12. There it was translated example But in that and this place it is taken in the same sense namely for legal types in reference to their spiritual truths By reason of the â—…it resemblance between them the rites which were of things visible exhibited in times before the truths are called patterns The truths themselves are stiled things in the heavens These are the same which are stiled heavenly things Chap. 8. v. 5. § 13. There is shewed in particular what they are They are said to be things in the heavens by reason of the excellency of them and to amplifie that excellency the word is set down in the plural number heavens The verb translated purified is the same that was translated purged v. 22. § 110. Of the divers use thereof See Chap. 1. v. 3. § 27. It here signifieth such a purifying or purging as was intended in the former verse namely that things sacred should in a special manner be set apart to divine services and that unclean things should be purged from their uncleanness The relative in this phrase with these hath reference to the particulars mentioned v. 19. which are blood water scarlet wool and hysop The infeâ—…ence of this verse upon that which goeth before sheweth that there is a necessity of using such means for obtaining good things as God hath appointed God appointed that for purging and cleansing things and persons blood and water should be used v. 20. thereupon the Apostle thus concludeth It was therefore necessary 1. God in wisdome ordereth all his ordinances so as in reference to the end 〈◊〉 which God ordaineth them there cannot be a better course or means and in thâ—…t respect there is a necessity of them 2 God bringeth his purposes to pass in his own way and course and will not suffer matters to be effected other wayes There is therefore in this respect also a necessity of holding close to that course 1. Vain are the attempts of all that go about to procure good to themselves in any other way then that which the Lord hath set down The Idolatrous courses which the Idolatrous Jewes used to pacifie Gods wrath did more incense him The like may be said of all mens inventions in sacred matters wherein and whereby they seek to please God 2. It stands us in hand well to observe what God hath ordained for the good of our soules and to hold close thereto yea to lay a necessity upon our selves and to say necessity is laid upon me yea â—…o is unto me if I do not this or that §. 115. Of types being in themselves but shadowes THe nature of legal types is set out in this phrase Patterns of things in the heavens It setteth out both the meannesse of them and also the excellency of them Their meannesse is manifested in this word patterns which implyeth resemblances of things and if they be compared with the truths which they do resemble they will be found to be dark and obscure Hereupon the Apostle joyneth these two together example or pattern and shadow See Chap. 8. v. 5. § 12. The types themselves were but of external and earthly things and in that respect called carnal ordinances v. 10. § 50. Surely they who of old used the legal rites meerly as outward rites without reference to their truths did rest upon meer shadows and manifested therein a childish disposition Much more did they who addicted themselves to those rites after their date was out so as then they had no heavenly truth to typifie But most childish are they who dote upon such external ordinances as never had any spiritual truths for them to be a pattern
of Of these see Chap. 7. v. 16. § 82. The excellency of the foresaid types is manifested in this that they were patterns of things in the heavens that is of heavenly things See more hereof Chap. 8. v. 5. § 13. §. 116. Of legal types cleansed with answerable meanes AS the legal types themselves were mean in their kind being of earthy things so the means of purifying them were answerable They were purified with these namely with those external and earthy things which are mentioned v. 19 § 102 103. All things are cleansed with means according to their kind Our faces our hands our feet our whole body our linnen the vessels that we use and other like things are washed and made clean with water and other like external and earthy things We may from hence infer that the faithfull under the law rested not in those external rites for the purifying of their souls It is not possible that the blood of buls and of goats should take away sin The Gospel was preached unto Abraham Gal. 3. 8. and therein he believed The like may be said of all the faithfull that dyed under the law This is the reason of the Apostles setting forth the faith of so many worthies as he hath produced Chap. 11. §. 117. Of Heavenly things the substance of the Types BY way of opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified Those truths he thus expresseth the heavenly things themselves The relative themselves is set in the first place as if we should thus translate it themselves being heavenly things By themselves he meaneth the truths of types so as the very substance of legall shaddows is exhibited under the Gospel In this respect a true Tabernacle is mentioned Chap. 8. v. 2. § 6. And glad things v. 11. § 53. God at length exhibited the things themselves which were good and true to shew what he mainly aymed at and that the shadows and types were only for awhile in regard of Mans need Great is their folly who enjoying the things themselves hunt after shaddows as Jews Turks Papists all idolatrous and superstitious persons do herein they shew themselves like the dog that having got meat in his mouth snapt at the shaddow of it in the water and so lost his meat The Lord make us wise in seeking after those solid truths which by his Gospel are revealed To stir us up the more here unto let the quality of them be considered They are heavenly things The word translated heavenly is a compound which we may translate upper heavenly Of this compound word See Chap. 1. v. 1. § 25. Of the things meant thereby See Chap. 8. v. 5. § 13. This epithite heavenly is here given to those truths which were typified by the Law 1. In opposition to the rites of the Law which were earthy This is implyed under this conjunction of opposition But 2. To shew the excellency perfection and perpetuity of them 1. Heavenly things are so much more excellent then earthly as Heaven is higher then the earth 2. Those heavenly things doe perfectly effect that for which they are ordained 3. Heavenly things are perpetuall they continue for ever This should stir us up to enquire after these heavenly things and upon knowledge of them highly to prize them to rest satisfied in them and to walk worthy of them §. 118 Of purifying heavenly things THe aforesaid heavenly things are said to be purified though this act of purifying be not expressed in this latter clause yet it is necessarily understood and must be repeated out of the former part of the verse otherwise this latter part would want a verb to make up the sense Heavenly truths are purified as well as earthy types This may seeme strange if we duely weigh what those truths were namely Christ himself His body was the truth of the Tabernacle His deity of the Altar His humane nature of the sacrifice His Person of the Priest His graces were the truth of the Priests robes His mediation the truth of the incense He is the true mercy-seat He the Ark He the Manna He the water that flowed out of the rock He the truth of most types Heaven was the truth of the most holy place Quest. What need those things to be purified Answ. 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit Thus Christ is said to be made persect Chap. 2. 10. And to be sanctified John 10. 36. and 17. 19. Thus Christ being consecrated for the Church his Nature his Person his Deeds his Doctrine Obedience Sufferings Offices Victories Resurrection Ascension and are made usefull and beneficiall to us Though in themselves they be most pure and perfect yet would they not have been effectuall to us without this heavenly consecration Heaven itself is thus purified for Christ with his own blood entered into that holy place 2. There are some things in the number of heavenly things which by nature are impure as the Elect people of God of whom the Jews were a Type Now Christ gave himself for the Church that he might sanctifie it and cleanse Eph. 5. 25 26 27 1. Pet. 1. 2. 3. Sundry holy things by mans abuse of them prove to man impure as the holy ordinances of God In this respect they need to be purified See more hereof v. 19 § 104. §. 119. Of Sacrifices which purge Heavenly things being better then Legall THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God A bloody sacrifice is therefore here meant which is the sacrifice of Christ himself In this respect Christ is said by his own blood to enter into the â—…ly place v. 12. Though that were but one Sacrifice and but once offered up yet the plurall number Sacrifices 1. For excellency sake it was instead of many sacrifices 2. In reference to the many Sacrifices under the Law This one was the truth of them all and instead of all A Sacrifice was the means of purifying Heavenly things because thereby satisfaction was made to divine Justice and divine Wrath was pacified and thereby way made to mercy yea thereby Christ merited that all things needefull for us should be effectuall unto us By this we may be informed of the need use and benefit of Christs offering himself up a Sacrifice without it we had remained enemies against God and God against us We unfit and unworthy to appeare before him All things unfit unusefull ineffectuall to us Christ himself his incarnation his purity ineffectuall to us Heaven had been as Paradise kept by Cherubines against us If it were needefull that man should not remaine under the power of the devill nor liable to damnation then this sacrifice was needfull As there was great need so there is great use and benefit thereof
which apâ—… to his Priest-hood he was in his humane nature and by vertue of his ofâ—…â—…ervant yet then also in his divine nature to which his humane nature was 〈◊〉 united he was Lord of all Phil. 2 6 7. 2. He did not alwayes stand ministring as the legal Priests but ascended into 〈◊〉 and there continueth to sit at Gods right hand Aâ—… for Priests this their standing to minister intendeth their inferiority which iâ—… fâ—…ther set forth by this word daily which implyeth an insufficiency in that which they did because they could not at once do what might be expected they wâ—…e forced day after day to stand ministring See more hereof Chap. 7. v. 27. § 112. §. 34. Of the insufficiency of legall sacrifices THe forenamed daily ministring is thus exemplified offering ostentimes The most speciall work of this ministry was to offer sacrifices Hereof see Chap. 5. v. 1. § â—… 7. Priests stood in Christs roome and by offering sacrifices were types of Christs offering himself a sacrifice for our sins The special point intended here by mentioning that act of offering is that they did it oftentimes For the high Priest did every year when he entred into the most holy place offer sacrifices They offered sacrifices at every feast and on the first day of every moneth and morning and evening every day when any committed a special sin and brought a sacrifice for it the Priest offered it up So they did for such as were legally unclean and desired to be cleansed yea there were also gratulatory sacrifices offered up for mercies and blessings received Well might it therefore be said that they offered oftentimes This in generall implyeth an insufficiency and imperfection in what they did § 4. which is further made manifest by this phrase following the same sacrifices This word the same hath respect 1. In general to the kind of sacrifices They were all living creatures unreasonable creatures such as were counted clean by the law and that beasts and sowle 2. In particular to the same occasions for on every day of attonement a goat and a bullock was to be offered up Levit. 16. 6 15. Every morning and evening a lamb was to be offered up Exod. 29. 39. For the sin of a Priest and of the whole congregation a yong bullock was to be offered up and for the sin of a ruler an shee-goat and for the sin of any of the people a shee-goat Lev. 4. 3 14 23 28. So in other cases the same sacrifices were prescribed to be offered upon like occasions The ost offering of the same sacrifices doth cleerly demonstrate that those sacrifices did not take away sin See v. 2. § 4. Though those sacrifices could not make perfect yet might not the Priests offer up any other sacrifices of their own invention Gods wrath was provoked by such Isa. 65. 3 4. Some would offer the first born and fruit of their body but God was not pleased with such Michah 6. 7. 1. God is a supreme Lord. The most high soveraign over all To his word must all creatures stand and not swerve from it 2. God is of infinite wisdome and best knoweth what is fit to be done To adde to such things as he hath determined is to oppose our shallow wit to his incomprehensible wisdome 1. This plainly demonstrateth the impiety and folly of all humane inventions about Gods holy ordinances 2. Let us under the Gospel do that which the Priests did under the law which is to observe the same ordinances which God hath instituted and to hold close unto them but still do the same as the same are to be done In vain saith God they do worship me teaching for doctrines the commandements of men Matth. 15. 9. The same that are here intended were more then one for the word is of the plural number so is the word wherewith it is joyned Sacrifices For under the law there were many sacrifices whereof sundry instances were given before One kind of sacrifice was not sufficient to typifie that whole truth and all the benefits and excellencies that were in Christs sacrifice therefore there were many one to prefigure one thing another another thing This giveth us instruction in the wisdome of God who to help his peoples weakness and the better to fet forth the manifold benefits which they received by Christ prescribed many types and many kinds of sacrifices Thus he dealeth with his Church under the Gospel in prescribing unto it one Sacrament of regeneration and another of spiritual nourishment 2. As this taught the Jewes to offer up all those sacrifices as occasion was offered according to the ends and uses So it teacheth us to search into the mysteries of the several sacrifices and other types that we may find out the distinct ends and uses of them By way of analogie we Christians may hence learn to take notice of the several ordinances that God enjoyneth to us and to know that none of them are in vain but all of them in regard of our need and for our good That which was implyed under legal Priests daily ministring and offering oftentimes and that the same sacrifices is plainly expressed in this last phrase can never take away sins for if they could have done that they would have ceased as the Apostle himself inferreth v. 2. § 4. Of â—…he emphasis of these two words can never See v. 1. § 3. It hath been shewed v. 4. § 9. that there is an impossibility in such sacrifices as were offered under the law to take away sin The word translated take away is a compound derived from the same simple 〈◊〉 that that word was which is used v. 8. § 23. It is compounded with another preposition then that was yet used in the same sense that there it was and carâ—… as great an emphasis for the taking away of sin here intended is an utter freeâ—…g of a man from the guilt and punishment thereof yea also from the domineeâ—…g power of it But this the legall sacrifices could not do This strongly proves the imperfection insufficiency and impotency of them §. 35. Of Christs offering one Sacrifice for sin Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God THis verse is added in opposition to the former as is evident by the first particle but In the former verse it was proved that the sacrifices which were offered under the law could not take away sins this proveth that there is a sacrifice which hath done that that they could not The argument is taken from that Priests ceasing to offer any more sacrifices after he had offered one whereby is implied that there needed no other because that one had done it to the full The Priest that offered this one perfect sacrifice is intended under this phrase This man In Greek there is only a pronoun expressed which properly signifieth
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
Of whom it was said that in Isaac shall thy Seed be called V. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure IN these three verses the Apostle produceth a further confirmation of Abraham's faith The verses betwixt the tenth and the first of these may be included in a parenthesis and so these verses follow upon those which before set forth the faith of Abraham in particular Two evidences were given before of the truth and soundness of his faith One was his leaving of his own Country v. 8. The other was his so journing in a strange Country v. 9 10. This is a third evidence and though the last yet not the least of the three but rather the greatest yea the greatest of all that are given of others faith I suppose I may further say the greatest that ever was given by any meeâ—… man Of the kind of faith and of the name of the person Abraham see v. 8. § â—…6 This instance of Abraham's obedience together with others going before and following after being attributed to faith in this phrase By faith sheweth that faith puts one on to any kind of obedience even to do that which otherwise he would not For faith perswades the soul of Gods Soveraignty Wisdom Righteousness Faithfulness Power Truth Providence and other Excellencies We may from hence infer an especial reason of the scantyness of mens obedience namely want of faith The Idolater that will not leave his Idols or the Swearer his Oaths or the Voluptuous person his Pleasures or the Lustfull person his Lusts or the 〈◊〉 person his strange Attire or other Sinners their Sins want faith Among other motives this is an especial one to stir us up to get preserve and exercise faith Herein appears the greatness of his faith that he believed the promise of Isaac's Seed and yet by faith is ready to null that promise by sacrificing Isaac before he had any Seed at all How admirable is the power of faith This phrase when he was tryed or being tryed sets forth the mind of God in that case namely that God enjoyned him to offer up Isaac not simply that he should so do but to try whether he were willing upon Gods command to do so or no Abraham then knew not that God commanded him to offer up Isaac meerly upon trial The Apostle that relates as much setteth down this end of God because the event did demonstrate as much But before the event nor Abraham nor any other did know the mind of God But the Historie that was penned after Gods mind was manifested doth expresly say that God did tempt Abraham Gen. 22. 1. Therefore the Apostle might well say that Abraham was tryed For to tempt is to try Of the meaning of the word here used by the Apostle and of divers kinds of trying or tempting see The Guide to go to God or An Explanation of the Lords Prayer on the sixt Petition § 170. Of the many waies of tempting mâ—…n see Chap. 2. v. 18. § 185. The trial or proving here meant hath reference to Gods charge about offering â—…p Isaac Gen. 22. 2. Obj. It was an unnatural murther to do so Answ. 1. Gods will is not onely the rule but also the ground of goodness whatsoever God willeth is in that respect good and just 2. A special charge of God doth dispense with a general Law and that in regard of particular and present circumstances Witness the Israelites spoyling of the Egyptians Exod. 12. 35 36. and the wounding of the Man of God 1 King 20. 35 36. 3. God did not intend the taking away of Isaac's life He meant to prevent Abraham therein Quest. 1. Did God know Abraham's mind that he would indeed have sacrificed his Son if he had not been prevented Answ. Surely he did even as he did know the patience and faith of Iob He understandeth our thoughts aâ—…ar oâ—…f Psal. 139. 2. Quest. 2. What need was there that God should try Abraham Answ. 1. For Abraham's own sake that he might the better know the power of that grace which God had conferr'd on him For as God tryes some to discover their weakness unto themselves so he tryed Hezekiah 2 Chron. 32. 31. so he tryes others to manifest that grace that is in them as he did the Canaanitish Woman Matth. 15. 25. 2. For the sake of others that Abraham might be an example to them It pleased God to cull out Abraham to be a Father of the Faithfull therefore he would shew to all ages what grace he had conferr'd upon him what a worthy Father and what a worthy Pattern he was By this it is manifest that God tryes his best Children he began with Adâ—…m and that in his Innocency and hath continued so to do in all ages Among others Abraham was oft tempted as appears by these Texts Gen. 12. 1 11. 13. 7. 14. 14. 15. 13. 16. 5. 17. 24. 18. 12 13. 19. 24. 20. 2. 21. 11. but never so sorely as in this particular Two special ends there be hereof One to manifest the grace that is in his Children as in the case of Iob. The other to discover inward corruptions as in the case of Hezekiah We may not therefore think it strange that Gods Children are tryed We ought rather so to purge out our corruptions and so to labour for strength of grace as our trials may be our glory §. 84. Of the benefit of a true intent UPon the triall it is said that Abraham offered up Isaac The word translated offered is the same that is used for slaying and offering up of sacrifices See Chap. 5. v. 1. § 6 7. So is the Hebrew word Gen. 22. 2. It is set down in the time past as if he had actually offered him up by reason of the truth of his intention for Abraham did fully intend to offer him up in that he knew no other concerning the purpose of God So as a true intent is in Gods account as a real act So was David's intent to build Gods house It was therefore commended 1 King 8. 18. and rewarded 2 Sam. 7. 16. Hereupon the Apostle saith that if there be first a willing mind it is accepted according to that a 〈◊〉 hath and not according to that he hath not 2 Cor. 8. 12. Witness the poor Widow Luk 21. 3. 1. God searcheth the heart Ier. 17. 10. 2. He desireth the heart Deut. 5. 29. 3. He hath most and best respect to the heart Psal. 51. 6. Hereof see moâ—…e Chap. 3. v. 12. § 126. 1. This is a matter of great comfort to honest hearts Isa. 38. 3. Though we be hindred from external acts yet God accepts the inward intent 2. Give therefore to God that which he doth above all desire Prov. 23. 26. §. 85. Of Abrahams receiving the promises about Isaac TO amplify this evidence of
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grâ—…ce a Christian profession The 〈◊〉 duties mentioned by the Apostle are these 1. Peace with men 2. Holiness towards God This is pressed by the benefit thence arising implied under a negative without it no man shall see the Lord but with it they may v. 14. 3. Circumspection against Apostacy v. 15. 4. Avoyding such sins as disgrace a Professor Hereof 2. sorts are mentioned 1. Uncleaness Under this particular Fornicator 2. Prophaness This latter is exemplified in Esau concerning whom two points are noted 1. His sins He sold his birth-right v. 16. 2. The punishment He was rejected To inforce the foresaid and other Gospel-duties the Apostle falleth into a digression about the excellency of the Gospel above the Law Therein he declareth â—… points 1. The kind of excellency v. 18. c. 2. The use to be made thereof v. 25. c. The kind of excellency is set down comparatively The comparison is betwixt the Law and the Gospell It consisteth of two parts 1. The terrour of the Law 2. The sweetness of the Gospel The terrour of the Law is manifested by ten signes 1. A Mount that could not be touched 2. A burning fire 3. Blacknes 4. Darknes 5. Tempest v. 18. 6. The sound of a Trumpet 7. The voyce of words which the people could not endure v. 19. 8. Beast not daring to touch the Mountain 9. Striking such through as should touch it v. 20. 10. Moses fear v. 21. The sweetness of the Gospel is set forth by the Society whereunto it bringeth us Hereof are eleven particular instances 1. Mount Sion 2. The City of the living God 3. The heavenly Ierusalem 4. An innumerable company of Angells v. 22. 5. The general Assembly 6. The Church of the first-borne 7. They who are written in Heaven 8. God the Iudge of all 9. Spirits of just men v. 23. 10. Iesus the Mediator of the new Covenant 11. The blood of sprinkling c. The use of the foresaid difference is twofold One is set down negatively and it is 1. Generally propounded See that ye refuse not c. 2. Inforced by the damage which will follow upon neglect thereof The damage is set down comparatively and that by an argument from the less Hereof are two parts 1. Gods Judgement on despisers of the Law 2. His Judgement on despisers of the Gospel v. 15. Both these are Amplified by the different manner of delivering the one and the other The earth was shaken at delivering the Law Earth and Heaven at delivering the Gospel The point is propounded v. 26. and expounded v. 27. The other use is set down affirmatively Wherein we have 1. The ground of the duty A Kingdom which cannot be mooved 2. The kind of duty To serve God acceptably v. 28. 3. The motive to inforce it God is a consuming firâ—… v. 29. §. 2. Of Gods Witnesses Heb. 〈◊〉 2â—… Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us THE first word of this verse translated wherefore sheweth that this verse and others following depend upon the former Chapter as a just and necessary consequence In the Greek word there are three several particles compounded together which add emphasis That word is once more used in the 〈◊〉 Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is 〈◊〉 as a duty on our part to indeavour to be like unto those excellent ones whose exemples have been set before us And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are 〈◊〉 and usefull and that such general points as are in Scripture recorded 〈◊〉 others may and must be in particular applied to our selves so far as aâ—…y 〈◊〉 they concern us see more hereof Chap. 10. vers 19. § 52. This phrase we also hath a special reference to this clause without us Chap. 1â—… vers 40. and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means see Chap. 11. vers 40. § 280. Withall it sheweth that the good example of the Jews are required as well for 〈◊〉 Christians as for the posterity of the Jews The Apostle teacheth as Christiâ—… to apply that to our selves which is registred of Ioshua and David see Chap. 13. vers 5. 8. This phrase seeing we are compassed about with so great a cloud c. is thus in 〈◊〉 Greek we having so great a cloud compassing us This manner of expressing the point further confirmeth that right which Christian Gentiles have to those things which are registred of believing Jews we have them as witnesses for us In this respect we ought the more carefully to heed them to be followers of them Of imitating such Saints as have lived before us see Ch. 13. v. 7. § 100. Those ancient worthies are the rather to be imitated because they were witâ—… to that Faith which they professed The Greek word translated witnesse is that which we in English sometimes translate Martyr as Act. 22. 20. Rev. 2. 13. and 17. 6. The word is ordinarily put for a bare witnesse even such an one as giveth Testimony to a thing Chap. 10. 28. See Chap. 3. vers 5. § 53. When any so far standeth to the maintenace of the true Faith as he looseth his life rather then â—…enounce the truth he is by a kinde of excellency called a Martyr And such â—…itnesses were many of these that are here pointed at Though all believers be not brought to that extent of witnesse bearing as to confirm their Testimony with their bloud and so prove Martyrs yet are all Saints Gods witnesses As 1. They who faithfully professe the truth 2. They who conform their lives according to the truth which they professe 3. They who declare and preach it unto others 4. They who maintain it against Gain-sayers See more hereof Chap. 3. vers 5. § 53. This should stir us up to do what lieth in our power for bearing witnesse to Gods truth that we may be in the number of Gods witnesses to our posterity §. 3. Of the multitude of Gods Witnesses THE Apostle stiled these a cloud of witnesses The Greek word translated cloud is here onely used throughout the new Testament but there is another word derived from it which signifieth the same thing and is frequently used Math. 17. 6. A cloud is the gathering together of many vapours out of the earth and waters which vapours do sometimes wax dry and thin and are driven away by windes sometimes they wax moist and thick and melt out into rain The Apostle here useth this metaphor in reference to Gods ancient witnesses to shew 1. Their penalty They are
of the deluge of the destruction of Sodom of Gods bringing his people out of Egypt and governing them in the wildernesse and seâ—…ling them in Canaan and the many miracles therein recorded c. 3. Many seek after profound mysteries and what books herein comparable to the sacred Scriptures for instance the great mysteries of Religion as of the Trinity of Persons incarnation of the Son of God his Birth Life Death Resurrection Ascension Intercession c. 4. Many prudently study the things that are most profitable but there are no writings that make more thereto then the Scriptures They both declare what is truly profitable and most advantagious They make known true riches and true honour They shew the way how to attain thereto Among other books Solomons Proverbs are of singular use to that end Note 2 Tim. 3. 16 17. 5. None but fooles would spend their time and study about fables and lies but would be informed in the truth of matters Now no booke can better do that then the sacred Scriptures For it is the word of the Lord God of truth all whose words are most true Psal. 119. 160. Iohn 17. 17. This among other excellencies of the word is not the least As it is an excellency in it self so it is the excellency of all other excellencies For what is antiquity rarity profundity or any other seeming excellency without truth but as so many pâ—…arles in a blind eye which make it the more deformed The more ancient the more seemingly rare profound and profitable falshood is the more detestable and pernicious it is How blame worthy then are they who neglect the reading of the word and thereby deprive themselves of the means of knowledge How many be there who never in their lives read thorow the Scripture How far short do they come of these Hebrewes whose knowledge in the Scriptures the Apostle doth here grant And how should the consideration of the forementioned excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures whereof the Hebrewes here are a worthy patterne unto us §. 95. Of Esaus seeking the blessing too late THe punishment of Esaus profanesse was a deniall of the divine blessing which Isaack his father as a prophet of God and therein the hand and instrument of God conferred upon Iacob The blessing was a ratification of the birth-right For it comprised under it all the prerogatives thereof as 1. Dignity and Dominion Gen. 27. 29. 2. Patrimony v. 28. 3. The spirituall prerogatives are comprised under these words Cursed be he that 〈◊〉 thee and blessed be he that blesseth thee It s rightly stiled a blessing because thereby he was made blessed This blessing in regard of the temporal priviledges thereof Esau would fain have had for it is said He would have inherited the blessing In the Greek it is said was willing or desirous to inherit This word inherit in the Text importeth two things 1. A right to it as first-born by vertue of his birth which he had sold. He would eat his cake and have it 2. A perpetuall right thereto for himself and his posterity For inheritances have no set term of dayes or years but extend to men and their children and childrens children without date if it be not cut off Thus he was desirous to have inherited the blessing but when it was too late as this word afterward importeth for it may have a double relation one to the selling of his birth-right Gen. 25. 33. After he had sold his birth-right he desired a ratification of it to himself by his Fathers blessing But it was too late to think of recovering that which was clean sold away The other relation is to his Fathers conferring it on Iacob Gen. 27. 30. In this respect Esaus seeking the blessing was too late as this word translated he was rejected sheweth For it hath respect to Isaacks refusing to blesse Esau after he had blessed Iacob They therefore that apply this to divine reprobation and bring this instance to make it temporary do clean mistake the mark True it is that so soon as Esau came to Isaack and made himself known to be Esau it is said Gen. 27. 33. that Isaac trembled very exceedingly He was cast into a strange ectasis or into a great astonishment and that by a divine work which brought into his mind that ancient word of God Gen. 25. 23. The elder shall serve the younger where with as with a bridle he was held back from altering what he had done In this respect its added that Esau 〈◊〉 no place of repentance First no means to move his Father to repent and alter his mind and to reverse or recall the blessing which he had conferred on Iacob For saith he Gen. 27. 33. I have blessed him and he shall be blessed Wherefore they also clean mistake the mark who apply this to Esaus repentance and thence inter that repentance may be too late yea some take occasion from hence to impeach the authority of this Epistle whereby we see how dangerous it is to mistake the sense of sacred Scripture But though repentance were applyed to Esau yet would none of the foresaid errors follow thereupon for Esaus repentance could be no better then the repentance of Iudas Matth. 27. 3. which was meerly legall more for the punishment then for the sin That which perplexed Esau was the losse of earthly dignity and patrimony which is intended under that relative particle it â—…e sought it which may have reference either to the blessing or to repentance both be of the feminine gender and both tend to the same purpose for in seeking that blessing which Isaack thus conferred on Iacob he sought to have his father repent of what he had done and he sought to make his father repent that he might have the blessing From Esaus rejection here upon his seeking the blessing it doth follow that blessings may be sought too late which the Church sadly acknowledgeth Cam. 5. 6 I opened saith she to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake I sought him but I could not find him I called him but he gave me no answer This the five foolish virgins found true by sad experience Matth. 25. 3 c. And so much God threatneth Prov. 1. 24 25 c. For God who is the fountain of blessing as the Apostle Iames acknowledgeth Iam. 1. 17. hath his fit times and seasons as he hath means in and by which he conveigheth his blessings and out of which he will give no blessing so likewise his seasons hence the Psalmist in Psal. 32. 6. speaketh of a time when God may be found and also the Prophet Isaiah in cap. 55. 6. implying thereby that there is a time when God will not be found Whence we may learn one speciall reason why many who seek comfort to their souls and peace to their
ascend to heaven then place thy confidence on the cry of Christs blood which speaketh all better things Without controversie there iâ—… more ground of confidence in the cry of Christs blood then can be matter of despairâ—… in the cry of our sins §. 128. Of the participation of Christs blood as it is a Christians priviledge HEtherto of the distinct points whence the last branch of Christians priviledge ariseth The intimation of the priviledge it self is in this copulative particle AND which hath a reference to the first verb in v. 22. Ye are come viz. by the Gospel to the blood of sprinkling We are said to come to this blood under the New Testament because it is actually shed and offered unto us in and by the preaching of the Gospel and participating of the Sacraments whereto when we come we come to this blood of sprinkling So that the Apostle doth hereby give us us to understâ—…nd That participation of Christs blood is a Christians priviledge This is to be taken of the actuall shedding of Christs blood For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world And to like purpose saith the Apostle Heb. 1â—… 8. Iesus Christ the same yesterday and to day and for ever which phrase may be understood in these four respects 1. In regard of the eternall decree of God the Father who had decreed from the beginning that Christ should be that Sacrifice that should expiate and do away the sins of the world 2. In regard of Gods promise which was made immediatly after mans fall Gen. 3. 15. As a seale of that promise sacrifices were offered being types of Christs blood Gen. 4. 4. 3. In regard of the efficacy of Christs blood For after it was purposed and promised to be shed it was to all purposes as effâ—…ctuall as after it was actually shed Therefore saith our Apostle Heb. 13. 8. Iesus Christ the same yesterday to day for ever 4. In regard of the vigor and virtue of faith In these four respects all believers even such as lived before Christ was actually exhibited did partake of the benefits of Christs blood and were thereby redeemed out of their naturall miserable bondage reconciled to God purged from their sins justified sanctified saved But the actuall shedding of Christs blood whereupon all the forementioned benefits depended was reserved to the time of the New Testament which is the time of the Christian Church In this respect its stiled the blood of the New Testament Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ Eph. 2. 13. They were not made nigh by the types of his blood those were a partition wall Eph. 2. 14. 1. This may inform us in the excellency of our times They are the best times that ever the Church had better then the best times of the Iews as accomplishments are better then purposes and performances then promises and substance then shadow and truth then types So much better are our daies then theirs O the blindness of those who discern not the excellency of these times 2 Cor. 4. 4. O the ungratefulness of those who regard it not 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ and to that blood of sprinkling whereunto we are now brought Note Heb. 10. 19 20 21 22. The types of this blood wrought much confidence in the believing Jewes how much more confidence ought this very blood it self now actually shed the blood of sprinkling whâ—…reunto we are come work in us Read Heb. 9. 11 12 13 14. §. 121. Of the resolution of Heb. 12. 18 19 20 21 22 23 24. Heb. 12. Vers. 18. For we are not come unto the Mount which might be touched and that burned with fire nor unto blacknesse darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they which heard entreated that the word should not be spoken to the many more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust through with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Vers. 22. But ye are come to Mount Sion and to the City of the living God the heavenly Ierusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first-born which are written in heaven and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Iesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel THe sum of these verses is The Christians priviledges Whereof are these two generall parts 1. The kind of priviledges 2. The use thereof v. 25. The kind thereof is set forth in the difference betwixt the Law and the Gospel In this difference we may observe 1. The manner of setting down both 2. The matter whereof each consisteth For the first 1. The things of the Law were earthly This is principally intended in this phrase the Mount that might be touched because it was an earthly Mountain which might be felt and seen 2. They were terrible the terror whereof is set out 1. By externall signes 2. By fearfull effects The terrible signes which appeared at the delivery of the Law were 1. A Mount touched 2. Burning with fire 3. Blacknesse and darknesse 4. Tempest Vers. 19. 5. Sound of Trumpet 6. Voyce of words 7. Stoning of beasts Vers. 20. The effects concerned both men and beasts 1. Beasts might not yea durst not come neer the Mount Vers. 21. 2. Men both of the common sort and also the most eminent amongst them even Moses himself was affrighted at the delivery of the Law Vers. 22. Secondly the priviledges of the Gospel are spiritual and heavenly they consist of ten distinct branches which may be brought to two heads 1. The places whereunto under the Gospel we are brought 2. The Persons to whom we are joyned The places are described by three Metaphors 1. Mount Sion 2. The City of the living God 3. Heavenly Ierusalem The persons are 1. Creatures or 2. Creator and 3. He that is betwixt both Vers. 23. The Creatures are 1. Angels amplified by their number said to be innumerable 2. Holy men And these are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified 1. By the name First-born 2. By this phrase which are written in heaven 3. By this clause the spirits of just men made perfect 2. The Creator set out by his jurisdiction Iudge of all wherein we may observe 1. The kind of function which he undertaketh Iudge 2. The extent thereof in these words Of all Vers. 24. 3. The person that is between both is expressed in these words And to Iesus the Mediator of the new Covenant
man As there is a difference between the divine and humane essence so betwixt their works The divine essence is eternall and immutable but humane mutable and momentary So the counsell and work of God stands for ever but mans alterable tending to decay This disserence is oft noted and much pressed in sacred Scripture Prov. 19. 21. Acts 5. 38. and 7. 48. 2. This may instruct us in the difference betwixt things earthly and heavenly They are made by mans hands these without hands 2 Cor. 5. 1. Heb. 9. 24. So betwixt corporall and spirituall Eph. 2. 11. Col. 2. 11. Yea and betwixt legall and Evangelical Heb. 8. 2. So in this text By this difference the excellency of the ministry of the Gospel is cleerly set forth For as things heavenly are more excellent then earthly as spirituall then corporall as things made by God then things made by man So the ministry of the Gospel then the ministry of the Law 3. This discovers the folly of many who too much dote on things made by man or invented by him See more hereof Chap. 9. v. 24. § 121. 4. Pray for wisedome whereby you may approve of those things which are most excellent duely distinguishing the things that diffâ—…r and chuse that good part which shall not be taken away Luk. 10. 42. §. 132. Of the unchangeablenesse of the Gospel HEtherto of the alterablenesse of the Law and of the reason thereof The unchangeablenesse of the Gospel follows expressed in this phrase the things which cannot be shaken may remaine Whereby is evidently demonstrated That the Gospel is unchangeable In this respect the new Covenant is said to be established never to be removed Heb. 8. 6. and 10. 9. In this respect its called an everlasting Covenant Heb. 13. 20. an everlasting Gospel Rom. 14. 6. For there is not there cannot be a better Covenant a better Gospel If there be an alteration it must be to the better Therefore was the first altered that a better might come in the room thereof 1. This very much tends to the setting forth of the excellency of the Gospel And surely its a great commendation to be so excellent as a more excellent cannot be That is unalterable because there is no better to come in the room thereof no better Covenant no better Word no better Sacraments no better ordinances ever to be expected 2. This may stir us up to have the Gospel in high account If Saints under the Law had that which was alterable in so high account how much more ought we highly to esteem what is unalterable Consider therefore what is written of their esteem of the Law and thereupon reason with thy self and say shall I lesse respect that which is unchangeable which is so excellent as no better can be expected to succeed in the room thereof then the Iewes did that which was alterable and had a beter to succeed in the room thereoft This is the main end of making known this difference betwixt the Law and the Gospel The inference which the Apostle maketh from the removing of those things that are shaken namely that the things which cannot be shaken may remain sheweth the end of Gods substituting the Gospel in the room of the Law thereby is evidently demonstrated That Gods change is to the better See my Sermon preached before the House of Lords Sep. 1645. stiled The progresse of Divine Providence on Ezek. 36. 11. §. 133. Of receiving the Kingdome from God Heb. 12. 28. Wherefore we receiving a Kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear IN these words the Apostle maketh the use of that large and long commendation which he hath given to the Gospel and the ministry thereof viz. That we who live under it should have an especial care of serving God and approving our selves to him For our better encouragement thereunto the Apostle setteth down the blessing which we do enjoy under the Gospel and that is a Kingdome whereby is meant Gods special Kingdom whereby he governeth his Church and elect people which is begun here in this world and in that respect called the Kingdome of grace and perfected in the world to come in which sense it is called the Kingdome of glory So that hereby the Apostle giveth us to understand That the Church of Christ is a Kingdome under which title it is oft set out both in the old and new Testament See hereof Chap. 1. v. 8. § 112. The meanes whereby we come to enjoy this Kingdome is in this word receiving which implieth that we have it not of our selves we have it of another so much the word receiving implies That other can be none but God for it is the Kingdome of God he hath the ordering and disposing of it So that it is not of a mans self to be of the Kingdome of God or to have it therefore it s said to be prepared for us Matth. 25. 34. and we are said to be chosen heires of this Kingdome as Iam. 2. 5. yea to be called thereunto as 1 Thess. 2. 12. and translated into it Col. 1. 13. The truth whereof doth clearly appear both from the excellency of the Kingdome it self and from our own disability 1. Such is the excellency of this Kingdome which in that respect is stiled the Kingdome of God the Kingdome of heaven as by all the men and means in the world it cannot be obtained What is said of the redemption of souls Psal. 49. 7 8. may be applied to the possession of this Kingdome It s more worth then the whole world and all things therein 2. On the other side such is mans disability as he hath nor power nor means nor mind to get it 1. He hath no power to get it 2 Cor. 3. 5. 2. Nor means 1 Cor. 4. 7. Rom. 11. 35 36. 1 Chro. 29. 11 12 c. 3. Nor mind Rom. 8. 5 7 1 Cor. 2. 14. Matth. 23. 37. Prov. 1. 20. Luk 14. 18. 1. This may inform us in the difference betwixt this and other Kingdomes Other Kingdomes may be by men sundry waies obtained as 1. Many are born heirs of Kingdomes as Kings eldest Sons yea all the Children of free subjects are members of the Kingdome 2. A right to the priviledges of an earthly Kingdome may be purchased by mony Acts 22. 28. 3. Such a right may be obtained by favour and friendship of men So Herod became King of Galile So many are made free-Denisons 4. Such as by conquest obtaine it As sundry Kings of Israel and their followers As William the Conqueror and his followers By none of these means nor any other like them can the Kingdome of God or any right thereto be obtained it must be given of God and so received 2. This should stir us up to seek this Kingdome of him from whom only it can be received Note Iohn 4. 10. Plead and presse his promise Matth. 7. 7. And
so the people blessed him 1 King 8. 55 66. Mean persons that are relieved blesse great ones that relieve them Iob. 31. 20. The blessing here meant is a blessing of ratification whereby Melchisedec assureth Abraham of the full accomplishment of all those promises that God had made unto him This Melchisedec did as a Minister and Priest and Prophet of God in all which functions he was greater then Abraham Thus are all they who by vertue of their calling or relation to others stand in Gods room and in Gods name assure them of Gods blessing to them or at least call upon God for his blessing upon them This is an authoritative kind of blessing and argueth superiority in them who 〈◊〉 Parents Governours of Families Governours of Common-wealths and 〈◊〉 〈◊〉 the word have a power in this manner to blesse See more hereof v. 1. § 12. Object Kings and other Governours are oft times among them whom 〈◊〉 Ministers blesse Are Ministers thereupon greater then Kings or other 〈◊〉 Answ. Though in their persons and civill government Kings and other governours are greater then Ministers of the word yet such Ministers in the execution 〈◊〉 their office are greater then the foresaid persons For they stand in Gods 〈◊〉 and are Gods mouth they command in Gods name they exhort to doe Gods 〈◊〉 So they blesse in Gods name 1. This doth much commend the Ministeriall function 2. It should stir up men to have that calling in high account and to believe Godâ—… word preached by them 1 Thes. 2. 13. The main point here proved is that Melchisedec was greater then Abraham 〈◊〉 by consequence then Levi and his Priest-hood greater then the Priest-hood of 〈◊〉 Levites and that thereupon Christs Priest-hood which is after the order of Melchisedec is greater then the Priest-hood of the Levites and answerably to be 〈◊〉 way preferr'd Melchisedec as a type blessed Abraham the father of the faithfull Christ 〈◊〉 truth did not onely blesse little children Mar. 10. 16. but also upon his 〈◊〉 on into heaven he lift up his hands and blessed his Apostles Luk. 24. 50 51. 〈◊〉 that in the room of all the faithfull §. 48. Of the resolution of Heb. Chap. 7. v. 5 6 7. 5. And verily they that are of the sons of Levi who receive the office of the Priest 〈◊〉 have a Commandement to take tythes of the people according to the Law that 〈◊〉 〈◊〉 their brethren though they come out of the loynes of Abraham 6. But he whose descent is not counted from them received tithes of Abraham 〈◊〉 blessed him that had the promises 7. And without all contradiction the lesse is blessed of the better Vers. 5. THe sum of these three verses is a proof of Melchisedecs greatnesse above Abraham The parts are two 1. A confirmation of a former argument 2. Another argument The confirmation is taken from the difference betwixt Melchisedec and the â—…evites Hereof are two branches One concerneth the Levites The other Melchisedec In the former is set down 1. A description of the persons 2. A declaration of the difference The persons are described 1. By their relation Sons of Levi which is amplified by a select company in this phrase of the Sons namely some of them 2. By their function which is set out 1. By the kind of it the office of the Priest-hood 2. By their right to it in this word receive The foresaid function is amplified by a priviledge appertaining 〈◊〉 Hereabout four points are observed 1. The kind of priviledge to take tithes 2. Their warrant for it they have a Commandement 3. The rule according to Law 4. The persons of whom they took tithes These are 1. Generally expressed the people 2. Particularly described and that by a double relation 1. To themselves in this word Brethren 2. To their common Father In setting him down is noted 1. The kind of inference in this particle though 2. The manner of comming from him They come out of his loynes 3. The name of their Father Abraham The other part of difference declareth two points 1. Wherein Melchisedec agreed with Levi He received tithes Vers. 6. 2. Wherein they differed Hereof are two branches 1. A description of Melchisedec He whose descent is not counted from them 2. The name of the person of whom he received tithes Abraham The second argument whereby Melchisedecs greatnesse is proved is an act of 〈◊〉 on his part Hereabout observe 1. The substance of the argument 2. An inference made thereupon In the substance we may observe 1. The kind of act performed Blessed 2. The person to whom it was performed him that had the promises Vers. 7. The inference is an excellency In setting down whereof observe 1. The manner of bringing it in with this asseveration Without all contradiâ—… 2. The matter which declareth the difference betwixt him that blessed and him that was blessed He that did blesse was greater the other lesse §. 49. Of the Doctrines raised out of Heb. 7. 5 6 7. I. THe excellency of Melchisedecs Priest-hood is a certain truth This note of asseveration verily proves as much See § 37. II. All Leâ—…ies sons had not the same dignity They were but some of them See § 37. III. The Priest-hood was a choyce office So it is here brought in to be See § 37. IV. Trâ—…e Priests were deputed to that office They received it See § 37. V. 〈◊〉 were due to Priests They had a Commandement to receive them See § 39. VI. Gods command is a good warrant It was the Levites warrant See § 39. VII Gods Command was ordered according to Law Hereof is given a particular instance See § 39. VIII All sorts paid tithes Under this word people all sorts are comprised See § 39. IX An office may give a dignity over Equals This phrase came out of the loynes implieth an equality yet Priests had a dignity above others that came out of the same loynes See § 41. X. Priests and others were brethren For Priests received tithes of their brethren See § 41. Vers. 6. XI Melchisedecs pedigree was not counted from men This is here expresly affirmed See § 42. XII Melchisedec received tithes of the father of Levi namely of Abraham See § 42. XIII There is an authoritative kind of blessing Such an one is here mentioned See § 43. XIV Priests had a power to blesse authoritatively So did Melchisedec See § 43. XV. The â—…aith of the best needs strengthning Instance Abraham See § 45. XVI It is a priviledge to have a right to Gods promises This is here noted as one of Abrahams priviledges See § 44. Vers 7. XVII There are unquestionable truths Even such as are without all 〈◊〉 See § 46. XVIII To blesse is an act of superiority In this was Melchisedec greater See § 47. XIX To be blessed is an act of inferiority In this was Abraham lesse See § 47. XX. Christ is greater then all Christ was the truth of that which is here set