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
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
for all men See § 81. XVIII Mans good was the end of Christs sufferings See § 81. §. 86. Of the respect wherein it became God that his Sonne should be man and suffer for man Verse 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the Captain of their salvation perfect through sufferings THe first particle of this verse FOR shews that it is added as a reason of that which goes before In generall it is a third reason to prove that Christ was man See § 1. In particular it declareth the reason of the last clause of the former verse which is this By the grace of God Christ tasted death for every one If the question be asked Why Gods grace chose that way to redeem man here is a ready answer It became him so to do The Greek word translated became is diversly used 1. It implies a necessity of doing this or that as in this phrase Such an high Priest became us who is holy c. Heb. 7. 29. It was necessary that we should have such an one no other could serve the turn 2. It implies a duty as in this phrase It becometh us to fulfill all righteousnesse Matth. 3. 15. It is our duty so to do 3. It implies an answerablenesse or agreement of one thing to another as in this phrase Speak thou the things which become sound doctrine Tit. 2. 1. that is as are agreeable thereto 4. It implies a decency comlinesse and glory of a thing as in this phrase Which becometh women professing godlinesse 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works and this is a decent and comly thing the beauty and glory of Professors Thus it is here taken for never did any thing more make to the glory of God then his making of his Son lower then Angels that â—…e might taste death for every one We reade that upon the first news of Christ coming into the world a multitude of Angels thus praised God Glory to God in the highest c. Luke 2. 14. And Christ himself when he was going out of the world thus saith to his Father I have glorified thee on earth John 17. 4. And upon his suffering Christ said Father glorifâ—… thy Name And the Father thus answered I have both glorified it and will glorifâ—… it again John 12. 28. All this was in relation to Christs humiliation even unto death §. 87. Of Gods glory in giving his Son to dye IF we take a view of Gods special Properties we shall finde the glory of them so set forth in Christs Incarnation and Passion and the Redemption of man thereby as in nothing more I will exemplifie this in five of them 1. The power of God hath been often manifested by many wonderfull works of his since the beginning of the world The book of Iob and book of Psalms do reckon up catalogues of Gods powerfull and mighty works but they are all inferiour to those works which were done by the Son of God becoming man and dying For hereby was the curse of the Law removed the bonds of death broken the devil and his whole host vanquished infinite wrath appeased The Son of God diâ—… all this and much more not by araying himself with Majesty and power but bâ—… putting on him weak and frail flesh and by subjecting himself to death Hereiâ—… was strength made perfect in weakness 2 Cor. 12. 9. 2. The wisdom of God was greatly set forth in the first creation of all things iâ—… their excellent order and beauty and in the wise government of them but afâ—… that by sinne they were put out of order to bring them into a comely frame again was an argument of much more wisdom especially if we duly weigh how by the creatures transgression the just Creator was provoked to wrath To finde out â—… means in this case of atonement betwixt God and man must needs imply mucâ—… more wisdom For who should make this atonement not man because he waâ—… the transgressor Not God because he was offended and incensed yet God bâ—… taking mans nature upon him God-man by suffering did this deed he made the atonement God having revealed this mystery unto his Church every oâ—… that is instructed in the Christian faith can say Thus and thus it is done But hâ—… not God by his infinite wisdom found out and made known this means of reconciliation though all the heads of all creatures had consulted thereabout their counsels would have been altogether in vain We have therefore just cause with 〈◊〉 holy admiration to break out and say Oh the depth of the riches both of the wisdâ—… and knowledge of God! Rom. 11. 33. 3. The justice of God hath been made known in all ages by judgements executed on wicked sinners as the punishment of our first parents the drowning oâ—… the old world the destroying of Sodom and Gomorrah with fire and brimstone the casting off the Jews the casting of wicked Angels and reprobate men into 〈◊〉 fire but to exact the uttermost of the Sonne of God who became a Surety for man and so to exact it as in our nature he must bear the infinite wrath of his Father and satisfie his justice to the full is an instance of more exact justice then ever was manifested 4. The truth of God is exceedingly cleared by Gods giving his Son to die and that in accomplishment of his threatning and promises For threatning God had said to man In the day thou eatest of the tree of the knowledge of good and evil thou shalt surely die Gen. 2. 17. How could Gods truth have been accomplished in this threatning and man not utterly destroyed if Christ 〈◊〉 not died in our nature For promise the first that ever was made after mans Fall was this The seed of thâ—… woman shall bruise the Serpents head Gen. 3. 15. As this was the first promise so was it the ground of all other promises made to Gods elect in Christ. Now God having accomplished this promise by giving his Sonne to death how can we doubt of his truth in any other promise whatsoever The accomplishment of no other promise could so set out Gods truth as of this for other promises do depend upon this and not this on any of them Besides this is the greatest of all other promises We may therefore on this ground say He that spared not his own Sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. 5. Gods mercy is most magnified by sending his Sonne into the world to die for man The mercies of God are over all his works Psal. 145. 9. But the glasse wherein they are most perspicuously seen is Jesus Christ made man and made a sacrifice for mans sinne This is thus set out to the life God so loved the world that he gave his only begotten Sonne
set forth a meer resemblance or likenesse of a thing as Mat. 7. 26. 13. 24. But here it is taken for more then a bare resemblance even for a participation of essence In the former respect we may say of a picture It is made like such a man but in the latter respect we may say of a childe who partakes of his Fathers nature in the substance constitution disposition and manifold affections and passions He is made like unto his Father A word sprouting out of the same root is used by the Apostle to set out Christs participation of our nature as thus God sent his Son in the likenesse of sinfull flesh Rom. 8. 3. And thus Christ was made in the likenesse of man Phil. 2. 7. A like word is used to set out the identity of the glory of the Son with the glory of the Father We beheld his glory the glory as of the only begotten of the Father Joh. 1. 14. Thus this word here answereth to that likewise v. 14. See § 139. These words of likenesse are used to set out both the reality of a thing and also an apparent manifestation thereof The Apostle here intends the very same thing that he did before under these phrases All of one § 104. He also himself likewise took part § 139. He took on him the Seed of Abraham § 159. 162. All these phrases and this here in the Text with emphasis demonstrate the truth and reality of Christs humane nature that he was a man such a man as we are §. 169. Of this generall all things wherein Christ was made like to man THough every particular be comprised under this generall all things yet they may be ranked under such heads as will shew that they were very many Those Heads are these 1. The essentiall parts of mans nature which were soul and body 2. The powers of his soul as Understanding and Will together with his affections Both liking as Hope Desire Love and Joy and disliking as Fear Anger Hatred Grief and all manner of senses Both internal as the common sense phantasie and memory and external as Sight Hearing Smelling Tasting Feeling 3. The several and distinct parts of the body whether inward or outward which are very many and well known The outward especially 4. The growth of the parts of Christs body and endowments of soul. As other men so Christ at first was little He was nine moneths in his mothers womb being born he was wrapped in swadling clothes and carried in arms Luk. 2. 7 28. He also encreased in wisedome and knowledge Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body 5. Sundry infirmities of Soul Besides the affections before-mentioned He grâ—…aned in the Spirit and was troubled Joh. 11. 33. and was afflicted with other soul-sufferings whereof See § 76. Sundry infirmities of body as hunger thirst cold wearisomnesse sleepinesse fainting mortality 7. Manifold temptations Of Christs temptations and other afflictions See § 96. 8. Manifold afflictions Of Christs temptations and other afflictions See § 96. §. 170. Of Sin and Sicknesses wherein Christ was not like man TRue it is that Christ was not subject to sin He was holy harmlesse undefiled separate from sinners Heb. 7. 26. He was pure in his conception Luke 1. 35. He knew no sin 2 Cor. 5. 21. He did no sin neither was guile found in his mouth 1 Pet. 2. 22. We reade not that any sicknesse ever seised upon him Nor defect of nature as blindenesse lamenesse deafnesse dumbnesse or any other the like Hereupon a Question is moved How it can be true that Christ was made like man in this general extent all things Answ. 1. Generals admit some particular exceptions The Apostle himself thâ—…s expresseth the exception of sin He was in all points tempted like as we are yet without sin Heb. 4. 15. 2. Though sin in our nature be an inseparable adjunct yet is it not essentiall thereunto A man may be a true man though he have no sin in him instance Adam in his Innocency and glorified Saints after the Resurrection 3. Christ as Surety for sinners was like to sinful men In that our sins were imputed to him and he bare the burthen of them Thus it is said that He was made sin for us 2 Cor. 5. 21. But to be himself tainted with sin was not possible by reason of the Union of his humane nature with his divine If such a thing could have been it would have crossed the main end of his being like unto man namely to be â—… Mediator betwixt God and man To make satisfaction for the sins of others c. As for sicknesses and other-like infirmities they were personall and not insepâ—…rable from mans nature For there are many particular men that were never blinde deaf dumb lame sick of the Palsie Pleurisie and other particular diseases Besides sicknesses and other personall infirmities would have been an hinderanee to those works which he was to accomplish for our redemption They would have kept him from going up and down to preach the Gospel and to do sundry other good things Act. 10. 38. Sight wrought compassion in him Mark 6. 34. Hearing others cries moved him to help them Mark 10. 48 49. By his speech he comforted such as were in distresse Matth. 9. 2. Had he wanted those parts he had been much hindered Obj. It is said that himself took our infirmities and bare our sicknesses Matth. 8. 17. Answ. Those phrases are used of Christs removing and taking away from sundry men sundry infirmities and sicknesses which he did with such compassion as he might seem to bear them himself in regard of a fellow feeling §. 171. Of the ends why Christ was made like to man in all things THe ends why Christ might be made like to man in the foresaid universall likenesse were such as these 1. To give a surer evidence of the truth of his humane nature Thus this is a confirmation of this great article of our Christian faith that Christ was a true man 2. To give assurance of his compassions towards us in regard of our infirmities Heb. 4. 15. 3. That no gifts or parts of Learning Wisdom Purity or any other excellency exempts men from infirmities for who more excellent then Christ. Thus this is a ground of contentation 4. To demonstrate that infirmities and afflictions simply considered in themselves are no arguments of Gods displeasure or indignation Thus this is a ground of patience 5. To be an example that we might have a pattern for well carrying our selves in such cases Thus this is a direction 6. To make them more easie to us For Christ by putting his shoulder under the burdens that lie upon us hath taken away the greatest heavinesse of them and made them to us portable This is a ground of incouragement 7. To sanctifie them unto us For whatsoever Christ underweut he sanctified He sanctified Divine Ordinances by observing
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
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
considered as the place where the ordinances of 〈◊〉 service were performed And thus it sheweth that it is meet to have a fit place 〈◊〉 〈◊〉 publick exercising of divine servicâ—… Though the type be taken away yet 〈◊〉 eqâ—…ity thereof may remain As there was of old a Tabernacle and afterwards a 〈◊〉 for people to meet together for divine service So by way of resemblance 〈◊〉 common equity there may be such places as we call Churches for people to 〈◊〉 together therein and to observe evangelicall ordinances This seemes to be 〈◊〉 in this phrase when ye come together in the Church and again when ye come 〈◊〉 iâ—…to one place 1 Cor. 11. 18 20. 1. In such publick places people may have a moâ—…e free accesse together 2. A greater number may meet together 3. They may the more conveniently abide together 4. In such places they use to be least disturbed Thâ—…s is not to make men dote on buildings or to place religion on such and such 〈◊〉 or in such and such walls in these respects they would prove worldly 〈◊〉 〈◊〉 for conveniences And in regard of Christians meeting together and the 〈◊〉 ordinances which they there perform we may have such a mind to 〈◊〉 places as the Jewes had to the Tabernacle and Temple Psal. 84. 1. and 122. â—… So much was foretold Isa. 2. 3. By this epithite worldly added to this word Sanctuary he draweth the minds 〈◊〉 these Hebrews from doting too much on the Sanctuary and the ordinances thereoâ—… He did before give the just due to those ordinances in stiling them Ordinances of divine service But to keep people from excesse in esteeming of them too highly here he sheweth what in their substance they were As Gods ordinances they â—…ere highly to be esteemed in their season but as earthly and externall matters not to be doted on above their use and beyond their season Sanctuary is a word of high esteem but worldly is a matter of debasement §. 5. Of the resolution of and observations from Heb. 9. 1. Then verily the first covenant had also ordinances of divine service and a worldly Sanctuary IN this verse is declared the priviledge of the first covenant of grace Here observe 1. The inâ—…erence in the word then 2. The substance Whereof are two parts 1. The kind of priviledge 2. The place where it was manifested The kind of priviledge is manifested in two words 1. Ordinances 2. Divine service The place is set out 1. By the holinesse of it in this word Sanctuary 2. By the meannesse of it in this word worldly Doctrines I. The first covenant of grace had speciall priviledgâ—…s This is gathered from the generall sum of this verse and from the inference of it on that which went before II. Tâ—…e meaner covenant was in time before the greater The legall covenant was 〈◊〉 then the evangelicall yet it is stiled the first III. Gods people had speciall ordinances under the first covenant The mention of ordinances in this place intends as much IV. The ordinances of the first covenant were concerning divine service They are hâ—…re stiled Ordinances of divine service V. The place of Gods peoples meeting together for divine service was an holy place It is here called a Sanctuary VI. The holy place under the law was but a worldly place It is here so stiled §. 6. Of many types setting out many mysteries Heb. 9. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the shew-bread which is called the Sanctuary IN this verse the Apostle beginneth to exemplifie the two generall points which he had noted in the former verse namely the Sanctuary where ordinances of divine service were performed and then the ordinances them-selves The place is here in generall stiled a Tabernacle Of this word Tabernacle Sâ—…e Chap. 8. v. 2. § 5. Of it there were two speciall parts wherein ordinances of divine service were observed One was called the holy place which is here translated thâ—… Sanctuary The other was called the Holiest of all v. 3. Quest. Why doth he rather speak of the Tabernacle which was made in Moseâ—… time and continued only to Solomons time rather then of the Temple which was of the same fashion and made to the same use and far more glorious and lasting and might be the better remembred Answ. He speaks of legall rites which were made by Moses according to Gods appointment Chap. 8. v. 5. and in that respect it was more pertinâ—…nt to the Apostles purpose The former part of the Tabernacle is here stiled the first for they entered into that first Thorough it they entered into the other This first Tabernacle was an especiall type of Christs body as hath been shewed Chap. 8. v. 2. § 5. This and the other types following give proof that there are many distinct mysteries of religion whereof God would have his people to take notice This was one end of setting out divine mysteries in external and visible types that thereby people may take occasion to enquire after the meaning of them and so come in some measure to understand the mysteries contained under them 1. Hereby the manifold wisdome of God is more clearly discerned 2. Peoples understanding was much helped 3. Their faith was greatly strengthned 4. Their hope was exceedingly supported Hereby their folly is discovered who think that a generall knowledge is sufficient namely that there is a God that he is to be served but care not to enquire into the particular wayes and meanes of serving him acceptably and of trusting in him to salvation The severall types of the law were as severall mysteries of religion instead of them we now have Catechismes Common places Institutions Bodies of diviniâ—…y Principles Epitomes Compendiums Enchiridions and other like means of instructing the people distinctly in the severall mysteries of godlinesse It will be 〈◊〉 wisdome well to use them all §. 7. Of the Candlestick in the Tabernacle typifying the Church THree especiall types are here expresly set down to be in the first Tabernacle which was the holy place The first of them was the Candlestick This is distinctly described Exod. 25. 21 c. Wherein are declared 1. The matter of it 2. The parts of it 3. The appurtenances there about In generall the Candlestick was a type of the Church of Christ. The seven Churches to which Christ wrote are resâ—…mbled to seven Candlestickâ—… Rev. 1. 20. As a Candlestick holds out light so the Church is the pillar and ground of the truth 1 Tiâ—… 3. 15. in that it holdeth forth the truth I will not deny but that the Candlestick may typifie Christ as he is the head of the Church who holds his members together as the branches of the Candlestick are held together by the staffe or stem Betwixt these there is no contradiction for Christ may Synecdochically be put for the whole body head and members and so comprize the Church under
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
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
yet Believers must labour to subdue all the fruits of the flesh and in particular concerning this they must take heed that outward crosses do not too much afflict there Spirits For this end these rules are to be observed 1. Know that God hath an hand in all thy troubles Psal. 39. 9. 2 Sam. 16. 11 12. 2. Get assurance of Gods favour to thee Psal. 23. 1. Hebr. 13. 6. 2. Pet. 1. 10. 3. Acquaint thy self with Gods promises Isa. 43. 2. Hebr. 13. 5. 4. Be instructed in the divine properties 5. Call to mind Gods former works and these both to others Psal. 22. 4. and also to thy self Gen. 32. 10. 6. Possess thy soul with patience Luk. 21. 9. 7. Stir up thy soul with wise expostulations Psal. 43. 5. See the Saints Sacrifice on Psal. 11. 7. § 48. §. 264. Of evill entreating Confessors A Fourth aggravation of the wandring of Confessors is in the last word of this verse which we thus translate tormented It is a compound of a noun that signifieth evill and a verb that in the active signifieth to have and in the passive to be handled According to the notation of it it signifieth be ill handled or evilly dealt withall See more of it on Chap. 13. v. 3. § 28. The signification which our Translators give of it thus tormented is an effect of the intent of the word For they that are ill intreated or ill handled are oft tormented In this sence it may intend such points as were noted on this word tortured v. 35. § 245. We will here handle this word in the proper signification thereof and shew that Saints in their wandring find ill usage So soon as Israel came into the Wilderness the Amalakites set upon them Deut. 25. 17 18. 1 Sam. 15. 2. Edom in the day of Israels affliction ill entreated them Obad. v. 13 14. Amos 1. 11. Ieremy much complaineth hereof Lam. 2. 16. The Apostles wheresoever they came were very ill entreated There is but one naked single simple truth but impiety iniquity falshood error hereâ—…y idolatry and all infidelity are Hydraes of innumerable heads That one truth is light All the forenamed Hydraes and other like unto them are darkness of several kinds to all which light is contrary Therefore all that are of any kind of darkness do mortally hate and abominate both the light it self and all that hold it out which Confessors of the Truth doe wheresoever they goe Now there being in every place some kind of darkness or other how can it be but that Confessors should be every where ill entreated Besides Sathan is the God of this world and his dominion extendeth to every part thereof He hath every where subjects that are guided by his spirit But in Confessors there is the Spirit of Christ which the spirit of Sathan hath from the beginning resisted Gen. 3. 15. How then can such look for any other than ill handling wheresoever they are 1. This should teach Confessors not to be over forward in removing from place to place upon surmise that they may in this or that place be quiet from troubles I will not deny but that in some places they may be more free than in others but to be wholly free they cannot be in any place of this world 2. This instructeth them that are forced to wander in sundry duties 1. To prepare themselves for evill entreatings whithersoever they come 2. Not to think it strange when they meet with them 3. To beare them patiently 4. To get assurance of God's favour 3. This should stir up those that professing the true Faith meet with Confessors that wander to shew them all the courtesy they can and thereby declare that the Spirit of God is as powerfull in them to shew kindness to others that have the same Spirit as the spirit of Sathan can be to do any mischief unto them Of entertaining strangers See Chap. 13. v. 2. § 15 c. See also Chap. 13. ver 3. § 28. §. 265. Of the worlds unworthiness of Saints Hebr. 11. 38. Of whom the world was not worthy they wandred in Desarts and in Mountains and in Dens and Caves of the earth IN the former verse the Apostle having set forth the wandrings of Confessors in habitable places In this verse he further setteth them out in places inhabitable But betwixt them he rendreth a reason of their wandrings in the one and other kind of places in these words Of whom the world was not worthy which in many Greek copies and sundry translations are included in a parenthesis The reason is taken from the worlds unworthiness of them and compriseth a judgment inflicted on the world by this their wandring The reason may be thus framed It is just that they should be estranged from the world of whom the world is not worthy But the world is not worthy of Confessors of the truth Therefore it is just that they be estranged from the world The force of the argument lieth in Gods just judgment against the world manifested by removing such from it as might be means of much good to the world if they were well entertained therein This reason is here inserted to remove an offence which might be taken at the wandring of Confessors For many imagine that they are forced to wander from place to place and are left destitute afflicted and ill intreated of all men because they are an unquiet generation not worthy to live in any society among men To remove this scandal the Apostle setteth the saddle on the right Horse and sheweth that is not any unworthinesse in them but the worlds unworthinesse of them that causeth this distance and separation betwixt them and the world That the forme of this reason may the better appear two points are to be cleared 1. Who are meant by the world 2. How the world is unworthy of confessors Of the notation of the Greek word translated world see Chapt. 4. vers 3. § 29. Of the metonymical acception of the word world for the inhabitants thereof and worser part of them see vers 7. § 32. Here in general it signifieth the company of evil men in the world and in particular such as persecute and evil entreat confessors of the truth In this respect the world is opposed to such as confesse Christ and believe in him Joh. â—…5 18 19. and 17. 14. The word translated worthy is derived from a verb which signifieth to 〈◊〉 and the metaphor is taken from things poised such things as being equally poised carry the same weight in each ballance are counted worthy of one another But such as are not of alike weight are counted unworthy Thus the world is very light in comparison of true believers and therefore not worthy of them They are not worthy in two respects 1. By reason of that worth which is in Saints A true believer by reason of his interest in Christ and of the abode
more freely and readily do the good which he did He never put any back that came to him for any good but freely offered much good to many that sought it not Shame is further aggravated by the persons that lay this shame on another as if they be of the same profession If familiars if such as have been made partakers of the goodnesse of those whom they seek to disgrace By this circumstance was the shame laid on Christ much aggravated as is evident by these typicall complaints which are most properly appliable to Christ Mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Psal. 41. 9. It was thou a man mine equall my guide and mine acquaintance we took sweet counsell together c. Psal. 55. 13. Thus I suppose that the shame of Christ appears to be the greatest that ever was unduly laid upon any §. 21. Of Christs despising shame OF the foresaid shame it is said that Christ despised it The Greek word is a compound The simple verb signifieth to mind a thing The preposition against thus this compound verb to have ones mind set against a thing So as it importeth a light esteem of a thing So light as not to be moved at all therewith but rather to passe it by as a thing not to be regarded It is taken in a bad and in a good sense 1. When things worthy of high esteem are vilified and despised the word is used in a bad sense as to despise government 2 Pet. 2. 10. That is a fault and a Sin The more excellent the thing is the greater is the Sin in despising it 2. When things not to be regarded are despised that kind of despising is good The shame which Christ is said here to despise was despicable and contemptible â—…ad in that respect well despised Two things do clearly demostrate that Christ despised the shame cast upon him 1. They did no whit distemper his mind 2. They did no way hinder his good course His undistempered mind was manifested two wayes 1. By his silence in that he gave no answer at all to many disgraâ—…es 2. By the meeknesse of those answers that he gave He was silent 1. Before the Priests when many false witnesses were suborned against him Matth. 26. 62 63. 2. Before Herod and his Courtiers though he were accused vehemently Luk. 23. 9 10. 3. Before Pilate so as the Governour admired his patience Matth. 27. 14. 4. Before all sorts that gathered about him as Souldiers common people and strangers notwithstanding the reproaches were layed on him This silence was expresly foretold Isa. 53. 7. The meeknesse of his answers may be exemplified in these particulars 1. Against their upbraiding to him his Country and kindred he only useth this proverbiall speech A Prophet is not without honour save in his own Country and iâ—… his own house Matth. 13. 57. 2. To their exprobration of his company he answereth I came to call sinners to repentance Matth. 9. 13. 3. To their cavils at his doctrine he thus replieth My doctrine is not mine but his that sent me Joh. 7. 16. 4. Their blaspheming of his miracles He refuteth with sound arguments Matth. 12. 25 c. 5. To all their reproaches on the Crosse his answer is prayer for them Luk. 23. 34. Not to insist on more particulars it is said when he was reviled he reviled not again c. 1 Pet. 2. 22. The second evidence of his depising shame was that he was not hindered thereby from doing any good 1. The upbraiding of his Country and kindred kept him not from them but on all occasions he had recourse to them and did good unto them 2. Their blaming his company restrained him not from taking opportunity of calling sinners 3. Their slandering his doctrine and miracles moved him not to forbear the one or the other 4. Their accusing him of breaking the Sabbath hindred him not from doing workes of mercy on the Sabbath day The like is verified of every good thing for which he was slandered As the shame which Christ despised ministreth much comfort to the members of Christ who for the profession of his truth are put to much shame for therein they are made conformable to their head So it affordeth an excellent direction for their carriage in that case of shame In which respect that which hath been noted of Christ is the more throughly to be considered See Chap. 13. v. 13. § 137. §. 22. Of Christs sitting at the right hand of the throne of God AS Christ had an eye in his sufferings on the joy that was set before him so after he had suffered he was made partaker of that joy which is expressed in this high transcendent phrase And is set down at the right hand of the throne of Gâ—…d This containeth the recompence which followed upon his sufferings and in generall it setteth out an advancement above all creatures next unto God himself It is to be taken of Christ in that relation wherein he suffered namely in reference to his humane nature but so as united to his divine nature even that person which was God-Man as hath been shewed Chap. 1. v. 3. § 34. Every word in this reward carrieth an especiall emphasis 1. The particle of connexion being copulative and sheweth that it followeth upon his crosse and shame 2. The verb translated is set down is of the active voice and is translated Sat in reference to Christ himself Chap. 1. v. 3. and Chap. 10. v. 12. It implieth a joynt act with his Father His Father said unto him sit and he sat It intendeth a setled continuance in that honour See Chap. 1. v. 3. § 31. 3. Right hand is here metaphorically taken and setteth forth the high degree of Christs dignity which was next unto God himself above all creatures See Chap. 1. v. 3. § 33. 4. The throne is a royall seat as hath been declared Chap. 1. v. 8. § 106. 5. This title of God much amplifieth all the forenamed degrees of Christs advancement He was set by God He was set at the right hand of God He was set on the Throne of God To manifest that this of God is an amplification of Christs advancement it is thus expressed of the Majesty Chap. 1. v. 3. Of the Throne of the Majesty Chap. 8. v. 1. Hereof see Chap. 1. v. 3. § 32. This recompence farr exceeded all his sufferings And by a due consideration of this which Christ knew would follow upon his sufferings was he encouraged to endure what he did It affordeth unto us sundry weighty considerations 1. Christ was advanced as high as ever he was brought low 2. He hath a supreme power 3. There is no more suffering for Christ. He is set down on a Throne 4. Sufferings shall not lose their reward 5. The reward shall exceed all sufferings These and other like recompences which
Crosse to the full The word endured intends as much See § 18. XXIX Christ was put to shame This is here taken for granted See § 19 20. XXX Christ despised the shame that was laid upon him This is here plainly expressed See § 21. XXXI After Christs sufferings followed glory This copulative AND implieth as much See § 22. XXXII Christs glory is an established glory Therefore it is here said he is sat down See § 22. XXXIII Christs glory is an eminent glory It is at the right hand of God above all creatures next to God himself See § 22. XXXIV Christs glory is a royall dignity He sits on a throne even the throne of God See § 22. Vers. 3. XXXV Matters of weight are to â—…e well weighed The word consider imports as much See § 23. XXXVI Christs deeds and sufferings are especially to be weighed This is gathered from this relative him See § 23. XXXVII Professors of the truth must look for contradictions As the head was dealt withall so shall his members See § 24. XXXVIII The vilest of men are subject to contradict the best Sinners contradicted Christ. See § 24. XXXIX Christ was so contradicted as never any more This particle of admiration such intendeth as much See § 24. XL. Christ himself was not spared There were contradictions not only against hiâ—… Disciples but also against himself See § 24. XLI Christ endured the contradictions that were against himself Thus much is plainly expressed See § 24. XLII Dangers are to be prevented This particle lest intends as much See § 25. XLIII Contradictions may make Christians weary of their good courses This inference lest you be wearied imports as much See § 25. XLIV Wearinesse of good ariseth from mens own inward remisnesse This clause 〈◊〉 â—…aint in your minds intends as much See § 25. XLV A due consideration of Christs enduring will move us to endure This I gather 〈◊〉 the inference of this verse upon the former by this causal particle For. See 〈◊〉 23. XLVI Professors may be brought to seal their profession with their blood This is 〈◊〉 taken for granted See § 26. XLVII Christians must stand to their cause so long as they have any blood in them This phrase ye have not yet resisted unto blood implieth as much See § 26. XLVIII Sin is the only true cause of Saints sufferings They must strive against 〈◊〉 See § 27. §. 30. Of remembring encouragements to hold out Heb. 12. 5. And ye have forgotten the exhortation which speaketh unto you as unto children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him A Third motive to stir us up to persevere in the faith notwithstanding our suffering for the same is taken from the Author of our sufferings which is God himself The first motive was taken from the example of former Saints v. 1. The second from Christs pattern v. 2 3 4. Thus this is the third The first particle And being a copulative sheweth that that which followâ—… is in generall of the same kind that that which went before was The word which we thus translate yâ—… have forgotten is a compound and â—…ere only used in the New Testament But the same simple verb compounded with another preposition which intendeth the same thing is frequently used and translated as this word to forget It is used thrice in this Epistle Chap. 6. v. 10. Chap. 13. v. 2 16 To forget is at least an infirmity and so it is here taxed Some to aggravate the reprehension set it down interrogatively thus Have 〈◊〉 forgot But this phrase ye have forgotten is the more pertinent because the Apostle here setteth himself with all mildnesse to manifest their weaknesse Which way soever we read it it is apparent that to forget the encouragements which God affords is a fault It is taxed in the ancient Iewes Psal. 78. 11. and 106. 13 11. It is expresly forbidden Deut. 6. 12. It is a branch of that corruption which seized on man by his fall for thereby as other powers of a mans soul and parts of his body were depraved so his Memory which was placed in man as an usefull treasury to lay up and fast hold the directiâ—… and consolations of Gods Word 1. People are to take heed of this fault for hereby the use of good directions and consolations is lost 2. Ministers as they see occasion must lovingly put their people in mind hereof 3. Means must be used for strengthening memory The inference of this taxation upon v. 3. where he giveth a hint of their wearisomenesse and fainting in their minds sheweth that forgetting grounds of encouragements is an occasion of fainting This was it that made the Disciples afraid Matth. 8. 25. Man by nature hath a fainting spirit in himself he is like a lamp that will faile to give light if there be not a continuall supply of oyle So a fire without supply of fuell will go out This may be a motive well to heed the encouragements of Gods Word While men well consider the same they think all the power and terror of hell cannot make them shrink But if those encouragements be forgotten every little blast makes them shake like an Ashen leafe §. 31. Of Exhortations spoken to all of all sorts THat which the Apostle taxeth them for forgetting is here stiled The exhortation Of the verb whence this noun exhortation is derived see Chap. 3. v. 13. § 143. Some translate the noun here Consolation and so it is oft used as Luk. 2. 28. 2 Cor. 1. 3. So it doth also signifie exhortations as Act. 13. 15. Rom. 12. 8. Here this word hath reference to the text of Scripture that followeth which in regard of this sweet compellation My Son is a great consolation and in reference to the manner of expressing the poynt thus despise not nor faint It is an exhortation So as either signification may be used in this place It is a consolatory exhortation and an exhortatory consolation To the metaphor of running here used by the Apostle the latter word Exhortation is the more proper For runners in a race by exhortations and acclamations are much quickned Whereby it appeareth how usefull exhortations are See more hereof Chap. 3. v. 13. § 143. This relative which hath reference to that exhortation which is quoted in this verse It is an elegant figure for a voice or faculty of speaking is attributed to the exhortation recorded in Scripture So as the word written is as a Sermon preached it hath a kind of voice whereby it speaketh to us as Chap. 3. v. 7. § 74. in the end The word translated speaketh is a compound and signifieth more then a simple speaking namely a reasoning or disputing or convincing a man of the equity of what he speaketh Mark 9. 34. Act. 17. 17. and 19. 8 9. The title of the art of reasoning is set down under a word