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
promise had been thus made I will manifest that I am the Father of that Sonne which I will raise up to them and that he is my Sonne In like manner saith the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. §. 64. Of the resolution of the fifth Verse THe exemplification of the former comparison ver 4. here begins and continueth to the end of this Chapter In this exemplification there are sundry proofs given both of Christs Excellency above Angels and also of Angels inferiority to Christ. Christs excellency is exemplified in eight particulars which are these 1. That relation which is betwixt God the Father and the Sonne in this verse 2. That worship which is due unto Christ v. 6. 3. Christs Divine nature v. 8. 4. Christs Royal function v. 8. 5. The eminency of Christs gifts above others v. 9. 6. Christs great work of Creation v. 10. 7. Christs immutability v. 11 12. 8. Christs Glory and Dignity v. 13. The Inferiority of Angels is exemplified in three particulars 1. That Duty which they owe to Christ namely to worship him v. 6. 2. Their created nature v. 7. 3. Their Office to attend upon Saints v. 14. In this verse the first branch of the exemplification of Christs excellency above Angels is set down The summe of it is The Relation betwixt God the Father and Christ. In setting down hereof we are to observe 1. The Proof 2. The Point The Proof is taken from testimonies of Scripture which are two The first is taken out of Psal. 2. 7. Wherein observe 1. The Manner of producing the testimony 2. The Matter whereof it consisted The Manner is noted two wayes 1. Negatively Because no mention is made in Scripture of any Angel to be Gods Sonne the Apostle concludes that no Angel is Gods Sonne 2. Interrogatively whereby he propounds the case to them to judge of it Unto which of the Angels said he c. The Matter of the testimony consisteth of a relation Whereof observe 1. The circumstances 2. The substance The Circumstances are two 1. An Apostrophe of the Father to the Sonne Thou art 2. The time This day The Substance of the testimony sets out 1. The Kind of relation my Sonne 2. The Ground of it I have begotten thee The other testimony of Scripture is taken out of 2 Sam. 7. 14. In producing this testimony observe 1. The connection of it with the former in this phrase and again 2. The substance thereof Wherein again observe 1. The Manner of expressing it by way of promise I will be c. 2. The Matter thereof Which expresseth 1. The relative a Father 2. The correlative a Sonne §. 65. Of the Doctrines arising out of the fift Verse I. A Testimony of Scripture is a sound proof See § 46. II. A negative Argument from Scripture is a good Argument This is to be taken of Articles of Faith and such things as are necessary to be known by Christians For in such things the whole councel and will of God is made known unto us by the Scriptures Hereupon a curse is denounced against such as take from or add to the Scriptures Rev. 22. 18 19. III. Christians ought to be so expert in the Scriptures as to know what is therein set down or what not This I gather from the Apostles Interrogation Unto which of the Angels c. Hereby he would have them judge of the truth of what he said which they could not do unless they had been well exercised in the Scriptures IV. No Angel is properly Gods Sonne For they are Angels concerning whom the Apostle propounded this question and that by way of negation V. Christ is the true and proper and only Sonne of God This is the main scope of this testimony See § 15. VI. The Father acknowledgeth Christ to be his Sonne This Apostrophe thou art c. expresly sets down the Fathers acknowledgement This is to strengthen our Faith the more in this great Article as Matth. 3. 17. 17. 5. VII The true Sonne of God is begotten of God The inference of the latter part of this testimony upon the former plainly proveth the Doctrine of this great Mystery See § 49 c. VIII The generation of the Sonne of God is an eternal generation This is gathered from one signification of the particle this day See § 50. IX God gave visible evidences of his Sonnes eternal generation This also ariseth from this word This day See § 58 c. X. Sundry testimonies may be alledged for one and the same point Here the Apostle joyneth several testimonies by these conjunctives and again XI God continueth to be the same to his Sonne This word of promise I will be to him a Father intends as much As he is ever the same in his essence so also in his will and affection towards his Sonne XII The Sonne of God is such to his Father as his Father is to him The addition of this correlative He shall be to me a Sonne upon the former part I will be his Father imports so much XIII The truth of what was promised to Solomon as a type was accomplished in Christ. This application unto Christ of that which was first spoken unto Solomon proves as much §. 66. Of bringing Christ into the world Verse 6. And again when he bringeth in the first-begotten into thâ—… world he saith And let all the Angels of God worship him HEre the Apostle produceth another argument to prove the excellency of Christ above Angels The first clause And again importeth as much Such a phrase was used before § 63. to note a connexion of two confirmations of one and the same argument Here it is used to distinguish two arguments produced for proof of the main point The point is That Christ is more excellent then Angels The argument is because he is the only true Sonne of God This argument was confirmed first by one testimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Before this later to shew that it tendeth to the same purpose that the former did he premiseth this clause and again Here to that argument taken from Christs dignity he addeth another taken from the subjection of Angels to Christ And because it proveth as much as the former did he saith And again In the Greek a particle of opposition but is used which is here well turned into a copulative and For all the testimonies tend to the same scope In the Greek also the words are somewhat otherwise placed then in our english word for word thus But when again he bringeth in c. This may seem to imply that Christ was twice brought into the world And there be that apply this to Christs second comming in his glory and all the holy Angels with him Matth. 25. 31. and say that then again God brought him into the world But
sorts which are three 1. Signes 2. Wonders 3. Miracles 2. By their variety in this word divers Gifts are described 1. By their author the holy Ghost 2. By their distribution This is implied in the Greek word used by the Apostle The rule is thus manifested According to his own will Here observe 1. The kinde of rule with 2. The property of it his own §. 39. Of the Doctrines arising out of the 2 3 4. verses of the second Chapter I. MOtive may be added to motive To that motive in the former verse taken from the dammage of noâ—… heeding the Gospel in these verses another motive is added taken from the vengeance that will follow thereupon For men are hardly brought to beleeve Divine truths II. Suppositions may imply unquestionable truths The manner of the Apostles arguing by way of supposition If proveth as much See § 8. III. Angels were of old Gods Ministers to his Church They spake his word See § 10. IV. Gods Word is stedfast So is it here expresly said to be See § 11 12. V. Divine vengeance may be a motive to forbear sinne The inference of the vengeance upon the word spoken proves as much for it is here to that very end alleadged VI. There are different kindes of sin The distinction betwixt transgression and disobedience imports thus much See § 14. VII Nâ—… sinne shall pass unrevenged This generall particle every intends this VIII Pknishment is due to transgression It is therefore stiled a recompence of reward See § 16. IX Divine vengeance is most just So it is here expresly said to be See § 17. X Transgressors shall receive vengeance will they nill they This verb received intimates this point See § 17. XI Revenge of sinne is most sure This interrogative HOW intimates as much See § 18. XII There are degrees of sinne and judgement The inference of the later part of the comparison upon the former declares the truth of this point For neglect of the Gospel is made a greater sin then neglect of the Law and a greater judgement is thereupon inferred See § 18. XIII It is very dangerous to neglect the Gospel There is no way of escaping for such See § 19. XIV The greatest as well as the meanest falling into the same sinne are liable to the same judgement This pronoun WE includes the Apostle himself and all to whom he wrote See § 18. XV. The Gospel brings salvation It is thereupon stiled Salvation See § 20. XVI The salvation brought by the Gospel is very great This word So great intends as much It is far greater then that which by the Ministry under the Law was brought to people See § 21. XVII Christ was a Preacher He is here said to Preach See § 22. XVIII The Word is made profitable by Preaching For this end Christ Preached it See § 23. XIX Christ was the first Preacher of the Gospel This is here expresly asserted See § 24. XX. God would have his word confirmed See § 25. XXI Many Preachers of the same truth confirm it the more Thus by other Preachers the Gospel which Christ first Preached was confirmed See § 25. XXII Apostles succeeded Christ. These were they who heard him See § 26. XXIII Preachers confirm the Gospel to others It was confirmed unto us saith the Text. See § 27. XXIV God addeth his witnesse to the Ministry of his servants This is here expresly set down See § 28. XXV God only can work miracles This is here set down as Gods proper Act. See § 28. XXVI Miracles are above the power of creatures This followeth from the former by just consequence See § 29. XXVII Works are witnesses to Gods Word God by his works bare witnesse to his Apostles See § 30. XXVIII Signes by visible objects confirm Divine matters XXIX Wonders by the strangenesse of them do the like XXX Miracles also do so by a Divine power manifested in them These three last Doctrines arise out of the notation of those words Signes Wonders Miracles See § 31 32. XXXI Divers miracles were wrought to confirm the Gospel See § 34. XXXII Mens gifts are of the holy Ghost He gives them 1 Cor. 12. 11. Therefore they are here stiled Gifts of the holy Ghost See § 35. XXXIII Extraordinary gifts were abundantly given at the first preaching of the Gospel The Church had then need of them See § 35. XXXIV Gifts of the holy Ghost were confirmations of the Gospel They are in this respect here joyned with miracles See § 35. XXXV Mens Functions and abilities are of God Ibid. XXXVI The Gospel had greater confirmation then the Law See § 36. XXXVII God hath no other rule then his own will This relative His own implies as much XXXVIII God orders mens parts and places according to his will See § 37. §. 40. Of the inference of the fifth verse upon that which goeth before Verse 5. For unto the Angels hath he not put in subjection the world to come whereof we speak IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter which was that Christ is more excellent then Angels and also to the argument in the verses immediatly going before whereby he proved that more heed is to be given to the word of Christ then to the word of Angels In reference to the former Chapter a ninth argument is in this verse added to those â—…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels See chap. 1. § 64. In reference to the former part of this Chapter this verse containeth a reason why Christs word is to be preferred before the word of Angels namely because God hath given a greater authority to Christ then ever he did to Angels The first particle of this verse FOR sheweth that a reason is contained therein This reason is here set down as a double transition The first is from Christs excellency in reference to his Divine nature unto his excellency in reference to his humane nature The other is from the Apostles exhortatory digression unto his doctrinal point about Christs excellency In the former Chapter the Apostle sets out the excellency of Christ being God yet so as he considered him also to be man even God-man In this Chapter he sets out the excellency of Christ being man yet so as he considereth him also to be God even Man-God The reason here produced is comparative The comparison is of unequals for it is betwixt Christ and Angels 1. The inferiority of Angels is declared in this verse 2. The superiority of Christ is proved vers 6 7 8 9. The manner of expressing the inferiority of Angels is like that which was used chap. 1. § 46. It is expressed negatively unto the Angels hath he not put c. In this place the kinde of argument is the stronger in that it is denied to them by him who only
his duty to be so Here it is used in this later relation to duty and in that respect well translated we ought that is it is our duty yet so as a necessity lieth upon us It is not an arbitrary matter left to our own will to do or not to do but by reason of the Sovereignty and power which God hath over us and charge which he hath laid upon us we are bound to observe it It may be said of hearing the Gospel what Paul said of preaching it Necessity is laid upon me yea wo is unto me if I preach not the Gospel 1 Cor. 9. 16. It may be said in this case what Christ said to every of the seven Churches of Asia He that hath an ear let him hear Rev. 2 7 11 17 29. 3. 6 13 22. As Gods ordinance and charge requireth as much so our own good our best good the spirituall edification and eternall salvation of our souls As it is our duty in regard of Gods Commandment we ought to obey God so it will be our wisdom so to do We ought to do the things which make to our own happiness §. 4. Of inciting our selves to that whereunto we stirre up others IT is observable how the Apostle ranks himself in the number of those on whom he laieth this necessity He speaketh not to them in the second person ye ought but in the first person and plural number we ought I and you You and I even all of us It is noted as a property of a good husband who would have that to be well effected whereupon he puts others to go along himself and to put to his own hand that by his own practice and pattern he might the more quicken them whom he imploieth This difference useth to be put betwixt a man carefull about his undertakings and a man careless therein This later may in a morning say to others Go Sirs to such a task and he himself lie in his bed or pursue his pastime But the other saith Gaw Sirs that is go we let us go together I will go with you This ought to be the care of such as incite others to duty they must also speak to themselves and quicken up their own spirits thereto Hereby they shall much more effectually work upon their hearers For when hearers observe that their teachers lay no more on them then upon themselves they willingly put their shoulder under the burden A teachers example prevails much with hearers Ioh. 13. 15. Ioshua's pattern is pertinent to this purpose for thus he saith of himself and of such as were under his charge WE will serve the Lord Josh. 24. 18. §. 5. Of giving heed to the Gospel THe duty which the Apostle presseth upon himself and others as a matter of necessity is to give earnest heed to the things which they had heard Hereby he means the Gospel which he stiles Salvation and of which he saith It was first spoken by the Lord and afterwards by his Apostles v. 3 4. Of these excellencies of the Gospel we shall speak in their due place By expressing the matter in the time past things which we have heard he giveth us to understand that the Gospel had been formerly preached unto them even before he wrote this Epistle so as he wrote no new doctrine but rather endeavoured to establish them in that which they had received He counts it safe to write the same things to them Phil. 3. 1. even the same which they had heard before Hereby he watered what had been sown amongst them Whither the seed of the Gospel had been cast amongst theâ—…e Hebrews by himself or some other he doth not declare But certain it is that that precious seed had been cast among them They had heard the Gospel He doth here water it that the crop may be the more plentifull For this end he calls upon them to give heed thereto This is the interpretation of one Greek word but a compound one which signifieth to set a mans minde on a thing I finde it used in the new Testament in a double relation 1. To things hurtfull 2. To things usefull In the former respect it signifieth to beware or to take heed of a thing as Beware of false prophets Matth. 7 15. Take heed to your selves Luk. 21. 34. In the latter respect it signifieth to give heed or to attend as they gave heed to those things which Philip spake Acts 8. 6. And Lydia attended to the things which were spoken of Paul Acts 16. 4. It is also of attending to the duties of ones calling Heb. 7. 13. 1 Tim. 4. 13. It is here taken in the latter sense and intendeth more then a bare hearing of a matter This being applied to Gods word is opposed to all manner of slighting it whether by contempt or neglect of it He that despiseth the word of the Lord Numb 15. 31. and they that spake against it Acts 13. 45. and they that turn away their ears from the truth 2 Tim. 4. 4. and they that make light of the offer of grace Matth. 22. 4 5. and they whose hearts are to the word as the way side or the stony or thorny ground to the seed Matth. 13. 19 c. do all of them that which is contrary to this duty they do not give such heed to the word as is here required The duty here intended is a serious firm and fixed setting of the minde upon that which we hear a bowing and bending of the will to yeeld unto it an applying of the heart to it a placing of the affections upon it and bringing the whole man into a holy conformity thereunto Thus it compriseth knowledge of the word faith therein obedience thereto and all other due respect that may any way concern it 2 Tim. 2. 7. Matth. 15. 10. 13. 23. Acts 4. 4. 16. 14. The comparative particle More earnest further sheweth that a diligent attention is here intended The positive in Greek signifieth that which is more then usuall or ordinary that which excelleth or exceedeth It is translated advantage Rom. 3. 1. and above measure Mark 10. 26. It hath reference both to that which is good and also to that which is evill and signifieth an exceeding in the one and in the other In setting out Christs gift it is translated abundantly Joh. 10. 10. and in aggravating Pauls rage it is translated exceedingly Acts 26. 11. and in Peters over confident profession vehemently Mark 14. 31. The comparitive degree addeth much emphasis and intendeth a greater care and indeavour about the matter in hand then in any other thing as if he had said More heed is to be given to the Gospel then to the Law more to the Son then to any servant for he speaks of the Gospel preached by Christ. It may be here put for the superlative degree and imply the greatest heed that may possibly be given and the best
went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
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
truth mercy justice wrath c. In reference hereunto thus saith Moses of God He is the rock his work is perfect for all his waies are judgement A God of truth and without iniquity just and right is he Deut. 32. 4. In reference also hereunto the Psalmist thus saith The Lord is righteous in all his waies and holy in all his works Psal. 145. 17. The waies wherein God would have us to walk are his precepts whereof thus saith the Psalmist Shew me thy waies O Lord teach me thy path The Lord will â—…each sinners in the way and the meek he will teach his way Psal. 25. 4 8 9. Isa. 2. 3. And God himself thus saith O that my people had hearkened unto me and Israel had walked in my waies Psal. 81. 13. The two later kindes of waies are here especially meant namely his works and his precepts The works of God are styled his waies because we may see him as it were walking therein For by his works we may discâ—…rn the footsteps of his properties and providence They have seen thy goings O God even the goings of my God Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence Where it is said to God Thy way is in the sea and thy path in the great waters reference is had to Gods manifestation of his power wisdom mercy and justice in dividing the red sea for the Israelites to pass through it and overwhelming their enemies thereby Psal. 77. 19. In this respect that Gods works are waies wherein he may be seen walking it is our duty 1. To understand the waies of God so farre as he is pleased to walk in theâ—… and to make them known to us Thereby he shews himself to be such a God is none can be imagined to be like unto him so as we may say unto him How terrible art thou in thy works Psal. 66. 3. Among the Gods there is none like unto thee 〈◊〉 Lord neither are there any works like unto thy works Psal. 86. 8. 2. To acknowledge the equity and righteousness of Gods waies The Lâ—… 〈◊〉 righteous in all his wales and holy in all his works Psal. 145. 17. This is it whereaboâ—… God makes with the Israelites this vehement expostulation and that again and again Hear now O house of Israel is not my way equà l are not your waies unequall Ezek. 18. 25 29. 33. 17 20. To impeach Gods waies of iniquity is an high degree of blasphemy 3. To admire and magnifie the Lord in his waies All the Kings of the earth 〈◊〉 praise thee O Lord yea they shall sing in the waies of the Lord Psal. 138. 4 5. Mâ—… is this duty pressed in and under the title of Gods works I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Psal. 9. 1. Maâ—…y 〈◊〉 Lord my God are thy wonderfull works which thou hast done Psal. 40. 5. Gods precepts are frequently styled his waies To demonstrate this more â—…ly this Epithete Way is oft joyned with Gods Precepts and Commandâ—… Thus prayeth David Make me to understand the way of thy Precepts Teach 〈◊〉 〈◊〉 Lord the way of thy statutes make me to go in the path of thy Commandâ—… And thus he professeth I will runne the way of thy Commandments Psal. 119 â—… 32 33 35. God by his Precepts doth declare unto men how they should carry themselâ—… towards him and towards one another so as they are as a way for them to walâ—… to observe and to do them Gods Precepts are not for meer speculation but for practice It is the peoâ—… use of a way to walk in it Of practising Gods Commandments See the Saints Sacrifice on Psal. 116. â—… â—… § 59. §. 111. Of Ignorance aggravating a sin THat which is here set down of the Israelites not knowing Gods waies iâ—… 〈◊〉 down by way of aggravation We must therefore here consider in what â—…spect ignorance may be an aggravation For Christ makes it a matter of exteâ—…tion saying He that knew not and did commit things worthy of stripes shall 〈◊〉 beaten with few stripes Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews Father forgive them for they know not what they do Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sinne of the Jews in that they did it thâ—… ignorance Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found 1 Tim. 1. 13. To clear the point in hand more fully it is meet distinctly to set down the 〈◊〉 of not knowing Men may be said not to know Simply or Relatively 1. Simply when there is in them a meer want of knowing such and suâ—… thing This is called Nescience and it is blamelesse and without sinne in 〈◊〉 cases 1. When it is of things which cannot be known as the perfection of 〈◊〉 excellencies Canst thou by searching sinde out God Canst thou finde 〈◊〉 〈◊〉 Almighty unto perfection Job 11. 7. God dwelleth in the light which no mâ—… 〈◊〉 approach unto whom no man hath seen nor can see 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live Exod. 33. 20. 2. When it is of things that are not to be known as Gods secret coâ—… The secret things belong unto the Lord our God but those things which are â—…ed belong unto us Deut. 29. 29. Thus it is said of the day of judgement Oâ—… 〈◊〉 day and that hour knoweth no man no not the Angels which are in heaven 〈◊〉 the Son Mark 13. 32. 3. Of such things as are not meet or fit to be known in this respect Christ saith to his Disciples It is not for you to know the times or the seasons which the Father hath put in his own power Act. 1. 7. 2. Relatively men are said not to know in reference to such knowledge as they might or should have This is properly called Ignorance Ignorance is a privation of knowledge Now a privation presupposeth a contrary habit of that which one hath had or is capable of having As blindnesse presupposeth sight in him that is blinde or at least such a subject as was capable of sight A man that never had sight may be said to be blinde Iohn 9. 1. because he was capable of sight Ignorance thus properly taken is simple or wilfull Simple ignorance is in two cases 1. When means are not afforded to know what we ought to know In this respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge The times of this ignorance God winked at Act. 17 30 This kinde of ignorance is sinfull and that because God at first gave man ability to know whatsoever was meet for him to know That men after Adams fall knew not their duty it was their own fault 2. When means afforded are too slightly used to finde out the true case of a thing The ignorance which Abimelech
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
must children endeavour to be like him We are all children of Abraham Gal. 3. 7 29. Now it is an honour for a childe to be like his Father We ought then rather to be like him because there are no such difficulties and obstacles opposed unto us Gods promises and means of accomplishing them do now sweetly concur We live in times wherein we see the substance of all former promises accomplished Rom. 4. 24. §. 95. Of Christ comprised under the promises made to Abraham THe foresaid promises and also Abrahams faith therein were the greater in that they held out Christ and Abraham eyed Christ in them For 1. That generall promise that God would bless Abraham did set out Christ for all blessings come to children of men in Christ. 2. The promise of seed intended Christ which the Apostle proveth by the singular number seed spoken as of one Gal. 3. 16. 3. The numerous encrease as the Stars of Heaven dust of the earth and sand of the Sea hath especiall respect to the Church which is the body of Christ. 4. The extent of the blessing to all Nations Gen. 12. 3. and 22. 18. was in and by Christ accomplished 5. The Land of Canaan which was promised was a Type of heaven which was purchased by Christ and where we shall have an eternall communion with Christ. To Christ therefore Abraham had an eye in the promises which were made to him In which respect Christ thus saith to the Jewes Your Father Abraham reâ—…ed to see â—…y day and he saw it and was glad Joh. 8. 56. Hereby we may learn what specially to behold in Gods promises namely Iesus Christ and in him Gods favour and all needfull blessings that may bring us to an eternall communion with him Thus shall our faith be more firmly stablished and we made the more patient in expecting the issue and end of all the Salvation of our soules §. 96. Of Gods promise the ground of Faith and Patience THe Apostle to give proof of Abrahams Faith and Patience maketh mention of Gods promise to shew that Gods promise is the only true ground of Faith and Patience This made Caleb and Ioshua constant in their Faith and Patience fortie yeares together in the wilderness notwithstanding the many murmurings and rebellions of the other Israelites This made David endure many yeares persecution from the time of his annointing to the time of his possessing the Kingdome This was the ground of the Faith and Patience of all Martyrs and other Saints iâ—… all ages The word which David intendeth where he saith Remember the 〈◊〉 unto thy servant was a word of promise whereof he thus further saith upon which thou hast caused me to hope this is my comfort in my affliction c. Psal. 119. 49 50. Gods promise is as his very essence which changeth not Mal. 3. 6. Heaâ—… and earth may pass away but Gods word shall not pass away Mar. 13. 31. For faithâ—…l 〈◊〉 he which promiseth Heb. 10. 23. and will also do it 1 Thes. 5 24. For breeding and strengthning faith for adding patience thereunto and for making us without fainting to hold out it will be needfull and usefull to acquaint our selves with the promises of God and with his truth in performing the same Though God in his unsearchable wisdome may set a long date for the accomplishment of his promises so as to us who know not his time and season he may seem to forget his promises yet his justice truth faithfulness and unchangeableness will not suffer him to make his promise utterly void If a King or great man make a promise of this and that we can waite for it yet they are but 〈◊〉 and many wayes subject to faile for every man is a lyar but God most true Rom. 3. 4. Let us not therefore by incredulity or impatiency make void to our selves any promise of God as the incredulous Prince did 2 King 7. 2 20. Let us rather shew our selves to be true children of Abraham by such a faith as he had and manifest the truth thereof by patience §. 97. Of Gods confirming his promise by oath GOd that made the aforesaid promise to Abraham did most solemnly confirm it by his oath Thus it is here taken for granted in that he sets down the boâ—…d whereby he bound himself together with the reason thereof in this manner because he could swear by no greater he sware by himself Here therefore is to be considered 1. This act of swearing atributed to God 2. That object by whom he swore himself 3. The reason hereof He could swear by no greater Of the notation of the Hebrew word translated swearing of the generall nature of an oath of this act attributed unto God and of the bonds whereby God â—…yeth himself in his oath See Chap. 3. v. 11. § 114 115. Of the certainty or infallibility of Gods oath See Chap. 3. v. 3. § 26. God is oft said to swear in wrath as we may see in the places whereunto reference is made But here his swearing is in mercy for confirmation of his promise made for the good of Abraham and his seed Thus he confirmed the promise of Christs Priest-hood Psal. 110. 4. And of the everlasting continuance of Daâ—…ids Kingdome Psal. 13â—… 11. And of the calling of the Gentiles Isai. 45. â—…3 And of the prosperity of the Church Esai 62. 8. This manner of Gods confirming his promise may not be imagined to arise from any variableness in God but rather from his tender respect to man partly to strengthen his faith the more and partly to move him with patience to expect Gods season for the accomplishment of his promise Object Abraham gave testimony of his faith what need was there then that God â—…ld swear to him Answ. 1. Though in some things he testified a strong faith Rom. 4. 18. c. Heb. 〈◊〉 8. c. Yet he being a man was subject to humane frailties Instance his twice 〈◊〉 all of Sarah to be his wife and that for fear Gen. 12. 12. and 20. 2. This phrase also Lord God whereby shall I know that I shall inherit it Gen. 15. 8. And his going in unto Hagar Gen. 16. 4. imply a kind of distrustfulness We read â—…e like of David a man of great faith as is evidenced by his setting upon a Lyon and a Bear and a Giant 1 Sam. 17. 36. And by his long bearing out Sauls persecution yet afterwards he manifested great weakness when he said in his heart I 〈◊〉 now perish one day by the hand of Saul 1 Sam. 27. 1. And when in his haste he 〈◊〉 all men are lyers Psal. 116. 11. which he especially intendeth of such Proâ—…ts as told him he should be King 2. Gods oath was needfull for and usefull to Isaac who was newly delivered 〈◊〉 of the very jawes of death and then present when God confirmed his promise to Abraham by oath Gen. 22. 12. c. for the promise concerned
Abraham was to blesse him v. 14. which compriâ—…eth under it all manner of good things that any way tend to make man blessed See v. 14. § 102. Of this word promise See v. 12. § 87. It is here said that he obtained the promise The verb obtained is in Greek a compound The simple verb signifieth as much and is oft so translated as Heb. 11. 35. Luke 20. 35. But the preposition with which it is compounded questionless addeth some emphasis It may imply an obtaining to himself He so obtained the promises as he made them his own He only and his seed did partake of the benefit thereof Thus is this compound used Heb. 11. 33. Rom. 11. 7. to exemplifie this in some particulars the good things promised which Abraham obtained may be drawn to three heads Temporall Spirituall Eternall Concerning temporall blessings 1. He was honourable in the place of his abode For the Nations accounted him a Prince of God among them Gen. 23. 16. that is a great Prince 2. He was so mighty a man as out of his own house he could raise an Army Gen. 14. 14. 3. He was very rich in Cattle Silver and Gold Gen. 13. 2. 4. He was beloved of the Nations thereabouts instance the good entertainment which Pharaoh King of Egypt in a time of Famine Gen. 12. 16. and Abimeâ—… King of the Philistines gave him Gen. 20. 14. Instance also that courteous dealing which he found at the hand of the Hittites Gen. 23. 6. c. 5. He had an heir a lovely and gracious Son a Son of promise Gen. 21. 2 c. 6. He saw his childrens children for Esaâ—… and Iacob lived some years in his time 7. He lived many dayes and those many dayes were good dayes Gen. 25. 8. 8. He was ful of years which phraise implyeth that he outlived not his good daâ—…es He was an old man and full of years and died in a good old age Gen. 25. 8. 9. He left a blessed memoriall behind him none ever a better His memory yet as a Lawrell remaineth fresh and green in Gods Church He is counted and called the Father of the faithfull Rom. 4. 11. Concerning spirituall blessings he was endued not only with those sanctifying graces which were absolutely necessary to the salvation of his soul but also wiâ—…h such as exceedingly adorned and beautified his profession and made him a good Parent a good Master a good Neighbour and every way good In regard of the eminency of those graces wherewith God endu'd him he was called the friend of God 2 Chro. 20. 7. Isa. 41. 8. Iam. â—… 23. Concerning eternall blessings he had not only a part of that rich and glorious inheritance in heaven which Christ by his blood hath purchased but in some respects he may be accounted among men the chiefest therein See more hereof § 9â—… §. 110. Of waiting for Gods promises THe points before noted of Abraham are written not for his sake alonâ—… but for us also Rom. 4. 23 24. even for our learning Rom. 15. 4. Sâ—… as from Abrahams example we may well infer these three points 1. Gods promises are to be waited for 2. Waiting for Gods promises must be with patience 3. Fruition of the good things promised will be obtained by a patient waiting for them 1. That Gods promises are to be waited for is manifest not only by Abrahams approved example but also by the example of other Patriarchs Iacob on his death bed maketh this profession I have waited for thy salvation O Lord Gâ—… 49. 18. I waited patiently for the Lord saith the Psalmist Psal. 40. 1. In the Hebrew the word is doubled thus waiting I have waited of the emphisis hereof see v. 14. § 103. As this duty is commended by sundry approved examples so it is expresly commanded Waite on the Lord Psal. 37. 3â—… Prov. 20. 22. 1. God in his wisdome oft setteth a long date for the accomplishment of his promises All which time we must waite lest we fail of obtaining the benefit of the promise 2. God waiteth that he may be gracious to us Isa. 30. 18. Should not we then wait his good pleasure 3. The time which God appointeth is the fittest season for effecting a thing That time therefore is to be waited for It is a great fault to prescribe a time to God and if iâ—… that time God accomplish not his promise to distrust the truth thereof and thereupon either to faint or to use indirect means as Sâ—… did 1 Sam. 28. 7. It was an atheisticall speech of a profane King to say 〈◊〉 should I wait for the Lord any longer â—… Kings 6. 33. §. 111. Of waiting with Patience IT was shewed § 108. that the word which the Apostle useth intendeth patience in waiting This phrase I was dumb and opened not my mouth Psal. 39. 9. 〈◊〉 the Psalmists meek and quiet spirit It is good both to hope and to be silent 〈◊〉 3. 26 that is quietly to wait for the salvation of the Lord. For in rest and 〈◊〉 shall you be saved Isai. 30. 15. The Psalmist giveth this reason thereof beâ—… Lord didâ—…t it For such ought our respect to be to God as we grudge not â—…inst any thing that he doth but contentedly and patiently expect the issue therees which will prove good to them that so wait Contrary hereunto is their perverse disposition who grudge and murmur at Gods dealing with them as when he stayeth longer then they looked for before be accomplish his promise or when he bringeth them into any straits or distresses or when some outward likelihoods appear against the promises which they have looked for Examples of these and other like cases we have of the Israelites while they were in the wildernesse and of Gods severe judgements on them for the same whereupon the Apostle giveth this admonition to christians neither murmur ye as 〈◊〉 of them also murmured and were destroyed of the destroyer 1 Cor. 10. 10. Hereby they tempted God See Chap. 3. v. 9. § 96. This discontented disposition argueth a light esteem of God and a little faith in Gods power providence wisdome truth mercy and other divine properties Though they may seem to wait yet their waiting can be no way acceptable to God §. 112. Of the benefit of patient waiting THe speciall benefit which they that patiently wait Gods time for accomplishing his promise have is that they shall obtain the good things promised This in generall was prayed v. 12. § 87 88. It might further be confirmed by Calebs and 〈◊〉 and the other believing Israelites entring into Canaan and by Davids possessing the Kingdome of Israel and by sundry other particular instances recorded in Scripture It is said of old Simeon that he waited for the consolation of Israel which was for the exhibition of the Messiah and according to his expectation he sâ—…w him before he died Luk. 2. 25 c. Especially is this verified in
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
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
institution is Contrary hereunto are all popish ceremonies which are made signs and significations of divine matters without any divine institution Quest. May not men make spiritual applications of external things to spiritual and heavenly uses without an expresse divine institution Answ. We must put difference betwixt allusions taken from some resemblanâ—…es of things and divine significations to assure us of the participation of spiritual benefit signified thereby We may make allusions of outward matters to put us in minde of heavenly things As from washing our hands we may make an allusion of cleansing our souls by Christs blood from putting off and putting on our apparel we make an allusion of putting off the old man and putting on the new man But for such significations as shall assure us in a right use of such and such external matters to partake of such and such spiritual blessings we must have a divine warrant which is a divine institution Such a warrant we have for Baptisme and the Lords Supper and the sacramental rites thereof In that the holy Ghost signified evangelical mysteries by legal types it will be good pains to search into those types and mysteries couched under them as hath been shewed See chap. 4. v. 8. § 50. and chap. 8. v. 8. § 50. §. 47. Of the way to Heaven not manifest while the Tabernacle stood THe matter which the forementioned types and services signified is generally propounded in these words The way into the holiest of all was not yet made manifest c. Word for word it may be thus read The way of the holies The Greek word Holies is of the plural number and signifieth holy places Where it is set alone it is usually put for the first part of the Tabernacle See § 4 14. and to distinguish the second part of the Tabernacle from the first the word is doubled and stiled holies of holies 2. This word holies as it stands alone is put for the second part of this Tabernacle v. 25. 3. The word Holies is put for the whole Tabernacle in opposition to other places v. 1. 4. Holiest is put for Heaven it self v. 12. Thus it is here taken Therefore our English to make the point more clear have translated it The holiest of all Of Heaven stiled an holy place See v. 12. § 59. By way he meaneth the true right proper means of entering into Heaven which was Christ himself See chap. 10. v. 20. § 54. The word translated made manifest cometh from a root that signifieth to bring forth into light or to shine or appear Iohn 1. 5. Rev. 1. 16. From thence is derived an adjective which signifieth manifest Luke 8. 17. and thence this verb to make manifest or to make clear and evident Iohn 3. 21. The meaning then of this phrase is this that it was not fully and clearly manifested under the Law that Christ was the onely true way of entering into Heaven This is not simply to be taken as if true Saints and beleevers did not at all know Christ to be the way to heaven or as if they did not enter into heaven when they died for Lazarus is said to be carried into Abrahams bosome when he died Luke 16. 22. That was into Heaven for it is opposed unto Hell into which Dives was carried and in Scripture we read of no third place out of this world betwixt Heaven and Hell And as for Christ who is the way the truth and the life John 14 16. the only 〈◊〉 way that leadeth unto life he was ever the same Heb. 13. 8. yea he was a Lamb slain from the foundation of the world Rev. 13. 8. And of Abraham it is said that he sâ—…w Christs day and was glad John 8. 5. 6. And of the Prophets it is said that the spirit of Christ which was in them testified before hand the suffering of Christ and the glory â—…at should follow 1 Pet. 1. 11. These words therefore must be taken comparatively that the way to heaven was not so fully so clearly so conspicuously so efficaciously made known under the Law as now it is under the Gospel There were then promises prophesies rites and types to declare that a Messiah a Saviour should come and do all things fit to bring mâ—…n to salvation but the Gospel sheweth that he is come and after what manner he came in particular and distinct circumstances and what he hath done and endured to bring men to salvation These things were not then made manifest they were not then actually accomplished so as they could not be so clearly known of them as they are of us This obscurity continued all the time that the Law was in force which the Apostle thus expresseth while as the first Tabernacle was yet standing This phrase The first Tabernacle is taken two wayes 1. In opposition to the most holy place which is called the second Tabernacle v. 2. 3. and in that sence it is put for that part of the Tabernacle whereinto all sorts of Priests had liberty to enter v. 6. 2. In opposition to the spiritual Tabernacle wherein Ministers of the Gospel accomplish Evangelical services This is the spiritual Tabernacle which is intended Ezek. 37. 27. Rev. 13. 6. This is called the Kingdom of Heaven Mat. 11. 11. In reference to the first it is here intended that strict restraint of people and Priests to have access to the Mercy-seat and the restraint of high Priests having access thereunto at all times namely to go alone and but once in a year did declare that there was a time to come when our great High-Priest and all spiritual Priests and people of God should at all times on all occasions have free access to the Throne of grace but was not then while those things were so performed to the life and to the full revealed In reference to the second it is implyed that while the politie of the Jews and their ceremonial worship continued the substance and truth of them could not be exhibited and fully revealed In this latter sense the Tabernacle is synâ—…cdochically put for the Temple which Solomon built and for that also which Zorcbabel built yea and for all the rites and types of the Law so as while those places and rites remained no way could be made for the Gospel wherâ—…by the true way to heaven was clearly and fully revealed Hereby the Apostle would have Christians to know 1. That the Law and the appurtenances thereof obscured the clear and bright light of the Gospel 2. That the Law and the Gospel could not stand together This phrase was not yet made manifest implyeth a dark obscuring Cloud which was the Law And this phrase while as the first Tabernacle was yet standing doth shew that the light of the Gospel could not shine while the Tabernacle and the rites thereof stoâ—…d in force All this was to draw the mindes of the Hebrews and of all other Christians from conformity to
the rites of the Tabernacle Those rites being types of truths to come so long as they remained in force they implyed that the truth was not come Behold here the great error of those that under the Gospel would revile the Jewish rights What is this but to rear up the Tabernacle again and to keep the open way to heaven closed against us §. 48. Of legall figures for the time present Heb. 9. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to thâ—… Conscience THis Text is here brought in as a reason to shew why the way into the holiest of all was not manifest while the first Tabernacle was standing The reason is taken from the end of the Tabernacle and of the services appertaining thereto The end is implied in this word figure The Greek word translated figure is a compound it is compounded of a simple verb that signifieth to lay or to cast and a preposition that signifieth 〈◊〉 Thus the compound signifieth to lay to to compare together Mark 4. 30. Thence is derived the noun which is here used which in the new Testament hath sundry significations for it signifieth 1. A dark and obscure sentence Mark 7. 17. 2. A comparison or resemblance of a thing Mat. 13. 3. 3. A proverbial speech Luke 4. 23. 4. The similitude or likenesse of a thing Heb. 11. 19. 5. A type of some thing to come So it is here used Thereupon our English hath translated it a figure For a figure is a representation of some other thing The Apostle to make his reason the more evident added the circumstance of time the time then present He doth not mean that present time wherein he wrote this Epistle the time of the Gospel as he useth a like phrase 1 Cor. 7. 26. but that time wherein the Tabernacle or Temple stood and the several services thereof were of use to Gods people Therefore our English hath well inserted this particle of time then which hath reference to the former times of the Jews Pedagogie The word figure or parable sheweth that the legal rites prefigured evangelical truth hereof see chap. 4. v. 8. § 50. And chap. 8. v. 5. § 13. The circumstance of time sheweth that legal rites had their use but for a time The opposition which the Apostle maketh betwixt the former time of the Law and the fulnesse of time wherein Christ was exhibited plainly demonstrated this point Hereupon he blames them for observing times after the date of them was out Gal. â—… 3 4 10. Their end doth plainly shew that they were but for a time Their end was to shadow and typifie truth when those truths were accomplished their end was out so as there was no further end or use of them How great is their folly who in this present time of the Gospel revive those abrogated rites They are more foolish then such as burn dim Candles in bright Sun-shine It was foretold concerning the time of the Gospel that the light of the 〈◊〉 should be as the light of the Sun and the light of the Sun seven fold as the light of seven dayes Isa. 30. 36. But these make the light of the Sun dimmer then the light of the Moon To dote on those rites after the truth is exhibited is to bring a Cloud before the Sun and to deny the truth 2. Behold here the manifold wisdom of God in ordering the estate of his Church Whilst it was in the non-age means fit for such a condition were used to instruct heâ—… and to keep her in compass even such as are here called figures which are distinctly described in the next verse This is very pertinently set out Gal. 4. 1 2. Now that the Church is come to a riper age those figures cease The means now afforded are more high and heavenly more spiritual and mystical 3. Hereby take notice of an especial difference betwixt legal and evangelical Ordinances Those were but for the time then present These are to continue to the end of the world Mat. 28 20. 4. Seeing the then present time is now past let us be stirred up to search more throâ—…ghly into those services which succeed them and remain immutable The 〈◊〉 〈◊〉 saith Christ and now is when the true worshippers shall worship the Father in 〈◊〉 and in truth John 4. 23. Let our Worship of God be such and for this end let us prove what is that good that acceptable and perfect will of God Rom. 12. 2. §. 49. Of the impotency of legal figures about quieting the conscience THe Apostle confirmeth the point concerning the date of legall figures that they were but for a present time by the kinds of them and by the quality of them The kinds are thus expressed In which were offered both gifts and sacrifices This relative in which or according to which must have reference to the time before mentioned For it is of the same gender These two instances Gifts and Sacrifices and this word offered whereby the use of them is set forth synecdochically comprise under them all manner of legal serviceâ—… Of offering Gifts and Sacrifices and of the distinction betwixt them See chap. 5. â—… 1. § 6 7. The quality of those Gifts and Sacrifices is thus set down that could not maâ—…e 〈◊〉 that did the service perfect Of the meaning of this word make perfect See chap. 2. v. 10. § 97. Of the negative applying this to the legal rites thus could not make perfect See chap. 7. v. 11. § 61. chap. 7. v. 16. § 81. chap. 7. v. 19. § 86. The person whom the legal rites could not make perfect is said to be him that â—…id the service Of the Greek word translated him that did the service See v. 1. § 3. chap. 8. v. 5. § 12. It is here fitly added to shew that though a man did the uttermost that he could about those rites though he did fulfill the services that belonged to the Tabernacles yet could he not thereby be made perfect that is he could not be sanctified he could not be justified he could not be saved thereby The faults hereof did not simply consist in the negligence and carelesnesse of the observers of them but also in the impotency and disability of the services themselves and of all the types appertaining thereto and this is the main reason why they had their date and were not for ever to continue Whereas it might be objected that they who were unclean under the Law upon offering their gifts and sacrifices were counted clean to shew that it was not a legall external cleanness which the Apostle here meaneth he addeth by way of explication this phrase as pertaining to the conscience Of conscience and of the kinds thereof See chap. 13. v. 18. § 155. 1. Conscience may here synedochically
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
too dear for Christ who thought not his own blood too dear for us Well might Christ say If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Luke 14. 26. 6. In particular let it move us to give our selves wholly to Christ. He gave himself to death for us He requires that we give our selves a living sacrifice to him Rom. 12. 1. He gained nothing to himself by shedding his blood but we gain remission of sins reconciliation with God justification all happinesse 7. From the foresaid price of our redemption ariseth a firm and sure ground of faith What place is left for doubting and despairing when such a price of redemption as Christs own blood is paid This price affords two strong props of faith 1. Infinite mercy 2. Perfect justice §. 58. Of Christ entering by his blood THe word translated entered is a compound and that of the same simple verb that was used chap. 6. v. 19. § 155. and the preposition is doubled with like emphasis as it was there Whereas it is said that by his blood he entered c. It is not to be taken of carrying the blood which he shed with him into heaven in a Vessel or otherwise as the high Priest carried the blood of the sacrifice into the most holy place That needed not in that he presented his body out of which the blood is shed and which was the sacrifice it self that was offered up which was more then that which the Priest did Christ shed his blood on earth before his ascention and that sundry times as 1. When he was circumcised Luke 2. 21. 2. When in his agony he sweat drops of blood Luke 22. 44. 3. When he was scourged John 19. 1. 4. When a Crown of thorns was clapt upon his head Iohn 19. 2. 5. VVhen his hands and feet were nailed to the Crosse Iohn 20. 25. 6. VVhen his side was pierced so as water and blood came out from thence Iohn 19. 34. This was the evidence of the losse of his life For the water that came out with the blood shewed that his very heart was pierced This phrase by his blood implyeth the merit of his death that thereby expiation was made for our sins For it was shewed that there is no expiation without blood § 57. §. 59. Of Heaven an holy place THe place whereinto Christ entered is here stiled the holy place Of the divers acceptions of the Greek word translated holy place see v. 8. § 47. Here it is taken for heaven it self The Apostle plainly expresseth as much v. 24. There never was any place to which this title so properly belonged as heaven Of Christs entering into heaven see chap. 1. v. 3. § 35. chap. 4. v. 14. § 84 85. The title given to heaven in this place sheweth it to be a most holy place So it is expresly stiled Psal. 20. 6. Isa. 57. 15. 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place 2. As heaven at first was made holy so ever since it hath continued to be Never was it any way polluted 3. There is nothing in it but that which is holy As holy Angels spirits of 〈◊〉 men made perfect 4. It is further sanctified and glorified by the continual glorious presence of the holy God If such places on earth where God was pleased sometimes to manifest his presence ordinarily as the Tabernacle and Temples or extraordinarily as the place where he appeared to Moses Exod. 3. 5. and to Ioshua Ios. 5. 15. were 〈◊〉 much more the place of his continual residency in his greatest glory 1. This is a motive to lift up pure hands in prayer 1 Tim. 2. 8. for they are lifâ—… 〈◊〉 to an holy place David saith I will wash my hands in innocency so will I compâ—…â—…hine Altar Psal. 26. 6. Heaven is a more holy place then the Altar was we 〈◊〉 therefore be more careful to wash our hands in innocâ—…ncy when we approach to Heaven but in prayer the soul after an especial and spiritual manner entereth into that holy place This inference our Apostle teacheth us to make chap. 10. v. 19 20. 2. It is a motive to â—…eanse our selves from all filthinesse throughout the whole câ—…se of our life 2 Cor. â—… 1. and to grow up into full holinesse that we may be fitted to enter into this holy place for there shall in no wise enter into it any thing that deâ—…leth Rev. 21. 27. When those Angels that at first were made holy became unholy this holy place could hold them no longer 2 Pet. 2. 4. It is most meet that we be fitted for the place of our everlasting aboad Two graces are in special requisite hereunto 1. Faith whereby we apply to our selves the blood of Christ that cleanseth 〈◊〉 from all sin 1 Iohn 1. 7. 2. Repentance whereby sin is mortified in us Luke 13. 3 5. Act. 2. 38. §. 60. Of Christs entering once into Heaven THe time of Christs entering into heaven is limited by this particle 〈◊〉 This is not here taken as it was v. 7. for once a year but exclusively once for ever Thus it is taken chap. 6. v. 4. and Iude v. 3. In this exclusive respect men are said once to die v. 27. And it is said of Christ that he died for sin once Rom. 6. 10. That Christ entered but once into heaven is evident by this phrase whom the Heaven must receive until the time of restitution of all things Act. 3. 21. Christ in the dayes of his flesh did and endured whatsoever was requifite for mans eternal redemption v. 26. see more hereof chap. 7. v. 27. § 115. Among other Arguments this may be pressed against the conceit of Christs personal reigning on earth for a thousand years after which they say he is to enter into heaven again But hereof we may have a more fit occasion to speak upon the last verse of this Chapter § 143. §. 61. Of Christs perfecting mans redemption before he entered into Heaven ONe special ground of Christs entering into Heaven is thus expressed â—…ving obtaâ—…ned eternal Redemption Th word translated obtained properly signifieth sound Mat. 2. 8 11. For he that find s a thing obtains it VVhere the Angel saith to the Virgin Mary Thou 〈◊〉 sound favor with God Luke 2. 30. He meaneth thou hast obtained favour So this phrase finde grace Heb. 4. 16. is all one as obtain grace The word here used is a participle of the first Aorist and implieth the time past or a thing done and effected Thus it intendeth that Christ had done and endured whatsoever was requisite for mans redemption whilst he was on earth and after that went into heaven A like tense is used to set forth the like thing Eph. 5. 26. which word for word is thus to be
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
noune that signifieth a counteâ—… or face So doth the word also here used signifie a face Matth. 6. 17. In this respect Christ is said to be at Gods right hand Chap. 8. v. 1. This doth much amplifie that which was before noted of Christ appearing in Heaven So doth also this last clause for us which sheweth the especiall end of Christ so manifesting himselfe even for our sakes to make us partakers of the benefit of his intercession For indeed Christ doth all for us as hath been shewed Chap. 2. v. 9. 9. 83. There is yet a little particle inserted which carrieth some emphasis namely this adverbe of time Now. This sets down the time present and hath reference both to the time of the law which is past and so also to the time of glory which is yet to come In the former respect it giveth us to understand that those great things which were in types shewed to the Jews are in their truths actually accomplished to us In this respect our times are called the time of Reformation v. 10. § 50. in the latter â—…nd thereof In the latter respect this circumstance sheweth that use is to be made of Christs intercession here in this life Now even while we are on earth Christ appeareth before God for us The pretended Popish Sacrifice for the dead is altogether in vaine Let us now even while here we live looke unto Christ and apply the vertue of his intercession to our Souls §. 125. The resolution of and observationâ—… from Heb. 9. 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us IN this verse is laid down a difference betwixt the place where legal types were used and where the truth was accomplished In setting down this point two things are to be eonsidered 1. The manner of propounding the point 2. The matter whereof it consisted The manner is two wayes manifested 1. By denying that to Christ which other Priests did Christ is not entred c. 2. By asserting that to Christ which belongs to no other in these words But into heaven c. 2. The matter consisteth of two parts 1. A description of the places wherein the leviticall Priests exercised their function 2. A description of the place where Christ exerciseth his The former is described 1. By the quality holy places 2. By the means of making them made with hands 3. By the use of them which are the figures This is amplified by the substance whereof they were figures in this phrase of the true The latter is described 1. By the title Heaven it self 2. By the end which is set out 1. By Christs act to appear 2. By the place in the presence of God 3. By the persons for whom for us 4. By the time when Now. Doctrines I. Christ did not what other Priests did This negative Christ entred not proveth the point See § 121. II. There were of old places for Gods service These are meant by the word places See § 121. III. Places set apart for Gods service are holy So they are here called See § 121. IV. The things of the law were made by men Namely by such as had handâ—… See § 121. V. Types under the law were but figures so they are here called See § 122. VI. Types under the law were figures of true things So they are here said to be See § 122. VII Christ entred into the true heaven This is into heaven it self See § 123. VIII Christ in heaven conspicuously manifesteth himself The meaning of the word translated appear manifesteth as much See § 124. IX Christ is in heaven before God For he is here said to be in the presence of God See § 124. X. Christ is for us even for our good See § 124. XI Christ in the time of the Gospell actually appeareth before God for his people This is the intendment of this adverb of time Now. See § 124. §. 126. Of Christ offering himself not often Heb. 9. 25 26. Vers. 25. Nor yet that he should offer himself often as the high Priest entreth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world hâ—… now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself THese two verses do prevent an objection that might be raised from the resemblance betwixt Christ and the legall Priests entering into their holy places The objection may be this If the Priests entering into the holy place was a type of Christs entering into heaven then must Christ oft enter into heaven as the high Prist did into the most holy place The Apostle denyeth that consequence in these words not yet that he should offer himself often The reason of that denyall he declareth in the next verse In these two verses a third difference betwixt Christs and the legal Priests is set down Of the two former differences see v. 24. § 121. This third difference consisteth in the reiteration of that which the Priests did and Christs only once doing what he did The reiteration or oft doing the same thing in reference to Christ is denyed in these words nor yet that he should offer himself often It is here taken for granted that Christ offered up a Sacrifice in this word offer So much is expressed Chap. 5. v. 1. § 6. and Chap. 9. v. 14. § 79. It is also taken for granted that the Sacrifice which Christ offered up was himself This also is plainly expressed Chap. 1. v. 3. § 29. The main point is about the renewing thereof whether he offered himself often or no. This is the thing directly denyed for it is oft noted by the Apostle that Christ offered but one Sacrifice and that one but once Hereof see Chap. 7. v. 2â—… § 115. §. 127. Of the Priests entring into the holy place with the blood of others THat there was a difference betwixt Christ who did not offer himself often and the legal high Priests is evident by this note of comparison A S. Christ did not as the legall high Priests did What an high Priest is hath been shewed Chap. 5. v. 1. What the holy place was whereinto he entered is shewed v. 2. § 14. The time of his entering in every year is declared v. 7. § 41. That which is here indefinitely set down with the blood of others is particularly hinted to be blood of goats and calves Hereof see v. 12. § 56. The word others is referred not to other persons but to other kind of creatures According to the notation it signifieth that which belongeth to another or is anothers Luk. 16. 12. Rom. 14. 4. and 15. 20. It is derived from an adjective which signifieth another Joh. 5. 7 32. See Chap. 11. v. 9. § 44. This
Of reconciling Heb. 10. 5 6 7. with Psalm 40. 6 7 8. Heb. 10. 5. Vers. 5. Wherefore when he commeth into the world â—…e saith Sacrifice and offering thou wouldst not but a body hast thou prepared me Vers. 6. In burnt offerings and Sacrifices for sins thou hast had no pleasure Vers. 7. Then said I loe I come n the volume of the book it is written of me to do thy will O God Psalm 40. 6 7 8. Vers. 6. Sacrifice and offering thou diddest not desire mine eares hast thou opened burnt offering and sin-offering hast thou not required Vers. 7. Then said I Loe I come in the volume of the book it is written of me Vers. 8. I delight to do thy will O my God THe Apostle further proceedeth to confirme the main point in question by a divine testimony How sound a proof a testimony of Scripture is hath been shewed Chap. 1. v. 5. § 46. The testimony here quoted is taken out of Psal. 40. v. 6 7 8. And it concludeth both parts of the matter in hand namely 1. The impotency of legal Sacrifices v. 5 6. 2. The All-sufficiency of Christs sacrifice v. 7. There is some difference in words and phrases betwixt the Apostle and the Proâ—… but both agree in sense as we will endeavour to demonstrate The Apostle holdeth close to the Greek translation of the Bible which the Churches then used commonly called the LXX Of this Greek translation see Chap. 1. v. 6. § 72. One small difference I find betwixt the Apostle and that Greek translation for where the LXX use a word that signifieth desire thus thou hast not required The Apostle expresseth it thus Thou hast had no pleasure This latter sheweth the ground of the former God requireth not burnt-offerings because he had no pleasure therein Pen-men of the New Testament were not translators of the old but only quoted them for proof the point in hand so as they were not tyed to syllables and letâ—… but to the sense Concerning the differences betwixt the Hebrew and the Greek some say that that which the Prophet speaketh of himself the Apostle applyeth to Christ. Answ. 1. There may be no repugnancy no contrariety therein For David being an especiall type of Christ that may in history and type be spoken of David which in mystery and truth is understood of Christ. The like was noted concerning Sâ—… and Christ Chap. 1. v. 5. § 63. 2. That which David uttered in the foresaid Text is questionlesse uttered by way of prophesie concerning Christ as appeareth by these reasons 1. In Davids time God required sacrifice and burnt-offerings and took delight therein for God answered David from heaven by fire upon the altar of burnt-offering 1 Chro. 21. 26. And David himself adviseth Saul to offer a burnt-offering that God might accept it 1 Sam. 26. 19. 2. David was not able so to do the will of God as by doing it to make all sacrifices void Therefore this must be taken as a prophesie of Christ. 3. In the verse before namely Psal. 40. 5. such an admiration of Gods goodnesse is premised as cannot fitly be applyed to any other evidence then of his goodnesse in giving Christ in reference to whom eye hath not seen nâ—… eare heard neither have entered into the heart of men the things which God hath prepared for them that love him 1 Cor. 2. 9. 4. These words used by the Apostle when he commeth into the world he saith are meant of Christ which argue that that which followeth was an expresse prophecy of Christ. It is objected that there are in that Psalme such passages as cannot be applyed to Christ as this mine iniquities have taken hold upon me so that I am not able to loâ—…k up c. Psal. 40. 12. Answ. 1. As Christ was a surety for sinners and did beare the sins of others those words may not unfitly be applyed to Christ. 2. Though those words could not be applyed to Christ yet it followeth not that no other part of the Psalm could belong to him The like was noted of Soloâ—… Chap. 1. v. 5. § 63. A second difference is this where the Psalmist saith mine eares hast thou opened or digged or boared The Apostle saith A body hast thou prepared me Answ. Some say that the LXX might read a word that signified a body instead of that Hebrew word that signifieth eares or else that some might put the Greek word that signifieth a body instead of another Greek word that signifieth eares Such mistakings are not to be yielded unto All copies in the Hebrew agree and so do all in the Greek as we now have them Such conjecturall mistakings would give too great advantage to Athiests and Papists for exception against the perfection of the Scriptures Concerning the foresaid difference of words it is not such but in sense may agree For opening of the eare and preparing a body in general import one and the same thing which is to make obedient The phrase of the Prophet may have a two fold relation either to the law of boaring a servants eare Exod. 21. 6. or to a mans natural condition which is to be spiritually dead and deaf Eph. 2. 1. Isa. 35. 5. In the former respect it implyeth such a kind of good service as the performer thereof never repenteth himself of it and thereupon hath his eare boared in testimony of his perpetual and constant willingnesse to hold out in that service In the latter respect it implyeth both an ability and also a readinesse to hearken unto that which shall be enjoyned that he may do it An open ear implyeth an ear prepared and made ready to hear Yea the Hebrew word signifieth to prepare as well as to digge or to boar or to open Thus the Greek word which the LXX and the Apostle useth doth answer the Hebrew in that sense and the ear which is the ground of obedience being Synecdochically put for the body both Texâ—…s do well agree The Apostle doth rather use this word body for these reasons 1. Because he would not depart from that translation which the Church then used without great and just cause 2. Because this word body was the more pertinent to his purpose For speaking of disanulling the sacrifice of the law he uses this word body to see out a sacrifice which should come instead of the legal sacrifices to effect that which the legal sacrifices could not Some make a further difference in that the Psalmist speaketh of the manner of offering sacrifices namely that God rejecteth them because they were offered hypocritically deceitfully with a corrupt heart and that the Apostle speaketh of the very matter and substance of legal sacrifices in the best use that can be Answ. 1. The Psalmist may speak of the very matter and substance of those sacrifices as well as the Apostle There is no ground to restrain the Psalmists words to the
Yea there be many theeves and robbers such as are described Eph. 6. 12. Therefore put on the whole armour of God Eph. 6. 17. A wise traveller will not go without his sword It imboldneth theeves to set upon a traveller that hath no weapon Much more doth the want of spirituall furniture embolden our spirituall enemies How justly may they be charged with egregious folly who 1. Being ignorant of the way care not to learn it 2. Are so wilfull as they will not come into the right way though it be shewed them 3. Having entred into the right way repent their good beginning and wittingly wander in by-paths 4. Being over-bold do make themselves a prey to their spirituall enemies §. 55. Of Christ consecrating the way to Heaven THe aforesaid way is described first by the manner of preparing it in this word consecrated This is that word which was used Chap. 9. v. 18. § 98. And translated dedicated The differences betwixt them is that that was of the passive voice this of the active This way is here said to be consecrated for us That is fitted and prepared for our use so as we may now boldly walk in it and make use of it as the Jewes might boldly use their houses their grounds and other things after they were once consecrated Christ did not consecrate the way for himself That needed not But for us sinners The consecration here intended was by the blood of Jesus as things under the law were consecrated by the blood of beasts This phrase consecrated for us in reference to the foresaid way giveth us to understand that Christ hath made the way to heaven sit for us He hath prepared it he hath so ordered all things that we may now freely walke in that way In the former verse it was implyed that heaven was opened for us Here Christ is set forth to be the ladder which being set on earth reached to heaven Gen. 28. 1â—… For Christ as man was set upon the earth as God he reached to heaven Hereunto allusion is made by Christ himself Iohn 1. 51. In this respect Christ is stiled the way the truth and the life John 14. 16. that is the only true way that leadâ—…th unto lise And in this respect also he is stiled a doore Iohn 10. 7. as he is the meanes of our entring into heaven Christ hath consecrated the way as aforesaid in regard of his three offices For 1. As a Priest he hath truly consecrated and dedicated it and that by his own blood as by the blood of sacrifices things were consecrated and dedicated under the law Christ by his blood hath taken away our sins 1 Iohn 1. 7. which made the way to heaven impassible Thus also hath he consecrated us and thereby made 〈◊〉 â—…t to go on in that way 2. As a Prophet he hath revealed and made known this way to us This he did while he was on earth by himself and since his taking into heaven he hath done it by all sorts of true Ministers extraordinary and ordinary Eph. 4. 11. 3. As a King he causeth the way to be laid out fenced and made common for all his people So as it may well be stiled the Kings high way 2. He sendeth his servants to make that way plain Isa. 40. 4. 3. He hath appointed watch-men to keep this way safe and to conduct his people through it These watch-men are magistrates and Ministers 4. As a guide he hath gone before us and in this respect is stiled the Prince of life or chief guide Act. 3. 15. and f Captain of Salvation Heb. 2. 10. This is a forcible motive to stir us up to enter into this way and never to wander out of the same but to hold on therein till we come to the end thereof Thus it will never repent the Lord Jesus that he hath consecrated it for us §. 56. Of the new way THe way which Christ hath consecrated is here stiled new The Greek word thus translated is very emphatical 'T is here only used in the New Testament It is a compound The simple verb whence it is compounded signifieth to slay and this word properly setteth out a thing new slain Hence some take it to be an abusive speech To such I answer 1. That word which seemes to have a strange derivation may by common use be as the most proper words 2. The word here is the more fit because the way whereunto it is applyed is by the death of Christ opened unto us or rather Christ put to death is this way 3. The Apostle hath not so much reference to the notation of the word as to the matter that it setteth forth not so mvch to this title way as to him who is this way 4. Other Greek Authors do use this word of things spoken or done newly or lately There is an adverb of the same composition that is translated lately Act. 18. 2. Quest. Was there ever any other way for attaining unto heaven then this Answ. No For Christ was a lamb slain from the foundation of the world Rev. 13. 8. and he is the same yesterday to day and for ever Heb. 13. 8. Quest. Why then is it called new Answ. It is not simply so called but in sundry particular respects as 1. In regard of the cleer manifestation thereof Ier. 31. 31. 2. In opposition to the old way of the law which is abrogated Heb. 8. 13. 3. In reference to the latter times Isa. 2. 2. 4. In respect of the perpetuall vigour thereof Heb. 8. 8. We may from this particular instance infer that the things prepared for the Church under the Gospel are new Hereof see more Chap. 8. v. 8. § 35. §. 57. Of the living way THere is another Epithite added unto the foresaid way namely living The Greek word here used by the Apostle is the same that was used Chap. 4. v. 12. § 70. and translated quick This word hath relation rather to the matter which is Christ himself then to the word way This Epithite is here used in these and other like respects 1. In opposition to the old way of the law which is not able to give life It is therefore called the ministration of death 2 Cor. 3. 7. Yea it is abrogated perished and dead 2. In relation to Christs resurrection who though he were put to death yet was he raised again and ever lives Rom. 6. 9. In this respect this Epithite is fitly added to the former which properly signifieth one newly slain 3. In regard of the end of the way which is life For Christ is the way the truth and the life Joh. 14. 6. For this end was this way consecrated as before 4. In reference to the effect of it It puts life into us and quickens us Ioh. 11. 25 Gal. 2. 20. 5. By a kind of excellency and property All other wayes are wayes of
death This is the sure and only way of life Therefore Christ saith of himself I am the way and the life namely that way that bringeth to life and not only so but he also inâ—…erteth this word the truth whereby he implyeth that indeed and in truth he iâ—… so and that there is none so but he Ioh. 14. 6. This then giveth proof that by the way which Christ hath consecrated life is obtained It is a living way In it and by it we have a spiritual life here and shall attain to eternal life hereafter as here it is called the living way so also the path of lilfe Psal. 16. 11. And the way of life Prov. 10. 17. And the way of salvation Act. 16. 17. As Christ raised himself so will he also all that trust in him As the Father hath life in himself so hath he given to the Son to have life in himself He hath life in himself originally and also communicatively for he quickneth whom he will Joh. 5. 21 26. This is a further incitation to enter into this way to hold close thereto and to continue therein because life is the end thereof If the kind oâ—… life either spiritual here in this world or external in the world to come be duly weighed we shal find it a great point of wisdome both to enter into and also to continue therein It dosh not only shew life but it qâ—…ickens us and puts life into us so as therein we attain to eternal life From that which hath been noted about this way that there is a distinct way that it is a way consecrated that it is a new and living way we may well infer that there is no other way to be saved in It is a pestilent opinion to conceit that a man may be saved in any religion This of old was censured as an heresie It was in particular one of the heresies of that ancient hereâ—…ick Apelles The fore-named duties of enquiring after the way walking in the way keeping strait on therein without turning one way or other from it and well preparing our selves to go on therein against all enemies are all in vain if every way be a living way and if in any other way we may attain unto life Confessors and Martyrs were all fooles in leaving their Countrey losing their goods and giving their lives for religion sake if it were true that a man might be saved in any religion Were that true what need would there be of Gods word that holds us close to one way This way is the only living way away therefore withall other wayes §. 58. Of the vaile what it seâ—…s forth THe meanes whereby in this way we may come to the most holy place which is heaven is here stiled the vaile thorow the vaile In this metaphor the Apostle alludeth to the divisions of the Tabernacle which were by vailes By a vaile the most holy place was divided from the holy place and to that vaile the Apostle hath here especial reference Of that vaile see Chap. 6. v. 19. § 155. and Chap. 9. v. 3. § 16. That vaile is distinctly described Exod. 26. 31 32 33. If the matter whereof it was made the curious work-manship thereof the pillars and hooks whereon it hung be duly weighed we shall find it to be a precious and fair ornament Well consideâ—… the other parts of the Tabernacle yea and of the Temple and the types that were in them and they will appear to be very glorious never was there any externall thing like them This was not in regard of any delight that God simply took in the externall things Hath God eyes of flesh or seeth he as man seeth Job 10. 4 Man looketh on the outward appearance 1 Sam. 16. 7. So doth not God God ordained them in general because man hath an high esteem of such things and delighteth in them More particularly God appointed such precious and glorious types as were under the law 1. To try if men would willingly part with their precious things for his service as The people in the wildernesse did upon making the tabernacle Exod. 36. 5. And in Davids time towards the Temple and the things appertaining thereunto 1 Chro. 29. 67 c. 2. That therby the excellency of the truth might be more lively typified The world affords not any thing that could to the life and to the full set out the truths of the types therefore choyce was made of the choycest things that the world had as Silkes Silver Gold Pearles and precious Stones Herein appeares the wisdome of God who deales with people according to their â—…tate and condition When the Church was in the Child-hood thereof and when it needed externall types the Lord made choyce of the fittest and fairest Thus deal men with their children But after the truth was exhibited because such external thingâ—… would obscure it he clean removed them and setteth out those truths in a mor spirituall mannere That the Apostles mind in this metaphor of the vaile might be the better discerned he explaines himself in this phrase that is to say whereby he sheweth that types are to be explained So are other metaphors parables and obscure words or sentences Hereof see more Chap. 7. v. 2. § 19. More particularly by this phrase is declared that legal types had their Evangelical truthâ—… Hereof see more Chap. 8. v. 5. § 13. The particular truth typified by the foresaid vaile is here said to be the flesh of Christ. Flesh is here Synecdoâ—…hically put for the whole body of Christ yea for the whole humane nature of Christ. For Christ by assuming his humane nature to the unity of his divine nature became a fit mediatour betwixt God and man Otherwise men could have no accesse to God or entrance into heaven How fitly the type of a vaile setteth forth the flesh of Christ hath been shewed Chap. 9. v. 3. § 16 17. By the foresaid type of a vaile we may learn how to reap benefit by Christs incarnation namely 1. By beholding the glory of God and of his attributes even of his wisdome power truth justice and mercy in Christ incarnate 2. By resting on Christ made man for entring into heaven and there enjoying everlasting communion with Christ himself and with his and our Father §. 59. Of the guide to bring us to God Heb. 10. 21. And having an high Priest over the house of God A Third gâ—…ound to help us in approaching unto God is here laid down which is a guide to bring us unto him The copulative particle and sheweth that this is a linck of the former chain and tendeth to the same purpose that the former verses did The nâ—…xt word having is not in the Greek but fitly supplyed to make the sentence perfect It is as the principall verb and fetched from the beginning of the 1â—… verse Though the Greek expresseth it not yet they understand
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.
4. 2 Cor. 1. 6. The b noun is translated affliction Mark 13. 19. tribulation Matth. 24. 21. persecution Acts 11. 19. trouble 1 Cor. 7. 28. and other like pressâ—…res This distinguished from the former of reproaches giveth Christians to understand that they must look for heavy stroaks as well as bitter words here in this world So it befell our head as he despised the shame so he endured the Crosse Heb. 12. 2 Christ foretold thus much concerning his Disciples Matth. 10. 17 18. The history of all ages and experience of our times demonstrate as much The malice of adversaries of the truth is unsatiable They think they have never done enough till they have done the uttermost that they can in word and deed We may from hence learne to prepare our selves for more and greater afflictions then words are and by this extent of enduring to shew that the spirit of the Lord Christ is in us Indeed our weake bodies are sensible of pressures and oppressions but to prepare against them will the better enable us to endure them §. 126. Of being Companions with such as suffer for the Gospel THis other distributive particle partly sheweth how these Hebrews came to have such courage as to be made a gazing stock for their profession sake namely that company which they kept with others that were so dealt withall The word translated companions is sometimes used in the abstract translated Fellowship 1 Cor. 10. 20. It properly signifieth as here translated companion one that hath a common share in such and such a case and is translated partaker Math. 23. 30. 2 Cor. 1. 7. and partner Luke 5. 10. As to be made a gazing stock was one part and evidence of their enduring a great fight of afflictions So their keeping company with other afflicted ones was another part and evidence This latter was a Christian duty as well as the former and this a matter of commendation as wll as the former Yea this also a matter of comfort and glory as well as the former Moses chose to suffer afflictions with the people of God Heb. 11. 25. It was Baruchs praise to accompany Ieremie in the prison Ier. 32. 12. And Onesiphorus who sought out Paul very diligently and found him when he was in his troubles and that to refresh him 2 Tim. 1. 16. 17. Yea Christ the great Judge promiseth to his Disciples who followed him all the time of his publike Ministery wherein he was much persecuted to sit with him on so many thrones Matth. 19. 28. To be a companion with such as suffer for Christ is an evidence of great zeal to Gods Glory Of love to the truth of undauntednesse and courage in suffering of love to Saints and of readinesse to succour such as suffer for the Gospel 1. This is a just taxation of their fear and shame who when they see their friends questioned or any way persecuted for their holy profession withdraw themselves and will not be seen in their company but rather if they be suspected to be of theiâ—… kindred neighbour-hood friends companions or any way associated with them dâ—…ny it as Peter did Matth. 26. 70. and Iohn mark Acts 15. 38. and as Demas so sundry other professors 2 Tim. 4. 10 16. Fearfull is the doom that is denounced against such Marke 8. 38 2. This much maketh to presse that poynt that was noted § 79. about not forsaking the assembling of our selves together especially when others are questioned but we having other friends and means are suffered to live free and quiet from trouble Then are we called to shew forth our Christian Faith and courage by associating our selves with them Then will triall be made of the truth of that grace that is in us Then as a companion we ought to speak for them as Ionathan did for David 1 Sam. 19. 4. To succor them as Obediah did the Prophets of the Lord 1 King 18. 13. And to visit them as our Lord Christ doth commend those who visited such as were sick imprisoned and otherwise restrained Matth. 25. 39. §. 127. Of acknowledging Kindnesse Heb. 10. 34. For ye had compassion of me in my bonds and took joyfully the spoyling of your goods knowing in your selves that ye have in Heaven a better and enduring substance Vers. 34. A Third branch of the exemplification of their former good beginning is their compassion of this Apostle himself in his bonds These two relatives me and my do shew that that which he here speaks of had reference to himself The copulative and or both and the causal conjunction for do shew that this depends on the former as a reason and as such a reason as the former was which may be thus more fully expressed It is evident that ye were made a gazing stock and became companions of other sufferers in that ye had compassion of me in my bonds and took joyfully the spoyling of your own goods The connexion of this verse with the former by these two conjunctions for and sheweth that many are the trials whereunto Christian professors are brought Some on their own behalfe others on the behalfe of others See more hereof § 123. That for which these Hebrews are here commended in reference to their former course of life is in one word compassion The Apostle here sets it down in the verb thus ye had compassion Of the notation of that word See Chap. 4. v. 15. § 88. And of the extent of it to all of all sorts See Chap. 5. v. 2. § 9 11. The particular person on whom these Hebrews had compassion was the Apostle himself who makes this grateful acknowledgement thereof so as kindnesses even done by men are gratefully to be acknowledged The King of Sodome acknowledged Abrahams kindesse in rescuing him and his from their enemies Gen. 14. 21. So did the Egyptians acknowledge Iosephs kindnesse in saving them alive Gen. 47. 25. The like did Ionathan in acknowledging Davids kindnesse 1 Sam. 19. 4 5. To omit other instances Christ himself as the head of a mysticall body doth acknowledge kindnesses done to the members of that body Matth. 25. 30 c. 1. This argueth a good spirit to be in men which makes them take notice of the means and instruments which are used by the divine providence for their good 2. This gratefull acknowledgement is so acceptable to them that do a kindnesse as it makes them not to repent the kindnesse done but as occasion is offered to do more and more kindnesse 3. If kindnesses done by men be gratefully to be acknowledged how much more kindnesses done by God especially if we consider how free they are how great how needfull how usefull and every way commodious unto us The kindnesses of God do infinitely exceed all that man can do Besides man is but Gods Minister what good soever he doth unto us is indeed done by God Let therefore the kindnesses done by man quicken up our spirits unto
is the wisdom of God as he will not use his power further than may be 〈◊〉 He best knoweth when Peace when Trouble when Ease when Pain when Lâ—…berty when Restraint when Life when Death is fittest Isa. 28. 24. c. Yea such is the goodness of God as that shall be an ingredient in all his dealings with his children We know that all things work together for good to them 〈◊〉 love God Rom. 8. 20. In these and other like grounds we see just cause to submit to the good pleasure of God even in suffering Hereof see more § 88. in the end and Chap. 5. v. 8. § 48. §. 96. Of reasoning with ones self about the grounds of Faith Heb. 11. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure THe inward ground or reason of that great evidence which is before given of Abraham's faith is here noted to be a perswasion of Gods power in raising the dead The word translated accounting implyeth a reasoning or discoursing with ones self about a matter It is derived from a noun that signifieth both speech and reason 1 Cor. 2. 1. 1 Pet. 3. 15. And also an account Luk 16. 2. This verb is thus interpreted they reasoned Mark 11. 31. Here it 〈◊〉 that Abraham seriously consulted with himself about the seeming difference betwixt Gods promise and Gods command but holding this for an 〈◊〉 pâ—…inciple that Gods promise should be accomplished and in his reasoning meditating on Gods infallible truth unsearchable wisdom incomprehensible mercy almighty power and other divine properties this cometh to his mind if there be no other way for accomplishing Gods promise but that which is extraordinary he will work a miracle rather than fail of his promise God will raise Isaac from the dead for he is able so to do Abraham did not simply and absolutely believe that Isaac should be raised from the Dead for he had no promise so to believe and the Text saith not that he accounted that God would raise him but that he was able so to do Fitly therefore doth the Apostle insert this copulative conjunction and which in this place carrieth emphasis and is well translated even as if he had said Abraham believed that though Isaac were offered up and burnt to ashes yet even then could God raise him up again This then is the intendment of Abraham's consultation and resolution with himself that God would some way or other accomplish his promise concerning Isaac Thus much is evident by this answer of Abraham to his Son God will provide himself a Lamb for a burnt offering Gen. 22. 8. Not that he knew what would fall out but that he knew and believed that God could and would work above that which he himself could imagin Now because Abraham made full account to sacrifice his Son and being sacrificed he must needs be raised from the dead that in him the promised seed might be called therefore he believed that God was able to raise him up even from the dead By this account or reasoning which is here noted of Abraham the Apostle giveth us to understand that a due discourse of the minde on the grounds of Faith doth much establish faith The Apostle doth largely exemplify this in Abraham's faith concerning the birth of Isaac when he and his wife were both old Rom. 4. 19 20 21. So Iacob Gen. 32. 9. 10 11 12. So Moâ—…es Exod. 32. 10 12 13. So Ioshuah Josh. 7. 7 8 9. So David oft in the Psalmes discoursing of Gods promises of his mercies of his power of his truth and of his former works and pleading them before God was much strengthned in faith A due discourse and meditation brings to mind and memory the grounds of faith Whil'st those grounds are fresh in memory they work on the heart and by affecting the heart the soul is setled and quieted and a settled and resolved soul adds much to the vigor of faith This directeth such as are well instructed in the grounds of faith seriously and frequently to meditate thereon See more hereof in the whole armour of God on Ephes. 6. 16. Of Faith Treat 2. part 6. § 71. This doth more specially direct Christians in time of temptation when the soul is heavy and perplexed with doubts and fears to reason with themselves as if they had to doe with others and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for setling our faith on God Hereof see the Churches Conquest on Exod. 17. 11. § 43. 7. §. 97. Of resting on Gods power for strengthning of faith THat which Abraham in his reasoning did especially fix upon for strengthning his faith was Gods power which is thus expressed that God was able For Gods power is an especial prop to faith The faith of Saints hath in all ages been much strengthned hereby Rom. 4. 21. Dan. 3. 17. and 6. 20. This therefore hath been pressed to that end Gen. 18. 14. Luk. 1. 37. Ier. 32. 27. Mar. 10. 27. Consideration of Gods power is an especial means to remove all stumbling blocks that lye in the way of a believer and to take away all doubts and feares If travellers be well guarded if Souldiers have a good convoy if men be in a sure Castle they will not fear Gods power is the best guard the safest convoy and surest castle that any can have Quest. May a believer so rest on Gods power as to expect what God is able to do Answ. No. God is able to do more than ever he will Matth. 3. and 26. 53. Besides Gods promises are the proper ground of Faith We have no ground to expect more than God hath promised though God be able to do more Quest. How then is Gods power a prop to Faith Answ. It assureth that God who is able will do what he hath promised though Heaven and Earth seem to make against it This doth more particularly direct us how to fix our meditation on God for strengthening our faith and that among other divine excellencies on the power of God See more hereof in the whole armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 26. §. 98. Of Faiths prescribing nothing to God THE Apostles indefinite expression of the ground of Abraham's faith in this phrase that God was able giveth evidence that faith prescribes nothing to God it rests upon this that God is able to make his word good Abraham prescribed nothing when he said God will provide Gen. 22. 8. Nor Iehosaphat when he said to God Our eyes are upon thee 2 Chro. 20. 12. Nor Daniels three companions when they said Our God is able to deliver us Dan. 3. 17. Nor Christ when he said Not as I will but as thou wilt Matth. 26. 39. 1. Faith works in a man such an esteem of God as it perswades the Soul that God is the wisest
ignorance thereof a great disadvantage 2 King 6. 11. This therefore hath ever been counted one of the lawfull stratagems of war as Abrahams pursuing enemies by night Gen. 14. 15. And Ioshuahs laying men in ambush Iosh. 8. 3 c. So Iudg. 20. 29 c. By this meanes men have preserved themselves as David 1 Sam. 26. 3 4. And enemies have been destroyed as Iudg. 18. 9 10 27. Object This seems to be a treacherous circumventing of men Answ. There is no treachery therein because it is not against trust and truth Where the war is just enemies may be surprized or vanquished by fraud or force openly or secretly It stands both with Prudence and Valour to entrap or beat down an enemie any way On the other side it argues much improvidence to be circumvented for want of Spies The application of this point especially concerneth Governours of States and Commanders in wars §. 187. Of Rahabs receiving the Spies COncerning Rahabs receiving the forenamed Spies the history expresseth these particular circumstances 1. She gave them entertainment in her house 2. Enquirie being made after them she hid them 3. By her cunning speech she kept them who were sent to search for them to seek any further in her house for them 4. She used meanes for their fâ—…ir escape 5. She gave them advice after they were to be gone from her how to remain in safety Quest. Was it lawfull thus to receive Spies against her own Countrey Answ. 1. These were the people of God whom she received 2. Her Countreymen were by God himself devoted to destruction 3. Their land was by the supreme Lord given to the Israelites 4. She knew that the death of the Spies might more exasperate the Israelites and that their life could not prejudice her Countreymen 5. She did it in no treachery or hatred nor for any â—…ilthy lucre or any other by-respect 6. That which she did was by special instinct and by an extraordinary spirit On the forementioned grounds she is said to receive them with peace that is as special friends kindly safely securely not as enemies treacherously not 〈◊〉 any ill against them but sending them away in peace This pattern sheweth that men in danger are to be preserved from such as seek their lives Hereof see more v. 23. § 125. §. 188. Of dismissing in peace such as confide in us THE addition of this last phrase with peace added to Rahabs act in receiving the Spies giveth a cleer proof that they who are taken into protection must as far as may be be dismissed in safety Memorable in this respect is the example of Lot in entertaining the two that he took into his house Gen. 19. 7 c. The like is noted of the old man of Gibeah Judg. 19. 22 c. And of the woâ—… in Bahurim 2 Sam. 17. 18 19 c. And of Ionathan 1 Sam. 20. 42. And 〈◊〉 Obâ—…diah 1 King 18. 13. And of Iehoshabeath 2 Chro. 22. 11. We have for 〈◊〉 the pattern of God himself Ier. 36. 26. And his express charge for hiding the 〈◊〉 and not bewraying him that wandreth Isa. 16. 3. 1. Truth and sidelity requireth as much 2. This is the maine end of undertaking protection to dismiss them in safety Do nothing to these men saith Lot for therefore came they under the shadow of my roof Gen. 19. 8. Great therefore is their treachery who bewray such as put themselves under their protection This was the sin of the Ziphites 1 Sam. 23. 19. which occaâ—… David to pen the 54. Psalm against them This was it that as a perpeâ—… infamy occasioned this stile Iudas the Traitor Luk. 6. 16. §. 189. Of Equivocation ABout Rahabs receiving and dismissing the Spies in peace It is noted in the history that she answered the Officers whom the King sent to apprehend the Spies with these words I wist not whence they were and whether the men 〈◊〉 I wot not Josh. 2. 4 5. Hence a question is raised whither these words may be justified or no Answ. Surely no for she did well know that they came from the Camp of 〈◊〉 and she herself directed them in the way whether they went So as her answer was against a known truth Object Her example is here produced even in receiving and dismissing the Spies as an effect of Faith Answ. In the general that was an act of Faith and so approved but not in the particular circumstances thereof Rahabs answer is somewhat like to the direction which Rebekah gave to her son Iacob In the general Rebekahs direction and intent was a fruit of great faith for it had respect unto the promise of of God made unto Iacob in these words the elder shall serve the younger Gen. 25. 23. But in sundry circumstances it can no way be approved Gen. 27. 6 7 c. It pleaseth the Lord in tender compassion to pass by many infirmities of his Children when he observeth an upright heart and an aim to accomplish his promises Thus did God here accept of Rahabs faith manifested by many fruits § 182. And graciously pass over her infirmities There are some that do excuse Rahab even in the circumstance before noted and that two wayes 1. By freeing it from all untruth thus Rahabs house being a common Inn and diverse passengers lodging therein some might then come into her house and of them she might say I wist not whence they where for Inn-keepers do not know whence all the guess that come to their house are she might also say of them whether the men went I wot not Thus by her speaking of other persons she might speak the truth Answ. 1. There is no expression in the history of any such matter 2. There is little probabilitie thereof 3. That had been no direct answer to the question propounded about the Spies and in that respect an untruth 2. By making up that which Rahab uttered with a mental reservation thus I wist not whence they were to make them known to you and whither the men went I wot not to betray them to you This Iesuites call Equivocation Because in these latter yeares a great controversie hath been raised by Popish Iesuites about Equivocation I will endeavour plainly to set down the state of the question and arguments pro and con Equivocation taken in the most antient and accustomed sense is an ambiguous signification of a word or a doubtfull disposition of a sentence To equivocate is in general to use a word or sentence so ambiguously as it may be taken diversely in this sense or that sense Thus saith Christ Lazarus sleepeth John 11. 11. Christ meaneth the sleep of death the disciples take it of the natural sleep of the body Equivocation in a sentence is when a sentence is so composed aâ—… it may be diversly taken Thus it is said That Ahaziah was forty and two yearâ—…s old when he began to raign 2 Chro. 22. 2. This may be
taken either of Ahaziahs own person or otherwise of the stock whence he came by the mothers side which had continued till that time forty and two yeares This kind of Equivocation is a Rhetorical figure and intendeth the same that an homonumie doth This figure is frequently used in Scripture It is nothing but an ambiguity in speech such an one Christ useth in these words If I will that he tarry till I câ—…me what is that to thee John 21. 22 23. These are not unlawfull for 1. There is no untruth in them 2. There are Rules to find out the true and full sence of them 3. They are of good use to exercise a mans understanding to sharpen his wit to make him search after the meaning of what he reads and heares yea and to discover mens dulness as Mark. 8. 17 c. To this head may be referred all manner of tropes as Metonymies when a place is put for the Inhabitants Lam. 1. 1 2. Ironies when the contrary is then expressed 1 King 18. 27. and 22. 15. Metaphors to which may be referred all sorts of Parables Synecdochies as when the general is put for some particulars Christ healed all sicknesses and all diseases which is all kind of sicknesses Matth. 24. 23. So Figures as Prosopopies when persons are brought in speaking which do not so speak as in the story of Dives and Lazarus Luk. 16. 24 c. Aposiopesies when a sentence is broken off and a part thereof left to be understood which was usual in formes of oaths Psal. 95. 11. I sware in my wrath if they enter into my rest this was Gods oath A like is noted of mans oath See chap. 3. v. 11. § 115. The like may be said of concealing a part of truth which the Prophet did Ier. 38. 27. And of riddles Iudg. 14. 14. and of Hyperbolies See v. 12. § 60. Jesuites besides these and others like unto them have invented and broached another kind of equivocation which they themselves do tearm a mental equivocation that is when a false speech is uttered yet so as something is reserved in the mind which if it were offered would make the speech true An instance hereof is thus given One is asked concerning another whom he hath oft seen oft talked with and with whom he hath been very familiar whether he ever 〈◊〉 him or no he answereth that he never saw him This is a cleer untruth but to make that answer true this clause in heaven 〈◊〉 is reserved in his mind which expressed would make the answer full and true thus I never saw him in heaven We cannot find thorowout the whole Scripture one proof for such a mentall equivocation Because at the first hearing of it it seemeth very strange they propound sundry cautions thereabout such as these 1. The mentall reservation must be such as it may make the sentence true if it were uttered Yet by the way that great Iesuit and Priest called by them Faâ—… Parsons giveth an instance that though it were uttered yet cannot make a 〈◊〉 sence It is this A man being desired to lend his friend an horse answeâ—…eth that he hath never a one meaning an oxe Put this reservation to the senâ—…ence uttered and then marke what truth yea what congruity there is therein 2. Equivocation must be before an incompetent Judge which is as they exâ—…ound it any Magistrate that is not of the Catholique whereby they mean the Romish Religion By the way let me here again note that some of their Priests have affirmed that Iesuites have used mentall equivocation before the 〈◊〉 himself and before Cardinalls 3. Equivocation must be in weighty causes namely to conceal a Priest or oâ—… Papist to keep him from taking or to save the credit of such as have entred into their holy Orders or any way to succour the Romish Faith Yet some of them permit it in a money matter as if one should came to borrow an hundred pound who is not like to repay it he may be put off with an equivocaâ—…ion They go so far in this point of equivocation as if they be demanded whether they do equivocate or no they may answer by another equivocation that they do not If they be demanded the third time whether they do not then equivocate they may answer the third time negatively by a third equivocation and thus proceed without stint Yea further they avouch that a man may not only of simply equivocate but 〈◊〉 confirm his equivocation by oath As for our parts though we grant that ambiguity of speech which is a verbal equivocation may be used as hath been before proved yet there are restraints and limitations to be added thereto such as these 1. That the ambiguity be such as may by due observation of some circumstance 〈◊〉 other be discerned as where Christ said Take ye unto you of the leaven of the Pâ—…arisees and Sadduces Matth. 16. 6. Though at first the Disciples mistook â—…im yet Christ putting them in mind of his miracles in feeding five thousand â—…ith five loaves they presently perceived that he meant the leaven of doctrine All the ambiguous speeches in Scripture are such as by diligent observation of the words and circumstances about them may be found out 2. That the ambiguity of speech be not against the intent and conceit of him who propounds the question especially if it be propounded by a Magistrate or by one that is in authority to require an answer yea also if it be propounded by any to whom I think it meet to give an answer Thus the Baptist though he answered by ambiguity of speech when he denied that he was that Prophet Iohn 1. 21. Yet he answered according to the true intent of them who propounded the question 3. That it be without any purpose of any wrong for a malicious end turnes that action which might otherwise be good into sin Upon these cautions it may be lawfull to use ambiguity of speech whether it be by tropes or figures Our Adversaries positions are clean contrary to these limitations For they say 1. That such ambiguity may be used as is impossible to be found out by any but by him that utters it For instance if a Priest be asked whether he be a Priest or no he may answer negatively with this reservation of Diana or of the Devils he is no such Priest who can unfold this 2. That such ambiguity be used before an incompetent Magistrate By this rule no Magistrate of another profession shall be competent Papists hold Protestant Magistrates to be incompetent What if Protestants hold the like of Popish Magistrates What if Infidells hold the like of Christian Magistrates and Christians of Infidells Nay liberty is hereby given to except against the competency of Magistrates that are of the same Religion and to say they came in by bribery or they have not sufficient parts for their place or they are
before we die §. 258. Of the multitudes which persecutors destroyed THE instrument whereby the forementioned slaughter is made is here set down to be the sword which gives an hint that a few Martyrs satisfied not persecutors for slaying with the sword implieth the slaughter of many Witnesse Ahabs persecution which was so great as Elijah thought he had slun all that professed the name of God 1 King 19. 10. Nimrod in this respect is said to be a mighty hunter Genes 10. 9. It is said of Manassah that he shed 〈◊〉 bloud very much till he had filled Jerusalem from one end to another 2 King 2â—… 16. An antient Father said that there was no day in the year except the first of January wherein more than five thousand were not martyred Papists have exceeded Pagans herein witnesse their many cruel massacres in France and other pâ—…aces Witnesse their burning and otherwise destroying houses full barâ—…s full Churches full Towns full Cities full and Countries full of Professors of the truth Their malice and thirst after the bloud of Professors of the saith is unsaâ—…iable The holy Ghost saith of the whore of Babylon that she was drunk with the bloud of Saints Rev. 17. 6. It is said of Nero that he wished all the necks of the inhabitants of Rome to be as one that he might cut them all off at one blow 1. This admonisheth those who live amongst such persecutors and see their brethren martyred before them to be the rather induced to prepare themselves for the like not thinking that persecutors will spare them because they have exercised their cruelty on many others We may as well think that a Wolf will give over worrying sheep because he hath worried many The Wolvâ—…sh nature remaining in him he will take all opportunity of devouring more Commonly Wolves are made the more eager in seeking after others by sucking out the bloud of some so is it with persecutors 2. This teacheth us to be the more earnest with God in calling upon him to restrain the cruelty and unsatiable thirst of persecutors and to keep the remainder of his Flock from their clutches and thereby to shew himself the potent prudent and provident pastor of his sheep A good shepheard knowing the ravenous disposition of a Wolf when he observeth that the Wolf hath wearied some sheep will with more vigilancy keep the other But there is no such shepheard as God onely he exspects that we should take all occasions 〈◊〉 seeking help of him Psal. 79. 1 2. c. Ioel. 2. 17. §. 259. Of flying in time of persecution THE third kinde of sufferings here set down are such as befell Confessors Confessors were such as professed the truth and stood constantly to it but having a â—…air way made by the Divine providence for escaping death made use thereof yet shrunk no whit at all from their holy profession All their sufferings may be comprised under this word wandred about but aggravated by many circumstances which we shall note in order This phrase they wandred about is the interpretation of one Greek compound word The simple verb signifieth to come or go The preposition about It is very well according to the meaning of the word wandred about They could not with safety abide in their own house or home and thereupon went into other places and not knowing where to abide securely they wandred up and down as those that fled from persecution to save their lives Hereupon a question is raised whether a professor of the truth may fly from persecution Answ. Yes he may The Prophets have so done 1 King 19. 3. 〈◊〉 18. 13. Yea God is said to hide his servants from persecutors Ier. 36. 19â—… 6. Many Christians fled from Ierusalem by reason of the persecution there Act. 8. 1. Paul also fled from persecution Act. 9. 25. yea an Angel was sent to free 〈◊〉 out of prison Act. 12. 7. Christ conveyed himself from persecutors Luke 4. 30. Joh. 4. 3. and 8. 59. Yea Christ adviseth his Disciples so to do Matth. 10. 23. Times may alter and more good may afterwards be done The Valiantest Captain that is may see a fit occasion of leaving the Field That which the Apostle said of his continuing to live may be fitly applied to this case To abide in the flesh is more needfull for you Phil. 1. 24. Obj. Christ pronounceth them blessed that are persecuted Matth. 5. 10. c. And Martyrdom procureth a Crown Answ. These are grounds to move Christians to stand stoutly to their cause when they are called though it be by suffering death the case so standing as they must die or deny the truth But as there is a season for all things Eccles. 3. 1. There is a time to fly and a time to die Christ who oft avoided the danger of persecution in the season of suffering would not be disswaded from it Matth. 16. 23. Luke 9. 51. But offered himself thereunto Joh. 18. 4. That we may the better apply this we must duely way and well distinguish these circumstances following 1. The persons Private persons have more liberty than they who have a charge These latter must stand to the utmost even for their charge sake This Christ exemplifieth in a good shepheard Joh. 10. 11. 2. The kinde of persecution There may be a personal persecution against one particular person In this case Paul escaped from those that went about to 〈◊〉 him Act. 9. 29 30. There are also publick persecutions In which professors by standing maintain the cause that is persecuted 3. The condition of persecutors If sheep prove Wolves people that are under good Governors or Ministers prove persecutors of them such shepheards Governours or Ministers by flying do no wrong to their flock and people but good to themselves Thus the Jews even the common sort proved persecutors of Christ therefore he oft avoided their persecution 4. The time Before a professor be taken his hour of suffering is not come In that case he may prudently avoid but being apprehended as a profâ—…ssor he must then stand to it for that event sheweth that then is his hour Luke 22. 53. 5. The means of escaping They must be lawfull such as by the Divine providence are afforded If we use not such means we may seem to neglect Gods providence But to use unlawfull means as breaking Bars of the Prison window foreing open of the doors bribing the keepers or any other like indirect means is to make our selves trespassers of the Law and maleâ—…actors Thus the cause for which we are first apprehended is lost and such suffer as evil doers which is expresly forbidden 1 Pet. 4. 15. Considering that there are cases wherein Professors may avoid persecution and cases wherein they must stand to it 1. Professors are to pray for wisedom and also for a good conscience Both are joyned together by Christ. Matth. 10. 16. By wisedom they may be kept from giving
advantage to the adversaries of the Gospel By a good Conscience they will be kept from giving offence to their brethren They must be sure that the mark at which they aim be good whether they stand or fly The marke in generall must be Gods glory and the Churches good for these two are inseparably linked 2. Charity is to be used in judging Professors whether they fly or dy As 〈◊〉 are not to be condemned for rashnes So nor Confessors for timorousâ—… Prophets Apostles yea and Christ himself saw a time when to escape danger and when to stand to the uttermost danger This Land hath a great benefit both by the courage of Martyrs in Queen Mâ—…ries time and also of Confessors that fled beyond the Seas in her dayes §. 260. Of Confessors wandrings THIS word wander about is taken both in a good and bad sence In a bad sence for a Sin or a Judgment For a Sin either in such as do wander or in such as cause others to wander 1. In such as wander it is a sin when men wander up and down from the charge or place where they should abide or wherein they should be firm and constant This the Apostle taxeth under this phrase Wandring about from house to house 1 Tim. 5. 13. In this respect the common course of beggars is questionles sinfull but most sinfull is their course who wander up and down to beguile such as know them not as Juglers Sorcerers and such as are called Exorcists The word here used is applyed unto them and translated vagabonds or wanderers Act. 19. 13. Like to these are Iesuits Friars Priests and other Popish vagrants who wander up and down to insnare mens souls and to make them twofold more the children of hell than themselves are Matth. 23. 15. They are like those whom the Apostle describes 2 Tim. 3. 6. 2. Wandring is a sin in such as cause men to wander unjustly thorough Tyranny oppression or persecution Of these the Lord thus saith I will send unto him wanderers that shall cause him to wander Jere. 48. 12. Lam. 4. 16. Such therefore are accursed Deut. 27. 18. Ezek. 34. 6. 3. Wandering may be counted a sin in superfluous Gentlemen who upon meeâ—… curiosity travell from place to place and that many times to Idolatrous Countreyes where they are seduced to Idolatry Wandring is taken for a judgment when it is inflicted as a punishment for sin Thus the Israelites wandâ—…ing forty years in the Wilderness was a judgment Numb 32. 13. Psal. 107. 40. It is threatned as a Judgment Psal. 59. â—…5 Wandring is taken in the better part when men in Gods cause for maintaining his truth keeping a good conscience or for avoiding Idolatry or any other evill are forced to wander Thus Abraham wandred Gen. 20. 13. And sundry Levites and others in Ieroboams time 2 Chron. 11. 13. c. In this sense is it here taken So as Believers may be wanderers for this wandring is here brought in as an effect of Saints Faith Besides the instances before noted this iâ—… exemplified in Elijah 1 King 19. 3. Yea and in David Psal. 56. 8. The grounds hereof are these 1. The envy and hatred of the world against them which will not suffer them to sit safely and securely on their own nests The men of this world are to Believers as Fowlers to fowles and Hunters to beasts So was Saul to David 1 Sam. 24. 11 14. and 26. 20. Hereunto doth the Prophet allude Ierem. 16. 16. Micah 7. 2. Lament 4. 18. 2. Saints high esteem of the truth of God and of the peace and quiet of their own conscience which they prefer before house and home kindred and Countrey They had rather wander with a quiet conscience holding the Truth than sit at ease in their own house under their own Vines and Fig-trees with a torturing conscience upon denying the Truth 3. Gods wise providence who opens a way for them to escape death yet so as their Faith is proved to be sound by this kind of tryall which is a great one and in the consequence thereof may prove worse than a present death Yea further God hereby keepeth the light of his Truth from being put out and causeth it to shine up and down in more places Act. 8. 1 5. This being the condition whereunto Believers may be brought they who have setled places of abode ought to succour such wanderers See Chap. 13. v. 2 § 12. c. This may be a motive to such as are put to this triall patiently to passit through It is no other condition than what the best Saints have been brought unto An Apostle useth this argument to bear all manner of crosses because no temptation taketh them but such as is common to man 1 Cor. 10. 13. This then must needs be a strong motive to endure this tryall because it is no other than what is common to all Saints That we may the better observe this take notice of these rules 1. Be well instructed in the nature of this world and vanity of all things under Heaven How nothing is certain and sure The fashion of this world passeth away 1 Cor. 7. 31. Why then should men seek a certain abiding in so uncertain a place 2. Get assurance of that house City and Country which is to come Assurance thereof will make us more content to be without house City and Country here in this world See v. 10. § 17. v. 13. 68. and Chap. 13. v. 14. § 138 139. 3. In thy best security and most settled estate be a Pilgrim in thy mind and disposition as Abraham and other Patriarks were See v. 13. Herewith the Apostle supports Christians 1 Cor. 10. 13. §. 261. Of wandring in Sheep-skins and Goate-skins THE first branch of the aggravation of Confessors wandring is by the kind of apparell which they wore here said to be Sheep-skins and Goate-skins The noun translated Skins derived form a verb that signifieth to flea For skins are flead off from beasts or other creatures An adjective derived from the same verbe is translated lethern Matth. 3. 4. The two Epithetes joyned with skinns thus Sheeps-skinâ—…s Goats-skinns shew what kind of skinns they were For the former is derived from a word that signifieth a Sheep and the latter from another word that signifieth a Goate We call apparell made of such skinns lethern Some apply this coarse apparell made of the wool of Sheep and haires of Goats which many Prophets and others did voluntarily weare and that on these grounds 1. To shew their contempt of the worlds vanity 2. To manifest their own content in the meanest things 3. To declare their compassion sorrow and mourning for the inâ—…quity of the times wherein they lived 4. To be distinguished thereby and known from others To these purposes it is said of Elijah that he was an hairy-man and girded with a girdle of Leather 2 King
consciences and assistance of the spirit and other divine blessings fail of them namely because they seek them too late Indeed God hath promised to such as seck that they shall find Matth. 7. 7. But it is to such as seek aright for note what the Apostle Iames saith Iam. 4. 3. ye ask and receive not because ye ask amisse that ye may consume it upon your lusts Now there are many wayes whereby men fail in seeking First some fail in and about the means they have means of their own invention and subject not themselves to the means which the Lord hath warranted and sanctified as Rom. 10. 2 3. All the heathen all infidels all pagans which are without the light of Gods word whereby the means of seeking God aright is revealed misse of the right means So do all sorts of Heretiques that pervert Gods word yea and ignorant persons who have not the knowledge thereof Secondly others faile in and about the matter of seeking of God in that they seek him and divine blessings from him only in shew and appearance as all manner of hypocrtes whereof the Lord complaineth Ezek. 33. 31. Or if in truth yet very loosely and carelesly as if God and his blessing were the least thing to be regarded Note Ier. 48. 10. Thirdly Many faile in the time as the instances before shew There is a failing in the the time of seeking two wayes 1. When men begin too late 2. When they continue not long enough as Saul in 1 Sam. 13. 8 9 10. §. 96. Of Esaus seeking the blessing with tears ESaus earnest desire of the blessing is expressed by his seeking of it by tears The word whereby his desire is set forth is a compound verb which adds much emphasis The simple verb signifieth to seek but the compound signifieth more then ordinary seeking therefore our English hath to that purpose added this epithite carefully though he sought it carefully with tears And that he did more then ordinarily seek it is evident by that which is added namely with tears This is thus expressed Gen. 27. 34. He cried with a great and exceeding bitter cry and v. 38. thus He lift up his voice and wept This was in externall evidence of a very earnest and vehement desire yet he prevailed not thereby So that earnest desires may sometimes be in vaine And therefore it will be the wisedome of such as are moved as Esau did diligently to seek divine blessing and yet find no better issue and fruit in their seeking then Esau did to search after the cause thereof This was the counsell given by God himself Iosh. 7. 13 c. See my â—…laister for the Plague § 4. and Dearths Death § 18. First therefore examine thy self concerning thy spirituall estate whether true grace be in thee or no. If thou be not an Israelite indeed as was said of Nathaniel John 1. 47. thou hast no cause to expect thy prayers thy cries thy tears should be heard for an hypocrite shall not come before the Lord Job 13. 16. and God abhors sâ—…ch Psal. 106. 40. Secondly Consider the end thou aimest at whether it be not some bie and siniâ—… respect in regard of thy self and own advantage as Numb 22. 8. Iames 4. 3. Thirdly Call to mind whether thou hast not formerly stopt thine eare against Gods outward call by his word for thereupon the Lord threateneth to turne a deafe eare to our prayers as Prov. 1. 24 28. Because I have called and ye refused I have 〈◊〉 out my hand and no man regarded but ye have set at nought all my counsell and would none of my reproofs c. v. 28. They shall call upon me but I will not answer they shall seek me early but they shall not find me Or whether thou hast not stopt thine eare to Gods inward call as Matth. 13. 15. Fourthly Observe whether there be not some execrable matter lurking in thy soul as Iosh. 7. 13. Note Iudg. 20. 21 25. Fifthly Well weigh the matter of prayer whether it be not such as the Lord is resolved not to grant as Deut. 3. 26. 1 Sam. 16. 1. 2 Sam. 12. 14 16. Sixthly Take notice of the manner of thy prayer if it be not too coldly For note what the Apostle Iames sayeth Iam. 5. 16. It is the fervent prayer only that is effectuall It is further observable in Esau that though he sought the blessing with tears yet was he rejected so that not only his cries but also his tears were in vaine Neither of them did prevaile which may seeme the more strange because of that high account which God maketh of mens tears as I have shewed in My whole Armour of God on Eph. 6. 18. § 97. Which may informe us of the difference betwixt Gods discerning of spirits and manâ—… Men may be taken and beguiled with tears as Ier. 4. 1. 6. But God cannot And it may instruct us how to judge of tears our own or others for this distinctly note the forementioned ground and kind of Esaus tears Q. When are tears acceptable R. 1. When they are from a broken heart Ioel 2. 12. 2. When for grief of sin either our own as Luk. 7. 38. Matth. 26. 75. Or for other mens sins Psal. 119. 136. 3. When for Gods displeasure or anger Psal. 6. 1 8. 4. When out of an expression of earnest desire as 1 Sam. 1. 10. Hos. 12. 4. Mark 9. 24. 5. When upon threatning of judgements or fore-sight of them 2 King 22. 19. 6. When in agony or sense of paine Heb. 5. 7. God pities those whom in such cases he sees weeping As an evidence hereof he is said to wipe away tears Psal. 116. 8. §. 97. Of the resolution of and observations from Heb. 12. 16 17. Vers. 16. Lest there be any fornicatour or profane person as Esau who for one morsell of meat sold his birth-right Vers. 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears THe sum of these verses is the exemplification of the Christians caveat Hereof are two branches Vers. 16. 1. The inference in these words lest there be any 2. The substance wherein two vices are condemned 1. Fornication 2. Profanesse This latter is 1. Propounded in these words or profane person 2. Amplified in a particular instance of a profane person In setting down this instance we may observe 1. The person in whom the exemplification is made namely Esau. 2. The point whereof the exemplification consisteth where we have 1. His sin verse 16. 2. His punishment v. 17. 1. His sin was the selling of his birth-right for a morsell of meat Wherein we may observe 1. The act he sold. 2. The commodity which he sold viz. his birth-right 3. The price for which he sold it namely Meat which is amplified by the smalnesse thereof one morsell of meat
comprized XXII Nothing that man can do is to be feared He saith not only I will not fear man but also I will not fear what man shall do XXIII Mans spite to ones self in particular is not to be feared This particle MEE intendeth as much Of these three last Doctrines See § 90. XXIV Confidence in God and Courage against man are inseparable He that can say The Lord is my helper may also say I will not fear man XXV Faith in God and fear of man cannot stand together For he that saith God is my helper will not fear man Of these two last Doctrines See § 91. §. 94. Of the Coherence of vers 7. with the former Verse 7. Remember them which have the rule over you who have spoken unto you the Word of God whose faith follow considering the end of their conversation IN this verse is laid down a fourth duty to be performed to others See § 1. Those others are Ministers so as the duties enjoyned in this verse are branches or the fift Commandment Though the duties be distinct in themselves yet they have reference to those that go before 1. They may have a generall reference to all the forementioned duties For their teachers had well instructed them in all Therefore by remembring their teachers they might be the better directed and incited to them 2. They may have a particular and more immediate reference to the virtues mentioned in the verse immediately going before which were confidence and courage For by remembring the doctrine and practice of their teachers who had well instructed them in the grounds of both and sealed up their doctrine by being themselves a pattern even unto death they could not but be much established thereby §. 95. Of remembring our Teachers TO remember is a proper act of the memory The memory is placed in man as a treasury to lay up for future use such things as the understanding conceiveth to be a truth and the will yieldeth unto as good This act of remembring may admit of a fourfold distinction 1. To receive and lay up what is conceived by the minde Thus the Preacher would have the young man remember his Creator in the daies of his youth even then to receive and lay up his word and works for some use Eccl. 12. 1. 2. To hold fast that which is so laid up Thus it is most properly opposed to forgetfulnesse Remember and forget not saith Moses to the Israelites Deut. 9. 7. 3. To call again to minde what hath been forgotten Thus the Disciples are said to remember what Jesus had said to them Ioh. 2. 22. Jesus in the time of his Ministry had told them that he should rise the third day from the dead but they forgat it till the time of his resurrection Then they remembred it that is they called it again to minde Thus this word is explained Isa. 46. 8. 4. To think on and consider that which we have learned As when we are enjoyned to remember God Deut 8. 18. to remember his law Mal. 4. 4. to remember the Sabbath Exod. 20. 8. These and other like things are seriously and frequently to be thought on Our last English Translators of the Bible do oft translate the originall word which properly signifieth to remember thus think on Gen. 40. 14. Neh. 5. 19. The word remember being here spoken of things that they had before learned may be applied to the three later distinctions namely to hold fast and not forget or in case they had forgotten to use means of calling to minde again and frequently and seriously to think on what they had heard of their teachers and seen to be practised by them In these respects Ioshua adviseth the Israelites that went beyond Iordan to remember the word which Moses commanded them Josh. 1. 13. And an Angel bid them that came to seek Christ in the grave to remember how he spake unto them when he was in Galileâ—… Luk. 24. 6. This word remember is here used because 1. It is a comprehensive word It compriseth under it all particular duties that hearers owe to their teachers as to praise God for them to speak well of them to beleeve their word to obey their directions to imitate their commendable practises c. 2. Remembrance of teachers quickneth up people to do on their behalf when they are absent as much as if they were present But no respect useth to be shewed to them that are forgotten 3. Remembrance of such as are absent doth in a manner set them before our eyes and so represents their doctrine and practise unto us as if we saw them in the Pulpit heard them preaching and beheld their good conversation 4. Remembrance of such teachers at have begotten us to God or further built us up in the true faith is an especiall means to establish us in that truth which we have received from them and to keep us steady in that way of righteousness wherein they walked before us For remembring of them makes them to be in absence as present with us Continuall presence of Ministers and their continuall preaching sound doctrine and living holily doth much confirm and more and more build up hearers So will the remembrance of them do 5. Remembrance of teachers removed from us will keep us from being seduced with corrupt and lewd teachers So soon as faithfull Pastors are removed from their flocks the devil will be ready to thrust in theeves robbers yea and wolves amongst them This the Apostle found to be so by wofull experience Gal. 1. 6 7. and 3. 1. and 4. 9. Yea he foretold as much to the Elders of Ephesus Acts 20. 29 c. It is the greatest honour that living people can do to their deceased Pastors to remember their wholsom instructions and holy conversation On these and other like grounds the Apostles have been very carefull in using means to put people in remembrance of them in their absence For this cause St Paul sent Timothâ—…us unto the Corinthians to bring them into remembrance of his waies 2 Cor. 4. 17. This St Peter thought meet to do as long as he lived 2 Pet. 1. 13. for this end he wrote his second Epistle 2 Pet. 3. 1 2. Hereby is discovered both the ingratitude and folly of such as having had faithfull Ministers forget them so soon as they are removed from them It is taxed as a foul blemish in that City which was delivered by the wisdom of a poor wise man that no man remembred that same poor man Eccl. 9. 15. It was the destruction of Ioash that he remembred not the kindness which Iehojada had done to him 2 Chron. 24. 22 23 c. That therefore which the Apostle here requires as it is our duty so it will be our wisdom to observe This the Apostle presseth upon the Philippians Phil. 1. 27. 2. 12. For this he also commendeth the Corinthians 2 Cor. 11. 2. and the Thessalonians 1 Thess. 3.
their Pastors had have just cause to follow that faith This ariseth from the inference of this verse upon the former See § 112. II. Christ is a Saviour The title Iesus demonstrateth as much See Chap. 2. v. 9. § 73. III. Iesus is the anointed of God The title Christ intendeth as much See Chap. 3. v. 6. § 54. IV. Iesus Christ belongeth to Iews and Gentiles In this respect the Hebrew name Iesus and the Greek name Christ are both attributed to him See Chap. 3. v. 1. § 29. V. Christ is eternall Thus far may this word yesterday be extended See Chap. 1. v. 10. § 129. VI. Christ was to his Church before his incarnation the same that he hath been since To that time may yesterday be also applied See § 112. VII Christ is to every one in the time present what he was before and will be after This word to day implieth so much See § 112. VIII What Christ hath been and is he ever will be He is for ever the same See § 112. IX Christ is immutable This is the main substance of the verse See Chap. 1. v. 12. § 141. §. 114. Of circumspection against false doctrine Verse 9. Be not carried about with divers and strange doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein UPon laying down the only true Foundation of all sound and saving Doctrine which is Iesus Christ the Apostle fitly inferreth a disswasion from divers doctrines Hereby he sheweth that by fixing our mindes on Iesus Christ and on such things as set him out we may be brought the better to understand sound and saving doctrine Limners by eyeing the person whose picture they draw draw that picture much more to the life It therefore becomes Christians to be well instructed in the Doctrine of Iesus Christ and in those principles which concern him They who study the Gospel will thereby be established in that truth which will bring their souls to eternall salvation The first word of this Text as our English hath set it down translated carried about is a compound and fitly according to the composition turned carried about It is applied to such impotent persons as could not go of themselves but were by others carried hither and thither for cure Mark 6. 55. and to clouds carried about with windes Iude v. 12. and to other light things which are easily moved and carried up and down Eph. 4. 14. It here implieth two things 1. Levity 2. Inconstancy Levity in the disposition of men in that they are easie to be seduced and drawn aside like those whom the Apostle cals children Eph. 4. 14. and silly women 2 Tim. 3. 6 7. Inconstancy in their entertaining one opinion after another That this is mans naturall disposition is evident by the Apostles manner of expressing this disswasion Be no more children tossed to and fro Eph. 4. 14. In that he would have them to be so no more he implieth that formerly they had been such and might also again be such Wofull experience of all ages hath given too great evidence hereof Upon Moses his absence from the Israelites about fourty daies they turned to Idolatry Exod. 32. 1 c. so soon as Iehojada was dead King and people revolted from the Lord 2 Chron. 24. 17 c. Many of those Jews which in congratulation of Christ cryed Hosanna as he was coming to Ierusalem Mat. 21. 15. within few daies after cryed out against Christ Crucifie him Mark 15. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain I marvel that you are so soon removed from him that called you c. Gal. 1. 6. and thus O foolish Galatians who hath bewitched you that you should not obey the truth c. Are you so foolish Having begun in the spirit are you now made perfect by the 〈◊〉 Gal. 3. 1 9. Scarce was there any false doctrine broached but it found many entertainers thereof It is said That many shall follow the pernicious wayes of false prophets 2 Pet. 2. 2. There is in this respect great need of much circumspection that we be not seduced and of labouring to be established in the Doctrine of Christ whereof see more § 118. That with which men are ordinarily seduced is here styled Doctrines This is the same word that is used Chap. 6. vers 2. § 11. but in a farre different sense 1. There it is used in the singular number and implieth the Harmony and Agreement of all sound principles making up one form of Doctrine but here the plural number is used which implieth a variousness and disagreement in false Doctrines as the word divers in this verse implieth 2. There it is taken for the Doctrine of Christ the Doctrine of Truth and Salvation here for the Doctrines which vain men teach doctrines of falshood and perdition Seducers have their doctrines as well as faithfull Ministers which they teach and wherein they instruct their Diâ—…ciples The Pharisees and Sadduces had their doctrins Mat. 16. 12. Mention is also made of the Doctrine of Balaam 〈◊〉 of the Doctrine of the Nicolaitans Rev. 2. 14 15. There is in seducers a diabolical spirit that makes them restless they think it nothing for themselves to run in the broad-way that leadeth to destruction unless they draw others with them thereunto The Scribes and Pharisees would compasse Sea and Land to make one proselyte and that two-fold more the childe of hell then themselves Matth. 23. 15. Though they were blinde yet they would be leaders Blinde leaders of the blinde Matth. 15. 14. This sheweth the necessity of a sound orthodox Ministry whereby men may be instructed in the true Doctrine of Christ and kept from these doctrins of men The Apostle setteth down this as a principall end of Christs giving to his Church Pastours and Teachers that we be henceforth no more children tossed to and fro c. Ephes. 4. 11 14. §. 115. Of divers and strange Doctrines and undue Toleration thereof TO the foresaid Doctrins of men the Apostle addeth these two Epithetes divers strange The first of these divers hath reference both to the multitude and also to the various kinds of things as is shewed Ch. 2. v. 4. § 34. Herein lieth a main difference betwixt the doctrine of God and the doctrins of men Gods doctrine is the truth it self and truth is only one plain clear firm stable but doctrins of men are erroneous and false and in that respect various ambiguous deceitfull inconstant unstable Man is full of vain inventions There is no certain rule to be found but in Gods Word The advice of the Apostle Iohn about trying the spirits whether they be of God 1 Joh. 4. 1. is very behovefull to this purpose For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ
Eph. 1. 17. We are of our selves blinde and without the spirit of illumination may soon be drawn into one or other of these divers doctrins The other Epithete is strange That is counted strange which is not usual with which men are not acquainted or whereof they have not heard before Thus the Athenians counted the doctrine of Iesus and of the resurrection a doctrine of strange gods Act. 17. 18. For Jesus and he put to death and raised again was such a God as they had not heard of before About Religion and matters of faith that is counted strange in Gods Church and among Gods people which is not grounded on Gods Word For Gods Word is that â—…whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadâ—…b and Abihu offered before the Lord is called strange because it had not Gods warrant but was against his Word In this sense mention is made of strange incense Exo. 30. 9. and of strange apparel Zeph. 1. 8. Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word and which Gods Church had neither acknowledged nor received That we be not carried about with strange doctrins we must be well exercised in Gods Word and make that a touchstone to try doctrins thereby There is no better way to discover strange doctrins The danger of divers and strange doctrins giveth proof That Toleration of divers Religions in one and the same Church and State is intolerable This is the root that beareth gall and wormwood Deut. 29. 18. It is that root of bitternesse which will trouble men and desâ—…le many Heb. 12. 15. It makes much against Gods honour the good of Church in general and the particular Members thereof yea against those that maintain divers doctrins and against such as are without the Church 1. In regard of God All divers and strange doctrins impeach some divine truth or other Now Gods truth is most precious to him He cannot endure to have it any way impeached 2. The Church is the pillar and ground of truth 1 Tim. 3. 5. The Oracles of God are committed to her How can she then but be accounted unfaithfull if she tolerate divers and strange doctrins Doth she not herein make her self accessory both to the fault and punishment Christ had a quarrell against Pergamus because she had there them that held the Doctrine of Balaam Revel 2. 19. 3. Particular Members of the Church are in great hazard to be carried about with these doctrins as was shewed § 114. One scabbed sheep may soon infect a whole flock False doctrine is like levn which soon leveneth the whole lump 1 Cor. 5. 6. Christ therefore is very earnest in disswading from such leven Mat. 16. 6. An Apostle saith that false teachers will draw many after them and that many will follow their pernicious wayes 2 Pet. 2. 1 2. 4. They that teach divers and strange doctrins bring upon their souls their own and others bloud In this respect such doctrins are called damnable and the the broachers themselves are said to bring upon themselves swift destruction 2 Pet. 2. 1. 5. They who are without the Church by divers doctrins and by the divisions that in the Church are raised thereabout are still kept out and have the greater dislike of Church courses wrought in them In this case Eliahs expostulation must take place How long halt you between two opinions 1 King 18. 21. If the Religion which ye professe be the truth follow it If the Popish Religion or any other be the truth go after it Be not carried about with divers and strange doctrins This Admonition discovereth another pernicious conceit which is That a man may be saved in any Religion This conceit will soon carry men about with divers doctrins But if Christ be the only foundation of salvation and if that doctrine which is not built on this foundation be divers and strange surely a man can be saved in no other Religion then that which is built on this foundation If this conceit of being saved in any Religion were sound what need such care be taken for finding out and maintaining the true Religion Why do any suffer for the same As the Apostle implieth concerning the Resurrection that if there be no Resurrection we are of all men the most miserable 1 Cor. 15. 19. So I may say in this case If a man may be saved in any Religion Martyrs were of all men the greatest fools But he that hath prepared a Crown for them accounteth them the wisest of all § 116. Of Good and the divers acceptions thereof THat divers and strange doctrins may be the better avoided the Apostle expresly sheweth what is that true sound saving doctrine which is to be entertained This he styleth Grace and the more to commend it he premiseth this Preface It is a good thing that the heart be established with Grace This is a forcible motive to take heed of being carried about with divers doctrins It is therefore inferred with this causall particle FOR. If it be a good thing to be established with grace then it cannot be good to be carried about with divers doctrins Good is an extensive word and applied to sundry desirable things It is used to set out 1. That which is upright right and righteous 1 Sam. 12. 23. Psal. 125. 4. 2. That which is profitable and beneficial Gen. 2. 18. 3. That which is delectable pleasant and sweet Cant. 1. 3. 4. That which is great large and abundant 2 Sam. 6. 19. 5. That which is excellent Mat. 17. 4. 1 Tim. 3. 1. 6. That which is seasonable 2 Sam. 17. 7. 7. That which is prosperous 1 Kings 22. 13. 8. The truth and substance of legal types and shadows Heb. 9. 11. 10. 1. 9. The blessings of this world Psal. 4. 6. 1 Ioh. 3. 17. 10. True happinesse Deut. 30. 15. In most of these respects may this Epithete Good be here taken but especially for that which is profitable extending the profit here intended to the profit of the soul That it is here thus to be taken is evident by the Apostles inference of a contrary effect upon a contrary cause thus Meats have not profited This positive Good is oft used comparatively for better as if he had said It is better that the heart be established with grace then with meat Thus is this positive translated Mark 9 42 45 47. The expression of it in the positive Good is an Hebraism and carrieth emphasis and it is here fitly translated according to the letter of the original This is a strong inducement to observe the duty here set down that it is good so to do This inducement is oft and much pressed by the Psalmist both on his own behalf as where he saith I will praise thy Name O Lord for it is good Psal. 54. 6. and also on
Christ is a pattern to Christians I have given you an example faith Christ Iohn 13. 15. and again Learn of me Matth. 11. 29. We must learn both by the word of his mouth and also by the course of his life This later is especially intended So much also is intended under this phrase Lest thou learn his waies Prov. 22. 25. And under this Learn not the way of the heathen Jer. 10. 2. walk not in their way be not like them Concerning the point it self the Church undertaketh for her self and those that belong to her to follow Christ Cant. 1. 3. So did Paul and therein makes himself a pattern to other saying Be ye followers of me even as I also am of Christ 1 Cor. 11. 1. Oft doth he exhort Christians hereunto as Eph. 5. 2. Phil. 2. 5. Col. 3. 13. In this respect is Christ styled a Way yea the Way the Truth and the Life Joh. 14. 6. the only true Way that leadeth unto life 1. This is one principall end of registring those things which Christ did and endured in the daies of his flesh As they were written that we might beleeve Joh. 20. 31. so also that we might walk in the right way to life In this respect he is styled The Captain of our salvation See Chap. 2. v. 10. § 95. 2. Christ is the best and most perfect pattern that we can have and that in three respects as he is 1. Man 2. God 3. God-man 1. As man he is a visible pattern and may be seen and what he did and endured was seen Thus he might be the better followed 2. As God he was a perfect pattern he could not erre Thus we shall not be deceived in following him 3. As God-man he communicateth his Spirit to us and inableth us to follow him 1. This gives us information of the benefit of Christs incarnation Thereby he came to be God-man in one person By this means as he is a perfect pattern so we may make the better use of him in that we may cast our eye upon him and see him going before us and also be quickened and put on by his Spirit to follow him unto life 2. This gives a demonstration of Christs great care of his Church He thought it not enough to declare the way to life and shew how we may walk therein but also puts himself into that way and goes before us therein Thus is he a true Captain and guide unto us Thus he sheweth that he requireth no more of us then he hath done and endured himself Iohn 17. 13 14 15. Philip. 2. 6 7. 3. This directs us how to keep steddy in the Christian race so as we turn neither to the right hand nor to the left Look unto Iesus Heb. 12. 2. Say to him as Ruth did to her mother in Law Intreat me not to leave thee or to return from following after thee Ruth 1. 16. And in this case say with such a resolution as Elisha did As the Lord liveth and as thy soul liveth I will not leave thee 2 King 2. 2. Yea if Christ should say to us as he did to the twelve Will ye also go away Answer as Peter did Lord to whom shall we go thou hast the words of eternall life Joh. 6. 67 68. Therefore let our eye be upon him as the eyes of Marriners are on the light of the Admirals ship Lose not the sight of him hold as close and near to him as you can so you shall be sure not to wander in by-paths but to walk in that way which will bring you to life That we mistake not our mark herein it will be meet to consider wherein we are to follow Christ For though all things that are written of Christ are for our instruction yet not all for our imitation All are for us to look on Jesus but in some things to look on him by the eye of faith in others by the way of obedience We must therefore wisely weigh the forementioned distinction of Christ being God Man and God-man As God he did sundry things by a Divine power and prerogative Thus 1. He wrought miracles Ioh 15. 24. 2. He gave the Holy Ghost Iohn 20. 22. 3. He forgave sinnes Matth. 9. 6. None of these are imitable Object 1. The Apostles did all these For 1. By their hands were many signes and wonders wrought Acts 5. 12. 2. They laid their hands on men and they received the holy Ghâ—…st Acts 8. 17. 3. Paul was appointed an Apostle to the Gentiles that they might receive remâ—…ssion of sinnes Act. 26. 17 18. Answ. 1. They did none of these things as Christ did by their own power or in their own name Concerning miracles Peter thus saith Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk Christs Name through faith in his Name hath made this man strong c. Acts 3. 12 16. 2. For giving the holy Ghost They prayed for them that they might receive the holy Ghost Act. 8. 15. Thereby they acknowledged that that gift came from above even from the Father of lights 3. Concerning forgiveness of sinnes the Apostle acknowledged that through Jesus is preached unto men the forgiveness of sinne Acts 13. 38. Object 2. Christ saith Whose soever sinnes ye remit they are remitted John 20. 23. Answ. Christ speaketh of a Ministeriall and declarative act of forgiving sinnes All the forenamed points of working miracles giving the holy Ghost and forgiving sinnes cannot be done by meer men nor ought to be attempted by any The very Heathen did imagin that one was cast into hell for â—…eigning to thunder like God Papists blasphemously challenge a power in all these For 1. Beside their many â—…eigned miracles they say that by a Priest bread is turned into â—…lesh and wine into blood 2. Their Council of Trent denounceth Anathema against all that shall deny the holy Ghost to be given by sacred Ordination 3. The said Council denounceth Aâ—…athema against such as shall say that a Sacramentall absolution is not a judiciall act but a meer ministry of pronouncing and declaring that sinnes are forgiven c. Obj 3. We are commanded to be followers of God Eph. 5. 1. Answ. How farre God is to be imitated or not See Chap. 4. v. 11. § 62. 2. Christ as God-man and Mediator betwixt God and man did works of merit 〈◊〉 expiation reconciliation and intercession These received dignity and â—…fficacy from the union of his humane nature with his Divine But for a meer man to arrogate any such thing to himself is intollerable presumption and to attribute it to another is abominable blasphemy Papists offend in all these They ascribe merit and satisfaction to men living Expiation to their Priests Mass-offering and reconciliation and intercession to Saints departed 3. Christ as man is most imitable even in such things as were
thereof 2. We have proof hereby of the perfection of Christs sacrifice The grave was the prison into which Christ as our Surety was cast By coming out of that prison he giveth proof that the debt is discharged and justice satisfied 3. This ministreth much comfort to us against our naturall bondage under sin Satan death grave and hell By Christs resurrection we are freed from all that bondage For he rose as our Surety Therefore we are said to be raised up together in Christ Jesus Eph. 2. 6. And we may be assured that we also shall be raised 4. The Apostle from the resurrection of Christ inserreth this duty We should walk in nâ—…wness of life Rom. 6. 4. And taking it for grant that we are risen with Christ exhorteth to seek those things which are above Col. 3. 1. This mystery of Christs resurrection is in other places amplified by the circumstance of time that it was within the space of three daies This was answerable to the type Mat. 12. 40. This time was sufficient to give evidence of the truth of his death and withall to keep his body according to the course of mans nature from putrifaction For it is said of the body of Lazarus By this time he stinketh for he hath been dead four daies Joh. 11. 39. But God would not suffer his holy One to see corruption Psal. 16. 10. Act. 2. 27. Christs members may hereupon with much confidence rest upon Gods care in a seasonable providing for them and in keeping them from utter destruction Nor death nor any other affliction shall clean swallow them up After two daies will he revive us in the third day he will raise us up On this ground saith the Apostle We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. §. 165. Of our Lord Iesus HE whom the Father brought again from the dead is set out by his Dominion and by his title Our Lord Iesus Lord is a word of supream Soveraignty as was shewed Chap. 1. v. 10. § 128. The relative Our compriseth under it such as are of the Church of God of whom Christ is in speciall the Lord as hath been declared Chap. 7. vers 14. § 74. Iesus was the proper Name of the Son of God incarnate and signifieth a Saviour as is proved Chap. 2. v. 9. § 73. This part of the description sheweth how much it concerneth us to know and beleeve the fore-mentioned resurrection For he was raised from the dead who was in speciall manner our Lord under whom we are and to whom we are subject yea he who is our Saviour For there is none other name under heaven given among men whereby we must be saved Act. 4. 12. All the good that we can any waies expect resteth in this Our Lord Iesus whom God raised from the dead §. 166. Of Christ a Shepherd OUr Lord Jesus is further set forth under the resemblance of a Shepherd The Greek word hath its notation from a Verb that signifieth to â—…eed So also the Latine for it is the speciall part of a Shepherd to feed his sheep Ioh. 21. 16. Christ was of old foretold to be a Shepherd Isa. 40. 11. Ezek. 34. 23. Zech. 13. 7. Christ himself professeth himself to be a Shepherd Ioh. 10. 14 16. Matth. 26. 31. answerably he was so styled by his Apostles as here and 1 Pet. 2. 25. 5. 4. There are sundry respects wherein this Metaphor may fitly be applied to our Lord Iesus For 1. A true Shepherd entreth in by the door Joh. 10. 2. that is he is lawfully called and appointed by God so was our Lord Jesus Heb. 5. 5. 2. The Porter openeth to the Shepherd Ioh. 10. 3. So the Ministers of the Church acknowledge Christ to be sent of God and answerably entertain him Ioh. 6. 69. 1 Pet. 2. 25. 3. A Shepherd cals his sheep by name Joh. 10. 3. So the Lord knoweth them that are his 2 Tim. 2. 19. 4. A Shepherd knoweth his own sheep Ioh. 10. 3. Thus Christ judgeth between cattell and cattell Ezek. 34. 17. 5. A Shepherd leads out his sheep Ioh. 10. 8. So Jesus is a guide to his sheep He is the way the truth and the life Joh. 14. 6. that true way wherein his sheep may attain unto life 6. A Shepherd ordereth the affairs of his sheep in season he puts them forth Ioh. 10. 4. namely when it is time for them to go out of the fold Christ doth things when it is time Ioh. 7. 6. 7. A Shepherd goeth before his sheep Ioh. 10. 4. In this respect Christ is styled our Captain Heb. 2. 10. 8. A Shepherd provides for his sheep 1 Chron. 4. 40. so doth Christ Ioh. 10. 9. Psal. 23. 2. 9. A Shepherd procures safety for his sheep This is implied under this phrase which Christ applieth to himself He shall be saved and shall go in and out 10. A Shepherd hazardeth his life for his sheep 1 Sam. 17. 35. so doth Christ Ioh. 10. 17. 11. A Shepherd so acquainteth himself with his sheep as they know his voice Iohn 10. 4. so the Church knoweth the voice of Christ Iohn 10. 14. 12. A Shepherd so governs his sheep as they follow him Ioh. 10. 4. so doth Christ govern his Church 1 Cor. 11. 1. 13. A Shepherd useth to mark his sheep so as he may know them from others Thus Christ by his Spirit sealeth his Eph. 4. 30. 14. A Shepherd watcheth over his sheep Gen. 31. 40. Luk. 2. 8. Thus doth Christ Ioh. 17. 6. 15. A Shepherd tenderly healeth his sheep Thus doth Christ Ezek. 34. 16. Matth. 8. 16. 16. A Shepherd keeps his sheep together that they stray not Gen. 30. 29. For this end Christ hath his Assemblies and Ordinances 17. A Shepherd seeks out the sheep that stray so doth Christ Matth. 18. 11 12. 18. A Shepherd will carry such sheep as are feeble and cannot go so Christ Luke 15. 5. 19. A Shepherd will be accountable for his sheep Gen. 31. 39. so also is Christ Iohn 17. 12. 20. A Shepherd will keep the infected from the clean so Christ 1 Cor. 5. 4 c. §. 167. Of Duties due to Christ as he is a Shepherd THe Duties that we are to perform to Christ as a Shepherd are these and such like 1. Take Christ for thy Shepherd Psal. 23. 1. 2. Hearken to Christs voice Ioh. 10. 27. Matth. 17. 5. 3. So acquaint thy self with Christs voice as thou maiest know it Ioh. 10. 4 14. Luke 24. 35. 4. Follow him Iohn 10. 4 27. Rev. 14. 4. 5. If by occasion thou hast gone astray return to him 1 Pet. 2. 25. 6. If thou beest brought into any danger cry to him Matth. 8. 25. 7. If wounded hurt or diseased seek cure of him Psal. 6. 2. 8. Expect from Christ whatsoever may be expected from a