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
up on high he led captivity captive Eph. 4. 8. By captivity are meant such spirituall enemies as held men in captivity By leading captive is meant a conquest und triumph over them If Christ did this on his Crosse and at his Ascention how do they still remain enemies Answ. 1. Though they be made captives yet still they retain the minde and disposition of enemies and so are indeed enemies 2. Though they be overcome and triumphed over yet the Lord voluntarily suffers them to try what they can do He suffers them to fight and to assault his members but so as he himself remains the Moderator of the fight to pull them back to beat them down as he pleaseth as Bearhards that have their Bears at command will suffer them to fight with their dogs But when the Church is fully perfected then shall they be so destroyed as they shall not so much as assault any of the members of Christ. §. 152. Of the Churches encouragement against her enemies IT is a ground of great comfort and encouragement to the Church that her enemies are Christs enemies She may be sure of sufficient protection To Christ all the fiends of hell and all the wicked in the world are nothing He that in the daies of his flesh with a word of his mouth caused a multitude that came to apprehend him to go backward and fall to the ground Joh. 18. 6. can with a blast of his nostrils now that he is at the right hand of his Father drive all his enemies into hell how many and how mighty soever they be Besides the Lord Christ hath an absolute command over all in heaven and earth to use them as his instruments to annoy his enemies They fought from heaven the Starres in their courses fought against Sisera Iudg. 1. 20. The waters above and below met together to drown the old world Gen. 7. 11. Fire and Brimstone fell from Heaven and destroied sundry Cities Gen. 19. 24. The earth opened and swallowed up sundry rebels Numb 16. 32. Frogs Lice Flies Grashoppers and sundry other creatures destroyed the Egyptians Exod. 8. 6. c. The Sea overwhelmed Pharaoh and his whole host Exod. 14. 28. The Lord can make his enemies destroy one another 2 Chron. 20. 23 24. Thus there wants no means for the Lord when he pleaseth to destroy his Churches enemies But yet if by reason of the foresaid Army of enemies they seem terrible unto us it will be usefull to take notice of an Army more mighty and better prepared and furnished for our defence For Michael hath his Army as well as the Dragon hath his Rev. 12. 7. This latter Army in opposition to the former may be thus set forth The Generall is the Lord Christ his Colonels Captains and other Officers which direct and encourage Christs Souldiers are all sorts of Angels In the Van are Martyrs Confessors and such as manifest more might and courage in suffering then the stoutest enemies in persecuting In the Battalia stand all zealous Professors of the truth In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it In the other Wing against the world and the vanities thereof stands faith hope and the powers of the world to come with all manner of blessings accompanying the same In the Rear against sinne death and the other mortall enemies stands Christs Obedience passion buriall resurrection ascension intercession with the merit vertue efficacy and power of them all To prevent all ambushments are such as are made wise by the Word of God as David was Psa. 119. 98. and Neh. 6. 7. c. Now set Army to Army Squadron to Squadron foot to foot weapon to weapon and judge on which side there is greatest assurance of victory On the forementioned grounds we have cause to say Fear not they that he with us are more then they that be with them 2 King 6. 16. §. 153. Of Gods putting down Christs enemies COncerning the foresaid enemies the Father saith to his Sonne I make thine enemies thy footstool or as it is Psa. 110. 1. I will make c. The present and future tenses are oft put one for the other Both being used by the same Spirit one by the Prophet the other by the Apostle implieth that God doth now and ever will continue to subdue the enemies of Christ. Obj. It is said 1 Cor. 15. 25. that Christ must reign till he hath put all enemies under his feet Answ. 1. Though the Father and the Sonne be distinct persons yet they are of one and the same nature and in that respect the same action is attributed to the one and the other My Father worketh hitherto and I work And what things soever the Father doth these also doth the Sonne likewise Joh. 5. 17 19. for as they are one in essence so in minde and will and works 2. Matters are spoken of Christ sometimes in relation to his divine nature sometimes to his humane nature and sometimes to his Office or Mediatorship which he performeth in his person as God-man In relation to his divine nature he himself putteth all enemies under his feet 1 Cor 15. 25. In relation to his humane nature which retains the essentiall properties of a man the Father makes Christs enemies his footstool For the humane nature is finite only in one place at once All the excellencies thereof though far surpassing the excellencies of other creatures are in measure with a certain proportion That which is said of Gods giving the Spirit to Christ not by measure Joh. 3. 39. is to be understood comparatively in reference to all other creatures They have the measure of vessels Christ hath the measure of a fountain which may be accounted without measure Notwithstanding this fullnesse of Christ in relation to his humane nature God is said to advance him to assist him to do this and that for him So here God is said to make his enemies his footstool This act of God may also have relation to the office of Christ as he is Mediatour For in that respect he is under the Father and depends upon the Father and is assisted by the Father Because sometimes in relation to Christs humane nature this act of subduing Christs enemies is attributed to the Father and sometimes in relation to his divine nature it is attributed to himself this Apostle useth an indefinite word of the passive voice be made till his enemies be made his footstool Heb. 10. 13. For the phrase here used and applied to the Father it declareth this act of subduing all manner of enemies to be a divine act done by a divine power so as all the power of all enemies if it could be united together could not stand against this power Who would set the briars and thorns against God in battel He would go through them he would burn them together Isa. 27. 4. This is it that makes the devils to tremble Iam. 2.
he observed that God had utterly forsaken Saul and thereupon took the boldnesse to foretell that the Lord would deliver Israel into the hand of the Philistims and that Saul and his sons should be with Samuel who was then dead that is they should be dead also 1 Sam. 28. 19. Obj. 7. St Paul saith that the coming of Antichrist is after the working of Satan with all power and signes 2 Thess. 2. 9. Answ. In the next clause it is added and lying wonders This last clause shews that the signes before mentioned were but counterfeit not true miracles Papists who are the Antichristians do exceed above all others in counterfeting miracles which are but plain deceits and illusions It remains notwithstanding all that hath been or can be Objected that God alone doth true miracles Whatsoever the Lord pleased that did he in heaven and in the earth in the seas and all deep places Psal. 135. 6. and so can he still do While we have God for our God we need not fear nor faint by reason of any danger or want for means but when we know not what we do to lift up our eyes upon him 2 Chron. 20. 12. And in faith to say God will provide Gen. 22. 8. we ought on this ground to be of the minde of those three faithfull servants of God who by a King were threatned with a burning fiery furnace and say Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us Psal. 46. is worthy our serious and frequent meditation for this purpose It is by many stiled Luthers Psalm because Luther oft said it and sung it especially in the time of any trouble So trust to the power of God in all straits as ye subject to his Will and prescribe no means to him but referre the manner of working to his Wisdome For he hath said I will never leave thee nor forsake thee Heb. 13. 5. §. 30. Of Gods bearing witness to his Word by his Works OF those works which could not be done but by God himself it is said that God did bear witness thereby For such works do evidently demonstrate that such a word is Divine Gods words sent from God himself The greater the works are the more excellent and more sure is the word that is ratified thereby To bear witness to a thing is to confirm the truth of it The word which the Apostle here useth is a double compound The simple verb signifieth to witnesse a thing Iohn 1. 7. The compound to adde testimony to testimony or to adde a testimony to some other confirmation as 1 Pet. 1. 12. The double compound to give a joynt testimony or to give witnesse together with another So much signifies another like Greek compound used by the Apostle Rom. 8. 16. and translated bear witnesse with Thus God by his works did witnesse with his Sonne and with his Apostles to that Gospel which they preached Gods works give a most clear and sure evidence to that for which they are wrought or produced When the people saw how God had led them through the depths and how the waters had covered their enemies then they believed his words Psal. 106. 9 11 12. When others saw the fire that upon Elijahs prayer fell from heaven they fell on their faces and said The Lord he is God The Lord he is God 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah she said Now by this I know that thou art a man of God and that the word of the Lord in thy mouth is truth 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ We know that thou art a Teacher come from God for no man can do these miracles that thou doest except God be with him John 3. 2. When the Jews had seen the miracle that Jesus did they said This is of a truth that Prophet that should come into the world John 6. 14 On this ground doth Christ oft produce his works to witnesse who and what he was The works which the Father hath given me to finish the same works that I do bear witnesse of me that the Father hath sent me saith Christ Iohn 5. 36. And again The works that I do in my Fathers Name they bear witnesse of me Thereupon he addeth Though ye believe not me believe the works Iohn 10. 25 38. This witnesse that God hath given gives good evidence of his speciall care over his Church in that he laboureth so much to establish her in the Word of Salvation For he thought it not enough to have the Gospel once published though it were by his Sonne or to have it further confirmed by other witnesses and those many but he further addeth other witnesses even his own Divine Works which may well be accounted witnesses for they have a kinde of voice according o that which the Lord himself saith It shall come to passe if they will not believe thee neither hearken to the voice of the first signe that they will believe the voice of the later signe Papists upon this kinde of witnesse by miracles do exceedingly insult against Protestants and that in two especiall respects 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines 2. In regard of the want of miracles among Protestants whence they infer that we have neither true Church nor true Ministry To the first ground of their insultation I Answer that they prove themselves thereby if at least the kinde of their miracles be throughly examined to be plain Antichristians For whosoever shall judiciously reade their Legends and Authors that have written of their miracles shall finde them so ridiculous as they plainly appear to be lying wonders And the Apostle saith that the coming of Antichrist is after such a manner 2 Thess. 2. 9. As for the other part of their insultation I Answer that we have all the miracles that Christ and his Apostles did to confirm our Church our Ministry and Doctrine For our Church is built upon Christ the chief corner stone and upon that Foundation which his Apostles laid And our Ministry is according to the order which Christ and his Apostles have ascribed unto us and our Doctrine is the same which Christ and his Apostles preached What need we then any other Confirmation then that which is here set down by our Apostle Indeed if we joyned new Articles of Faith or preached another Gospel then they did or had another way of Ordaining Ministers then they have warranted unto us miracles would be necessary for confirming such new things §. 31. Of Signes Wonders and Miracles THe means whereby God did bear witnesse to the Gospel are set out in four words Signes Wonders Miracles Gifts The three former set out the same things 1. Signs according to the notation of the word imply such externall visible
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
their hearts Thus was Pharaohs heart hardened Exod. 5. 2. and the heart of the Jews Ier. 44. 16. 5. Presumption When sinnes are committed against knowledge conscience light of nature and motions of the Spirit they are as heavy weights that 〈◊〉 out all spirituall sense and life As a great blow so stuns one as it makes him senslesse so a presumptuous sinne will make a mans spirit senslesse After that Zedekiah had broken his oath with the King of Babâ—…l Ezek. 17. 16. his heart was hardned against all the good councell that the Prophet Ieremiah gave him Ier. 38. 17 c. 6. Oft committing or long lying in the same sinne Many small knocks or 〈◊〉 long continued do in time as much as a great blow at once Mens hands and heels use to be hardened by much work and long travell 7. Relapse To return to sinne after a man hath manifested solemn repentance as the swine after it is washed returneth to the mire especially if it be to the same sinne as the dog licketh up the vomit he had formerly cast out is to make way for the devils re-entry whereby a mans heart will be so hardned as his later end will be worse then his beginning 2 Pet. 2. 20 c. Matth. 12. 43 c. Against this doth Christ give prudent caveats Ioh. 5. 14. 8. 11. 8. Lewd company Lewd companions will by evil counsell bad example 〈◊〉 encouragement make men impudent and obstinate in sinning The wise man therefore much disswadeth from such company Prov. 1. 10 c. 9. Superstuity of the things of this world as of wealth honour ease pleasure applause and other such things as men by nature delight in These are like 〈◊〉 thorns and briers which draw out the moisture of the earth and make it dry and hard or as weights that presse out the juyce of fruits and make them 〈◊〉 These make the things of the Spirit of life to be nothing at all regarded This cause of hardning is then most prevalent when men are raised from a mean estate toâ—… great one or from a troublesom estate to a quiet and pleasing estate If iron be taken out of the fire and put into cold water it waxeth hard 10. Multitude of Crosses not sanctified These are as many blows upon the Smiths anvill King Ahaz in the time of his distresse did trespasse yet more against the Lord 2 Chron. 28. 22. The wrath of God came upon Israel and slew the 〈◊〉 〈◊〉 them for all that they sinned still Psal. 78. 31 32. §. 85. Of mans hardning himself III. MAn hardneth himself two waies 1. Privatively 2. Positively 1. Privatively by refusing or rejecting means whereby his 〈◊〉 might be softned Means of softning a mans heart are Publique Private and Secret 1. Publique means are publique Ordinances of God as the Word read 〈◊〉 preached the Sacraments Praying and Praising God yea also God works and those both of merey and judgement whether ordinary or extraordinary 2. Private means are Reading and expounding Gods Word in private places private praying and praising God repeating Sermons private instruction 〈◊〉 holy conference and such like 3. Secret means Reading the Word and other good books alone praying 〈◊〉 praising God alone meditation and examination of ones self The Jews in the Apostles time hardned their hearts by putting away from 〈◊〉 the Word of God Act. 13. 46. and in Iohn Baptists time they rejected the 〈◊〉 sell of God against themselves being not baptized of Iohn Luk. 7. 30. They refused to subject themselves to that Ordinance In Christs time they hardned their hearts by opposing against his miraculous works Matth. 12. 24. Ioh. 15. 24. About means which are to soften mens hearts men divers waies beguile themselves so as they harden their hearts thereby As 1. By putting off for the present such means as might soften them to another time as he that said to Paul Go thy way for this time when I have a convenient season I will call for thee Act. 24. 25. But that season never came 2. By thinking they have done enough when it is but little that they have done yet can say Behold what a wearinesse is it Mal. 1. 13. 3. By resting in the outward work as they who said Wherefore have we fasted and thou seest not Isa. 58. 3. 4. By doting upon humane ordinances as they who in vain worshipped God teaching for doctrines the commandments of men Matth. 15. 9. 2. Positively Men harden themselves by a slavish yielding to the causes of hardning mens hearts mentioned § 84. This they do by nourishing their naturall hardnesse by opposing against Gods truth in his promises and threatnings by hiding their sinne by pride by presumption by long lying in sin by returning to sin after repentance by setting their hearts too much on the things of this world by perverting Gods chastisements In that hardnesse of heart ariseth from ones self even from his own wilfulnesse it nearly concerns us to be the more watchfull over our selves and to withstand the very beginning of hardnesse For Satan is very subtle and seeks to beguile a man by degrees and sinne is deceitfull and of a bewitching nature It soaks into a man insensibly and we of our selves are very foolish like the silly fish that with a fair baâ—…t is soon taken Hence it is that from small beginnings many come to this high pitch even to be hardned in heart When men are tempted to sinne 1. There is a thought of committing it Gen. 38. 15. 2. A plain consent to yield to it Psal. 50. 18. 3. An actuall committing of it 2 Sam. 11. 4. 4. An iteration of it Iudg. 16. 1 4. 5. A custom therein 1 Sam. 2. 13. 6. An excusing of it 1 Sam. 15. 15. 7. A justifying it Isa. 5. 23. Luk. 16. 15. 8. A glorying in it Psal. 52. 1. 9. An habit that they can scarce do otherwise Ier. 13. 23. 10. Hardnesse of heart Rom. 2. 5. By these degrees it cometh to passe that sinne which upon the first temptation seemed horrible and upon the first committing thereof much perplexed the soul and seemed to be an insupportable burden making the sinner thus to complain Mine iniquities are gone over my head as an heavy burden they are too heavy for me Psal. 38. 4. appears in time not to be so burdensom but rather light and easie yea so unsensible as they can scarce perceive it like him that saith They have stricken me and I was not sick they have beaten me and I felt it not I will seek it yet again Prov. 23. 35. Yea further it comes by degrees to be pleasing and delightfull So sweet in his mouth as he hides it under his tongue Job 20. 12. §. 86. Of the danger and dammage of hardnesse of heart IV. THe danger whereinto men fall by hardnesse of heart and the dammage which they receive is greater then can be expressed
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
the Spirit reap life everlasting Gal. 6. 8. The special only ground hereof is Gods high account and good approbation of those things Hereupon he promiseth salvation now faithful is he that hath promised Heb. 10. 23. salvation therefore must needs follow upon such graces as have been before mentioned and others like unto them Herein lyeth a main difference betwixt common and renewing graces They who are endewed with the former may perish Matth. 7. 22 23. The other shall assuredly be saved Rom. 10. 9 11. This is a strong motive to stir us up to use all good means whereby we may attain unto those graces and to give no rest to our soules till we have some assurance thereof and in this assurance to rest quiet in that salvation will be the end thereof If salvation be worth the having our endeavour after those graces will not be in vain To inforce this motive see the excellency of this salvation set out Chap. 1. v. 14. § 159. And the eternity of it cap. 5. v. 9. § 51. §. 58. Of ones perswasion of anothers Salvation THe copulative particle AND which joyneth these two clauses better things of you AND things that accompany Salvation giveth proof that the Apostle was perswaded of the one as wel as of the other namely that the things that brought Salvation as well as of the better things intended so as Christians may be well perswaded of others Salvation So was he who saith I am confident of this very thing that he which hath begun a good work in you will perform it unto the day of Iesus Christ Phil. 1. 6. Who also saith of others Christ shall confirm you unto the end c. 1 Cor. 1. 8. And of others thus We are bound to give thanks alway to God for you because God hath from the beginning chosen you to Salvation 2 Thes. 2. 13. Sanctifying graces are the work of the Spirit of Christ in men which giveth evidence that they belong to Christ who hath purchased Salvation for them Object What man knoweth the things of a man 1 Cor. 2. 11. The heart is deceitfull above all things who can know it Jer. 17. 9. Many Hypocrites have long carryed a fair shew and thereby deceived many instance Demas 2 Tim. 4. 10. Answ. There is a double perswasion one of certainty which a Christian may have of himself The other of charity which is all which we can have of others but evidences of others truth may be such as may give good ground of a good perswasion The evidences we ought to take due notice of that we may conceive the better hope of Professors while they live and receive the more comfort in their departure out of this world for there is nothing that can give more sound comfort then perswasion of ones Salvation §. 59. Of threats and hope standing together THis conjunction though in this clause though we thus speak is the 〈◊〉 such disagreeing matters as may agree together but in some particular respecâ—… are diverse as 2 Cor. 4. 16. and 11. 6. Of this kinde of argument see Chap. â—… v. 8. § 46. To denounce judgements and to suppose them against whom they are denounced to be lyable to those judgements may stand together but in this Apostle they 〈◊〉 diverse for he denounced a terrible judgement yet did not think these Hebâ—… to be guilty thereof This clause though we thus speak is therefore a kinde of correction and thâ—…by we may see that denunciation of judgement doth not necessarily imply a gâ—…tiness in those to whom the denunciation is manifested much less an utter 〈◊〉 of them The Apostle doth much aggravate Gods severity about rejecting the Jewâ—… 〈◊〉 writing to the Romans and withall bids them take heed lest God spare not 〈◊〉 Yet thus he manifesteth his hope of them I am perswaded of you that you are 〈◊〉 of goodness Rom. 11. 20. c. and 15. 14. Denunciations of judgement have especiall respect to the future time in 〈◊〉 their use namely to prevent such things as cause such and such judgements Fâ—… dangers before hand declared make men circumspect and watchfull If one 〈◊〉 traveller that theeves in such and such places have robbed and killed other â—…lers or tell Marriners that Pirats have in such places surprized other ships 〈◊〉 make them the more wary in avoiding the like dangers People have on this ground just cause to bear with their Ministers in like 〈◊〉 and not to think that they account them as reprobates and past all hope 〈◊〉 they take occasion to lay forth the severity of God before them They may be â—…ter perswaded of them though they speak such and such things As Miniâ—… therefore are perswaded better things of their people so must people be perswâ—… better things of their Minister Denunciations may be used with as tender 〈◊〉 hearty affection and true love as the sweetest perswasions But as Physick is â—…times as needfull for the body as food so this kind of teaching is as needfull and usefull as that which is more milde and pleasing This minde of a Minister is to be noted by two sorts of people 1. By such as are of tender consciences it cannot but much support them to beleeve that Ministers in their threatning Doctrines are perswaded better things 〈◊〉 them 2. By men of hard hearts For such to believe that the desire and endeavoâ—… their Minister is to pull them out of the fire cannot but somewhat work upon thâ—… Happy are they who rightly and wisely apply all to themselves §. 60. Of Gods perfect righteousness Vers. 10. IN the tenth verse is laid down the reason of that good perswaâ—… which the Apostle had of these Hebrewes The causall conjuncâ—… For doth import as much The reason is taken from Gods righteousness or jâ—…stice which is set down negatively thus not unrighteous Here are two nâ—…tives one a simple conjunction the other a privative composition â—…ous These make the stronger affirmation See Chap. 4. v. 13. § 76. This negative carryeth the greater emphasis in that to do otherwise then is 〈◊〉 noted of God would be a part of injustice But to conceive any matter 〈◊〉 injustice in God is apparent blasphemy We may therefore from this negative expression of Gods righteousness 〈◊〉 〈◊〉 not unrighteous infer that God is for certain most perfectly righteous There is no unrighteousness in him The Apostle with a kind of indignation and dâ—…on removeth this blasphemous conceit For where he had propounded this â—…jection Is God unrighteous And this Is there unrighteousness with God He 〈◊〉 â—…lleth it God forbid Rom. 3. 5 6. and 9. 14. His answer implieth that no such â—…eit should enter into a Christians minde Gods righteousness is his essence He were not God if he were not perfectly righteous neither could he judge the world Rom. 3. 6. Gen. 18. 25. 1. This should make us take heed of a
7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to â—…nue by reason of death Vers. 24. But this man because he continueth ever hath an unchangeable â—…hood IN these two verses there is a fourth argument to prove the excellency of Christs Priest-hood above the Leviticall see § 1. The argument is taken from the different condition of the one and other persons Christ ever endureth They did not so The argument may be thus framed He that ever remaineth to execute his office himself is more excellent 〈◊〉 they who are forced by death to leave their office to others But Christ ever remaineth c. And the Levites were forced by death to leave their office to others Therefore Christ was more excellent The copulative particle AND whereby these verses are knit to the former sheweth that these verses contain in generall the same matter that the former did Of the adverb translated truly see v. 5. § 37. This numerall adjective many may imply many Priests together because one was not able to perform all the offices appertaining to the Priest-hood Or it may be taken of many successively one after another because one could not ever remain in that office But as one died another must come in his room Boâ—…h these were points of infirmity and in both Christ excelled the Leviticall Priests For he alone did all that his Priest-hood required No creature afforded any assistance or help unto him And he ever liveth so as he needeth no successor The circumstances of the Text do plainly demonstrate that the latter is here especially intended For the Apostle himself rendreth this reason why they were many 〈◊〉 because they were not suffered to continue c. This phrase they were not suffered is the interpretation of one Greek word which signifieth to hinder Luk. 11. 52. or forbid Mar. 9. 38. So here they are fâ—…rbidden by death or hindred death as an injurious Lord forbids men alwayes to abide here and hinders them in their work The verb translated to continue is a compound The simple verb signifieth to remain This compound hath an emphasis which the Latine expresseth with a like composition but our English with these words abide 1 Cor. 16. 16. continâ—…e Iam. 1. 25. Death suffers them not to abide or continue on earth for ever no nor very long See § 97. §. 97. Of Priests subject to death BY the foresaid explanation of the verse it is evident that Priests under the Law were subject to death There needs no proof of the point Experience hath confirmed the truth thereof For where now are any of them Are they not all dead 1. They were Sons of Adam and therefore subject to that doom which was denounced against him Gen. 3. 19. 2. Sin was in them They brought it into the world and retained it while they lived in the world Rom. 5. 12 1 King 8. 46. Of applying this to Ministers see v. 8. § 51. Priests under the Law had a great priviledge yet it exempted them not from death neither doth any outward priviledge Do the Prophets live for ever Zacch 1. 5. Where are the Patriarks where Kings where other great ones It is appointed unto men none excepted once to die Heb. 9. 27. Should outward priviledges exempt men from death they would puffe them up too much Hezekiah having assurance of fifteen yeares continuance on earth rendred not again according to the benefit done unto him for his heart was lifted up 2 King 20. 6. 2 Chro. 3â—… 25. This may be a good warning to such as are advanced above others whether Kings Nobles Rich Magistrates Masters or others Though those Priests were as other men subject to death besides other infirmities yet that was no impediment to that function whereunto God had called them so long as God was pleased to preserve them on earth Though they were taken from among men and so as other men yet they were for men in things pertaining to God Heb. 5. 1. The like may be said of Prophets Ministers Magistrates and other sorts God who appointeth them their place giveth them power to do their work When God made Saul King he gave him another heart 1 Sam. 10. 9. When by Gods appointment there were 70. Elders chosen to assist Moses the Lord gave the Spirit of Moses unto them Numb 11. 25. God maketh able Ministers of the new Testament 2 Cor. 3. 6. This is a great encouragement to those who are deputed according to Gods word to any function It also warneth others more to consider the speciall function of men then their common condition That which is here noted of the power of death that it suffers not men to continue shewes that here is no hope of ever abiding here He that well knew this said here 〈◊〉 we no continuing City Heb. 13. 14. This is for the comfort of beleevers but for terror to the impenitent Beleevers have a better place provided for them where they shall ever be Impenitents shall have another place where they shall receive the just desert of their sinnes even easelesse and endlesse â—…orments This clause they were many Priests is a consequence following upon the foresâ—… mortality of Priests and sheweth that among men it is needfull that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing Gods service To this end Governours 〈◊〉 Families succeeded one another as Isaac succeeded Abraham Afterwards 〈◊〉 〈◊〉 Priests succeeded one another As Eleazar succeeded Aaron There were after 〈◊〉 Schooles and Colledges of Prophets to train up the younger to succeed the elder 〈◊〉 they should be taken away 1 Sam. 19. 20. 2 King 2. 3 5. and 6. 2. and 22. â—… These were as nurseries Commendable in this respect is their care who have â—…rected Schooles and Colledges which ought to be continued and prayed for §. 98. Of Christs enduring ever IT was a deficiency and imperfection which was before noted of the mortaliâ—… of the Legall Priests Therefore the Apostle setteth out Christ in a contrary coâ—…tion as appears by this conjunction of opposition BUT which is 〈◊〉 so used in the Proverbs The Greek particle here translated this man is not the same that 〈◊〉 translated v. 4. § 31. It is here a single article which signifieth HE. The continuance of Christ here intended and expressed under this word â—…dureth is not to be taken as that continuance which was denyed to the Priâ—… 〈◊〉 the former verse namely here on earth For Christ did not here ever endure 〈◊〉 of a continuance where he may exercise his Priestly function and that is in 〈◊〉 The other Priests function was to be exercised on earth Of the phrase translated ever see Chap. 5. v. 6. § 29. That which is 〈◊〉 said of Christ enduring ever is to be applyed to him as he was man and mediatâ—… betwixt God and man and Priest for men in things appertaining
the Ark. So as all these types the Ark the pot of Manna and Aarons rod c. are implyed to be together in the most holy place §. 22. Of Manna THe third holy type here mentioned to be in the most holy place is thus set down the golden pot which had Manna Two things are here expressed 1. The type it self 2. The vessel wherein it was preserved This is the more distinctly recorded and the more carefully to be observed because it was not only a type which prefigured a truth to come but also a Sacrament to seal up Gods promise of Christ unto them For Manna was to the Jewes 〈◊〉 the bread of the Lords Supper is to us of it â—…aith the Apostle they did all eat the 〈◊〉 spirituall meaâ—… Manna was to the Jewes spirituall meat and the same spirituall 〈◊〉 which we Christians eat that is Christ himself his body 1 Cor. 10. 3. The history of Manna is distinctly set down in the 16. Chapter of Exodus We will consider it 1. In generall with reference to the main truth 2. In the particular circumstances whereby the resemblance betwixt the type and truth will more cleerly be manifested As other types so this typified Christ. For as the rock whereof the Israelites drank was Christ So was Manna The hidden Manna which hath reference to this Manna sets out Christ Rev. 2. 17. Christ is to the souls of believers as Manna was to the bodies of the Israelites I 〈◊〉 the living bread saith Christ which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will giâ—…e for the life of the world Joh. 6. 51. This teacheth us to hunger after Christ that is earnestly to desire him to eat of his flesh that is to believe on him made man for this end we must frequently and seriously meditate on this heavenly Manna and on the necessity and excellency thereof Our bodies do not more need food then our souls need Christ nor can corpâ—…rall food do such good to our bodies as Christ to our souls The Israeliâ—…es were exceedingly troubled when they wanted bread Exod. 16. 3. By this type let us bring our hearts more to desire Christ so shall we make good use of him §. 23. Of the name the Author the place and kind of food pâ—…efigured under Manna ABout this third type sundry particular circumstances are to be duly obâ—…erved 1. The Title given to it 2. The Author of it 3. The Place whence it came 4. The Kind of food 5. The Manner of giving gathering and using it 6. The Meanes of reaping benefit by it 1. The title is thus expressed It is Manna Exod. 16. 15. The word is an Hebrew word and retained in the Greek Latine English and other languages The Verb whence it commeth signifieth to prepare Ionah 2. 1. It signifieth also to distribute or appoint Dan. 1. 10. This word according to the derivation of it intendeth a portion prepared Wisdome 16. 20. This typified Christ as a portion prepared for us Of Christ it may well be said as was said of that portion which Elkanah gave to Hannah it was a worthy portion 1 Sam. 1. 5. no such portion was ever given to children to men Herein we may well rest and say The Lord is the portion of mine inheritance c. Psal. 16. 5. So as we may count all things but losse for this portion Phil. 3. 8. 2. The Author of this Manna was the Lord. For Moses said unto them This is the bread which the Lord hath given you to eat and withall the Lord said hereupon ye shall know that I am the Lord your God Exod. 16. 12 15. The people of Israel were at that time when Manna was first given in such distresse for want of food as none could help them but the Lord himself That distress so moved his bowels as he gave evidence of his extraordinary power in providing for them Christ himself thus applyeth this point my Father giveth you the true bread Joh. 6. 32. This world is as destitute of spiritual food as the wilderness was of corporal and God was as much moved with our spiritual need as with their corporal Much doth this commend both the type and the truth Things given by great persons especially if they be seasonably given in great need and for singular use are highly esteemed 3. The place from whence Manna came is said to be heaven Exod. 16. 4. Psal. 78. 23 24. It was so ordered to shew that it came from God yea also to give evidence of the excellency thereof in which respect it is also called Angels food Psal. 78. 25. Object Christ saith that Moses gave them not that bread from heaven Joh. 6. 31. Answ. 1. Christ speaketh of the highest heaven but Moses of the lowest heaven where the clouds are For from thence Manna fell 2. Christ especially intendeth the quality of that Manna that is was not as he himself heavenly Yet by the place from whence that Manna fell was typified that Christ the truth thereof was truly and properly from the highest heaven For the bread of God is 〈◊〉 which commeth down from heaven and giveth 〈◊〉 unto the world Joh. 6. 33 51. In this respect it is said of Christ that he is the Lord from heaven 1 Cor. 15. 47. Christ was true God and by assuming our humane nature he came down from heaven This addeth somewhat more to the commendation of this food Things farre 〈◊〉 are highly esteem d. This food is fetchr as far as from heaven yea it is heavenly food and therefore the more highly to be esteemed 4. For the kind of food Manna is thus described a small round thing as small as the hour frost on the ground It was like Coriander seed white and the taste of it was like wafers made with honey Exod. 16. 14 31. In this description four points are observable 1. The quantity of the grain It was small Thus Christ that he might become food for us was made smal that is mean and of no reputation Isa. 43. 2 c. Phil. â—… 7. As Christ became poor to us 2 Cor. 8. 9. So he became smal to make us great 2. The figure of the grain it was round not as wheat but Coriander seed This figure â—…oteth out a kind of fulness and perfection as four square setteth out steadiness and stability Rev. 21. 16. 〈◊〉 typifieth that fulness of grace which is in Christ Col. â—… 19. 3. The colour of it was white This colour in Scripture is used to set out purity 〈◊〉 51. 7. Rev. 7. 14. This typified the purity of Christ Heb. 7. 26. My beloved is white saith the Church 〈◊〉 〈◊〉 On this ground we may more perfectly trust to what he did and endured for us 〈◊〉 we may more boldly in him appear before God though we be black yet
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
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
conspicuously manifested himself This world appeared intendeth as much See § 130. XIV Christ did but once come into the world This word once hath reference to Christs appearing in the world See § 129. XV. Christ was exhibited in the end of the world See § 129. XVI The best things are reserved to the last times This followeth by just consequence from the former doctrine for by and with Christ came the best things into the world See § 130. XVII The end of Christs appearing was to put away sin XVIII Sin was put away by a Sacrifice XIX The Sacrifice that put away sin was Christ himself These three last doctrines are plainly expressed See § 131. §. 133. Of all mens subjection to death Heb. 9. 27 28. Vers. 27. And it is appointed unto men once to die and after this judgement Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THese two verses are added as a reason to prove the former point that Christ did but once offer himself The reason is taken from the condition of man which is but once to die Of the Greek word translated to die See Chap. 7. v. 8. § 51. The note of comparison as especially as it hath reference to the next verse wherein the second part of the comparison is set down under this note of the second part of a comparison so demonstrateth as much There are two Greek words which are comprised under this small particle as and may be translated in as much as But our little particle as doth expresse the meaning to the full and the more properly in regard of the latter part of the comparison in the next verse This note of resemblance as sheweth that Christ subjected himself to the common condition of man As man he dyed As man he dyed but once We have shewed how in all things it behoved him to be made like unto his brethren See Chap. 2. v. 17. § 168 c. It is here taken for granted that men must die There needs no proof hereof experience besides the frequent mention hereof in Scripture gives evident proof to the truth hereof See Chap. 7. v. 23. § 97. Sin is the true proper cause hereof Death was first threatned against sin Gen. 2. 17. So as death entred into the world by sin Rom. 5. 12. And the wages of sin is death Rom. 6. 23. Object Sin is taken away from justified persons if then the cause be taken away 〈◊〉 doth the effect remain Answ. 1. Sin is not utterly taken away from any man while here he liveth 1 Ioh. â—… 8. It is one benefit that death bringeth even to those that are justified that all remainder of sin is taken away thereby 2. By Christs death the nature of death is altered and the sting of it is pulled out 1 Cor. 15. 55. whereas death was first instituted as the enterance into hell It is now made to justified persons the enterance into heaven It is to them but an uncloathing and putting off the ragged garment of mortality for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit corruption 1 Cor. 15. 50. In this respect death is as no death This that is indefinitely spoken of men must be applyed to all of all sorts for an indefinite particle is equivolent to a general But to put the point out of all doubt the Apostle plainly expresseth the generall thus death passed upon all men Rom. 5. 12. On this ground the Prophet was commanded to cry all flesh is grasse Isai 46. Object 1. An Apostle seemeth to affirm the contrary thus we shall not all sleep 1 Cor. 15. 51. Answ. 1. That is spoken only of such as are living at the very moment of Christs comming to judgement All before them shall dye 2. Even they shall be changed that is their ragged robe of mortality shall be taken away which is equivolent to death Object 2. Enoch was translated that he should not see death Heb. 11. 5. Answ. 1. One or two extraordinary instances do not infringe an ordinary rule especially when it is altered by him that set the rule Object 3. Eliah also was wrapt up into heaven and died not 2 King 2. 8. Answ. 1. Some affirm that his body was burnt in the region of fier above the clouds but there is no good warrant for that 2. The former Answers about Enoch may be applyed to Eliah 3. It is sufficient that both of them were changed and that their mortality was taken away before they were admitted into heaven 4. A speciall reason of freeing these two from death may be this many years passed betwixt the promise of Christ and the exhibition of him Therefore to support the faith of believers in freedome from death by Christ the Lord was pleased to give two reall demonstrations hereof One in one world before the flood the other since the flood Object 4. Righteousnesse delivereth from death Prov. 11. 4. Answ. There is a threefold death 1. Spiritual 2. Eternal which is called the second death Rev. 2. 11. From both these justified persons are fully freed Rom. 6. 13. Iohn 8. 51. 3. Corporall death even from this in sundry respects may a righteous man be said to be freed 1. In that God doth oft prolong his dayes Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof Isa. 38. 3. But on the other side it is threatned that bloody and deceitfull men shal not live out half their dayes Psal. 55. 23. take Absalom for instance 2 Sam. 18. 9 c. 2. Righteous men are kept from capitall lawes For Daniels adversaries could find no occasion or fault against him concerning the kingdome though they sought it Dan. 6. 4. 3. Their name is not swallowed by the death of their body Prov. 10. 7. 4. The sting of death is pulled out to them 1 Cor. 15. 55. So as their death is no death but a sleep 1 Thes. 4. 13. 5. They shall be raised to everlasting life Ioh. 5. 29. 1. This subjection of man to death gives just cause of walking humbly Man who at first was made like God is now like the beasts that perish Psal. 49. 12. Now he is dust and to dust he shall return Gen. 3. 19. He who was created Lord over all must now say to corruption Thou art my Father and to the worm thou art my Mother and my Sister Job 17. 14. This is the reward of sin therefore for sin we ought especially to be humbled When proud man is puffed up with the gay feathers of honour wealth wit beauty or any other like seeming excellency if he cast his eyes upon his black feet of mortality it may move him to cast down those gay feathers 2. We may well think that many are far from making this use of this their
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
41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension Acts 2. 41. and 4. 4. 1. The matter of the Gospel consisteth in such high mysteries and so clearly and plainely revealed as moveth men to imbrace the same They are such as eye hath not seen nor eare heard nor ever entred into the heart of man 1 Cor. 2. 9. In other ages they were not made known unto the sons of men as now they are revealed unto his holy Apostles to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God Eph. 3. 5 9. This excellent matter of the Gospel allures men to receive that truth 2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel in which respect it is stiled the ministration of the Spirit 2 Cor. 3. 8. 1. The wrong which Papists do to Gods people is herein much aggravated in that they obscure this cleare and excellent ministry of the Gospel by an unknown tongue They suffer not people to read in their houses nor heare it read but in an unknown tongue in their Churches The Jewes did not so deale with people under the law Men Women and Children yea and Strangers were to heare the Law that they might learne and feare the Lord Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation both of men and women and all that could heare with understanding Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises who shut up the Kingdome of Heaven against men for neither they themselves go in nor suffer them that are entring to go therein Matth. 23. 13. We have a proverbe concerning a dog in the manger that he neither eaâ—…s provender himself noâ—… suffers the horse to eat it Such a doggish disposition have they 2. The above said power of the Gospel serves as a matter of tryall whereby we may examine our selves whether this truth hath shined on us or no. We have a proverb that tanning sheweth that a man hath been much in the sun Receiving the truth is a blessed kinde of tanning If men live where there is much sound powerfull preaching and yet no receiving of it we may well conclude that the God of this world hath blinded the minds of them which believe not 2 Cor. 4. 4. Fearefull is the doome that is denounced against such in these words God will come in flaming â—…re taking vengeance on them that know not God 2 Thes 1. 8. 3. This ministreth matter of gratulation for this evidence of Gods speciall favour to us When the Church heard that the Gentiles had received this truth They glorified God saying Then hath God also to the Gentiles granted repentance unâ—… life Acts 11. 18. 4. It gives good ground to be earnest with God to vouchsafe this truth to such 〈◊〉 yet have it not as to the Jewes Rom. 11. 25 26. and to such as have been deprived thereof 5. It giveth matter of deep humiliation on their behalfe who have long lived under the sun shine and yet are no whit at all tand Assuredly there is much wilfulnesse in such Christ in his daies thus complained against them How oft would I â—…ate gathered thy Children together even as a Hen gathereth her chickins under her 〈◊〉 and ye would not The Apostle layeth this downe as the note of a reprobate That receive not the love of the truth that they might be saved 2 Thes. 2. 10. They are like desperate patients which throw their physick into the fire or like impudent debtors that will not accept a discharge by a surety and like obstinate rebels that will not accept a pardon 6. This should stir us up among whom the aforesaid truth is preached to take heed that we be not wanting to our selves in keeping off the powerful working oâ—… it Let us read it diligently and frequent the publike ministry thereof and that with this mind to receive the truth of it As our understanding is enlightned so let us endeavour to bring our will to yeeld unto it and to receive the knowledge of it Though simply it be not in our power to believe yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it The Apostles therefore upbraid such obstinate rebels with these words Yee put the word of God from you and judge your selves unworthy of everlasting life Acts 13. 46. Nothing makes God more complaine against people then this Isa. 5. 1 c Luke 13. 3â—… §. 92. Of rejecting meanes of grace how dangerous it is THe depth of the sin here described consisteth in the time of committing it After that we have received the knowledge of the truth This noteth out two poynts of aggravation One is a renouncing of the meanes of grace implyed in this phrase received the â—…wledge of the truth The other is a renouncing it against evidences of that truth implyed in this phrase after that we have received So as To sin against meanes of keeping us from sin makes sin the more haynous Luke 12. 47. Iohn 9. 41. Iames 4. 17. 2 Pet. 2. 20 21. 1. This implyeth a resolved and setled obstinacy against the good will of God manifested for our good It is an opposition of our wills to Gods Thus God is provoked to alter the affection of a Father into the disposition of a Judge 2. It is a demonstration of an ungratefull disposition For the Gospel is a gladsome message Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator or the Creator bestow upon his creatures The Gospel revealeth Gods love to man so far as to give him his Son his Son incarnate his Son made a servant subject to manifold infirmities a surety a sacrifice 3. It argueth a perverse rejecting of things which concerne our own good our best good So as they are not onely excellent in their kind but beneficiall to us absolutely necessary for avoiding misery and setling us in true happinesse Let us therefore to whom the Gospel is revealed take heed of Capernaums woe She was by the excellent meanes afforded lift up to heaven but by her abuse thereof cast down to hell Matth. 11. 28. §. 93. Of sinning against the evidence of the Spirit THis circumstance of time after we have received c. giveth prooâ—… that to sin against the evidence of the Spirit is the highest pitch of impiety In this especially consisteth the nature of the sin against the Holy Ghost as hath been shewed in the Treatise of the sin against the Holy Ghost part 2. § 15. This is to do despite unto the Spirit of Grace v. 29. and to resist the Holy Ghost Acts 7. 51. This is the greatest dishonour that can be done to God
witness so by faith he commended himself to God even when he was under his Brothers hands as Steven did when the malicious Jews stoned him Act. 7. 59. and thereupon God took special care of him to testifie not onely of his gifts while he lived but also of his innocency in his death and causeth all to be remembred in his Church throughout all generations §. 15. Of the Resolution of and Observations from Hebr. 11. 4. IN this verse is a commendation of Abel's faith His faith is commended two waies 1. Comparatively 2. Simply The comparison is betwixt him and his Brother Wherein observe 1. The persons set down by their names Abel Cain 2. By their act Herein observe 1. Wherein they agreed 2. Wherein they differed They agreed 1. In their act They offered unto God 2. In the subject-matter of the act a sacrifice They differed 1. In the matter of their sacrifice implyed in this word of comparison more excellent 2. In the manner of offering Abel did it by faith Cain not so The commendation of Abel's faith simply set down is by witness This is twofold partly while he was alive partly after he was dead The former is 1. Propounded 2. Amplified and that by two waies 1. By the subject-matter which was witnessed This is double 1. Concerning his person that he was righteous 2. Concerning his gifts 2. By the Author of the witness God testifying The testimony given after he was dead is set out two waies 1. By the evidence of his innocency he speaketh â—… By the continuance thereof in this particle yet Both these are amplified by the ground of them which was faith in this reâ—… by it Doctrines I. Gods truth in accomplishing his word is to be remembred The meaning of this name Cain importeth thus much II. Mans vanity is to be oft considered The meaning of this name Abel importeth so much III. The Church is an antient society it hath been from the beginning of the world That which is here noted of Cain's and Abel's offering implyeth that the first Family that ever was was a Church IV. Gods Church did ever consist of a mixed society There were good and 〈◊〉 persons in it This was evidenced in the first Church that ever was V. It is faith that commends a man and his actions Thus is Abel here commended VI. Believers will offer what is due to God It is here said of Abel he ofâ—… unto God VII Expiation for sin was sought by Believers from the beginning of the 〈◊〉 Abel by offering a sacrifice shew'd as much VIII An Hypocrite may perform external worship So did Cain For this particle than taketh it for granted that Cain offered IX Hypocrites can be at some cost with God For Cain offered X. Hypocrites can bring to God of that which is their own For the Historie â—…stifieth that Cain brought of the fruit of the ground whereof he was a tiller Gen. 4. 2 3. XI Believers give their best to God This is implyed under this comparative more excellent and expresly set down in the Historie Gen. 4. 4. XII Abel's sacrifice was more excellent XIII Faith addeth worth to the duties we do By faith was Abel's sacrifice 〈◊〉 greater XIV Grace followeth not external privileges Cain was the elder but Abel the better Prov. 12. 26. See § 11. XV. Faith is a means of gaining good testimony By it Abel obtained witness XVI Men may in this world be righteous So was Abel XVII Mens persons are first approved of God God witnessed that Abel was righteous thereupon his sacrifice was accounted excellent The Lord had respect â—…nto Abel and his offering First to his person then to his service Gen. 4. 4. XVIII God will that Saints know his mind This was the end of Gods testifying of Abel XIX Gifts may by men be given to God Abel gave gifts to God XX. Saints are subject to death It is here said of righteous Abel that he was dead XXI Saints are subject to a violent death Abel was slain by his Brother Cain Gen. 4. 8. XXII Saints live after death That particular of Abel's speaking being dead giveth proof to this general XXIII Innocent blood cryeth for vengeance after it is shed This is one respect wherein Abel is said to speak being dead In reference hereunto the difference is made betwixt the blood of Christ and the blood of Abel Heb. 12 24. XXIV Cry of blood continueth to the worlds end This particle yet intends as much XXV Faith causeth a good memorial after death By it Abel still speaketh §. 16. Of Enoch and his name Hebr. 11. 5. By faith Enoch was translated that he should not see death and was 〈◊〉 found because God had translated him For before his translation he 〈◊〉 this testimony that he had pleased God THE second Worthy produced for exemplification of the vertue of Faith is Enoch He was indeed the seventh from Adam Iude v. 14. And 〈◊〉 doubt but that Adam himself and the five betwixt Adam and Enoch were all pious men and believers But the Holy Ghost having recorded no memorable effects of their faith the Apostle passeth them over See v. 32. § 192. After Enos was born it is said that then began men to call upon the name of the Lord Gen. 4. 26. But it is not said that Enos brought them so to do Therefore that act cannot properly and necessarily be applyed to him From the Apostle's passing over so many betwixt Abel and Enoch and others in other places we may inferr That it is a point of wisdom to content 〈◊〉 selves with such matters as the Holy Ghost hath thought meet to relate This is to be wise or to understand according to sobriety Rom. 12. 3. The particular person here commended is Enoch This is an Hebrew name derived from a verb that signifieth to dedicate and may be interpreted dedicated His condition did fitly answer his name For of all the Patriarchs he was most especially dedicated to God as the testimony of his walking with God and of Gods taking him to himself giveth evidence There were others of his name as Cain's first son who also gave the same name to a City that he built Gen. 4. 18. And Abraham's Grandchild by Keturah Gen. 25. 4. and Reuben's eldest son Gen. 46. 9 But the translating of that Enoch which is here mentioned sheweth that it is he which was the seventh from Adam who is here meant The same faith before spoken of even a justifying faith resting on the promised Messiah is here without all contradiction meant For by it â—…he pleased God §. 17. Of Enoch's translation THE evidence of Enoch's faith is thus expressed Enoch was translated Of the meaning of the word see Chap. 6. v. 17. § 135. And Chap. 7. v. 12. § 67. It is applyed sometimes to things translated from one kind or condition unto another as where it is said the Priesthood was changed Heb. 7. 12. And the Galatians were
yet Believers must labour to subdue all the fruits of the flesh and in particular concerning this they must take heed that outward crosses do not too much afflict there Spirits For this end these rules are to be observed 1. Know that God hath an hand in all thy troubles Psal. 39. 9. 2 Sam. 16. 11 12. 2. Get assurance of Gods favour to thee Psal. 23. 1. Hebr. 13. 6. 2. Pet. 1. 10. 3. Acquaint thy self with Gods promises Isa. 43. 2. Hebr. 13. 5. 4. Be instructed in the divine properties 5. Call to mind Gods former works and these both to others Psal. 22. 4. and also to thy self Gen. 32. 10. 6. Possess thy soul with patience Luk. 21. 9. 7. Stir up thy soul with wise expostulations Psal. 43. 5. See the Saints Sacrifice on Psal. 11. 7. § 48. §. 264. Of evill entreating Confessors A Fourth aggravation of the wandring of Confessors is in the last word of this verse which we thus translate tormented It is a compound of a noun that signifieth evill and a verb that in the active signifieth to have and in the passive to be handled According to the notation of it it signifieth be ill handled or evilly dealt withall See more of it on Chap. 13. v. 3. § 28. The signification which our Translators give of it thus tormented is an effect of the intent of the word For they that are ill intreated or ill handled are oft tormented In this sence it may intend such points as were noted on this word tortured v. 35. § 245. We will here handle this word in the proper signification thereof and shew that Saints in their wandring find ill usage So soon as Israel came into the Wilderness the Amalakites set upon them Deut. 25. 17 18. 1 Sam. 15. 2. Edom in the day of Israels affliction ill entreated them Obad. v. 13 14. Amos 1. 11. Ieremy much complaineth hereof Lam. 2. 16. The Apostles wheresoever they came were very ill entreated There is but one naked single simple truth but impiety iniquity falshood error hereâ—…y idolatry and all infidelity are Hydraes of innumerable heads That one truth is light All the forenamed Hydraes and other like unto them are darkness of several kinds to all which light is contrary Therefore all that are of any kind of darkness do mortally hate and abominate both the light it self and all that hold it out which Confessors of the Truth doe wheresoever they goe Now there being in every place some kind of darkness or other how can it be but that Confessors should be every where ill entreated Besides Sathan is the God of this world and his dominion extendeth to every part thereof He hath every where subjects that are guided by his spirit But in Confessors there is the Spirit of Christ which the spirit of Sathan hath from the beginning resisted Gen. 3. 15. How then can such look for any other than ill handling wheresoever they are 1. This should teach Confessors not to be over forward in removing from place to place upon surmise that they may in this or that place be quiet from troubles I will not deny but that in some places they may be more free than in others but to be wholly free they cannot be in any place of this world 2. This instructeth them that are forced to wander in sundry duties 1. To prepare themselves for evill entreatings whithersoever they come 2. Not to think it strange when they meet with them 3. To beare them patiently 4. To get assurance of God's favour 3. This should stir up those that professing the true Faith meet with Confessors that wander to shew them all the courtesy they can and thereby declare that the Spirit of God is as powerfull in them to shew kindness to others that have the same Spirit as the spirit of Sathan can be to do any mischief unto them Of entertaining strangers See Chap. 13. v. 2. § 15 c. See also Chap. 13. ver 3. § 28. §. 265. Of the worlds unworthiness of Saints Hebr. 11. 38. Of whom the world was not worthy they wandred in Desarts and in Mountains and in Dens and Caves of the earth IN the former verse the Apostle having set forth the wandrings of Confessors in habitable places In this verse he further setteth them out in places inhabitable But betwixt them he rendreth a reason of their wandrings in the one and other kind of places in these words Of whom the world was not worthy which in many Greek copies and sundry translations are included in a parenthesis The reason is taken from the worlds unworthiness of them and compriseth a judgment inflicted on the world by this their wandring The reason may be thus framed It is just that they should be estranged from the world of whom the world is not worthy But the world is not worthy of Confessors of the truth Therefore it is just that they be estranged from the world The force of the argument lieth in Gods just judgment against the world manifested by removing such from it as might be means of much good to the world if they were well entertained therein This reason is here inserted to remove an offence which might be taken at the wandring of Confessors For many imagine that they are forced to wander from place to place and are left destitute afflicted and ill intreated of all men because they are an unquiet generation not worthy to live in any society among men To remove this scandal the Apostle setteth the saddle on the right Horse and sheweth that is not any unworthinesse in them but the worlds unworthinesse of them that causeth this distance and separation betwixt them and the world That the forme of this reason may the better appear two points are to be cleared 1. Who are meant by the world 2. How the world is unworthy of confessors Of the notation of the Greek word translated world see Chapt. 4. vers 3. § 29. Of the metonymical acception of the word world for the inhabitants thereof and worser part of them see vers 7. § 32. Here in general it signifieth the company of evil men in the world and in particular such as persecute and evil entreat confessors of the truth In this respect the world is opposed to such as confesse Christ and believe in him Joh. â—…5 18 19. and 17. 14. The word translated worthy is derived from a verb which signifieth to 〈◊〉 and the metaphor is taken from things poised such things as being equally poised carry the same weight in each ballance are counted worthy of one another But such as are not of alike weight are counted unworthy Thus the world is very light in comparison of true believers and therefore not worthy of them They are not worthy in two respects 1. By reason of that worth which is in Saints A true believer by reason of his interest in Christ and of the abode
of the spirit of sanctification in him is more worth than Millions of Worlds as a rich and precious Jewel is of more worth than many loads of filthy mud 2. By reason of that benefit vvhich Saints bring to the places vvhere they are The vvorld through ignorance taketh no notice of that benefit or through obsâ—…inacy scorneth it or through malice persecute them who bring that benefit and thus shew themselves like hogs and dogs and so are not vvorthy the society of Saints In this reason two things are necessarily implied and two others plainly expressed 1. The things implied are these 1. The vvorth and benefit of Saints 2. The vvorlds esteem of them 2. The two things expressed are these 1. The vvorlds vilenesse 2. The judgement following thereon §. 266. Of the word of Saints OF the first point imployed which is the worth and benefit of Saints see Chap. 13. vers 1. § 8. One special ground thereof is Gods favour to them A mortal Kings favour may make a mean man precious and of high account Instance Pharaoh's favour to Ioseph Gen. 41. 40. c. And Darius his favour to Daniel Dan. 6. 3. And Ahashuerosh his favour to Hester and Mordecai Hest. 2. 17. and 9. 4. And the favour of other Kings to their favourites in all ages Much more will the favour of the eternal God Almighty Lord and King of Kings make men precious There is an Hebrew word which fitly answereth to our English word a favourite whereof see Saints sacrifice on Psal. 116. vers â—…5 § 95. 96. Another ground is their Union with Christ As Christ assumed mans nature in general So he hath united in special their persons to that mystical body whereof he is the head they are all called Christ 1 Cor. 12. 12. In this respect they must needs be the most precious Creatures of all A third ground is the aboad of the Spirit of God in them whereby they are enabled to do much good wheresoever they come 1. This is a matter of high admiration and requireth much gratulation 2. It is a great incitement to be of this society and fraternity men vvill serve seven years or more to be of a good Company but what Company like to this 3. This should make us content with this worthy estate and precious condition With what estate shall any be content if not with this The honourable man is in a slippery estate witnesse Haman The rich man holds an Eeâ—… by the tail for Riches fly away as an Eagle Prov. 23. 5. The voluptuous man nourisheth an Adder in his bosom For he that withheld not his heart from any joy discerned all to be vanity and vexation of spirit Eccles. 2. 11. But believers when they wander have cause to be more content than they that dwell in stately Palaces and they that are clothed with Sheeps skins and Goat skins have more cause to rejoyce than Herod in his royal apparrel Act. 12. 21. When they are destitute they have more cause of content than Dives who fared sumptuously every day Luke 16. 19. When they are afflicted they are in a better condition then Belshazzar when he was most merry with his Princes Wives and Concubines Dan. 5. 3 4. When they are evil intreated they are better than they who are applauded as Herod was Act. 12. 22. When they are tormented they are in a better case than they that stretch themselves upon beds of Ivâ—…ry Amos 6. 5. 4. The worth of Saints teacheth them to walk worthy of that worth They must be like the Woman arrayed with the Sun which trampled the Moon under her feet Rev. 12. 1. Their worthy walking is to be heavenly minded and to have an heavenly conversation Their condition calls them to contemne the world and their want of a setled place in this world should put them on to wander heaven-ward And to seek that Citie which is to come So did wanderers of old vers 16. 5. The aforesaid worth of Saints is a great comfort and encouragement against the scoffs and scorns of the men of this world It is enough that whatsoever the world judge of them they are precious in Gods sight That good angels answerably have them in high esteem and that other Saints account them as Gods chiefest Treasure 6. This affords a caveat to the men of this world to take heed of abusing these wanderers These are they of whom the Lord saith Touch not 〈◊〉 anointed Psal. 105. 15. And again He that toucheth you toucheth the apple of mine eye Zech. 2. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried and thereupon suffer adversaries and persecutors to prevail against them for a while but assuredly as Gods precious ones shall not be utterly forsaken so their adversaries shall not go scot-free 2 Thâ—…s 1. 6 7. §. 267. Of the worlds vile esteem of Saints THE other thing implied is the worlds esteem of Saints and that is a base and vile esteem as if they were not to be regarded For the aforesaid instances that they wandered in Sheeps skins c. doth manifest a vile esteem of them They neglected they rejected they ill entreated them Isâ—…mael had a mean esteem of Isaac manifested by mocking him Gen. 21. 9. So had Saul of David 1 Sam. 22. 11 and Michal his daughter 2 Sam. 6. 16. David's oâ—…t complaints hereof Psal. 119. 51. and 79. 4. So Iob Iob 30. 1. c. The Prophets observe this to be the common conceit of the world Isa. 62. 4. Ier. 30. 17. So doth an Apostle 1 Cor. 4. 13. Wofull experience giveth too evident proof of the truth hereof even in these our dayes This is so by reason of many corruptions in the world As 1. Ignorance both of the true worth of Saints and also of Gods high account of them The world is blinde in spiritual matters 1 Cor. 2. 14. 〈◊〉 2. Unbelief The world will give credit to nothing revealed out of Gods word Isa. 53. 1. 3. False principles As false rules of judging which are outward shew sence and worldly glorie The world sets too high a price on external and earthly things 4. Malice This adds much to their blindnesse yea it casts dust upon the eye of their reason It becomes us to take heed of being beguiled vvith the vvorlds esteem and account of men Yea and to take heed that vve be not over credulous in believing the reports that the vvorld giveth and rumours that it spreadeth abroad of Saints What vile reports did they give of John the Baptist and of Christ himselâ—… Mat. 11. 12 19. The like might be exemplified in every age of the vvorld §. 268. Of the Worlds unworthinesse a cause of Saints wandring THE first thing expressed in this reason of Confessors wandring is the vvorlds vileness The vvorld is not vvorthy of them This consequence is confirmed by this direction vvhich Christ giveth to his Disciples
enquire who is worthy and there abide and on the contrary if the place be not worthy let your peace return to you Matth. 10. 11 13. that is let them receive no benefit from you They vvho preferred the things of this World before Communion vvith the great King vvere counted not vvorthy of that favour to sit at his table Matth. 22. 4 5. Christ accounteth them as Swine vvho trample Pearls under their feet and as Dogs vvho fly in the faces of them that bring precious things unto them Matth. 7. 6. This should disswade Confessors of the truth to take heed of complying too much vvith the men of this vvorld This had almost cost Iehosaphat his life 2 Chro. 18. 31. He vvas sharply reproved for it by a Prophet 2 Chr. 19. 2. Saints do herein undervalue themselves and give occasion to be trampled under foot yea and torn to pieces The vvorld may take great advantage hereby but Saints may be sure to get no good Should Saints comply vvith them vvhom God thinks to be unworthy of them This is the second thing expressed for this phrase was not worthy is here set down as a judgement vvhich followed upon Saints vvandring from them So as the worlds unworthinesse depriveth them of the society of Saints might be very beneficial unto them On this ground Christ saith to the Jews The Kingdom of God shall be taken from you Matth. 21. 43. And it is expresly noted that Christ returned back again from the unworthy Gadarnnes vvhere they besought him to depart from them Luke 8. 37. This departing from the men of the vvorld is sometimes done by the vvorlds forcing them Thus by reason of a great persecution of the Church professors are scattered abroad Act. 8. 1. Sometimes by professing voluntary leaving them for Christ gives this advice when they persecute you in the Citie fly you into anâ—… Matth. 10. 23. Thus God in his vvise providence maketh persecutors spoilers of themselves 〈◊〉 spoiled himself of a very faithfull and profitable servant by casting him into prison Gen. 39. 20. so the Jews spoiled themselves of Christ Ioh. 7. 33 34. And of the Apostles vvho carried the light of the Gospel from the Jews to the Gentiles Act. 13. 46 47. 1. Here vve have one special reason of Saints suffering vvhat they do by the vvorld It is not Gods displeasure against them for in love to them and for their present and future glory are they here persecuted It is for the punishment of the vvorld to deprive it of those that vvould be their greatest honour comfort and profit if they vvere vvell entertained among them 2. Herein appeareth the vvorlds sottishnesse in punishing themselves by their attempts to punish Saints They may spoil Saints of earthly habitations and revenues they may put them to bodily pains and deprive them of life but they spoil themselves of the means of spiritual grace of peace of conscience and comfort of Soul Yea and of eternal life and implunge themselves into easelesse and endlesse torments 3. This sheweth vvhose case is the vvorst vvhether theirs that are persecuted or theirs vvho do persecute Surely if all things be duely vveighed vve shall easily discâ—…rn that the persecutors case is the vvorst The persecuted therefore may say weep not for us but weep for your selves Luke 23. 28. The persecuted are as the Figs the good Figs vvhich vvere very good but persecutors like the evil Figs very evil that cannot be eaten they are so evil Ier. 24. 3. 4. This giveth occasion to such as are deprived of faithfull Ministers and Godly neighbours to examine themselves and consider vvhether their unworthinesse hath not been the cause thereof 5. This exhorteth us to esteem Ministers Saints Divine ordinances and other holy things appertaining to the Kingdom of God so as God may account us vvorthy still to enjoy them and not take them away by reason of our unworthinesse §. 269. Of the meaning of these words They vvandred in desarts and in mountains and in dens and caves of the Earth THE Apostle having shewed the true reason of Saints suffering in this vvorld returns to set out their vvandrings not onely from one habitable place to another but also to desolate places and habitations of vvilde beasts Hereof he giveth four distinct instances 1. Deserts 2. Mountains 3. Dens 4. Caves of the Earth In expressing the main point of vvandring the Apostle useth another word than before The former implied a going up and down from one Citie or Town or house to another in hope somewhere to finde succour but they utterly failed of their hope as the forementioned aggravations shew The vvord here used implieth such a vvandring as is vvithout hope of suecour a vvandring in unknown places vvhen men know not vvhere they are nor vvhether they may go but are as blinde men for they are said thus to vvander Lam. 4. 14. Deut. 27. 18. The Hebrew vvord signifieth the very same thing It is used of Abrahams vvandring from his Countrey Gen. 20. 13. concerning vvhich it is said that he went out not knowing whether he went vers 8. It is also used of Hagars vvandring she knew not vvhether Gen. 21. 12. And of Iosephs vvandring in the field Gen. 37. 15. The LXX do use to expound that Hebrew vvord vvith the vvord here used by the Apostle It is attributed to a sheep that goeth astray called a vvandring sheep Psal. 119. ult Ezek. 34. 6. Matth. 18. 12. The aggravation of this vvord by the places here expressed sheweth that such a kinde of vvandring is here meant The first is stiled desarts and that according to the true meaning and notation of the Greek and Latin vvord places deserted and forsaken of men vvaste places no vvay tilled none inhabiting there but vvilde beasts The second is mountains These by reason of their height are unfit for habitation and left desolate yet fit to hide from the sight of other men Josh. 2. 16. The third Dens These vvere holes in Rocks vvhich by reason of the craggednesse of stones do many times grow naturally and beasts oft take them for their resting places Sometimes holes in rocks are made by art of men as the grave where Christ was laid Matth. 27. 60. It is probable that Lazarus his grave was such an one it hath this name given unto it Iohn 11. 38. and we translate it a cave The Apostle here seemeth so to take it because the other place signifieth such a secret place for The fourth place according to the notation thereof signifieth such a secret place as he that is in it may espie others and not be seen himself we translate it Caves of the earth so as this setteth out holes in the earth as the former set out holes in rocks Such as these both men and beasts doth make The former are oft in Scripture stiled holes in rocks Isa. 7. 19. Jer. 16. 16. And they are distinguished
man As there is a difference between the divine and humane essence so betwixt their works The divine essence is eternall and immutable but humane mutable and momentary So the counsell and work of God stands for ever but mans alterable tending to decay This disserence is oft noted and much pressed in sacred Scripture Prov. 19. 21. Acts 5. 38. and 7. 48. 2. This may instruct us in the difference betwixt things earthly and heavenly They are made by mans hands these without hands 2 Cor. 5. 1. Heb. 9. 24. So betwixt corporall and spirituall Eph. 2. 11. Col. 2. 11. Yea and betwixt legall and Evangelical Heb. 8. 2. So in this text By this difference the excellency of the ministry of the Gospel is cleerly set forth For as things heavenly are more excellent then earthly as spirituall then corporall as things made by God then things made by man So the ministry of the Gospel then the ministry of the Law 3. This discovers the folly of many who too much dote on things made by man or invented by him See more hereof Chap. 9. v. 24. § 121. 4. Pray for wisedome whereby you may approve of those things which are most excellent duely distinguishing the things that diffâ—…r and chuse that good part which shall not be taken away Luk. 10. 42. §. 132. Of the unchangeablenesse of the Gospel HEtherto of the alterablenesse of the Law and of the reason thereof The unchangeablenesse of the Gospel follows expressed in this phrase the things which cannot be shaken may remaine Whereby is evidently demonstrated That the Gospel is unchangeable In this respect the new Covenant is said to be established never to be removed Heb. 8. 6. and 10. 9. In this respect its called an everlasting Covenant Heb. 13. 20. an everlasting Gospel Rom. 14. 6. For there is not there cannot be a better Covenant a better Gospel If there be an alteration it must be to the better Therefore was the first altered that a better might come in the room thereof 1. This very much tends to the setting forth of the excellency of the Gospel And surely its a great commendation to be so excellent as a more excellent cannot be That is unalterable because there is no better to come in the room thereof no better Covenant no better Word no better Sacraments no better ordinances ever to be expected 2. This may stir us up to have the Gospel in high account If Saints under the Law had that which was alterable in so high account how much more ought we highly to esteem what is unalterable Consider therefore what is written of their esteem of the Law and thereupon reason with thy self and say shall I lesse respect that which is unchangeable which is so excellent as no better can be expected to succeed in the room thereof then the Iewes did that which was alterable and had a beter to succeed in the room thereoft This is the main end of making known this difference betwixt the Law and the Gospel The inference which the Apostle maketh from the removing of those things that are shaken namely that the things which cannot be shaken may remain sheweth the end of Gods substituting the Gospel in the room of the Law thereby is evidently demonstrated That Gods change is to the better See my Sermon preached before the House of Lords Sep. 1645. stiled The progresse of Divine Providence on Ezek. 36. 11. §. 133. Of receiving the Kingdome from God Heb. 12. 28. Wherefore we receiving a Kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear IN these words the Apostle maketh the use of that large and long commendation which he hath given to the Gospel and the ministry thereof viz. That we who live under it should have an especial care of serving God and approving our selves to him For our better encouragement thereunto the Apostle setteth down the blessing which we do enjoy under the Gospel and that is a Kingdome whereby is meant Gods special Kingdom whereby he governeth his Church and elect people which is begun here in this world and in that respect called the Kingdome of grace and perfected in the world to come in which sense it is called the Kingdome of glory So that hereby the Apostle giveth us to understand That the Church of Christ is a Kingdome under which title it is oft set out both in the old and new Testament See hereof Chap. 1. v. 8. § 112. The meanes whereby we come to enjoy this Kingdome is in this word receiving which implieth that we have it not of our selves we have it of another so much the word receiving implies That other can be none but God for it is the Kingdome of God he hath the ordering and disposing of it So that it is not of a mans self to be of the Kingdome of God or to have it therefore it s said to be prepared for us Matth. 25. 34. and we are said to be chosen heires of this Kingdome as Iam. 2. 5. yea to be called thereunto as 1 Thess. 2. 12. and translated into it Col. 1. 13. The truth whereof doth clearly appear both from the excellency of the Kingdome it self and from our own disability 1. Such is the excellency of this Kingdome which in that respect is stiled the Kingdome of God the Kingdome of heaven as by all the men and means in the world it cannot be obtained What is said of the redemption of souls Psal. 49. 7 8. may be applied to the possession of this Kingdome It s more worth then the whole world and all things therein 2. On the other side such is mans disability as he hath nor power nor means nor mind to get it 1. He hath no power to get it 2 Cor. 3. 5. 2. Nor means 1 Cor. 4. 7. Rom. 11. 35 36. 1 Chro. 29. 11 12 c. 3. Nor mind Rom. 8. 5 7 1 Cor. 2. 14. Matth. 23. 37. Prov. 1. 20. Luk 14. 18. 1. This may inform us in the difference betwixt this and other Kingdomes Other Kingdomes may be by men sundry waies obtained as 1. Many are born heirs of Kingdomes as Kings eldest Sons yea all the Children of free subjects are members of the Kingdome 2. A right to the priviledges of an earthly Kingdome may be purchased by mony Acts 22. 28. 3. Such a right may be obtained by favour and friendship of men So Herod became King of Galile So many are made free-Denisons 4. Such as by conquest obtaine it As sundry Kings of Israel and their followers As William the Conqueror and his followers By none of these means nor any other like them can the Kingdome of God or any right thereto be obtained it must be given of God and so received 2. This should stir us up to seek this Kingdome of him from whom only it can be received Note Iohn 4. 10. Plead and presse his promise Matth. 7. 7. And
1. Of the Resolution of the whole 13th Chapter IN this Chapter the Apostle prosecuteth his Exhortation unto such Christian duties as tend to a worthy walking of their holy profession This he doth till he come to the very close of this Epistle even to the 20th v. There are two general parts of the Chapter 1. A Direction to behave themselves as becomes Christians to verse 20. 2. The Conclusion of the Epistle in the six last verses In his Direction Duties of three sorts are prescribed Concerning 1. Others 2. Themselves 3. God v. 15. Duties concerning others may be reduced to five considerations 1. As they are Professors of the true faith Let brotherly-love continue v. 1. 2. As they are Strangers Be not forgetfull to entertain strangers c. v. 2. 3. As they are afflicted Remember them that are in bonds c. v. 3. 4. As they are Ministers v. 7 17. 5. As they are in want v. 16. The first of these contains the Summe of the second Table so far as it concerns Professours of the faith The second third and fifth are branches of the sixth Commandment The fourth is a branch of the fifth Commandment Duties concerning themselves have a three-fold respect 1. To their bodies Of these there are two sorts One to use the means of chastity which is Marriage vers 4. The other to avoid uncleannesse contrary thereunto vers 4. These two appertain to the seventh Commandment 2. To their Estates About which 1. Covetousnesse is forbidden 2. Contentednesse is commanded These two are comprized under the eighth Commandment To enforce the one and the other Gods promise of sufficient provision is alledgged v. 5. and an Inference of Confidence on God is thereupon made v. 6. Duties to Ministers have a double hint 1. In reference to such as were departed About these 1. The Duty it self is expressed both generally Remember and also particularly Whose faith follow 2. It is enforced by an Argument taken from Christs immutability v. 8. 3. Duties concerning their Souls are of two kindes 1. That they take heed of strange Doctrines 2. That they forbear to joyn legal Ceremonies with the Word of Grace v. 9. This later is pressed by the Damage which may thence follow This is losse of right to Christ. This Damage is 1. Propounded under a metaphor taken from the legal Rites We have an Altar c. v. 10. 2. It is further confirmed by other like Rites In this Confirmation are set down 1. The Types For the bodies of those beasts c. v. 11. 2. The Application of the truth thereunto Wherefore Iesus c. v. 12. 3. Two Inferences made thereupon One to abandon the world Let us go forth c. v. 13. This is enforced by a Christians condition in this world For here c. v. 14. The other Inference is to make a right use of Christ the true Altar This is to offer up Sacrifices on him These Sacrifices are of two sorts 1. Praise to God v. 15. 2. Beneficence to the poor v. 16. Duties to Ministers which were yet present among them are of two sorts One that in general concerns all This is 1. Propounded Obey them 2. Pressed by their Ministers charge over them They watch c. v. 17. Another that in particular concerns the Apostle himself This also is 1. Propounded Pray for us 2. Pressed by a double motive One his Integrity v. 18. The other his desire to be restored to them v. 19. The Conclusion of this Epistle is in the last six verses thereof It consisteth of five distinct parts 1. Intercession for them Herein is 1. A Description of him to whom he makes his Intercession v. 20. 2. A Declaration of the matter for which he intercedeth v. 21. 2. Petition to them well to accept his Epistles v. 22. 3. Information of two points 1. Of Timothies deliverance 2 Of his purpose to come with Timothy to them v. 23. 4. Salutations These are of two sorts 1. Of them whom they should salute 2. Of those that saluted them v. 24. 5. His Apostolical Benediction v. 25. §. 2. Of Love what it is Verse 1. Let brotherly-love continue THe Apostle having prescribed sundry duties to be performed to God in the latter end of the former Chapter in the beginning of this Chapter he setteth down several duties to be performed to men He beginneth with that which is the summe and substance of all the rest and which will set all other duties to man on work This is brotherly-love Those two words are the interpretation of one Greek word but a compound one which comprizeth under it love and brother Our English word also may be so joyned together as to make one and so it every way answereth the Greek About it I will endeavour to clear these five points following 1. The Nature of brotherly-love 2. The Difference betwixt it and love 3. The special Grounds thereof 4. Rules for abounding therein 5. Motives to inducâ—… us to labour after it That we may the better finde out the full nature of brotherly-love I will briefly shew 1. What Love is 2. What kinde of brother is here meant Love is a liking uniting affection 1. It is reckoned among the affections in that it is neither simply a vertue nor simply a vice But as it is placed upon a right object which is good and well ordered in preferring good things according their excellency it hath the general nature of vertue Contrarily being placed upon a wrong object which is evil or disordered by preferring the meaner good before the greater as man before God it hath the general nature of a vice 2. It it a liking affection in that the proper object thereof is good Philosophers distinguish affections into concupiscible and irascible These for plainnesse sake we call liking and disliking The proper object of the former is good and of the later evil 3. It is uniting For herein lieth the very form of love whereby it is differenced from other liking affections as from desire and delight Love knitteth the heart that loveth to the object loved Thus Ionathans love to David is expressed The soul of Ionathan was knit with the soul of David 1 Sam. 18. 1. And Christians are said to be knit together in love Col. 2. 2. In this respect love is styled a bond yea a bond of perfectnesse Col. 3. 14. whereby things are close knit and fast bound § 3. Of the divers acceptations of Brother and of brotherly-love BRother in Scripture is divers wayes used 1. In a Civil respect 2. In a sacred respect The Civil respect is Natural or Political Natural is proper or common Brothers in a natural proper respect are first Neer as uterini children of the sâ—…me mother as Cain and Abel Gen. 4. 2. Secondly Remote as consanguinei of the same bloud as Cain and Abel Gen. 13. 8. or Affines by marriage as Ruth and Orpha Ruth 1. 4 15. Brothers in a common natural respect
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
carried themselves We must use this world only for necessities sake making use of such things as in it are needfull for us not placing our happinesse therein The number and person in which this Verb we have is observable These seem to restrain this condition to such as the Apostle was and they to whom he wrote as if Saints and Beleevers were the only persons that have here no continuing City The truth is that no men at all whether in the Church or out of the Church whether Beleevers or Infidels have a continuing City here yet is this in speciall appropriated to Beleevers in two especiall respects One in regard of the worlds dealing with them The other in regard of their esteem of the world 1. The world doth what he can to drive Beleevers from place to place to unsettle their abode and to make them weary of the world 2. Beleevers use the world as an uncertain unstable estate They knowing that there remaineth a rest for the people of God namely in another world study to enter into that rest Heb. 4. 9 11. Hereby a worldling and a Believer may be differenced The worldling in his imagination hath here a City a place whereon he setteth his heart and setleth his abode The Beleever hath here no continuing City §. 139. Of seeking a City to come OF the forementioned instability of this world Beleevers make this use to seek that which is stable This particle of opposition BUT intendeth such an inference or use The Verb translated seek is a compound The simple signifieth to seek and that with earnestnesse It is used to expresse our earnest prayer to God Matth. 7. 7. This compound carrieth an emphasis and implieth a seeking with a desire to obtain and is thereupon translated to desire Phil. 4. 17. It is used to set forth the Gentiles seeking after the things of this world Matth. 6. 32. which is with great desire to obtain them It is also used of Herods seeking for Peter when he was delivered out of prison Acts 12. 19. which was with such a desire to 〈◊〉 him as he commanded the Keepers of the prison to be put to death because he found him not Finally It is used in such a sense as here namely of the Patriarchs seeking a Country to come Heb. 11. 14. So as the things above are with such diligence to be sought as we may at length enjoy them We must labour to enter into the rest to come See Chap. 4. v. 11. § 63 64. The opposition betwixt the former part of the verse and this plainly proveth that there is a stable estate Our English expresseth it under this particle ONE and it is implied under a relative particle in the Greek as if he had said Though there be no stable estate here yet there is one in the world to come This stable estate is thus described A City which hath foundations Heb. 11. 10. It is so stable as it cannot be moved Heb. 12. 28. It fadeth not away 1 Pet. 1 4. Nor moth nor rust can corrupt nor thief stâ—…al the treasures that are there Matth. 6. 20. 1. That City is the place of Gods own aboad Matth. 6. 9. Psal. 123. 1. 2. It is the place and state prepared for the unalterable condition of Saints and in these respects stable 1. Though the children of this world may seem about the things of this world to be wiser in their generation then the children of light Luke 16. 8. yet herein their egregious folly appeareth that they so dote upon this world where there is no stable estate as they clean lose that stable estate which is to come like those Israelites who upon some hardnesse in the wildernesse would return into Egypt and so neglect Canaan Num. 14. 4. Men here in this world can preferre perpetuall inheritances before uncertain tenures Yet the most sure inheritances that men can 〈◊〉 are uncertain 2. This demonstrateth the wisdom of such as being inlightned by Gods Word and guided by his Spirit have learned to discern betwixt the Camps in this world and Cities in the world to come and answerably preferre these before them The world many times wondreth at their choice but it is because they are blinde and cannot rightly judge betwixt things that differ they who have their eyes rightly enlightned will say Surely this is a wise and understanding people Deut. 4. 6. 3. This may stay us against the uncertainty of all things here below against losses casualties yea and death it self because we have in heaven a better and an enduring substance Heb. 10. 34. This stable estate is here said to come for it is not here enjoyed but prepared and reserved for us In this respect this Apostle said there remaineth a rest See Chap. 4. v. 9 § 56. They have the right to this City to come who have no City in this world for the same person is used in both parts of the Text namely the first person plurall WE We have no City but we seek one to come They who account this world to be a City will not seek a City to come which sheweth that they have no right thereunto but the seeking of believers giveth evidence of that right which God hath given them unto that which they seek For it is the Spirit of God which worketh in them a minde to seek Hereby men may know their right to that City that is to come §. 140. Of the Resolution of Heb. 13. v. 13 14. 13. Let us go forth therefore unto him without the Camp bearing his reproach 14. For here have we no continuing City but we seek one to come THese two verses set out the contempt of the world This point is 1. Propounded v. 13. 2. Confirmed v. 14. In propounding the point is set down 1. An inference upon that which went before in this word therefore 2. The substance Herein is to be considered 1. The manner of propounding the point and that by way of exhortation Let us go forth 2. The matter whereof it consisteth Hereof are two parts 1. A duty to be done 2. A burthen to be born In the duty is expressed 1. An act go forth 2. The object of that act which is of two kindes 1. From what we must go without the Camp 2. To what we must go unto him In setting out the burden is set down 1. The kinde thereof reproach amplified in the subject thereof in this relative His that is Christ. 2. An act on our parts bearing The proof is taken from the difference betwixt this world and the world to come The main difference is about stability which is denied to this world but asserted to the world to come The deniall is brought in as a reason of the foresaid duty as appears by this word for It is set forth 1. By a metaphor no City 2. By the place Here. 3. By the persons to whom in speciall it is
of faith in types Believers under the Law rested not in externals Rules for finding out truths of types Vers. 8. Vers. 8. Circumstances in Scripture to be observed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What rest enjoyed in heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world ful of vexations Sinne causeth trouble How evil of God Here we must labour suster In troubles think on rest to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why rest to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Gods people See Ch 2 v 17. §. 180 in the end Ch. 8. v. 〈◊〉 § 68 69. Rest proper to Saints Hos. 1. 9. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improper applications of Rest. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Works in mans innocent estate Why works stiled our own In heaven a ceasing from all our own works b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints rest like Gods Some works to be done in heaven Dayes of this life working dayes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must endeavour after that which is set before us Gods practice mans patern Saints must be like God Wherein we must imitate Gâ—…d Wherein God unimitable A rule for imitating God Gods respect to man in making himself a patern a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festino c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans endeavour after rest requisite See Ch. 11. v. 6. §. 24. â—…h 13. v. 18. §. 156 180. Wherein natural mens power consisteth Destruction of ones self Care must be had of soul as well as of body c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motives to diligence 1. The excellency of the prize See §. 65. 2. The necessity of rest 3. The difficulty of the task a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more excellent the prize the greater must our endeavour be after it Circumspection needfull a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over others c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caâ—… Professors may fall away d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendo f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill examples to be taken heed of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelief keeps from rest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ambros. de Fide l. 4. c. 3. Theophyl in loc Lyran. Cajet Iun. Hcius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respectâ—… the word is Gods God gives that life which is in the word * Nihil 〈◊〉 quod non 〈◊〉 Gods Word is the powerfull Word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivificarâ—… â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Word styled quick d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How the Word is quick How the Word is powerfull notwithstanding mens obstinacy Uses of the power of the Word 1. Ministers preach it 2. People hear it 3. Bring others to the Word 4. Hear aright 5. Be thankfull for the Word Of what a sword is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glaâ—…ius b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sword for 〈◊〉 and dâ—…fence A Magistrates 〈◊〉 Sword a mortall weapon c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glaâ—…ius desolatio The Word destroyeth all sinnes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 21. 24 f Os gladij g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gladius edit seu devorat h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seco The Word sharper then any sword l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respects the word is a sword 1. This resemblance illustrates the Word 2. The Word hath two edges 3 The Word works every way 4. The Word for defence and oâ—…ence Dirâ—…ctions fâ—…oÌ„ the Metaphor of a sword 1. Oppose not the Word 2 Slight not the Word 3. Apply the Word to sin 4. Fear the Word 5. Make use of Law Gospel 6. Be expert in the Word 7. Advance the Word The Word a spiritual sword Why a spirituall sword nâ—…full Gods providence is our spiritual sword The spirituall sword to be used a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venio c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertingo What soul and spirit set out Flesh and spirit not here meant What meant by joynts e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apto Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by marrow A metaphor from Anatomists a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a discerner the word is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aristarchus Aristophanes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What thoughts are e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ira. Eph. â—… 31. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animo concipio i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What intents are l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mens m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente concipio n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God a searcher of the heart The piercing power of the Word The Coherence Exposition of the words a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Various acceptions of the word creature a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparco Lucco c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscâ—…ro 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Negatives adde emphasie See v. 15. §. 88 Cha. 6. v. 10. §. 60. â—…ha 9. v. 7. §. 42. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coraâ—…s h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God fuâ—…ly knows all Gods sight of 〈◊〉 â—…n encouragement to godly Terror to wicked a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seeth all within c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉