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
was very meek above all 〈◊〉 that were upon the face of the earth Num. 12. 3. 2. He did willingly partake of that portion which God allotted out unto his people and put his shoulders under their burthen He chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin Hebr. 11. 25. 3. He much pitied and commiserated the people and that when they murmured against him Exo. 14. 11 12 13. 4. He oft praied and earnestly cried unto God for them Exod. 32. 11 31. Num. 12. 13. Then who are in Moses his place as Princes of State and Ministers of the word are must be of Moses minde They must know they are Gods servants and answerably carry themselves both to God and his people It will therefore be very usefull for them oft to meditate on this patern Of Moses Faithfulnesse Seâ—… § 39. Of this phrase in all his house See § 37. §. 53. Of Moses and other Ministers for a testimony AN especiall end why Moses was made a servant in Gods house is thus set down For a testimony of those things which were to be spoken after The word testimony signifieth a witnesse-bearing It comes from the same root that that word did which is used chap. 3. vers 4. § 30. and spoken of Gods witnesse It here intendeth two things 1. A confirmation of the truth of a thing 2. An evidence against such as beleeved not In both these senses Christ thus useth this word Shew thy self to the Priest for a testimony unto them Mat. 8. 4. This he speaks to a Leper whom he had cleansed that he should go to the Priest that by the Priest the truth of the miracle might be confirmed For the Priest could judge of a leprosie whether it were throughly cleansed or no and that the unbeleeving Jews might be convinced about the power of Christ. The manner of expressing this clause thus For a testimony pointeth at the end of Moses Ministry which was to bear witnesse unto and to confirm Gods truth Of confirming the truth of God See ch 2. v. 3. § 25. That whereof Moses was to be for a testimony is thus expressed Of those things which were to be spoken after All this is the interpretation of one Greek word which is of the future tense To expresse the emphasis thereof more fully this particle after is added The future things whereof Moses was to be for a testimony were 1. Such as Moses himself was to deliver to the people For Moses bare record of and gave witnesse to such things as God would have the people take notice of Thus it is said of Iohn He bare record of the Word of God Rev. 1. 2 3. 2. Such things as Christ and his Apostles in their time preached For thus saith Christ These are the words which I spake unto you that all things must be fulfilled which were written in the Law of Moses concerning me Luk. 24. 44. To the like purpose Saint Paul perswaded the Iews concerning Iesus out of the Law of Moses Act. 28. 23. Hence is it that Christ said to the Jews Had ye beleeved Moses you would also have beleeved me For he wrote of me Joh 5. 46. 3. Such things as this Apostle hereafter sets down in this Epistle which are Types that prefigured Chrâ—…st of which he saith This is the sum We have such an High-Priest c. Heh 8 1. Thus the word may be translated which shall be spoken after Neither of the foresaid interpretations do crosse the other But all in substance agree For the things which were in the Types which Moses delivered to the people were by Christ and the Apostles revealed in their truth and in this Epistle the types and truth are both declared That which is here said of the end of Moses his Ministry that it was for a testimony of Gods truth is in the generall true of all Ministers All the Prophets gaâ—… witnesse of such things Act. 4. 43. Iohn the Baptist came for a witness to bear witâ—… of the light Joh. 1. 7. Iesus Christ himself was a faithfull witnesse Rev. 1. 5. The Apostles were to be witnesses unto Christ Act. 1. 8. God had these witnesses both to make known his will to his Church and also to confirm and ratifie the same by evidence out of Gods Word yea also by theâ—… answerable practise and by their suffering for what they preached Herein we have an evidence of Gods good Providence to his Church who neveâ—… left it without witnesse Moses was for a testimony in his time Prophets succeeded him Iohn them Apostles him and ordinary Ministers in all ages since the Apostles daies succeeded them Happy are they who give such heed thereunto as they reap the benefit thereof But their judgement is the greater who having witnesse given to the light walk in darknesse and remain ignorant and obstinate But whether men regard this witnesse or no it shall not be in vain The truth of God is more justified thereby and unbeleevers made more inexcusable As Moses and the Prophets gave witnesse to the things which were to be done â—…t Christs first coming So Ministers who live in these latter daies give witnesse to the things which shall be done at his last coming §. 54. Of this Title Christ. Verse 6. But Christ as a Son over his own house whose house are we if we hold 〈◊〉 the confidence and the rejoycing of the hope firm unto the end THis particle BUT implieth a difference betwixt that which went before and that which followeth The difference or rather dissimilitude is betwixt Moses and Christ who is far the more excellent The inferiority of Moses being distinctly set down in the former verse the excellency of Christ above Moses is as distinctly exemplified in this verse and that in the three particular branches mentioned § 50. Because in setting out this excellency he had mentioned GOD v. 4. and applied it to him to shew whom he meant under that Title God he here expresly named Christ. Christ in Greek signifieth the same that Messiah in Hebrew doth namely annointed An Evangelist cleareth this Point where upon mention of Messiah 〈◊〉 saith which is being interpreted the Christ Joh. 1. 41 And he who by the Psalâ—… is in reference to God called his Messiah or his Annointed Psa. 2. 1. is by the Apostles called his Christ Act. 4. 26. The word Messiah in Hebrew is oft by our English translated annointed as 1 Sam. 2. 10. 2 Chron. 6. 42. Psa. 84. 9. And by the Greek LXX translated Christ. To shew that this Name Christ is by an excellency and property attributed to Jesus our Saviour it is many times expressed with an emphasis thus the Christ Joh. 20. 31. That Christ Joh. 6. 69. Very Christ Act. 9. 22. The Lords Christ Lâ—… 2. 26. The Christ of God Luk. 9. 20. The Priests and Scribes which rejected thâ—… Christ knew that
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
mention of an Epistle which St Paul wrote to them to whom he himself wrote his Epistles who were Hebrews 1 Pet. 1. 1. 2 Pet. 3. 1. These proofs of the Divine Authority of this Epistle shew how justly it is accounted Canonical as it hath been in all ages of the Church for where Catalogues of Canonical Scriptures have been made this Epistle hath been put into the number and they have been accounted Hereticks that have denied it to be Canonical §. 2. Of the Excellency of this Epistle ADmirable is the Excellency of every part of sacred Scripture which savoureth of more then an humane spirit And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us As 1. The Mysteries couched therein The greatest and profoundest Mysteries of our Christian Religion are therein propounded concerning God the Father Son and holy Ghost Concerning the Natures Person and Offices of Christ Concerning the sufficiency of Christs Sacrifice and efficacy of his Intercession Concerning the excellency of the New Covenant Concerning the life of Faith and concerning the priviledge of these later times c. 2. The variety of Histories therein recollected We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof and not only of such as are registred in holy Writ but also of such as fell out since the Prophets ceased to record any 3. Explication of legal Types and Application of them to their distinct Truths No other book is herein comparable to this Epistle 4. Confutation of Heresies It may be termed the Maul of Popery which is a Mass of Heresies Popish Heresies are most against the Offices of Christ Especially against his Priesthood Those Heresies are so fully met withall in this Epistle as if it had been written sine Popery began God fore-seeing what poisonous heresies would be broached prepared this Antidote against them 5. The pithy Perswasions unto all holiness and new obedience the powerfull Encouragements to constancy and perseverance the dreadfull Denunciations against Apostasie and Impenitency the sweet Consolations to such as for Christs sake endure the Cross which are here and there thorowout in this Epistle mixed Thus much in general to commend this Epistle unto us The Title thereof is next to be considered §. 3. Of the Title THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS IT is not probable that this Title was set down by the first Pen-man of this Epistle For he might as well have premised his usual inscription with his Name and Calling which Apostles do in all other their Epistles as have prefixed the foresaid Title Titles before the Apostles Epistles and Subscriptions after them are not accounted Canonical as the Epistles themselves but supposed to be added by some that afterwards did transcribe the Epistles For there are gross mistakings and palpable errours in many of them And though some of them may hit the mark and declare the truth yet doth it not thereupon follow that they are Canonical Although every thing that is Canonical be most true yet every truth is not Canonical For that only is accounted Canonical which was given by inspiration of God Titles therefore and Superscriptions added to the Epistles of Apostles are no sufficient grounds of Doctrine nor may Articles of Faith or Rules for life be founded on them yet they give some light to the matter and may be handled by way of Preface As for the Title of this Epistle no just exception can be taken against it Every Particle therein is undoubtedly most true It plainly demonstrates both the Parties and the Means of the Authors declaring his minde The Parties are 1. The Pen-man or Author 2. The People to whom it was in special directed The Author is described 1. By his Name Paul 2. By his Calling The Apostle The People are described by their Parentage Hebrews The Means is by way of writing a Letter The Epistle §. 4. Of the Author of this Epistle THe proofs before produced for the Divine Authority of this Epistle give evidence that an Apostle or some other extraordinary Minister immediately inspired and infallibly insisted by the divine Spirit was the Author of it Some have supposed it to be written by Luke the Evangelist or by Clemens some by Apollos whose learning and eloquence joyned with great piety is much commended who also in speciall is said to have mightily convinced the Iews Acts 18. 24 25 28. But the evidences following do more then probably evince that Paul the Apostle was the Author of this Epistle 1. The Aucient Greek Churches accounted it to be St Pauls and thereupon prefixed this Title before it The Epistle of Paul c. And in the Catalogue of St Pauls Epistles this is reckoned up whereupon there are said to be fourteen Epistles of St Paul 2. Both Matter and Manner of penning this Epistle is agreeable to St Pauls other Epistles 3. That which St Paul stileth his token in every Epistle 2 Thes. 3. 17. is also in the close of this Epistle thus set down Grace be with you all Amen Indeed in most of his Epistles he stiles it the grace of Iesus Christ yet in both his Epistles to Timothy and to Titus it is as here 4. The mention which is made of Timothy who was St Pauls associate of whom he oft makes mention in his other Epistles and gives the same Epithete to him that is here our brother Timothy Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To shew that that very Paul is here meant who was immediately called by Iesus Christ and infallibly assisted by his Spirit he is described by his extraordinary function The Apostle Hereof see Chap. 3. v. 1. Thus much of the Author Objections made against this Pen-man of this Epistle are answered in their due places See Chap. 2. § 27. §. 5. Of the Hebrewes THe People to whom in speciall the Apostle directed this Epistle are stiled Hebrewes whereby that Nation which descended from Abraham is meant This Title Hebrewes is oft used in the old and new Testament It was first given to Abraham himself Gen. 14. 13. Then to Ioseph when he was a servant in Egypt Gen. 39. 14 17. Afterwards to all that stock Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6 9. Acts 6. 1. Phil. 3. 5. Abraham the father of this people was stiled an Hebrew in two especiall respects 1. Because he came from Heber who was pronepos the third from Shem Gen. 11. 10. 14 25. Shem after the world was divided to the sonnes of Noah was the first father of the blessed Seed Gen. 9. 26. After that the whole world began again to fall from God and rebelliously conspired to build a Tower that might keep them safe from another flood so as God to hinder that work confounded their Languages but Heber separated himself from that
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
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
then the High-Priests yet were they not types in all things that appertained to them They were of the Tribe of Levi They offered Sacrifices for their own sinnes They oft renewed their Sacrifices They had Successors when they died In none of these were they types of Christ. See Ch. ver 5. § 12. But the excellent prerogatives heaped up together have not relation to Solomon alone The Prerogatives as they are propounded to David in the Name of the Lord are these in order 1. I will set up thy seed after thee which shall succeed out of thy bowels 2 Sam. 7. 12. 2. I will establish his Kingdom Ibid. 3. He shall build a House for my Name 2 Sam. 7. 13. 4. I will establish the Throne of his Kingdom for ever Ibid. 5. I will be his Father and he shall be my Sonne 2 Sam. 7. 14. 6. I will settle him in my House and in my Kingdom for ever 1 Chr. 17. 14. 7. He shall be a man of rest and I will give him rest from all his enemies c. 1 Chro. 22. 9. These at least most of them were literally meant of him who by name is expressed Solomon Yet not singly and simply considered in himself alone but as a type of Christ For David and his posterity had their royall dignity conferred upon them not so much for their own sakes as that they might be a fore-going type and a visible representation of Christs royall dignity and of that redemption and salvation which he should bring to the people of God So as those excellencies which in the Letter are spoken of David Solomon and others are mystically truly and principally foretold of Christ whereby the benefit of those promises was infinitely encreased and the comfort of true beleevers above measure enlarged This the Apostles who were inspired with a divine Spirit well knew and thereupon on all occasions applied those types to their intended truth as here in this place True it is that Davids Sonne by Bathsheba was named Solomon but the mysticall truth of this name as of the name of Melchisedech chap. 7. v. 7. was manifested in Christ Jesus Reade the 72 Psalm which carrieth this Title For Solomon and it will be found that Christ is the true Prince of Peace which Solomons name importeth and that all things there set down are fullfilled in Christ. But to compare the type and truth together in such particulars as are mentioned in the promise made to David 2 Sam. 7. 12. these instances following are to be observed 1. Solomon was a man of Rest and Christ was the Prince of Peace Isa. 9. 6. God gave Solomon rest from all his enemies such as were the Philistins Aramites Moabites Ammonites and others like them But Christ so judgeth among the Nations as they beat their swords into plough-shares c. Isa. 2. 4. and the Wolf shall dwell with the Lamb c. Isa. 11. 6 7 8 9. Yea God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David that we should be saved from our enemies and from the hand of all that hate us Luk. 1. 69 71. not only from men but from devils also For he hath spoiled Principalities and Powers Col. 2. 15. 2. God gave peace and quietnesse to Israel in Solomons daies But Christ is our Peace Eph. 2. 14. and it pleased the Father to reconcile all things to himself by Christ Col. 1. 20. 3. Solomon was the seed that proceeded out of Davids bowels whom God set up after David But Christ was that promised seed that by an excellency and property was called the Sonne of David Matth. 1. 1. who also by lineall descent proceeded out of Davids bowels An ancient Father expounding this phrase Out of thy bowels thus Out of thy belly as the LXX and vulgar Latin do hath this comment upon it If you simply take this of Solomon it is ridiculous For then might David be thought to have brought forth Solomon as a Mother Hereupon he applieth this to the Virgin Mary out of whose womb Christ came But that Father mistook the mark For the Hebrew word properly signifieth the bowels as our English turns it and it is elsewhere applied to men as Gen. 15. 4. 2 Sam. 16. 11. And in 1 Chr. 17. 11. it is thus expressed which shall be one of thy sonnes therefore Solomon must not be clean excluded but be immediatly intended yet as a type and Christ most principally as the truth and substance 4. God established Solomons Kingdom but much more Christs whose Kingdom cannot be moved Heb. 12. 28. as Solomons was For first ten Tribes fell away from his Sonne 1 King 12. 20. and afterwards the whole Kingdom was translated from Solomons race to Nathans Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said I will establish the Throne of his Kingdom for ever If this be applied to Solomon it must be taken improperly for long date but applied to Christ it is most truly and properly spoken For he shall reign over the house of Jacob for ever and of hiâ—… Kingdom there shall be no end Luke 1. 33. So as this extent of the promise to everlastingnesse evidently proves that Christ is here principally intended 5. Where it is further said that the promised Sonne of David should build an House for the Name of the Lord this is true of the earthly Temple built of Stone and Timber and garnished with gold silver silk and other like ornaments which was a typicall House for Gods Name 1 King 5. 5. But Christ built the mysticall spirituall true House of God which is the Church of the living God Hebr. 3. 3 6. 1 Tim. 3. 15. Well therefore and that most fitly and properly may this part of the promise I will be a Father to him and he shall be a Son to me be applied to Christ. To Solomon it was spoken in a type To him indeed God was a Father in favour and love and he was a Sonne to God as he bare Gods image being a King and through the grace of adoption and regeneration But God is a Father to Christ by begetting him and communicating his whole essence to him and Christ is a Sonne to God by being properly begotten of God and of the same essence with him Thus is this testimony as pertinent to the Apostles purpose as the former Father and Son being here properly taken in a like mutuall relation of one to another Quest. How then is this set down in the future tense as of a thing to come I will be He shall be seeing the divine generation is eternall Answ. As in the former testimonies so in this the Apostle setteth out the Sonne of God incarnate whereby he was visibly manifested to be the true proper only begotten Sonne of God So as this promise is of a future conspicuous declaration of an eternall relation As if the
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
that their faith might be the more strengthened thereupon The notation of the Hebrew Title translated God implieth God to be of might and power and is by some translated the strong God The Hebrew Noun is of the plurall number but the Verb annointed to which the Hebrew Title hath reference is of the singular number which intimateth a plurality of persons and unity of essence The Title God as here used in the first place may be of the vocative case as it is in the former verse and translated O God and by an Apostrophe applied to Christ for this particle even which is a note of apposition joyning two words together which have reference to one and the same thing is neither in the Hebrew nor Greek Text but inserted by our English Translators In Hebrew Greek and Latine this Title is both in the Nominative and Vocative case the very same for syllables and letters In the Nominative case it is spoken of the Father as our English sets it down In the Vocative case it is spoken to the Sonne Many of the ancient Fathers and Pater-Expositors take it in the Vocative as spoken to the Sonne It may be objected that thence it will follow that God is of God Answ. I deny not but that it will so follow and therein is nothing against the Orthodox faith For the Sonne of God is very God of very God See § 19. In regard of his divine Essence he is very God Rev. 4. 8. In regard of his distinct persons as the Sonne in relation to his Father he is of God In this respect as we may say O Sonne thy Father so O God thy God Besides the Sonne of God assumed mans nature hereby God and man became one person Thus he is God and God is his God He is God in regard of his divine nature and God is his God in regard of his humane nature yea and in regard of both natures united in one person In this latter respect as Christ is God-man God may be said to be his God three waies 1. As Christs humane nature was created of God and preserved by him like other creatures 2. As Christ is Mediatour he is deputed and sent of God Ioh. 3. 34. and he subjected himself to God and set himself to do the will of God and such works as God appointed him to do Ioh. 4. 34. 9. 4. In these respects also God is his God 3. As Christ God man was given by God to be an head to a mysticall body which is the Church Eph. 5. 22. God thereupon entred into Covenant with him in the behalf of that body Isa. 42. 6. 49. 8. Thus is he called the Messenger Mal. 3. 1. and Mediatour of the Covenant Heb. 8. 6. Now God is in an especiall manner their God with whom he doth enter into Covenant as he said unto Abraham I will establish my Covenant between me and thee c. to be a God unto thee c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed so also with Christ and his Seed which are all the Elect of God even the whole Catholique Church This is the Seed mentioned Isa. 53. 10. So as by this speciall relation betwixt God and Christ God is his God in Covenant with him God also is in an especiall manner the God of the Elect through Christ. This speciall relation thy God having reference to Christ is under the Gospel Gods memoriall as under the Law this Title was The God of Abraham the God of Isaac and the God of Iacob For with them God made his Covenant and in them with their Seed Gen. 17. 7. 26. 3 4. 28. 13 14. This Title The God of Abraham Isaac and Iacob God assumed to himself Exo. 3. 15 16. and the Seed of those Patriarchs oft called on God by that title and pleaded it before him to enlarge their desires and to strengthen their faith This they did by calling to minde that relation which was betwixt God and their Fathers with whom God had made an everlasting Covenant to extend to them and their Seed Exo. 32. 11. 1 King 18. 36. 1 Chro. 29. 18. How much more may we have our desires enlarged and faith strengthned in that relation which is betwixt God and Christ and how may we pleade it and say O God of thy Sonne Iesus Christ Remember thy Covenant made with him and in him Hereupon it is that Christ saith Verily Verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. When the Children of Israel were in great distresse the Lord was gracious unto them and had compassion on them and respect unto them because of his Covenant with Abraham Isaac and Iacob c. 2 King 13. 23. How much more will God be gracious to us because of his Covenant with his Sonne Christ This is the truest and surest ground of Christian confidence and boldnesse in approaching to the Throne of grace The Psalmist who lived many hundred years before the Apostles having by the spirit of truth registred this relation betwixt God and the promised Messiah giveth evidence thereby that the understanding and beleeving Jews conceived that Messiah to be true God the Sonne of God and that God was the God of that Messiah in speciall and by vertue thereof the God of Abraham Isaac and Iacob Exod. 4. 5. The Lord God of Israel Exod. 5. 1. The Lord God of the Hebrews Exod. 9. 1. The God of the Iews Rom. 3. 29. The God of Ieshurun Deut. 33. 26. The Lord of Eliah 2 Kin. 2. 14. The God of Daniel Dan. 6. 26. The God of Shadrach Meshech and Abednego Dan. 3. 28. Gentiles Rom. 3. 29. My God Exod. 15. 2. Our God Ex. 5. 8. Thy God Deut. 10. 14. Your God Gen. 43. 23. His God Exo. 32. 11. Their God Gen. 17. 8. All these and other speciall relations to God do give evidence of Gods singular respect to those who are in Covenant with him and whose God he is In reference hereunto they are called Gods peculium a peculiar treasure unto him his proper stock or flock Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people 1 Pet. 2. 9. All this ariseth from that speciall relation which Christ hath to God that God is his God Ye are Christs and Christ is Gods saith the Apostle 1 Cor. 7. 21. Hereupon it was that Christ said I ascend to my Father and your Father and to my God and your God Joh. 20. 17. §. 119. Of Gods annointing his Sonne GOD who was in speciall the God of his Sonne is here said to have annointed him This is metaphorically spoken in reference to an ancient continued inaugurating and setling of Kings in their Kingdom which was by annointing them or powring oyl upon their heads As Saul 1 Sam. 10. 1. David three times first by
given to the Gospel It is the Gospel whereunto this word of comparison more earnest hath reference See § 5. V. Matters of weight again and again delivered are to be attended unto This is intended under the expressing of the object here set down in the time past have heard The things which we have heard See § 5. VI. We are bound to perform duty answerable to the means afforded There is a necessity intimated in this word ought It is no arbitrary matter a necessity lyeth upon us so to do VII In provoking others to duty we ought to incite our selves See § 3. The Apostle includeth himself together with others by using the first person of the plurall number We. See § 4. VIII The benefit of the Gospel if it be slightly heeded may be lost See § 6. IX Men that hear the Gospel may be lost These two last doctrines I gather from the various acception of the word translated let slip See § 6. X. The fault of losing the benefit of the Gospel is in those that hear it The manner of inferring the motive upon the duty thus lest we should declares as much See § 6. XI What is not at once lost may be lost at another time This is intended under this phrase lest at any time See § 6. §. 8. Of the Apostles manner of inforcing his matter Verse 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Verse 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Verse 4. God also bearing them witnesse both with signes and wonders and with divers miracles and gifts of the holy Ghost according to his own will THe first particle of this text as our English sets it down being a causal conjunction For sheweth that it followes as a reason of that which went before a reason to perswade the Hebrews to attend diligently to the Gospel The Apostle used one motive before § 6. He addeth this to enforce them the further to observe his instruction and that not only by adding one reason to another as two blowes strike a nail deeper in then one but by producing another more forcible motive then the former The former motive was taken from a dammage namely losse of a benefit which might have been received by well heeding the Gospel but this is vengeance sore vengeance even sorer then the vengeance which was wont to be executed under the Law as the interrogation in the third verse doth plainly demonstrate The next particle If though it be a conditionall conjunction yet doth it not alwayes leave a matter in suspence and doubt as if there were question thereof whether it would be so or no. It is oft used to lay down a sure certain infallible undeniable ground to infer another truth thereupon Where Christ saith If I say the truth why do you not beleeve me Joh. 8. 46 he maketh no question of what he spake whether it were true or no but layeth it down as an unquestionable point that the spake truth and thereupon he aggravateth their undelief If this manner of arguing be put into a syllogisticall form this will appear most clearly thus If I speak truth you ought to beleeve me But I speak truth Therefore ye ought to beleeve me So here If slighting the word of Angels were sorely punished much more shall the slighting of Christs word be pnnished This manner of arguing shewes that the Apostles argument is taken from the lesse to the greater For it was a lesse sinne to slight the word of Angels then the word of Christ. Of this kinde of conditionall expression See Chap. 3. v. 6. § 60. See also The Saints Sacrifice on Psal. 116. 14. § 90. §. 9. Of the word spoken by Angels BY the word spoken by Angels is in generall meant that message or errand as we speak which Angels brought from God to men even so much of Gods will as he was pleased to reveal to men by the ministry of Angels Of Angels and their severall functions See Chap. 1. § 70 71 82 c. Some restrain the word here intended to the Law delivered on mount Sinai and foa that purpose alledge Acts 7. 53. and Gal. 3. 19. Again Some say that the Law is not here meant and that upon these grounds 1. That God himself delivered it For it is expresly said in relation to the moral Law God spake all these words Exod. 20. 1. and in the preface of that Law he that gave it saith I am the Lord thy God c. Exod. 20. 2. 2. That Christ the Sonne of God delivered it for of him speaketh this Apostle in these words whose voice then shook the earth Heb. 12. 26. He there hath reference to the Law 3. That Moses delivered it for it is expresly said The Law was given by Moses Joh. 1. 17. The seeming differences about the given of the Law may easily be reconciled by a due observing of the different respect wherein the one and the other is said to deliver the Law 1. The Sonne of God is true God even Iehovah as hath been shewed out of the former Chapter § 107 128. So as what is done or said by the Sonne is done or said by the true God Besides the Father doth what he doth and speaketh what he speaketh by the Sonne and the Sonne doth and speaketh all from the Father So as the Law may well be said to be delivered by God and by the Sonne of God without any seeming contradiction at all 2. As for that which is spoken of Moses that the Law was given by him it is to be taken ministerially and secondarily God having published the Law on mount Sinai afterwards wrote it in two Tables which he gave to Moses and Moses in his name gave it to the people In like manner God made known all the other Laws both Ceremonial and Judicial to Moses first and then Moses from the Lord declared them to the people 3. Whatsoever can be said of Angels delivering the Law it must needs be taken ministerially This phrase They received the Law by the disposition of Angels may be thus taken in the troops of Angels or among the hosts of Angels The Greek word translated disposition is of the plurall number and sometimes signifieth companies disposed together or set in order It is said that in delivering of the Law the Lord came with ten thousands of Saints Deut. 33. 2. These Saints were holy Angels even those twenty thousand thousands of Angels mentioned on the like occasion Psal. 68. 17. This phrase also the Law was ordained by Angels Gal. 3. 19. may be taken to be among Angels who attended the Lord in delivering the Law as they will attend him in his coming to judgment Matth. 25. 31. Hereof see more on the first Chap. §
went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
any thing above or beyond the course of nature much less against it This prerogative the Lord of nature hath reserved to himself That men may see and know and consider and understand together that the hand of the Lord hath done this Isa. 41. 20. The things which are impossible with men are possible with God Luke 18. 27. For with God all things are possible Mark 10. 27. Nothing shall be impossible with him Luke 1. 37. As God can and doth daily work by means so when it pleaseth him he can work without means by extraordinary means and by contrary means 1. Without means God made the world Gen. 1. 3. Psal. 33. 9. Moses remained alive forty daies and forty nights and neither eat bread nor drank water Deut. 9. 9. So Elijah 1 King 19. 8. And Christ Matth. 4. 2. 2. The extraordinary means which God hath used have been manifold as 1. In the very thing it self or kinde of means Manna wherewith the Lord fed the Israelites fourty years together was a grain that fell from heaven Exod. 16. 4 c. the like was never heard of before or since 2. In the quantity of the means The meal and oyl wherewith the Prophet Elijah and the widow of Zarephah and her houshold were nourished for three years together was in the kinde of it ordinary but that so little meal as could make but one little cake and so little oyl as was but sufficient for that cake should feed so many so long was extraordinary and miraculous The like may be said of the five loaves and two fishes wherewith Christ fed five thousand men beside women and children Matth. 14. 17 c. 3. In the quality of the means that Daniel and his three companions should for three years feed on pulse only and drink water only and yet their countenances appear fairer and fatter then they who did eat of the choicest meat and drink that could be provided for that end was also miraculous and appeared to be an especial work of God Dan. 1. 5 c. 4. In the manner of providing means that Ravens should be Elijahs Caters constantly to provide him bread and flesh in the morning and bread and flesh in the evening was extraordinary 1 King 17. 6. So also that water upon striking of a Rock with Moses his Rod should flow forth and run like a River Exod. 17. 6. Psal. 105. 41. 3. That the three servants of God should be preserved safe in the midst of an hot fiery Furnace was against means or by contrary means for fire is an ordinary means to consume things cast thereinto Dan. 3. 27. The like may be said of Daniels preservation in the Den of Lions Dan. 6. 22. All these and other like works that are beyond the course of nature are done by God himself Of them all it may be said This is the finger of God Exod. 8. 19. §. 29. Of creatures disability about miracles SUndry Objections are made against the foresaid truth but they may all easily and readily be answered Obj. 1. Christ in the daies of his flesh wrought miracles Answ. Christ in the lowest degree of his humiliation retained his Divine dignity and ever remained to be true God One with the Father John 10. 30. He being in the form of God thought it not robbery to be equal with God but made himself of no reputation Phil. 2. 6 7. What thing soever the Father doth these also doth the Sonne likewise John 5. 19. Christ by his miracles proved himself to be true God Matth. 9. 6. This therefore confirmeth the point that Christ the true God wrought miracles Obj. 2. Prophets Apostles and others who were meer men wrought miracles as Moses Exod. 4. 8. Elijah 1 King 17. 21 22. Elisha 2 King 4. 25. All the Apostles Matth. 10. 1. Answ. God wrought those miracles by them They were but Gods Ministers and instruments therein Peter acknowledges as much Act. 3. 12 16. Thereupon Peter when he miraculously cured Aeneas thus saith unto him Aeneas Iesus Christ maketh thee whole Act. 9. 34. Obj. 3. Wicked men have wrought miracles as Iudas Matth. 10. 1 4. And such as followed not Christ Luke 9. 49. And they of whom Christ saith Depart from me ye that work iniquity Matth. 7. 22 23. Answ. God may and oft doth use wicked men to confirm his truth by miracles as well as to preach it Obj. 4. Miracles may be wrought against the truth For in the Law it is said If there arise among you a Prophet or a dreamer of dreams and giveth thee a sign or a wonder and the sign or the wonder come to pass whereof he spake unto thee saying Let us go after other Gods thou shalt not hearken Deut. 13. 1 2 3. Answ. 1. In the Text there is only a supposition made If there be which doth not necessarily imply that such a thing may be 2. There may be signes and wonders done which are not true miracles 3. Their foretelling of a thing may be upon meer conjecture as Fortune-tellers guesse at things to come But herein is nothing extraordinary 4. God may work by such evil instruments in such an evil cause to try whether his people will be drawn by any means from a known truth This may seem to be implied in these words For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul Deut. 13. 3. Obj. 5. The Sorcerers in Egypt wrought miracles For it is said that they also did in like manner with their inchantments Exod. 7. 11 12 22. 8. 7. they did as Moses had done before they turned the Rod into Serpents and water into blood and they brought abundance of Frogs Answ. In outward appearance there was some likenesse betwixt the things which Moses did and which the Sorcerers did but in the truth and substance of the things there was a very great difference The things which Moses did were true and proper miracles but the things which the Sorcerers did they did only appear unto mans eye to be so For the devil can present to the eye of man shews and shapes of such things as indeed are not But suppose that the things which the Sorcerers pretended were reall that there were true Serpents true Blood true Froggs the devil might secretly bring from other places such things and present them before Pharaoh and before them that were present with him And this not above much lesse against the course of Nature Obj. 6. A woman that had a familiar spirit raised Samuel after he was dead 1 Sam. 28. 11 12. Answ. That which appeared to be like unto Samuel was not Samuel himself but the devil presented unto Saul a shape like unto Samuel in which the devil himself spake unto Saul Though he pretended to foretell things future yet he did it but by guesse He saw the Philistims very well prepared and
things as signifie and declare some memorable matter which otherwise could not be so well discerned nor would be believed We would see a signe from thee say the Pharisees to Christ Matth. 12. 38. And they desired him that he would shew them a sign Matth. 16. 1. These two words See Shew imply that a sign is of some externall visible thing that may be shewed and seen And extraordinary it must be because it useth to be for confirmation of some secret and Divine matter Thus the Pharisees would have a sign from heaven Matth. 16. 1. which must needs be extraordinary Thereupon signes and wonders are oft joyned together as Iohn 4. 48. Acts 2. 43. 4. 30. 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signes they translate it miracles as Luke 23. 8. Iohn 2. 11. 3. 2. 2. The Greek word translated wonders is used by all sorts of Authours for some strange thing that may seem to foretell some other thing to come I will shew wonders in heaven saith the Lord Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt in the red Sea and in the Wilderness are set out under this word wonders Acts 7. 36. Our English doth fitly translate the Greek word wonders by reason of the effect they cause wonder and by reason of the strangeness of them they are wonderfull Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle according to the notation of the Latin word whence it is taken signifieth a matter of wonder 3. The Greek word here translated miracles properly signifieth powers It is derived from a Verb that signifieth to be able This word in the singular number is put for a mans ability Matth. 25. 15. for his strength 2 Cor. 1. 8. And also for strength in the Sonne Rev. 1. 16. And in sinne 1 Cor. 15. 56. It is also put for virtue in one Mark 5. 30. And for the power of man 1 Cor. 4. 19. of a Prophet Luke 1. 17. of the spirit Eph. 3. 16. of Christ 2 Cor. 12. 9. and of God Matth. 22. 29. In the plurall number it is put for Angels Rom. 8. 38. 1 Pet. 3. 22. which excell in strength Psal. 103. 20. And for the firm and stable things in heaven Matth. 24. 29. And for extraordinary works Hereupon they are stiled in our English Mighty deeds 2 Cor. 12. 12. Mighty works Matth. 11. 20 21 23. Wonderfull works Matth. 7. 21. and frequently as here in this Text Miracles Acts 2. 22. 19. 11. 1 Cor. 12. 10 28 29. For miracles as hath been shewed § 28. cannot be wrought but by an extraordinary power even the power of God himself Fitly therefore is this word powers used to set out miracles and fitly is it here and in other places translated miracles §. 32. Of the distinction betwixt Signes Wonders Miracles SOme distinguish these three words into three sorts of miracles each exceeding others in their greatness or degrees as 1. Signes the least kinde of miracles as â—…ealing diseases 2. Wonders a greater kinde as opening the eyes of the blinde ears of the deaf giving speech to the dumb and other like which cause wonder 3. Powers or miracles the greatest kinde of them as giving sight to the born blinde raising the dead even one four daies dead and dispossessing the devil This distinction is too curious For every true miracle requires a Divine and Almighty power and to the Lord it is as easie to give sight to him that was born blinde as to restore it to him that had it before There is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. Besides the Penmen of the New Testament do promisâ—…uously use these words for the same things Sometime all sorts of miracles are comprised under signes Iohn 20. 30. Sometimes under Powers and translated mighty works Matth. 11. 20. Sometimes under signes and wonders as Acts 2. 43. And sometimes under all the three words that are here mentioned as Acts 2. 22. 2 Cor. 12. 12. I suppose that all these three words may have reference to the same mighty works This variety of words setteth out the divers properties of the same things Signes shew that they must be external and visible that they may the better signifie and manifest some other thing not so visible Wonders shew that by reason of the strangenesse of them being above or against the course of nature they cause wonder Powers here translated miracles shew that they are done by an extraordinary and Almighty power â—… Thus the same extraordinary things were in the Old Testament set out by divers words as Dreams Visions Revelations Dreams because men in their sleep dream of them Visions because some visible objects were represented to them Revelations because God thereby revealed some unknown matter to come Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter daies in a dream by visions Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels rather then several persons as hath been shewed Chap. 1. § 85. §. 33. Of a Miracle A Miracle according to the notation of the Latine word from whence this English word is taken signifieth such a thing as causeth wonder or is in it self wonderfull In the common use of it it signifieth a wonder in the highest degree which ariseth from something that is supernaturall From the forementioned three words and the end of setting them down here this description of a miracle may be raised A miracle is a visible wonderfull work done by the Almighty power of God above or against the course of nature to confirm some Divine truth 1. A miracle is a work or a true act not a meer shew or appearance of that which is not Herein it differs from such an appearance as was represented to Saul 1 Sam. 28. 12. And from all jugling delusions Such as the Sorcerers of Egypt used Exod. 7. 11 12. 8. 7. 2. It is a visible work such an one as men may see and thereupon be moved therewith as the Israelites were 1 King 18. 39. The pretence of transubstantiation wherein no visible alteration of the creature is to be seen is against the nature of a miracle which is a sign 3. It is above the course of nature or against it Herein lieth the very form of a miracle whereby it is distinguished from other wonders which may be extraordinary though not simply supernaturall such as the second beast did Rev. 13. 13. 4. It is done by the Almighty power of God No man no Angel whether good or evil can alter the course which the Creator hath set to his creature That power God hath reserved to himself Pretended miracles wrought by the power of the devil are but pretended 5. The proper end of a true miracle is to confirm a Divine truth
set forth a meer resemblance or likenesse of a thing as Mat. 7. 26. 13. 24. But here it is taken for more then a bare resemblance even for a participation of essence In the former respect we may say of a picture It is made like such a man but in the latter respect we may say of a childe who partakes of his Fathers nature in the substance constitution disposition and manifold affections and passions He is made like unto his Father A word sprouting out of the same root is used by the Apostle to set out Christs participation of our nature as thus God sent his Son in the likenesse of sinfull flesh Rom. 8. 3. And thus Christ was made in the likenesse of man Phil. 2. 7. A like word is used to set out the identity of the glory of the Son with the glory of the Father We beheld his glory the glory as of the only begotten of the Father Joh. 1. 14. Thus this word here answereth to that likewise v. 14. See § 139. These words of likenesse are used to set out both the reality of a thing and also an apparent manifestation thereof The Apostle here intends the very same thing that he did before under these phrases All of one § 104. He also himself likewise took part § 139. He took on him the Seed of Abraham § 159. 162. All these phrases and this here in the Text with emphasis demonstrate the truth and reality of Christs humane nature that he was a man such a man as we are §. 169. Of this generall all things wherein Christ was made like to man THough every particular be comprised under this generall all things yet they may be ranked under such heads as will shew that they were very many Those Heads are these 1. The essentiall parts of mans nature which were soul and body 2. The powers of his soul as Understanding and Will together with his affections Both liking as Hope Desire Love and Joy and disliking as Fear Anger Hatred Grief and all manner of senses Both internal as the common sense phantasie and memory and external as Sight Hearing Smelling Tasting Feeling 3. The several and distinct parts of the body whether inward or outward which are very many and well known The outward especially 4. The growth of the parts of Christs body and endowments of soul. As other men so Christ at first was little He was nine moneths in his mothers womb being born he was wrapped in swadling clothes and carried in arms Luk. 2. 7 28. He also encreased in wisedome and knowledge Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body 5. Sundry infirmities of Soul Besides the affections before-mentioned He grâ—…aned in the Spirit and was troubled Joh. 11. 33. and was afflicted with other soul-sufferings whereof See § 76. Sundry infirmities of body as hunger thirst cold wearisomnesse sleepinesse fainting mortality 7. Manifold temptations Of Christs temptations and other afflictions See § 96. 8. Manifold afflictions Of Christs temptations and other afflictions See § 96. §. 170. Of Sin and Sicknesses wherein Christ was not like man TRue it is that Christ was not subject to sin He was holy harmlesse undefiled separate from sinners Heb. 7. 26. He was pure in his conception Luke 1. 35. He knew no sin 2 Cor. 5. 21. He did no sin neither was guile found in his mouth 1 Pet. 2. 22. We reade not that any sicknesse ever seised upon him Nor defect of nature as blindenesse lamenesse deafnesse dumbnesse or any other the like Hereupon a Question is moved How it can be true that Christ was made like man in this general extent all things Answ. 1. Generals admit some particular exceptions The Apostle himself thâ—…s expresseth the exception of sin He was in all points tempted like as we are yet without sin Heb. 4. 15. 2. Though sin in our nature be an inseparable adjunct yet is it not essentiall thereunto A man may be a true man though he have no sin in him instance Adam in his Innocency and glorified Saints after the Resurrection 3. Christ as Surety for sinners was like to sinful men In that our sins were imputed to him and he bare the burthen of them Thus it is said that He was made sin for us 2 Cor. 5. 21. But to be himself tainted with sin was not possible by reason of the Union of his humane nature with his divine If such a thing could have been it would have crossed the main end of his being like unto man namely to be â—… Mediator betwixt God and man To make satisfaction for the sins of others c. As for sicknesses and other-like infirmities they were personall and not insepâ—…rable from mans nature For there are many particular men that were never blinde deaf dumb lame sick of the Palsie Pleurisie and other particular diseases Besides sicknesses and other personall infirmities would have been an hinderanee to those works which he was to accomplish for our redemption They would have kept him from going up and down to preach the Gospel and to do sundry other good things Act. 10. 38. Sight wrought compassion in him Mark 6. 34. Hearing others cries moved him to help them Mark 10. 48 49. By his speech he comforted such as were in distresse Matth. 9. 2. Had he wanted those parts he had been much hindered Obj. It is said that himself took our infirmities and bare our sicknesses Matth. 8. 17. Answ. Those phrases are used of Christs removing and taking away from sundry men sundry infirmities and sicknesses which he did with such compassion as he might seem to bear them himself in regard of a fellow feeling §. 171. Of the ends why Christ was made like to man in all things THe ends why Christ might be made like to man in the foresaid universall likenesse were such as these 1. To give a surer evidence of the truth of his humane nature Thus this is a confirmation of this great article of our Christian faith that Christ was a true man 2. To give assurance of his compassions towards us in regard of our infirmities Heb. 4. 15. 3. That no gifts or parts of Learning Wisdom Purity or any other excellency exempts men from infirmities for who more excellent then Christ. Thus this is a ground of contentation 4. To demonstrate that infirmities and afflictions simply considered in themselves are no arguments of Gods displeasure or indignation Thus this is a ground of patience 5. To be an example that we might have a pattern for well carrying our selves in such cases Thus this is a direction 6. To make them more easie to us For Christ by putting his shoulder under the burdens that lie upon us hath taken away the greatest heavinesse of them and made them to us portable This is a ground of incouragement 7. To sanctifie them unto us For whatsoever Christ underweut he sanctified He sanctified Divine Ordinances by observing
was mercifull in regard of his inâ—…d disposition and thereupon had compassion on those who were in misery was also faithfull in succouring such as he pitied He did not love in word neither in tongue only but in deed and truth 1 Ioh. 3. 18. He did not say to such as he pitied Depart in peacâ—… be you warmed and filled but he gave them those things that are needfull for them He was merciful and faithfull His mercifulnesse was the ground of his faithfulnesse and his faithfulnesse was an evidence of his mercifulnesie Aâ—… there was a readinesse in him to will by reason of his mercifulnesse so there was a performance also out of that which he had according to the advice of the Apostle 2 Cor. 8. 11. by reason of his faithfulnesse This is plainly seâ—… forth in thâ—… Parable of the Samaritan who doth lively set forth Christ himself That Samaritan saw a man stripped of his ralment wounded and left half dead thereupon he had compassion on him this shewed him to be mercifull Upon this he went to him and bound up his wounds powring in oyl and wine and took further care of him this shewed him to be faithful Luke 10. 30. c. What Christ said to the Lawyer to whom he spake his Parable may be said to every of us Go and do likewise Luke 10. 37. §. 179. Of things pertaining unto God THe Object whereabout Christs Priesthood was exercised is said to be things pertaining to God that is wherein he had to do with God for man In all the services of his Office and calling a Priest he had to do with God and that for mâ—…n Heb. 5. 1. In which respect he is reputed a Mediatour between God and man Those things may be drawn to two heads 1. The things wherein God had to do with his people namely in making known Gods minde and will to them This he did in Gods Name so as he stood in Gods room therein So he pronounced pardon of sin unto them in Gods Name and blessed them in Gods Name Num. 6. 23. 2. The things wherein the people had to do with God All their services which they performed to God and Sacrifices which they offered up unto God were to be tendred to God by a Priest Lev. 5. 8. c. Of those particular services and sacrificeâ—… â—…re § 175. There was an absolute necessity of a Priest to be for man in things appertaining unto God upon these Reasons 1. The infinite disparity which is between God and man God is of infinite glory and Majesty and dwels in that light that no man can approach unto 1 Tim. 6. 16 Man is but dust and ashes Gen. 18. 27. 2. The direct enmiâ—…y in disposition that is between God and man Rom. 5. 10 Col. 1. 21. 3. The plain contrariety in condition between God and man God being moâ—… pure and holy man most polluted and unholy Obj. How was it then that meer men were Priests in things pertaining unto God Answ. The Priests under the Law were not properly but only typically in things pertaining unto God They entred not into the glorious presence of God but only into the holy place made with hands which was a representation thereof They did not properly present the praiers of people to God but only were a type of him that did it The Sacrifices which they offered up did not properly take away sin but were types of that Sacrifice which did it The truth of all the things wherein those Priests had to do with God were accomplâ—…shed in Christ who though he were a true man yet was he not a meer man but God also and so became a man fit to be in things pertaining to God Christ therefore alone is that true High-Priest that is for man in things pertaining to God Hence we may observe 1. That there is no immediate accesse for man to God without a Priest 2. That there is no Priest that can be properly for man in things pertaining unâ—… God but Jesus Christ God-man None could pacifie Gods wrath None could 〈◊〉 his justice Noue could procure his favour None could purge away sin 〈◊〉 could bring sinners into Gods presence but Christ. Oâ—… how miserable are they who are without a Priest They can have nothing to do with God they still reman enemies to him as contrary as light and darknesse life and death and God still remains a consuming fire to them Such also are they who have not a true Priest for that is all one as to have no Priest at all Learn we hereby how to come to God not barely and simply in our selves so we go to a consuming fire but through Jesus Christ. Of doing all wherein we have to doe with God in the Name of Christ See § 175. §. 180. Of Reconciliation made by Christ. THe most principall end of Christs Priesthood is thus expressed To make reconciliation for the sins of the people The Greek word translated to make reconciliation for hath reference sometimes to the party offended and signifieth to be propitious or mercifull in pardoning the offence as where the penitent Publican thus said to God Be mercifull unto me a sinner Luk. 18. 13. Sometimes to the thing which giveth the offence Then it signifieth to expiate or to make satisfaction for and that so as the party offended be pacified thereby Thus it is here taken and it importeth as much as this phrase He purged our sins Heb. 1. 3. To this purpose also tendeth our English Translation of this word in this Text to make reconciliation for sins that is to use such means as may pacifie God against whom sins are committed and thereby reconcile God and sinners From the Greek Verb used in this Text two Nouns are derived both which are translated propitiation and applied to Christ. One 1. Ioh. 2. 2. 4. 10. The other Rom. 3. 25. Propitiation is a pacification and appeasing of one offended The latter of those two words is attributed to the cover of the Ark and translated Mercy-seat Heb. 4. 5. For God did use there to appear in mercy grace and favour as a God pacified and pardoning sin A like word is attributed by the Greek LXX to that Ram which was offered up for reconciliation and stiled The Ram of Atonement Numb 5. 8. There is also an adjective derived from the foresaid Verb and translated mercifull Heb. 8. 12. Of the Hebrew word which importeth as much as this Greek word doth See The Plaister for a Plague on Numb 16. 46. § 25. And of Atonement with God See ibid. § 33. Under this act of reconciliation which is here made an end of Christs Priesthood are comprised all the benefits thereof for all tended to this This act end and benefit of Christs Priesthood was typified under the Law by that Legal reconciliation which was made by the Priest whereof mention is made Lev. 6. 30. and 8. 15. 2. Chro. 9. 24.
are sufficient to disprove the fore-said errour As for Christ himself it is expresly said That he rejoyced in Spirit Luk. 10. 21. which is the ground of true laughter This third errour is an uncomfortable errour which is enough to keep men from professing the Christian Religion An Errour in practice is of them who professe Faith and Hope in Christ and yet are alwayes dejected in Spirit walking heavily they will not be comforted nor made cheerfull These are in sundry respects to be blamed For 1. They give too great cause of justifying the errour last mentioned that rejoycing is unlawfull 2. They wrong themselves in making their life more miserable then otherwise it might be and putting away such comforts as God hath provided for them 3. They prejudice other weak ones in disheartning them They discourage such as have entred into the Christian list and deter such as have not entered from entering 4. They disgrace the holy Profession as if it were the most uncomfortable profession in the world 5. They dishonour God as if he were an hard Master So as no profit joy or comfort were to be found in serving him §. 67. Of Beleevers rejoycing JUst cause is here given to exhort and incite such as professe to have hope in 〈◊〉 to testifie the truth of their hope by rejoycing Rejoyce in the Lord alway 〈◊〉 again I say rejoyce Phil. 4. 4. Rejoyce evermore 1 Thess. 5. 16. None have such just and true cause of rejoycing The dignities honours pleasures profits and other like things wherein the men of this world rejoyce are vain like ice hail 〈◊〉 snow which waste in the handling They may be taken from us Iob 1. 21. 〈◊〉 we from them Luk. 12. 20. But Christians have matter of true rejoycing 〈◊〉 which is solid unutterable everlasting Among other Christian duties this is much pressed in Scripture Moses doth 〈◊〉 least ten times inculcate it in that last book which he uttered in the last month of 〈◊〉 age and that either by advice Deut. 33. 18. or by promise Deut. 12. 12. The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉 his Book of Psalms So other Prophets also call upon the people of God to rejoyce Isa. 66. 10. Zeph. 3. 14. Zech. 9. 9. So Christ Matth. 5. 12. and his Apostles Phil. 4. 4. 1 Pet. 4. 13. Iames 1. 9. yea and the Angels from Heaven Rev. 19. 7. None have greater cause of rejoycing then beleevers for their names are written in the book of life Luke 10. 20. Christ the greatest matter of rejoycing 〈◊〉 theirs they have a right to all that Christ did and endured for man yea to the things of this world and to Heaven it self As they have in these respects just cause of rejoycing so the blessed effects 〈◊〉 follow upon their rejoycing are forceable inducements to perform the 〈◊〉 For 1. By their rejoycing the Author and giver of joy is much glorified It shews that he is so kinde and good a Master every way as his servants much rejoyce 〈◊〉 him 2. It is a great inducement to draw on others who are without to like 〈◊〉 profession which causeth such rejoycing and themselves to take upon them 〈◊〉 profession 3. It sweetens our whole life It sweetens all that we do for preservation 〈◊〉 nature as eating drinking sleeping and other refreshings It sweetens the works of our calling It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man It sweetens all â—…ner of sufferings it sweetens our very death-bed §. 68. Of Perseverance without intermission or revolt THat which maketh confidence and rejoycing a true sure and infallible evidence of being Christs house is Perseverance therein Therefore the Apostle addeth this Caution If we hold fast firm unto the end The Apostles expression is very emphatical There are three words used every of which imply the point intended 1. The Verb hold fast is in Greek a compound The simple Verb 〈◊〉 to have But this compound so to have it as never to let it go and this is to hold 〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21. 2. The Adjective translated a firm importeth such a stedfastnesse as can 〈◊〉 be taken away See more hereof Chap. 2. v. 2. § 11. It implieth an holding 〈◊〉 without intermission 3. This last clause unto the end shews that such a perseverance is here intended as will neither be interrupted nor clean broken off For the end here meant 〈◊〉 the last period of ones life So is the word taken vers 14. Matth. 10. 〈◊〉 Revel 2. 26. To shew that it implieth a perpetual continuing in a thing It is translated â—…nual Luk. 18. 5. and it is applied to such a perpetuity as is eternal Iohn 13. 1 Cor. 2. 8. The perseverance here set down is opposed to a double kinde of hypocrisie One of such as make shew of confidence and rejoycing by fits Sometimes they are exceeding bold and jocund other times they are full of fear and anguish They are like men sick of an ague sometimes well sometimes ill It fals out with such many times as notwithstanding their well dayes they die in a fit They deal with the graces of Gods Spirit as children do with a bird that they hold by a string sometimes they will hold it in and sometimes let it flie out So as the bird on a sudden they letting go their hold flies clean away This intermission argueth unsoundnesse and is contrary to the caution here prescribed The other is of such as repent their good beginnings and prove plain Apostates They are like such as having left their colours will be hanged rather then return to them again These are in a most wofull plight The last state of such a man is worse then the first Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezzars Image whose head was of fine gold his feet part of iron and part of clay whereby it came to be broken to peeces Dan. 2. 32 33 34. Such were Saul Ioash Iudas and others whose end was memorable and miserable In this case I may use Christs Memento Remember Lots wife Luke 17. 32. §. 69. Of Motives to Perseverance IF divine exhortations to a grace and earnest disswasions from the contrary if earnest supplications for obtaining a grace and hearty gratulations for enjoying it If gracious promises made to a grace and fearfull denunciations against the want of it If a blessed recompence of those who have attained it and wofull revenge on those that have failed therein be motives of force to enforce a point forceable motives are not wanting to presse this point of Perseverance Many instances might be given out of Gods Word to exemplifie every of these Of each take one instance 1. For Exhortation 1 Cor. 15. 58. 2. For Disswasion Heb. 3. 12. 3. For
Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉 overcometh Rev. 3. 5. Answ. His name was indeed written in the book of life and Christ here 〈◊〉 miseth to manifest as much Obj. Moses thus prayeth concerning himself If thou wilt not forgive 〈◊〉 blot me out of thy book Exod. 32. 32. Answ. That was a matter which in a rapture of zeal for Gods glory aâ—… love to his people he could have wished It is not to be taken for a simple 〈◊〉 absolute prayer It was like Pauls wish Rom. 9. 3. where God saith to 〈◊〉 whosoever hath sinned against me him will I blot out of my book it is to be taken of Gods manifesting him never to be written therein 2. Others object sundry suppositions as this When the righteous man turneth away from his righteousnesse c. he shall not live Ezek. 18. 24. Answ. 1. A supposition doth not inferre a necessity or certainty of a thing only it declareth a necessity of the consequence as if we should say When God fails of his promise he is not faithfull See § 60. 2. By righteous man there may be meant one that is righteous only in profession and in the judgement of charity 3. Exhortations to hold out Admonitions to take heed of falling away Heb. 12. 15. and threatnings against such as fall away Heb. 10. 38. are also objected Answ. These and such like are used as means to make men look to their standing and to make them watchfull against falling away but do not necessarily imply that they may fall especially totally and finally 4. Sundry instances of such as have fallen are alleadged as 1. The Angels that fell and Adam Answ. These are nothing to the purpose For the question is of Beleevers in Christ who are established by him Angels and Adam stood by their own strength 2. Saul Iudas and such others as clean fell away See § 131. Answ. These were hypocrites and never had any true sanctifying grace Such were they who are said to have no root in them Luke 8. 13. and the branch that is said to be taken from the Vine Iohn 15. 2. and they whose love is said to wax cold Matth. 24. 12. and they who are said to be fallen from grace Gal. 54. and to have made shipwrack of faith 1 Tim. 19. and to depart from the faith 1 Tim. 4. 1. and to erre from the faith 1 Tim. 6. 14. and to turn like a dog to his vomit and like a swine that was washed to her wallowing in the mire 2 Pet. 2. 22. and to fall away Heb. 6. 6. and to sinne wilfully after they have received the knowledge of the truth Heb. 10. 26. None of these nor any like to them had true saving grace in them Of them all it may be said If they had been of us they would no doubt have continued with us 1 Joh. 2. 19. 3. Paul Peter and such others as were elect and effectually called Answ. Though these fell into very great sinnes yet they did not sinne in such a manner as to be accounted totally to depart from God or to lose all grace The arguments alleadged in the former § do prove as much How farre such may fall shall be shewed in the next § §. 136. Of the degrees of the fals of such as are effectually called THey who are effectually called through security pride inward and outward temptations may so farre fall as to lose 1. All that joy and comfort wherewith they were before upheld 2. All assurance and sense of the Spirits abode in them so as they may in their opinion think him clean departed 3. The fruits of the Spirit and the power and efficacy of his grace so as they shall finde no growth of grace but rather a decay in faith love zeal gift of prayer and other like fruits They shall be as trees in winter They shall wax cold and remiss in the duties that formerly they performed 4. They may be given over to their own lusts and to such gross and grievous sins as naturall men would be ashamed of 5. They may have a troubled tormenting conscience and thereby be put as it were upon a rack so as that which brought them much quiet and peace before will be a terror and torture unto them yea they may be brought to the very pit of despair 6. They may be brought not only inwardly but also outwardly to feel the shame and smart of their foul fall and to have sore judgements executed on themselves children and others belonging unto them 7. They may be long under the inward and outward effects of their folly 〈◊〉 not easily recover themselves but sigh groan weep cry roar before they 〈◊〉 celve sound comfort 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort and carry the grief of their fall even 〈◊〉 their grave Most of these if not all of them may be exemplified in David and that 〈◊〉 Psal. 51. For it is manifest that he lost 1. The joy and comfort that formerly he had in that he thus prayeth Râ—… unto me the joy of thy salvation v. 12. 2. The sense that he had of Gods presence with him and of the abode of 〈◊〉 Spirit in him which made him thus to pray Cast me not away from thy preseâ—… and take not thy holy Spirit from me v. 11. 3. The power and efficacy of Gods grace manifested in this clause Uphold â—… with thy free Spirit v. 12. which is as if he had said I feel my self very 〈◊〉 and unable to perform any good duty my former strength is wasted uphoâ—… strengthen inable me again by thy Spirit to perforn the duties which thou 〈◊〉 quirest 4. That he was given over to his own lusts and to other temptations is 〈◊〉 by his adultery by seeking to make Uriah drunk by contriving his death 〈◊〉 the destruction of many other of his souldiers As the title of the Psalm so 〈◊〉 part of his prayer Deliver me from blood-guiltinesse is a sufficient proof bâ—… the express history of all these 2 Sam. 11. 4 c. 5. That he had much trouble of conscience is evident by these phrases Mâ—… waxed old through my roaring all the day long for day and night thy hand was 〈◊〉 on me c. Psal. 32. 3 4. 6. The outward judgements that were executed on him are evident in the â—…ry recorded after his fall Heavy judgements were denounced against him 2 〈◊〉 12 10 c. and answerably were they executed 7. With how much ado he recovered himself is evident by his many gâ—… complaints such as these Have mercy upon me O Lord for I am in trouble 〈◊〉 eye is consumed with grief yea my soul and my belly c. Psal. 31. 9 10. 8. Whether he ever recovered his former joy and comfort again is unceâ—… Surely Sampson Solomon Asa and others did not §.
should be so punished As God had sworn so it fell out Gods Oath cannot be made frustrate but shall assuredly be effected No argument is more sure Though an Oath be in Logick reckoned among inartificiall arguments which seem to be of small force yet Gods Word especially confirmed by his Oath is the 〈◊〉 of all arguments Logicians count the surest demonstration to be taken from the proper cause of a thing But naturall causes may fail witnesse the fiery furâ—…e into which Gods three faithfull servants were cast yet upon their bodies the fire 〈◊〉 〈◊〉 power nor was a hair of their head singed neither were their coats changed 〈◊〉 〈◊〉 sâ—…ll of fire had passed on them Dan. 3. 27. The sun stood still in Ioshua his 〈◊〉 Iosh. 10. 13. and went backward in Hezekiahs time 2 King 20. 11. And was â—…ned at the death of Christ Luke 23. 45. The waters in the midst of the red sea â—…ose up as a wall and the bottom was a dry path Exod. 14. 22. Iron did swim in the water 2 King 6. 6. In many other things hath the course of nature been altered The Lord God is above nature Though he have tied his creatures to the course thereof yet is not he bound thereto but by his oath he bindes himself and is not â—…ee to alter it Reade Isa. 54. 9 10. Hereupon it is said concerning Gods Oath that he will 〈◊〉 repent Psal. 110. 1. This is one of those immutable things in which 〈◊〉 is impossible for God to lie Heb. 6. 18. Gods Oath doth manifest his peremptory resolution which is as his nature unchangeable Mal. 3. 6. more firm then the Law of the Medes and Persians which 〈◊〉 Dan. 6 8. God never rashly swears but alwaies in Truth in Iudgement and in Righâ—…sse For that rule which he prescribes to us Ierem. 4. 2. he observes himself Take heed of provoking God to swear They are in a fearfull case against whom the Lord sweareth vengeance We ought the rather to take heed of this high provocation of his wrath because â—…e is not suddenly brought to it but by degrees For 1. He declares his will what he would have us to do 2. He promiseth rewards to them that do it 3. He makes known beforehand the issue of neglecting it 4. He threatneth vengeance 5. When no other course will serve he sweareth vengeance Wo to those against â—…hom he swears Of Gods swearing and that in wrath and of the form of Gods Oath and of Gods rest and of not entring into it which are points here expresly set down See Chap. 3. v. 11. § 113 114 115 116 117 118. §. 27. Of choosing the best Rest. Verse 3. Although the works were finished from the foundation of the world IN this later part of the verse and in the five verses following the Apostle doth by degrees lead these Hebrews to a consideration of an higher and better rest then ever was enjoyed in this world There were two famous Rests much insisted on in the Old Testament as speciall pledges of Gods favour The Sabbath and the Land of Canaan The former styled a Sabbath of rest to the Lord Exod. 35. 2. And frequently styled the Sabbath of the Lord Exod. 20. 10. The later styled the 〈◊〉 which the Lord gave them Deut. 12. 9. Josh. 1. 15. Of these the Hebrews might say we have alwaies enjoyed the Lords Sibbath and our predecessors have long inhabited Canaan Why then do you speak so much about entring into Gods rest To root out this conceit the Apostle is the more large and distinct in removing these two and proving that neither of them could be meant by David nor is interded by himself The Rest intended by him is a matter of so great consequence as he would 〈◊〉 have them mistake the mark thereabouts He begins with the Sabbath which is the first Rest mentioned in Scripture The word of connexion or rather distinction is a kinde of compound The first particle is the usuall copulative AND the other joyned to it makes it a discretive conjunction and is here fitly translated although Hereby he sheweth that allbeit there is mention made of a rest in the beginning of the world yet there is another rest to be entred into The rest of the Sabbath was a resemblance of the heavenly rest The rest of Canaan was a type thereof That therefore they might not be drawn by a resemblance and type from the thing it self and the truth as the dog having flesh in his mouth and seeing the shadow of it in a clear running water snapt at the shadow and 〈◊〉 the true flesh he endeavoureth to draw them from resting upon those two 〈◊〉 It is a dangerous thing to be drawn from truths by shadows This is to perâ—… the helps which God doth afford unto us §. 28. Of Gods works and his finishing them UNder this indefinite word the works all the creatures which God made within the compasse of the first six daies are comprised The Greek Noun properly signifieth a thing done with pains and labour The Verb which is of the same notation signifieth to work or to labour 〈◊〉 1 Cor. 4. 12. Ioh. 16. 27. This is attributed to God by way of resemblance after the manner of man When a man hath effected a thing and made that which was not before we call it his work Now man can do nothing without some workiâ—…g or labouring about it But God needs no such thing What God willed to be â—…s so and so as he willed it Thus much is intended under this phrase God said 〈◊〉 there be c. Gen. 1. 3. By Gods saying is meant the manifestation of his will 〈◊〉 this sense the Centurion who believed Christ to be God said Speak the wordâ—… and my servant shall be healâ—…d Mat. 8. 8. Do but only declare thy will to heal 〈◊〉 servant and he shall be healed Of those works it is here said that God finished them The Greek word tâ—…ted finished in generall signifieth to be or to be made But because a thing 〈◊〉 properly be said to be or to be made till it be fully finished and till all things 〈◊〉 pertaining thereto be accomplished the word here in this place is fully translâ—… finished the rather because it is attributed unto God of whose works it is expâ—… said that they were finished Gen. 2. 1. God is said to finish his works in two especiall respects 1. In regard of the number of them There was so full a number every where that there was no need of adding any more thereto Object It is said after Gods rest on the seventh day that God planted a garden 〈◊〉 and that he made out of the ground to grow every tree that is pleasant to 〈◊〉 fight and good for food and it is also said that God made a woman Gen. 2. â—… 9 22. 〈◊〉 Though these be mentioned in the
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
translated patience is a compound and that of an adjective that signifieth long and a substantive that signifieth the mind and the commotion thereof Luk. 4. 28. This compound then signifieth a long forbearing to be moved The compound verb is translated to bear long Luk. 18. 7. to suffer 〈◊〉 1 Cor. 13. 4. 2 Pet. 3. 9. Patiently to endure Heb. 6. 15. To have patience Matth 18. 26 29. To be patient 1 Thes. 5. 14. James 5. 7 8. This compound noune is translated long suffering Rom. 2 4. 2 Cor. 6. 6. and patience as here and Iames 5. 10. There is another Greek word ordinarily translated patience which is 〈◊〉 joyned with this woâ—…d in my Text as setting forth the same thing Col. 1. 11. 2 Tim. 3. 10. That is compounded of a verb that signifieth to abide and a pâ—…position which signifieth under This notation doth fitly set out the nature of patience So also doth this word in my Text it implyeth a long enduring with a meek mind free from fretting and grudging For patience is that grace whereby we quietly endure and hold out against every thing that might hinder us or keep us from the fruition of that which God hath promised and faith believeth In this respect it is resembled to shooes or to Souldiers greeves Eph. 6. 15. A patiâ—… mind doth quietly and contentedly wait for the effecting of what it believeth In this respect as here so in sundry other places these two graces faith and patience are oft coupled together as a Thes. 1. 4. Rev. 2. 19. and 13. 10. It is needfull that patience be added to faith for two especiall reasons 1. For the tryall of faith 2. For the supporting of it 1. Patience gives evidence and proof of the truth of Faith The trying of 〈◊〉 woâ—…keth patience Jam. 1. 3. Hereupon â—…e that believeth will not make haste Isa. 28. 16. The honest and good heart having heard the word keeps it and brings forth â—…it witâ—… patience Luk. 8. 15. Many hypocrites making at first a fair flourish but wanting patience vanish to nothing and waxing weary they fall away 2. Patience is needfull for supporting faith in three especiall respects 1. In regard of the long date of many of Gods promises 2. In regard of the many troubles whereunto we are subject in this world 3. In regard of our own weakness Of these three and of the nature and ground of Patience and meanes whereby it is wrought and necessity and use of it See The whole Armour of God Treat 2. Part. 5. on Eph. 6. 15. § 2. c. §. 87. Of inheriting the promises THe reward that those Saints which are set before these Hebrewes obtained upon their faith and patience is thus expressed Inherit the promises The word translated inherit is the same that was used Chap. 1. v. 14. § 160 161 162. This word sheweth both the right that believers have to salvation and also the everlasting continuance thereof See more hereof in the places quoted The word translated promises is the same that was used Chap. 4. v. 1. § 6. There see the notation thereof The noune here used must be taken passively for things promised and in speciall for the inheritance promised namely eternall life which is called the promise of life 2 Tim. 1. 1. and Promise of eternall inheritance Heb. 9. 15. Here then is a double trope One a Metonimy of the cause for the effâ—… For Gods promise is the cause of that inheritance The other a Syneckdoche the plurall number put for the singular and this because many blessings are comprised under eternall life and also because eternall life is many times and many wayes promised In which repect they may be counted many promises The Apostle thus expresseth that recompence of reward to shew that Gods promise is the ground and cause of eternall life for God hath promised it to them that love him James 2. 5. Such are said to be heires according to the promise Gal. 3. â—…9 and children of promise Gal. 4. 28. And they who enjoy it are said to receâ—…the promise Heb. 10. 36. 1. God makes his promise to be the title of the heavenly inheritance to manifest is free grace good pleasure and abundant mercy in bestowing it Luke 12. 32. â—…sa 1. 3. 2. He doth it to strengthen our faith the more in that inheritance For Gods promise is one of those two immutable things in which it was impossible for God to lye â—…se 18. 3. To give proof that there is no ground of title in our selves nor title of birth â—…x of desert nor of purchase by our selves 1. On this ground we may with the more stedfast faith expect this inheritance A 〈◊〉 ground cannot be had Gods promise as it giveth evidence of his good pleasure so it giveth assurance of his continuance thereof and of that possession which we shall have of it For by his promise his truth his righteousness and faithfulness is engaged Faithfull is he that promised Heb. 10. 23. On this ground the believer seâ—…eth to his seal that God is true Joh. 3. 33. But on the contrary â—…e that believeth not God hath made him a lyer 1 Joh. 5. 10. It doth therefore much concern us well to acquaint our selves with the promises of God Hereof see The whâ—…le Arâ—…our of God Treat 2. Part. 6. Of Faith on Eph. 6. 16. § 71. c. 2. Having these promises let us cleanse our selves from all filthiness of the flesh and â—…irit perfecting holiness in the sear of God 2 Cor. 7. 1. 3. Gods binding himself to us by promise giveth just occasion unto us to make promises unto him of such duties as we owe to him and he expecteth from us that so we may not leave our selves free to omit or intermit those duties and having bound our selves by promise it becommeth us to be faithfull as God is in performing our promise See The Saints Sacrifice on Psal. 116. 9. § 64. §. 88. Of the reward of Faith and Patience THe issue of the inheritance promised is here set down as the reward of their Faith and Patience and in that respect it is a third motive unto perseverance Of the two former motives See § 84. This motive is taken from the recompence of perseverance which is that heavenly inheritance that God had promised This being annexed to Faith and Patience giveth proof that those graces shall not lose their reward hereupon the Apostle saith of these graces that they are a manifest token of the righteous judgement of God that ye may be counted worthy of the Kingdome of God 2 Thes. 1. 4 5. God doth make high account of those graces and in that respect will not suffer them to pass unrewarded Who would not who should not use the uttermost diligence that he can for atâ—…ning Faith and Patience What zealous followers should we be of them who thorow Faith and Patience inherit
must children endeavour to be like him We are all children of Abraham Gal. 3. 7 29. Now it is an honour for a childe to be like his Father We ought then rather to be like him because there are no such difficulties and obstacles opposed unto us Gods promises and means of accomplishing them do now sweetly concur We live in times wherein we see the substance of all former promises accomplished Rom. 4. 24. §. 95. Of Christ comprised under the promises made to Abraham THe foresaid promises and also Abrahams faith therein were the greater in that they held out Christ and Abraham eyed Christ in them For 1. That generall promise that God would bless Abraham did set out Christ for all blessings come to children of men in Christ. 2. The promise of seed intended Christ which the Apostle proveth by the singular number seed spoken as of one Gal. 3. 16. 3. The numerous encrease as the Stars of Heaven dust of the earth and sand of the Sea hath especiall respect to the Church which is the body of Christ. 4. The extent of the blessing to all Nations Gen. 12. 3. and 22. 18. was in and by Christ accomplished 5. The Land of Canaan which was promised was a Type of heaven which was purchased by Christ and where we shall have an eternall communion with Christ. To Christ therefore Abraham had an eye in the promises which were made to him In which respect Christ thus saith to the Jewes Your Father Abraham reâ—…ed to see â—…y day and he saw it and was glad Joh. 8. 56. Hereby we may learn what specially to behold in Gods promises namely Iesus Christ and in him Gods favour and all needfull blessings that may bring us to an eternall communion with him Thus shall our faith be more firmly stablished and we made the more patient in expecting the issue and end of all the Salvation of our soules §. 96. Of Gods promise the ground of Faith and Patience THe Apostle to give proof of Abrahams Faith and Patience maketh mention of Gods promise to shew that Gods promise is the only true ground of Faith and Patience This made Caleb and Ioshua constant in their Faith and Patience fortie yeares together in the wilderness notwithstanding the many murmurings and rebellions of the other Israelites This made David endure many yeares persecution from the time of his annointing to the time of his possessing the Kingdome This was the ground of the Faith and Patience of all Martyrs and other Saints iâ—… all ages The word which David intendeth where he saith Remember the 〈◊〉 unto thy servant was a word of promise whereof he thus further saith upon which thou hast caused me to hope this is my comfort in my affliction c. Psal. 119. 49 50. Gods promise is as his very essence which changeth not Mal. 3. 6. Heaâ—… and earth may pass away but Gods word shall not pass away Mar. 13. 31. For faithâ—…l 〈◊〉 he which promiseth Heb. 10. 23. and will also do it 1 Thes. 5 24. For breeding and strengthning faith for adding patience thereunto and for making us without fainting to hold out it will be needfull and usefull to acquaint our selves with the promises of God and with his truth in performing the same Though God in his unsearchable wisdome may set a long date for the accomplishment of his promises so as to us who know not his time and season he may seem to forget his promises yet his justice truth faithfulness and unchangeableness will not suffer him to make his promise utterly void If a King or great man make a promise of this and that we can waite for it yet they are but 〈◊〉 and many wayes subject to faile for every man is a lyar but God most true Rom. 3. 4. Let us not therefore by incredulity or impatiency make void to our selves any promise of God as the incredulous Prince did 2 King 7. 2 20. Let us rather shew our selves to be true children of Abraham by such a faith as he had and manifest the truth thereof by patience §. 97. Of Gods confirming his promise by oath GOd that made the aforesaid promise to Abraham did most solemnly confirm it by his oath Thus it is here taken for granted in that he sets down the boâ—…d whereby he bound himself together with the reason thereof in this manner because he could swear by no greater he sware by himself Here therefore is to be considered 1. This act of swearing atributed to God 2. That object by whom he swore himself 3. The reason hereof He could swear by no greater Of the notation of the Hebrew word translated swearing of the generall nature of an oath of this act attributed unto God and of the bonds whereby God â—…yeth himself in his oath See Chap. 3. v. 11. § 114 115. Of the certainty or infallibility of Gods oath See Chap. 3. v. 3. § 26. God is oft said to swear in wrath as we may see in the places whereunto reference is made But here his swearing is in mercy for confirmation of his promise made for the good of Abraham and his seed Thus he confirmed the promise of Christs Priest-hood Psal. 110. 4. And of the everlasting continuance of Daâ—…ids Kingdome Psal. 13â—… 11. And of the calling of the Gentiles Isai. 45. â—…3 And of the prosperity of the Church Esai 62. 8. This manner of Gods confirming his promise may not be imagined to arise from any variableness in God but rather from his tender respect to man partly to strengthen his faith the more and partly to move him with patience to expect Gods season for the accomplishment of his promise Object Abraham gave testimony of his faith what need was there then that God â—…ld swear to him Answ. 1. Though in some things he testified a strong faith Rom. 4. 18. c. Heb. 〈◊〉 8. c. Yet he being a man was subject to humane frailties Instance his twice 〈◊〉 all of Sarah to be his wife and that for fear Gen. 12. 12. and 20. 2. This phrase also Lord God whereby shall I know that I shall inherit it Gen. 15. 8. And his going in unto Hagar Gen. 16. 4. imply a kind of distrustfulness We read â—…e like of David a man of great faith as is evidenced by his setting upon a Lyon and a Bear and a Giant 1 Sam. 17. 36. And by his long bearing out Sauls persecution yet afterwards he manifested great weakness when he said in his heart I 〈◊〉 now perish one day by the hand of Saul 1 Sam. 27. 1. And when in his haste he 〈◊〉 all men are lyers Psal. 116. 11. which he especially intendeth of such Proâ—…ts as told him he should be King 2. Gods oath was needfull for and usefull to Isaac who was newly delivered 〈◊〉 of the very jawes of death and then present when God confirmed his promise to Abraham by oath Gen. 22. 12. c. for the promise concerned
God is infinâ—…tly greater in Majesty power truth faithfulnesse and other like excellencies so ought we to give more credence to Gods oath then to any mans §. 116. Of mans swearing and the lawfulnesse thereof THis phrase men swear implieth an usuall custome which is not disproved but rather approved and that two wayes 1. In that it is here brought in as a ratification of that which God did God sware because men use to do so 2. In that God herein conformes himself to men but the righteous God 〈◊〉 not conform himself to any creature in any evill Object Hatred anger jealousie revenge with other like passions are attributed 〈◊〉 God Answ. These are not simply evill in themselves Being placed on their rigâ—… object and well ordered they are good they are in that respect fruits and 〈◊〉 of justice By this act of swearing attributed to men as here it is it appears that it is â—…full for men to swear Thou shalt swear by the name of the Lord Deut. 6. 13. Eâ—…presse injunctions in sundry cases are given about this point as Exod. 2â—… 11. 〈◊〉 5. 19. 1 King 8. 31. Saints guided by Gods Spirit have both themselves solemâ—… sworn Gen. 21. 31. 1 Sam. 20. 4â—… and also caused others so to do Gen. 24. 3. and 47 31. Oject Those are instances of the Old Testament Answ. Approved examples about generall morall duties which belong to 〈◊〉 ages registred in the Old Testament are good warrants for Christians livinâ—… 〈◊〉 the New Testament Such things are written for our instruction Rom. 4. 29. and 15 4 Besides this prophesie every tongue shall swear unto the Lord is a prediction â—…cerning the times of the Gospell Isa. 45. 23. This phrase I call God for a 〈◊〉 upon my soul which the Apostle useth 2 Cor. 1. 23. sets down the form of an 〈◊〉 Angels are brought in swearing Dan. 12. 7. Rev. 10. 6. But a pattern taken 〈◊〉 Angels is for Christians as well as for Jewes As for mens swearing it is a branch of their respect to God and man 1. To God in that thereby his name is invocated and he worshipped yea also in that sundry of his divine excellencies are acknowledged as his Omniscience Omnipresence Providence in ordering all things Soveraignty Power Justice Truth c. To man in that in sundry cases his innocency is cleared suspitions are removed truth is manifested and controversies are ended These respects which an oath hath to God and man give good proof of the lawfull nesse of it §. 117. Of swearing lawfully THat which in general is lawfull must lawfully be used it is therefore requiâ—… to consider what things concur to the making up of a lawfull oath They are in speciall four 1. The Person that sweareth 2. The Matter that is sworn 3. The Manner of swearing 4. The end of swearing 1 Two things concur to make a man fit to swear 1. That he be of understanding and discretion well to know what he doth On this ground babes Idiots phrensie persons are not fit to swear 2. That they have power to make good what they swear As they who are under the power of others might not make a vow of those things which they that were over them might null or make void Numb 30. 3. c. so neither may such swear in like case 2. Four things are requisite for the matter of an oath 1. That that which is sworn be a truth and that both logically as the thing is indeed and also morally as he that sweareth conceiveth it to be That which Paul thus by oath affirmed the things which I write 〈◊〉 you behold before God I lye not Gal. 1. 20. were logically true and morally also 2. That it be possible To swear to do an impossible matter is to bring a necessity of perjury Well therefore did Abrahams servant interpose this caution peradventure the woman will not be willing to follow 〈◊〉 〈◊〉 this land Gen. 24. 5. 3. That it be just and lawfull Righteousnesse is one of the requisites in an oath Ier. 4. 2. To swear an unjust and unlawfull thing is to impose a necessity of sinning and that either by doing that which ought not to be done or by not doing that which he hath sworn to do 4. That it be weighty and such a matter as no other way can be determined This may be implyed under this requisite of an oath In judgement Jer. 4. 2. The highest Judge is appealed to in an oath But he must not be troubled in trifles They must be great matters that should be brought to Moses the highest Judge among the Israelites Exod. 18. 22. Much more must they be great and weighty matters that are brought before the highest Judge of heaven and earth 1. Two things especially are to be observed in the manner of swearing 1. That it be done deliberately and advisedly This is also intended under this phrase In judgement 2. That it be done piously with hearts lift up unto him by whom we swear These cautions are joyned together Thou shalt fear the Lord thy God and serve him and shalt swear by his name Deut. 6. 13. Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God Eccl. 5. 2. The Apostle putteth an Ecce before his oath Behold before God I lie not Gal. 1. 20. 4. There are two generall ends of an oath 1. Gods glory 2. Mans good and that in reference to others or our selves 1. Gods glory is aimed at when in respect to him and his divine attributes we make him our Judge and answerably order all things in the oath as may set forth the glory of his excellencies Whatsoever we do we must do all to the glory of God 1 Cor. 10. 31. Much more this great and weighty matter of an especiall appeal to him 2. Mans good is aimed at in reference to others when we swear to clear his integrity or to declare that which is his right All things must be done with charity 1 Cor. 16. 14. Much more this great and weighty matter The good which we ought to aime at in reference to our selves is that our innocency may be justified 1 King 8. 32. A speciall end of an oath is to put an end to controversies Hereof see § 121. §. 118. Of an Oath what it is THat the fore-named direction about swearing lawfully may be the better observed it is requisite to know what an Oath is and what the severall kindes thereof be An Oath is a sacred attestation whereby God is made a Judge of what is attested This word attestation signifieth more then a bare affirming or denying of a thing â—…t is a kind of confirming of a thing by witnesse in that he by whom one sweares is made a witnesse of that which is sworn Rom. 1. 9. This Epithite sacred is added because therein the swearer hath to do with God making his appeale to him and calling upon him
to a promissory oath the end whereof is First to bind him that sweareth to make good his word Secondly to perswade them for whose sake he sweareth to rest on his word Thus an Oath is for confirmation The latter they refer to an assertory Oath which is 1. To bind the swearer to utter the whole truth and nothing but truth 2. To perswade others that that which is sworn is such a truth as they may well rest upon Thus an oath proves to be an end of all strife When no witnesses can be brought to prove a thing nor sure evidences given whereby the matter in question may appear to be true nor undeniable reasons on either side given in matters of doubt great controversie useth to be made thereabouts but an oath useth to end this controversie and that because God who knoweth the truth who loveth truth who hateth falshood who can and will revenge falshoods is made a witness and Judge And it is taken for granted that no man will provoke God to take vengeance on him By this it appeareth that an oath is a most firm and inviolable bond Men living rest on it as Abraham rested on his servants fidelitie when his servant swore to him This was a promissory oath Gen. 24. 9. So David rested upon Achish his favour when he thus sware unto him surely as the Lord liveth thou hast been upright c. 1 Sam. 29. 6. This was an assertory oath Yea dying men also use to rest upon an oath as Iacob did when Ioseph sware to bury him as he desired Gen. 47. 31. The Apostle inserteth this relative to them in reference to men before mentioned for they cannot know others intents for things to come nor the truth of their words concerning things past but by proofs and an oath in sundry cases is the only proof and evidence that can be given Men therefore use to rest therein and so they ought to do God knows the truth of mens words either in asserting things past or in promising things to come so as in reference to God there is no need of an oath neither is it properly to him an end of strife But men need this kind of proof and to them it is an end of strife This generall ALL is added because there are sundry cases concerning things past present and to come publick and private as was shewed § 119. wherein there is need of an oath to satisfie and settle mens minds about the truth of them and in them all men must upon an oath rest satisfied if at least there be no apparent reason to the contrary An oath is an end of ALL strife §. 122. Of the error of Anabaptists in condemning all swearing THere are sundry errors contrary to the fore-mentioned doctrine of an oath 1. Anabaptists hold that it is unlawfull for Christians to swear The contrary doctrine concerning the lawfulnesse of an oath is sufficiently proved before § 116. Anabaptists herein shew themselves Disciples of the ancient Manichees who denied the Old Testament to be Gods word and that among other reasons of theiâ—… because it justified the lawfulnesse of swearing The main ground that Anabaptists pretend is taken from these words of Christ swear not at all neither by heaven c. Matth. 5. 34. The like is set down Iam. 5. 1â—… Answ. They raise their argument from a mistake of the true sense of these Scriptures for they take that to be spoken simply which is intended respectively That Christ did not simply forbid swearing is evident by this which he saith before in this Sermon Think not that I am come to destroy the Law or the Prophets Matth. 5. 17. Both Law and Prophets do approve swearing on just occasion as was shewed § 116. Christs main scope in that part of his Sermon wherein he interpreteth many of the Commandements of the Morall Law is to cleer that Law from the false glosses of the Pharisees Now concerning this Law of swearing the Pharisees taught two things 1. That they might not forswear themselves which if they did not they thought that the third Commandement was observed 2. That they might swear by some creatures as by heaven earth c. Against these two errors Christ directed his speech Against the first thus To swear unduly is against the third Commandement which saith Thou shalt not take the name of the Lord in vain Exod. â—…0 7. So 〈◊〉 they who did not rightly observe the rules of swearing took Gods name in vain and brake the third Commandement Against the second thus Gods glory is some way or other manifested in his creatures for heaven is Gods throne earth his footstool and so in the rest In which respect to swear by creatures is to dishonour God Anabaptists urge this phrase not at all To this I answer that the clause may have a double reference 1. To vain swearing which is the point that Christ there laboureth to supâ—… so as in this sense he intends thus much Be not moved on any occasion to swear vainly and unduly 2. To swearing by creatures then it intends thus much swear not at all by heaven or earth or any other creature Againe Anabaptists presse this phrase let your communication be Yea Yea 〈◊〉 Nay Matth. 5. 37. In answer to this I grant that these phrases Yea Yea Nay Nay do imply a simple affirmation or negation without confirming it by oath but withall I say that this direction is about a mans ordinary and common communication When there is no great or weighty cause to affirm or deny upon oath Lastly they insist upon this phrase Whatsoever is more then these commeth of 〈◊〉 Two things are answered hereunto 1. That the occasions that force men to swear though the oath be dâ—…ly and justly made come of evill namely of the evill disposition of them who will noâ—… believe a truth spoken unlesse it be confirmed by oath â—… That to use asseverations and oathes in ordinary speech is of an evill dispositiâ—… or of the Devill himself who is that evill one As for that which is written Iam. 5. 12. we are to hold that the Disciple who 〈◊〉 his Masters own words used them in his Masters sense It appeared that the errors about swearing which were frequent in Christs time continued also in that time wherein the Apostle Iames wrote his Epistle and therefore in his Masters words 〈◊〉 sense be laboured to suppressâ—… that evill custome Object To justifie swearing is to give liberty to common swearing Answ. 1. Not so Doth justifying true religion give liberty to superstition â—… Necessary truths must not be concealed much lesse denied because they may be perverted Some men have such a spider-like disposition as they will suck poâ—…son out of the sweetest flowers §. 123. Of undue swearing by creatures A Second error is swearing by creatures This is not only practised by the vulgar sort of Papists in their ordinary speech who commonly swear by the 〈◊〉 Crosse
for men to swear This is here taken for granted See § 116. IV. God only is to be sworn by God is comprised under this word the greater Sâ—…e § 120. V. An oath confirms a truth It is here said to be for confirmation See § 1â—…1 VI. An oath is to determine controversies This phrase an end of all strife inâ—…endeth as much See § 121. VII Men ought to rest in an oath For to them it is an end of strife See § 121. VIII An oath is of use in all manner of differences It is an end of ALL strife See § 121. §. 130. Of Gods willingnesse to do what he doth Heb. 6. 17. Wherein God willing more abundantly to shew unto the â—…eires of promise the immutability of his counsell confirmed it by an Oath THe application of the former comparison taken from mens swearing is in this and the next verse set down and therein the reasons of Gods swearing are exâ—…sly declared This relative wherein in Grammaticall construction may have reference to the last word of the former verse which in Greek is an Oath But I rather referre it to the whole sentence going before or to the point in hand as if he had said In which matter or in which case In which case of confirming a matter by oath God willing more abundantly c. This then sheweth that God conformed himself to mans usuall practise for mans good The word translated willing implieth an inclination and readinesse of ones disposition unto a thing so as he needs no other motive thereunto it is that which â—…e desireth to do Covetous men are thus described they that will be rich or they that are willing to be rich 1 Tim. 6. 9. for it is the same word that is here used A covetous man needeth no other motive then his own inward disposition to seek after riches It is said of Pilat that he was willing to content the people Mark 15. 15. It was his desire so to do Thus God was of himself ready and forward to do that which is here spoken of and that of his own meer free grace yea he was desirous to do it He was no way forced thereunto This then setteth down two points 1. The cause of Gods binding himself his meer will and good pleasure This is the ground of all the good he doth to man Matth. 11. 26. see more hereof chap. 2. v. 4 § 37. 2. The manner of Gods binding himself God did it readily cheerfully This shewed that he was willing thereunto He had in his eternall counsell decreed to do what he did and yet would by Oath bind himself thereunto and this he was willing to do He doth willingly what he hath bound himself to do This is a point worthy of all admiration that God should of his own will willingly bind himself for our sake to accomplish his own determined counsell Should not we now rest with confidence on this good will and pleasure of God This ground and manner of Gods doing what he doth namely willingly should be a pattern unto us to do what we are bound unto willingly and cheerfully The Apostle speaking of his duty in preaching the Gospell thus saith Necessity is layed upon me yea woe is unto me if I preach not the Gospell But if I do this thing willingly I have a reward 1 Cor. 9. 16 17. God loveth such 2 Cor. 9. 7. and accepteth what they are able to do 2 Cor. 8. 12. This David pleaded before God 1 Chro. â—…9 17. Psal. 119. 108. §. 131. Of Gods â—…uper abounding in meanes to make men believe GOds willingnesse to do good to man is exceedingly amplified in this word of the comparative degree more abundantly Of a like word see chap. 2. v. â—… § 5. Here it implieth more then was necessary and it is fitly inserted to meet with a secret objection that might be made against Gods binding himself by Oath For it might be said God is the Lord God of truth even truth it self There 〈◊〉 no fear no possibility of his sailing in any of his words or promises Why then should he bind himself by oath For satisfaction hereof the Apostle seemeth to grant that what God did in this case was ex abundanti more then needed namely in regard of himself his own excellency and his own faithfulnesse but yet he did that which was needfull in regard of man by reason of his weaknesse and dulnesse his backwardnesse to believe and pronesse to doubt in which respect Gods word promise covenant and Oath are all little enough That Gods binding of himself was for mans sake is made evident in the next verse Hereby we see Gods tender respect to mans weaknesse It makes him do more then otherwise needed it makes him respect our infirmity more then his own excellency His promises and threatnings prove as much The former are to allure us to duty the latter to keep us from sin Such is the supreme soveraignty of God 〈◊〉 it is enough for him to declare his mind to his creatures to command what he would have to forbid what he dislikes To use any meanes for the one or 〈◊〉 is ex abundanti of his super-abundant grace and goodnesse What is it then to 〈◊〉 his oath to promises and threatnings The like may be said of Gods adding stalâ—… to his covenants such are the Sacraments Rom. 4. 11. What other reason can be rendred hereof then the abundance of his grace 〈◊〉 mercy 1. This ministreth much matter of humiliation to us who do in a manner provoke God to draw the line of his goodnesse to the uttermost extent thereof and to make him exceed and abound to make him do more then needs if we were not so dull and slow in believing as we are 2. This should move us to super-abound in our high esteem of God and in all thankfulnesse and obedience to him In speciall it should move us with all stedfastnesse to believe that which God doth so abundantly confirm unto us Let us not make Gods surpassing and super-abounding grace to be in vain Let us not provoke him to say What could have been done more that I have not done Isa. 5. 4. 3. By this pattern of God we are taught to condiscend to others infirmity and that in doing more then needs One immutable thing is sufficient to settle a mans mind yet God used two immutable things Though we be conscious to our own integrity and truth which we utter yet if others question it and require further confirmation let us not stand too much upon our own credit but yeeld to their infirmity and if required adde an oath provided it be made in truth in righteousnesse and in judgement Ier. 4. 2. It cannot be thought but that every word of God should be most true It is impossible that he should lie yet heuseth two immutable things But it may be thought that man may lie that is not impossible Rom. 3. 4 If
4. 2. A false witnesse Matth. 26. 60. A false Prophet Matth. 7. 15. A false Christ Matth. 24. 24. A thing falsly called 1 Tim. 6. 20. That which is here intended to be impossible for God is to faile in performing his promise especially that which is confirmed by oath We shall not heare need to speak of that which God confirmeth by oath for it was shewed § 140. that Gods oath is inviolable and it will by necessary consequence follow that if it be impossible that God should faile in any word at all It would much more be impossible that he should faile in that which he confirmeth by oath For the generall that God cannot in any case lie or faile of his word is evident by an Epithite attributed to him which we thus translate that cannot lie Titus 1. 2. It intends as much as this phrase It is impossible for him to lie The foresaid Epithite is compounded with a privative preposition that implieth an utter privation of such a thing and that there is no inclination thereunto As God is light and in him is no darknesse 1 John 1. 5. so he is truth and in him there can be no lie The strength of Israel will not lie 1 Sam. 15. 29. herein is made a difference betwixt God and man God is not a man that he should lie Num. 23. 19. For God to lie were to deny himself but God cannot deny himself 2 Tim. 2. 13. Gods truth is infinitely perfect it admits no variablenesse neither shadow of turning Jam. 1. 17. Yea Gods truth is essentiall to him so as his essence may as soon be brought to nothing as his truth to a lie §. 143. Of inferences from the impossibility of God to lie 1. THe impossibility of God to lie is a great aggravation of the heynousnesse of unbelief For he that believeth not God hath made him a lier 1 Joh. 5. 10. which is in effect to make God no God This is the rather to be noted to stir up in us a diligent watchfulnesse against this sin which many account no sin but a meer infirmity See more hereof v. 13. § 100. 2. This is a strong motive to believe a greater cannot be given for as there is no will so neither power in God to lie Men who are conscionable and faithfull in keeping their word and promise are believed yet being men they are subject to lye Rom. 3. 4. How much more should God be believed who cannot possibly lye If God cannot lye what promise what threatning of his shall not be accomplished 3. This should make Ministers who stand in Gods room and speak in Gods name to be sure of the truth of that which they deliver for Gods word else they make God a lyar for their word is taken for Gods Col. 2. 13. They are Gods Ambassadors An Ambassadors failing is counted his Masters failing Therefore the Apostle useth this asseveration I say the truth in Christ I lye not my conscience also bearing we witnesse in the Holy Ghost Rom. 9. 1. False Prophets are branded for prophesying 〈◊〉 〈◊〉 Gods name Jer. 14. 14. For preventing this we must hold close to Gods word 4. Though we cannot attain to such an high pitch of truth yet every one ought to endevour to be like God herein namely in avoyding lying Lying is a sin â—…beseeming any man but most unbeseeming a professor of the true religion Generall arguments against lying are these 1. Lying is condemned by those who were led by no other light then the light of nature as Philosophers Orators Poets Saint Paul quoteth a verse out of 〈◊〉 〈◊〉 whereby the Cretians were condemned for their frequent lying Titus 1. 12. To 〈◊〉 them the more for this vice to lye was in a proverbiall speech said to 〈◊〉 or play the Cretians 2. Every mans conscience condemnes lying If one be not impudent he will blush when he tells a lye and infinite shifts are ordinarily made to cloake a lye which shew that he is ashamed thereof and that his conscience checketh him for it 3. No man can endure to be accounted a lyar No word more provoketh rage than this Thou lyest It is the cause of many duels 4. Lying overthrowes all society For what man knoweth the things of a man 1 Cor. 1. 11. A mans purposes must be made known and speech is the best meanes thereof If his speech be deceitfull how shall his mind be made known If not what commerce can there be with him and others 5. A man taken tripping herein will be suspected in all his words and actions He that is not true in his words can hardly be thought to deal honestly in his deeds Arguments against lying in professors of the Christian religion are these 1. Lying is expresly forbidden in Gods word Lev. 19. 11. Eph. 4. 25. 〈◊〉 3. 9. Thus it is against the rule of Christians 2. It is against knowledge and conscience For a lyar doth deceitfully utter for truth that which he knoweth to be false 3. It is a filthy rag of the old man and one of the most disgracefull and therefore first set down in the particular exemplification of those filthy ragges Eph. 4. 22 25. 4. It is most directly opposite to God who is truth it self and concerning whom we heard that it was impossible that he should lye 5. Nothing makes men more like the devill for he is a lyar and the father 〈◊〉 Joh. 8. 44. A lying spirit is a diabolicall spirit A lyar carrieth the image of the devill and doth the work of the devill and therein shewes himself a child of the devill 6. As a lye is hatefull to God so it makes the practisers thereof abominâ—…ble Prov. 6. 16 17. and 12. 22. 7. Lying causeth heavy vengeance In generall it is said The Lord will 〈◊〉 them that speake lyes Psal. 5. 6. In particular both temporall and eternall judgements are threatned against such Temporall Hos. 4. 2 c. Eternall by excluding from heaven Rev. 21. 27. And by thrusting into Hell Rev. 21. 8. Memorable was the judgement on Gehazi 2 King 5. 27. And on Ananias and 〈◊〉 Act. 5. 5 10. §. 144. Of comfort arising from faith in Gods promise THe end of the two immutable things which God used is thus expressed That we might have c. These words in generall declare that it was for our good 〈◊〉 God so far condescended as was shewed v. 17. § 131. The particular good aimed at therein is in these words A strong consolatiâ—… Of the verb whence this Noune consolation is derived see chap. 3. v. 13. § 143. Among other acceptions the verb from whence this noune is derived signifieth to comfort Col. 4. 8. Hereupon the Holy Ghost who is the originall cause of all 〈◊〉 sound comfort is stiled the comforter The word of my Text is sometimes translated exhortation Heb. 13. 22. and sometimes consolation Luk. 2.
25. So it is here taken The consolation here meant is such as ariseth from a true sound stedfast faith so as God added to his promise his oath that we might more stedfastly believe his promise and in believing the same receive comfort to our soules Metonymically the effect is put for the cause comfort for faith which worketh it Hence it is evident that Credence given to Gods promise bringeth great comfort to the soul Hereupon saith the Psalmist Remember thy word unto thy servant upon which thou hast caused me to hope He meanes Gods word of promise and thence inferneth this is my comfort in my affliction Psal. 119. 49 50. David himself gives a good evidence hereof For when he was brought into the greatest strait that ever he was in he encouraged himself in the Lord his God 1 Sam. 30. 6 that is calling to mind the promise that God made to him his soul was quieted and comforted Such is the comfort and confidence which ariseth from faith in Gods promises as it maketh true believers to cast their burthen and care upon the Lord Psal. 55. 22. 1 Pet. 5 7. and to lay themselves down in peace and sleep quietly Psal 4. 8. A believer is freed from all undue feares doubts surmises and such like passions as most trouble and disquiet the soul so as a man must needs be much comforted therein That which the Apostle saith of love may fitly be applyed to faith 1 Iohn 4. 18. There is no fear in faith but perfect faith casteth out fear Christ opposeth 〈◊〉 and saith where he saith why are ye fearfull O ye of little faith Matth. 8. 26. Comfort being the effect of faith in Gods promises should stir us up to labour for saith and it should provoke us to yeeld all due credence to the promises of God both in respect of Gods honour whose truth is sealed up thereby Iohn 3. 33. and also in respect of the peace and comfort of our own souls Well weigh how sweet a thing true found comfort is yea and how needfull in regard of the many assaults troubles and vexations whereunto we are subject They who are troubled in mind and disquieted in conscience and thereupon want this comfort have it in high account and earnestly desire it for the benefit of a good thing is commonly better discerned by the want then by the fruition of it Behold here the only meanes to 〈◊〉 comfort in all estates namely faith in Gods promises Wherefore carefully use this meanes All other meanes are but as shadowes without substance or as dew which is soon dryed up with the sun Wherefore believe in the Lord your God so shall you be established believe his Prophets so shall you prosper 2 Cron. 20. 20. §. 145. Of strong Comfort THe forementioned comfort is much illustrated by this Epithite strong Of the notation and emphasis of this Epithite see Chap. 5. v. 7. § 37. It is here opposed to that which is weak and wavering and full of doubts and feares Hereby then is shewed that God would have our comfort to be steady like the shining of the sun in a fair bright day and not in a cloudy gloomy day when it may for a while shine forth and then presently be obscured Pauls comfort was a strong and steady comfort for he saith our consolation aboundeth by Christ 2 Cor. 1. 5. And again I am filled with comfort 2 Cor. 7. 4. In this respect he stileth it everlasting consolation 2 Thes. 2. 16. Strong comfort doth much commend the meanes which God hath afforded for that purpose And it is exceeding usefull against the many fierce and strong temptations which will much impair our comfort unlesse it be strong A foundation 〈◊〉 on the Sand will soon fail when the rain falls and the floods arise and the 〈◊〉 blow and beat upon the house that is built on that foundation Matth. 7. 26 â—…7 There will arise doubts and fears from the flesh Satan also will adde his 〈◊〉 and blusterings and will do what lyeth in him to bereave us of all comfort It is therefore requisite that our comfort be strong and stedfast and that we be as a 〈◊〉 rooted and a well grounded Oake which stands steady against all storms 1. Let us not be content either with seeming or small comforts lest we be 〈◊〉 those who dream that they eat but when they awake their soul is empty c. Isa. â—…9 â—… Such are many who have been long trained up in Christs School and lived under the Ministry of the word by which Gods promises have been tendred unto them and the infallible truth of those promises demonstrated and yet remain as weak and wavering as full of doubts and fears as at the beginning How can such be thoughâ—… to be of the Kingdome of God the things of that Kingdome though they be 〈◊〉 in their beginning yet will grow to an admirable greatnesse Matth. 13. 31. c. 2. For our parts let us do our best for attaining that which God would 〈◊〉 〈◊〉 attain to and for which God affordeth us immutable things namely strong â—…lation This may be attained by a diligent exercising our selves in Gods word publickly and privately by a carefull observing his promises and by a due â—…deration of Gods faithfulnesse and immutability §. 146. Of flying for refuge to Gods promise THe parties here specially intended for partaking of the forementioned end of Gods confirming his promise by Oath are thus described Who have fled 〈◊〉 â—…fuge to lay hold upon the hope set before us This phrase fled for refuge is the interpretation of one Greek word which is a compound The simple verb signifieth to flye Matth. 2. 13. This compound is onely twice used in the New Testament here and Acts 14. 6. It carryâ—…th emphasis and that in a double respect 1. As it intendeth safety and is translated fly for refuge 2. As it intendeth diligence and speed and may be translated fly with speed In the former sense it sheweth that they reap strong comfort from Gods promise who make it their refuge They who fled to the City of refuge there rested quiet and secure and feared not what their adversary could do against them Num. 35. 12 15. In this respect David oft stileth God his hiding place Psal. 32. 7. and 119. 114. This will be a meanes to root out all confidence in our selves or other creatures and rest on God alone and his word For he that fled to the City of refuge there aboad and went not out of it Num. 35. 25 26. 1. This excludes all proud self-conceited justiciaries from strong consolation 2. This teacheth us to acquaint our selves with our own guilt and empâ—…inesse that thereby we may be moved to flye for refuge to Gods word Till we see that we shall never do this §. 147. Of diligence in attaining the hope set before us AS the foresaid compound implies diligence and speed it is a
v. 13 14. and that he was after the order of Melchisedec v. 15. 2. The weaknesse and unprofitablenesse of the Leviticall Priest-hood which is made up by the efficacy of Christs Priest-hood v. 16 17 18 19. 3. The manner of instituting the one and the other Priest-hood The Leviticall Priest-hood was instituted without an oath But Christ most solemnly by an Oath v. 20 21. Hence is inferred the excellency of the New Testament v. 22. 4. The mortality of the Leviticall Priests but Christ ever remaines v. 23 24 Hence is inferred the fulnesse of that salvation which Christ hath wrought v. 25. 5. The sinfulnesse of the Leviticall Priests which forced them to offer for themselves But Christ was perfectly pure v. 26. 6. The reiteration of Leviticall sacrifices But Christs was but once offered v. 27. 7. The nature of Leviticall Priests They were but men Christ was the Sâ—…r namely of God v. 28. §. 2. Of Melchisedec who he was Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who met Abraham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretation King of Righteousnesse and after that also King of Salem which is King of peace 3. Without Father without Mother without descent having neither beginning of dayes nor end of life but made like unto the Son of God abideth a Priest ccâ—…tinually THe first particle as our English hath it is a causall conjunction FOR and implieth a reason of that which goeth before which was that Christ was an High Priest after the order of Melchisedec The Apostle here sheweth the reason why Christ was a Priest after that order even because Melchisedec was such an one as is here described The mystery concerning the order of Melchisedec as it is a most excellent and usefull mysterie so it is a very deep and difficult one Therefore the Apostle doth largely and distinctly propound and expound it For usefull and hard mysteries are to be explained otherwise the benefit of them will be lost The notation of this name Melchisedec is given by the Apostle v. 2. Here therefore we will consider who is the person that is thus stiled There ever hath been in the Christian Church great difference about this point and that by reason of the transcendent points here delivered by the Apostle about him 1. Some of old not determining in particular who he was have notwithstanding avouched him to be a person greater then Christ and that because he is said to be after the order of Melchisedec Answ. Though there may seem to be some modesty in this that they determine not who he was yet it is high presumption to assert him to be greater then Christ. Christ was true God If greater then Christ greater then God Their own argument refuteth them For Christ being High-Priest after the order of Melchisedec Melchisedec was a type of Christ and Christ the truth of that type but the truth is greater then the type 2. Others hold that the Holy Ghost was this Melchisedec Answ. 1. The Holy-Ghost was never incarnate but Melchisedec here mentioned was a true man for he lived among men and was a King of men 2. The Holy-Ghost cannot be said to be taken from among men as every High-Priest is Heb. 5. 1. And it is necessary that he should be so because he was to be as a middle person between God and man 1 Tim. 2. 5. 3. The Holy-Ghost was not a type of Christ for a type must be visible and a type is inferiour to the truth 3. Others are of opinion that Melchisedec was an Angel Answ. This cannot stand with the description of an High-Priest set down Chap. 5. v. 1. An High-Priest must be taken from among men neither can it stand with the History noted of Melchisedec Gen. 14. 18. c. 4. There are that hold Melchisedec to be one of Chams stock because he was King of Salem which was in Canaan Many both ancient and latter divines are of this opinion Answ. C ham with his posterity were cursed Gen. 9. 25. And it is not probable thâ—… any of that cursed generation should be of place and authority to blesse Abraham the father of the faithfull As for their argument taken from Salem in Canaan nothing hindreth but that one that was no Canaanite might live and raign there at that time that is here intended which was more then four hundred yeares before Ioshuah subdued the Caâ—…aanites 5. The most common received opinion is that Shem the Son of Noah was this Melchisedec Our Countrey-man Mr. Broughton produceth two and twenty Rabbies of the Jewes to be of this opinion and inferreth that it was the common opinion of the Jewes Epiphanius reckoneth this among Heresies which he ascribeth to the Samaritans and laboureth to disprove it by an argument wherein he himself is much mistaken For he affirmeth that Melchisedec died eight and twenty or thirty yeares before Abraham rescued his brother Lot But if the six hundred years which Shem lived be duly computed with the Genealogie of Shems posterity set down Gen. 11. 10. c. It will be found that Shem lived about an hundred yeares in Isaacs time That which deceived the foresaid and other Greek Fathers was the false computation of the yeares of the Patriarchs made by the LXX Some of the Arguments to prove that this Melchisedec was Shem are these 1. Shem lived an hundred yeares before the flood and none born before that time was then living So as his parentage might well then be unknown 2. He was the most honourable then in the world so as he might well be counted greater then Abraham 3. Shem was a most righteous man and in that respect the title Melchisedec be given unto him See § 4. God is stiled the Lord God of Shem Gen. 9. 26. So as he may fitly be called the Priest of the most high God Gen. 14. 18. 5. Shem was that Stock from whence Christ according to the flesh descended Luk. 3. 36. 6 To Shem was the promise made Gen. 9. 26. And in that respect he the fittest to blesse others 7. Shem was the root of the Church even that root from whence Abraham and his posterity sprouted so as he might well be accounted greater then Abraham and fit to blesse him 8. All the following branches of the description of Melchisedec may fitly be applyed to Shem as will appear in opening the particulars On these grounds I dare not gain-say this opinion 6. There are that think it the safest to determine none at all to be this Melchisedec but rather to speak and think of him as of one unknown whose Father Mother kindred age and generation are not made known And this the rather because he is here so transcendently described This particular instance of Melchisedec giveth proof of profound mysteries to be
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
5. v. 6. § 29. 3. That Christ continually executeth his Priest-hood without intermission In this respect as a Priest he is said to continue ever and to have an unchargeable Priest-hoâ—…d and ever to live to make intercession for vs v. 24 25. In regard of the continuall efficacy of Christs Priest-hood it is said that he offered one sacrifice for 〈◊〉 for ever or continually and to perfect continually them that are sanctifiâ—…d Heb. 10. 12 14. Christ is in this respect as a spring that continually â—…loweth forth There is in men a continuall spring of corruption which from time to time deâ—… them So as they need continually to bâ—… clâ—…ansed They also by their continuall sins continually provoke Gods wrath so as they have need of a continuall Priest to make continuall attonement for them On this ground we have just 〈◊〉 on all occasions to look unto Jesus to behold him our Priest making continuall intercession for us A point this is of singular comfort §. 27. Of the bread and wine which Melchisedec brought forth PApists doe here infer another mystery about the Priest-hood of Melchisedec namely that the bread and wine which he brought forth was the sacrifice proper to the order of his Priest-hood and prefigured the body and blood of Christ which they say is comprised in their Mass under the shew of bread and wine Answ. If this were such a mystery why did the Apostle in setting out so many Mysteries as he did about Melchisedec make no mention at all of this which as they say is the greatest and most pertinent to Melchisedecs Priest-hood Beâ—…armine is forced in answer hereunto to say that it was nothing to the Apostles purpose to make mention of it here What is it nothing to the purpose of him that sets down a speciall order of Priest-hood to declare the speciall sacrifice that belongeth thereunto and to give notice thereof to the Christian Church It was b too deep a mystery saith Bellarmine for the Hebrewes Answ. Was it deeper then those other mysteries which he mentioneth v. 2. and sundry others in other parts of this Epistle The truth is that the thing it self as they would have people to believe it that the very body and blood of Christ under the visible shew of bread and wine is offered up for a true reall propitiatory sacrifice is a meer mockage apparently against Scripture against reason against sense 1. The Scripture affirmeth that the body of Christ is in heaven and there must continue untill the times of restitution of all things Acts 3. 21. 2. Reason tels us that a true body cannot be in divers places at once But by their position the body of Christ must be in millions of places at the same time 3. Sight taste smell and feeling tell men that that which they eat and drink at the Sacrament is bread and wine to say it is flesh and blood is against all those sences Papists presse this phrase he brought forth bread and wine as signifying an offering up of bread and wine Answ. 1. To bring forth doth not properly nor necessarily in that place import an offering up 2. It was shewed § 8. that the bringing forth of bread and wine there did declare a royall intertainment of Abraham and his army 3. This was brought in the History as an act of Melchisedecs Kingly office rather then of his Priestly Papists reply that there was no need of refreshing Abrahams army which had got great spoiles Answ. 1. Though Abraham might not need such entertainment yet Melchisedec might in good respect restifie his bounty to Abraham 2. Though there might be great spoyles yet they might want victuals 3. Abraham might rather choose to have his army refreshed with Melchisedecs provision then with the spoyles that belonged to the King of Sodom Gen. 14. 23. They further say that if bread and wine were not Melchisedecs sacrifice there is no mention of any sacrifice at all whence it would follow that he should be a Priest without sacrifice Answ. That would not follow He might have sacrifices belonging to his Priesthood though they were not there mentioned besides though his order were anâ—…ther order then Aarons yet such sacrifices might belong to his Priest-hood as belonged to others Priest-hood If bread and wine had been Melchisedecs offering it had been most improper to bring them forth to Abraham they should have been brought forth to God This improbable supposition of Melchisedecs offering up bread and wine is 〈◊〉 sandie a foundation for such a Batel as transubstantiation is to be built upon §. 28. Of the resolution of Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who 〈◊〉 â—…ham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretatiâ—… King of righteousnesse and after that also King of Salem which is 〈◊〉 peace 3. Without Father without Mother without descent having neither beginning 〈◊〉 dayes nor end of life but made like unto the Son of God abideth a Priest â—…tinually THe sum of these three verses is The excellency of Melchisedecs Priest-hood â—…about observe 1. The inference in this causall particle for Vers. 1. 2. The substance which is 1. Propounded 2. Illustrated v. 3. Of the substance propounded there are two parts 1. An historicall narration of some passages 2. A mysticall application of others About the hystoricall narration there are two points One concernes Melchisedec The other Abraham Three points concern Melchisedec 1. His name 2. His functions These are two 1. Kingly amplified by the place King of Salem 2. Priestly amplified by the Lord whose Priest he was This Lord is described 1. By his nature God 2. By his soveraignty Most high 3. By his actions These are of two sorts 1. Regall He met Abraham Amplified by the victory which Abraham goâ—… This victory is described two wayes 1. By Abrahams return from the wars 2. By the slaughter of the Kings 2. Priestly he blessed him Vers. 2. The act which concerned Abraham was an act of piety mixed with gratitude In setting it down are noted 1. The person Abraham 2. His kind of act gave 3. The subject matter the tenth part This is amplified by the extent of all The mysticall application is of two sorts 1. An interpretation of things expressed 2. A manifestation of things concealed Two things are interpreted 1. Melchisedecs name 2. The City of his Kingdome Salem Vers. 3. Five things concealed are in a mystery observed 1. Without father 2. Without mother 3. Without descent 4. Without begining 5. Without end The illustration of the foresaid points is 1. Generally expressed made like unto the Son of God 2. Particularly exemplified Abideth a Priest continually §. 29. Of observations raised out of Heb. 7. 1 2 3. Vers. 1. I. DEep mysteries must be explained This causall particle FOR sheweth the reason why the
appeareth that it is a great priviledge to have a right to Gods 〈◊〉 Among other priviledges belonging to the Jewes this is one that the promises â—…tain to them Rom. 9. 4. On the contrary side it is noted as a matter of inâ—…amy 〈◊〉 be aliens from the covenants of promise Eph. 2. 12. Gods promise is the ground of all our happinesse There is no other right whereby we may claim any thing Man by his fall utterly deprived himself of all 〈◊〉 happinesse wherein God made him It is Gods free promise that gives him 〈◊〉 hope of other happinesse Gen. 3. 15. But they who have a right to Gods â—…ses have a right to all things that may make to their happinesse For what good thing is there whereof God hath not made promise Beleevers have much cause to rest hereupon and to rejoyce herein Let 〈◊〉 brag of their outward priviledges The promises made in Christ whereof 〈◊〉 infidelity they have deprived themselves far exceed and excell all their 〈◊〉 Let worldings brag of their outward preferments dignities wealth and 〈◊〉 like things If they have not a right to the promises they have a right to 〈◊〉 This should stir us up in generall to walk worthy of the Lord who hath 〈◊〉 these promises Col. 1. 10. 1 Thes. 2. 12. and of the Gospell wherein and 〈◊〉 they are tendered unto us Phil. 1. 27. In particular we ought hereupon To believe the promises made unto us â—…wise we deprive our selves of the benefit of the promises Chap. 4. v. 1 6. 2. It will be our wisdome to observe the conditions annexed to those promises 3. It is just and equall that we moderate our care about the things of this world and not seek great things for our selves here Ier. 45. 5. 4. It becomes us to rest content in the state where God sets us Having such promises as God hath made unto us we have enough 5. These promises should make us with patience expect the time appointed for the accomplishment of them §. 45. Of the need that the best have of means to strengthen their Faith THis phrase him that had the promises being inferred upon Melchisedecs blessing giveth instance that the best faith needeth strengthning Melchisedecs blessing was by way of ratification and confirmation of those promises which Abraham had Now consider what a man Abraham was and how great his faith was yet this meanes of blessing was used to ratifie the same For this end God added promise to promise and his oath also See Chap. 6. v. 13. § 97. The ground hereof resteth not in our selves For 1. As we know but in part 1 Cor. 13. 9. So we beleeve but in part the 〈◊〉 have cause to say Lord I beleeve help thou my unbelief Mark 9. 24. 2. The flesh is in the best which is weak when the spirit is ready Matth. 26. 41. 3. The best are subject to many temptations The better men are the more will Satan seek to fist them Luke 22. 31. How diligent should men hereupon be in observing what meanes God hath â—…ctified for strengthning their faith and how conscionable in using the same Above all let men take heed of too much confidence in themselves God is thereby provoked to give men over to themselves which if he do Satan will soon take an advantage against them Take instance hereof in Peters example Matth. 26. 69. c. §. 46. Of undeniable Principles Vers. 7. THe generall proposition noted § 43. is here in the seventh verse expresly set down namely that he who blesseth is greater then he 〈◊〉 he blesseth So true and sure is this proposition as the Apostle premiseth this phrase of asseveration without all contradiction The Greek noun translated contradiction is the same that was used Chap. 6. 〈◊〉 16. § 121. and translated strife The notation of the word was there declared This generall particle all addeth emphasis and implieth that none that is of understanding can or will deny the truth of the foresaid assertion This manner of asseveration as it setteth forth the certainty of the thing it self so a duty on our part which is to yeeld to the truth thereof and not oppose against it From this particular instance may well be inferred this generall observation There are principles so infallibly true as they admit no doubt or despute thereabout The Apostle about another and greater principle useth a like asseveration without controversie 1 Tim. 3. 16. To like purpose this phrase is used This iâ—… a faithâ—…ull saying and worthy all accâ—…ptation 1 Tim. 1. 15. and 4. 9. 1. Some principles are expresly set down in the word of truth these are to be received without all contradiction He that commeth unto God must believe that he is c. Hâ—…b 11. 6. A must A necessity of believing it is laid upon us Such are all fundamentall principles 2. There are principles so agreeable to the light of nature to reason it self and common sense as they admit no contradiction such are these a true body is circumscribed within a place and it hath the essentiall properties of a body A Priest is greater then the sacrifice works of merit must be answerable to the reward meâ—…ited They on whom we call must be able to hear us and help us 1. The 〈◊〉 of Papists is hereby discovered in that they maintaine many hereâ—… contradictory to expresse evidence of Scripture and to principles of nature as those before named and sâ—…ndry others Therein they contradict those things which are without all contradiction 2. It will be our wisdome carefully to observe such principles and quietly to rest in them neither stirring up needlesse controversies about them nor suffering our selves to be drawn from them The Philosopher thought not him worthy to be disputed with all that denyed principles If a man deny the fire to be hot the best demonstration to prove it is to put his finger or hand into the fire §. 47. Of blessing as an act of preheminency THat principle which is here brought in to be without all contradiction is thus expessed The lesse â—…s blessed of the better or greater Of the Greek word translated â—…etter See Chap. 1. v. 4. § 39. This comparative the lesse though it be of the neuter gender yet it hath reference to Abraham who is said to be blessed of Melchisedec v. 1. The neuter gender is used because it is a generall proposition and may be extended to all sorts of things as well as persons The other comparative greater hath reference to Melchisedec who blessed Abraham v. 1. Of 〈◊〉 in generall See Chap. 6. That we may the better discern how the foresaid proposition is without all contradiction we must take notice of the kind of blessing that is here meant For men may blesse God who is infinitely greater then all men Iudg. 5. 9. Iames 3. 9. And among men the lesse in many cases blesse the greater As Solomon a King blessed his people
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
64. Here it hath reference to a former evidence and it implyeth that the point in hand had by the former argument been made cleer and that by this argument so much more evidence was added as made it more cleer This heapâ—…ng up of these emphaticall words evident far more evident yet far more evident do demonstrate that weighty points are to be made more and more cleâ—…r Argument is to be added to argument and the latter argument more cleer then the former Thus did this Apostle in setting out the Deity of Christ See Chap. 1. v. 5. § 63. and v. 6. § 77. The like he doth about the vigour of faith Heb. 11. v. 1 2 c. This is usefull both in regard of mens understanding and judgement and also in regard of their heart and affection 1. Many proofs the latter being cleerer are of the more force to enlighten mens minds and convince their judgements of the truth and equity of a poynt They are as many lights brought into a room which by their number make every thing seeme more cleerly By one argument men may be brought to say it is evident but by many it is far more evident 2. The heart and affection is much more easily wrought upon when the judgement is more cleerly enlightned and throughly convinced The understanding is a guide to the other faculties of the soul. The light thereof discovers all startingholes but if the judgement be not well informed and throughly convinced of the truth and â—…quity of that which is delivered the most pithy exhortations and powerfull perswasions will be but as water powred upon a stone Some that have been 〈◊〉 and earnest in their exhortations perswasions yea and denunciations of judgements extending their voyce clapping their hands beating the desk with their 〈◊〉 stamping with their feet and sweating in their whole body have yet little â—…roved their auditory One reason may be want of convincing their judgements When this is once done the heart will soon be wrought upon While Ministers are in a doctrinall way cleering thâ—… points they have in hand and soundly proving the truth and equity of them by argument upon argument the hearts of hearers are oft wrought upon before the Preacher commeth to his application Then one word of exhortation or reprehension may more prevaile then thousands without such a preparative §. 78. Of the meaning of these words For that after the similitude of Melchisedec there ariseth another Priest THe Greek conjunction translated for that is conditional Most 〈◊〉 and properly it signifieth and is translated IF But it is also used 〈◊〉 causal conjunction and made the ground or cause of that which is said or done 〈◊〉 where it is said Iâ—… we this day be examined Act. 4. 9. the meaning is 〈◊〉 are examined So here for that or because Where the Apostle speaketh oâ—… 〈◊〉 Priest-hood in reference to Melchisedec six times he useth this word order 〈◊〉 times before this place namely Chap. 5. v. 6 10. Chap. 6. v. 20. and v. 11. 〈◊〉 this Chapter and twise afterwards namely v. 17 21. But here he useth the 〈◊〉 similitude or likenesse Of the derivation of the Greek word See Chap. 4. v. 15. § 90. Thâ—…se two words Order and Similitude explain each other The former sheweth that the Priest-hood whereof he speaketh is a 〈◊〉 Priest-hood appointed and set every way most decently The latter sheweth that all the excellencies spoken of Melchisedec appertain 〈◊〉 Christ see v. 3. § 24. As Christ was after the order of Melchisedec so in all the excellencies of â—…sedec he was like him yea he was the truth and substance of them all This â—…nesse of Christ to Melchisedec was as the likenesse of a body to the shadow 〈◊〉 was not only like Melchisedec in surpassing excellencies but also he was a true 〈◊〉 after that very order Of the Greek verb translated ariseth see v. 11. § 64. The present tense ariseth here used implyeth a present and continuall being of Christs Priest-hood after the abolishing of the Leviticall Priest-hood for 〈◊〉 this phrase another Priest the Lord Jesus is intended This adjective another is used by way of distinction from Aaron So much is plainly expressed in the latter end of the eleventh verse thus that another 〈◊〉 should rise after the order of Melchisedec and not be called after the order of 〈◊〉 Christ in Person was another then Melchisedec yet in office he was after his order But he was another then Aaron in person in order in office in efficacy and sundry other wayes That Christs Priest-hood was of another kind then Aarons is shewed v. 11. § 66. That Christ was like Melchisedec in all his excellencies is manifested Chap. 5. v. 6. § 30. and Chap. 7. v. 3. § 24. §. 79. Of the resolution and observations of Heb. 7. 13 14 15. Vers. 13. For he of whom these things are spoken pertaineth to another tribe of 〈◊〉 no man gave attendance at the Altar Vers. 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning the Priest-hood Vers. 15. And it is yet far more evident for that after the similitude of Melchisedec there ariseth another Priest Vers. 13. IN these three verses it is proved that Christs Priest-hood was not after 〈◊〉 order of Aaron The proofs are two The first proof is taken from the distinction of tribes This is 1. Propounded v. 13. 2. Confirmed v. 14. In the proposition there is 1. A description of Christ by a reference to things before mentioned thus He of whom these things are spoken 2. An expression of the argument wherein we have 1. The kind of proof He pertaineth to another tribe 2. The ground thereof Here 1. One thing is exprâ—…ssed of which no man gave attendance c. 2. Another is implied That they of the tribe of Levi gave attendance at the Alâ—… Vers. 14. In the confirmation two points are to be observed 1. The manner of bringing it in it is evident 2. The matter whereof it consisteth Hereof are two parts 1. An exemplification of the tribe whence Christ sprang Here are distinctly noted 1. The stock Iuda 2. The branch Our Lord. 3. His manner of comming from thence He sprang 2. A manifestation of the reason why they of Iuda attended not at the Altar The reason is taken from Moses silence thereabouts He spake nothing about that 〈◊〉 Vers. 15. The second proof is taken from distinction of Orders Here note 1. The manner of bringing in the proof It is yet far more evident 2. The matter of the proof which is 1. Generally expressed There ariseth another Priest 2. Particularly exemplified After the similitude of Melchisedec Doctrines Vers. 13. I. The excellencies spoken of Melchisedec belong to Christ. The things before spoken were excellencies of Melchisedec But here it is said concerning Christ He of whom these things are spoken See § 72. II. Christ
Sanctuary Tabernacle are thus better distinguished 〈◊〉 from the other 2. By this interpretation the ground of the Apostles inference in the 〈◊〉 verse concerning Priests sacrifices is better cleared For this Tabernacle being put for Christs body it sheweth what was the sacrifice which Christ offered up even his â—…dy If the sacrifice be not implyed under this word to what shall it be applyed 3. The body of man is in other places set down by this metaphor of a Taberâ—… 2 Cor. 5. 1. 2 Pet. 1. 13. 4. These two metaphors Sanctuary and Tabernacle are else-where put for heaven and the body of Christ. Note especially for this purpose Chap. 9. v. 11 12. and withall mark the correspondency betwixt these two places 1. In both places both metaphors are expressed in the same words 2. The Tabernacle is here said to be true there to be a greater and 〈◊〉 perfect All in opposition to the typicall and earthly tabernacle in â—…he Law 3. Here this Tabernacle is said to be pitched not by man There not to be made with hands 4. Here Christs body is implyed to be the sacrifice of this Tabernacle 〈◊〉 his own blood 5. The body of Christ is set out in other places by other metaphors like to 〈◊〉 of a Tabernacle As by the Temple John 2. 19. and by a way Heb. 10. 20. 6. As the Sanctuary was a type of heaven so the Tabernacle was a type of Chriâ—… body That this may more evidently appear I will endeavour to set out the correspondency betwixt that Tabernacle and the body of Christ. 1. God sanctified the Tabernacle as a place to dwell in Exod. 29. 44 45. 〈◊〉 Christ dwelleth all the fulnesse of the God-head bodily Col. 2. 9. This phrase the word dwelt among us Joh. 1. 14. in the Greek â—…eth to allude to the Tabernacle here meant for it hath a notation from the word Tabernacle and is thence derived 2. Gods glory was most conspicuously manifested in the Tabernacle The glory of the Lord filled the Tabernacle Exod. 40. 34. But never was any place so filled with the glory of God as the body of Christ. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the father Joh. 1. 14. 3. In the Tabernacle sacrifices oblations and incense were offered up and all holy services performed So Christ in his body offered up his own sacrifice his prayers and all his holy services Heb. 5. 7. and 10. 5. 4. To the Tabernacle the people brought all their offerings Lev. 1. 3. So must we bring all ours to Christ Heb. 13. 15. 5. The Tabernacle sanctifieth all in it Mat. 23. 17. so whatsoever is offered up in Christ or from him conveyed to us is sanctified 6. As the Priests did tread upon the sanctuary so did Christ upon his body by his many sufferings 7. The High-Priest entered thorough the Tabernacle into the most holy place Exod. 26. 33. So Christ by his body into heaven Heb. 9. 11. What use the Jewes did make of their Tabernacle we must make of Christs body As when they were neer the Tabernacle they performed all their divine services therein so when they were far absent they would turn their faces to it in powring out their supplications Dan. 6. 10. so must we now Christ is in heaven look up to him He is the beloved Son of God in whom he is well pleased Mat. 3. 17. There is no other way to be accepted of God §. 6. Of Christ the true Tabernacle which the Lord pitched and not man CHrists body is here stiled the true Tabernacle not in opposition to that which is false or feigned but to that which is typicall and ceremoniall Thus the law and truth are opposed Ioh. 1. 17. as the shadow and the substance Thus the Father is said to seek such worshippers as shall worship him in truth John 4. 23. Christs body then is that Tabernacle which was shadowed at by the Jewish Tabernacle It is that Tabernacle wherein and whereby we and all our services are sanctified and made acceptable to God From this that Christ said he came to do Gods will this inference is made by this will we are sanctified through offering of the body of Iesus Heb. 10. 7 10. This shewes the prehemenency of the Christian Church above the Jewish Church We have the truth of their types the substance of their shadow Should not we have this truth in higher account then theâ—… had the type and should not we be more carefull to make a right use of this true Tabernacle The zeal of the Jewes about their Tabernacle will be witnesse against our light esteem of the true Tabernacle Yet further to commend this Tabernacle unto us the immediate answer thereof is set down both affirmatively and negatively Affirmatively thus which the Lord pitched This word pitched in Greek signifieth to set a thing fast A Tabernacle being made of linnen cloth and stretched out with cords was by pegs fast fixed in the ground This doth our English comprize under this word pitch Here both making and setting up of this Tabernacle is intended This negative phrase and not man is added to shew a difference betwixt this Tabernacle and the Tabernacle under the Law which was made by the hands and art of man Exod. 36. 1. c. The affirmative and negative phrases which the Lord pitched and not man being applyed to Christs body have reference to his conception which was not as the conception of others by any act of man but wonderously above the course of nature he was conceived by the Holy-Ghost Matth. 1. 10. When the Virgin Mary upon the first message of conceiving in her womb and bringing forth this Son said how shall this be seeing I know not a man this answer was returned by an Angell The Holy Ghost shall come upon theâ—… and the power of the highest shall over shadow thâ—…e Luk. 1. 31 3 35. This negative clause and not man is added by way of illustration and any â—…tion implying that this true Tabernacle was a work above humane strain and 〈◊〉 that which God doth immediatly by himself is far more excellent then that which is done by the ministry of man Psal. 8. 3. and 19. 1. 2 Cor. 5. 1. Heb. 9. 11. This immediate author and maker of Christs body set down affirmatively and negatively manifesteth a great difference betwixt the typicall Tabernacle and 〈◊〉 true one even as great as betwixt the immediate workmanship of God and of 〈◊〉 yea as great as betwixt God himself and man This doth much amplifie all the forementioned duties about this true Tabernacle See more hereof Chap. 9. v. 24. § 121. §. 7. Of the resolution and observations of Heb. 8. 1 2. Heb. 8. 1 2. Vers. 1. Now of the things which we have spoken this is the Sum We have 〈◊〉 〈◊〉 High-Priest who is set on the right hand of the throne
even in this world The negative not may imply a double opposition 1. To the Jewes Tabernacle which was of liveless and senseless materials Such as were had here below in this world 2. To our bodies Christs body was not such a body so built up as ours is and that in sundry respects 1. The extraordinary conception thereof Luk. 1. 34 35. 2. The hypostaticall union of it with the divine nature Matth. 1. 23. 3. The superabundant grace that was in it Ioh. 3. 34. Col. 1. 19. A main point here intended is that Christs body far surpassed the Jewes Tabernacle 1. The Jewes Tabernacle was but a type or shadow This a true Tabernacle Chap. 8. v. 2. 2. That was but a dead way to tread upon but this a living way to bring men to heaven See Chap. 10. v. 20. 3. That was The work of mens hands This of God Chap. 8. 2. 4. That nor any thing in it could make perfect This can Chap. 10. v. 10 14. 5. That in it self did not make acceptable to God but this doth Matth. 3. 17. 6. That was never united to the deity This is Rom. 9. 5. Had the Jewes their Tabernacle in high account which was only a shadow of this which was made of senseless materials which was the work of mens hands which could not make perfect How unworthy are they to live under the Gospel who lightly esteem this farr more excellent Tabernacle the body of Jesus himself §. 56. Of the difference betwixt the typicall and reall meanes of attonement Vers. 12. THe Apostle having declared the truth of the Tabernacle proceedeth to set forth the truth of the service which was performed in the most holy place whereunto the high Priest entred thorow the holy place This he doth negatively and affirmatively that the difference betwixt the type and truth might more evidently appear He beginneth with the negative thus Neither by the blood of goats and calves The high Priest under the law entred with the blood of these two kinds of beasts into the most holy place to sprinkle it upon the mercy-seat to make thereby an attonement Levit. 16. 14 15 16. But this was too mean a means for Christ to work a true attonement thereby For it is not possible that the blood of buls and goats should take away sins Heb. 10. 4. There is in the law mention made of sundry other kinds of sacrifices as of sheep and Lambs and of soules Lev. 1. 10 14. Yea there is mention made of a Ram for a bâ—… offering on that day when the High Priest entered into the most holy place Lâ—… 16. 3. But he carried not the blood of any other sacrifice into the most holy place but only of Goats and Bullocks Of the things typified under these and other kinds of sacrificâ—…s see v. 19. § 102. The Beasts which the Law stiled Bullocks the Apostle here calleth Calves because the Bullock was to be but a young one Lev. 16. 3. To shew what an infinite disparity there was betwixt the blood that was â—…yped by the foresaid blood of Goats and Calves the Apostle thus sets it out by his own blood This relative his own hath reference to Christ v. 11. Now Christ was true God as well as true man God-man in one person Hereupon it is said that God hath purchased the Church with his own blood Act. 20. 28. Well might the Apostle infer this latter kinde of blood with the particle of opposition BUT not by the blood of Beasts BUT by his own blood There cannot be a greater difference betwixt a type and a truth thâ—… in this The true price of â—…ans redemption is as far different from the type as God iâ—… from beasts The truth was actually to do what the type could not and so great a matter was to be done by the truth as could not be done by any inferior means then God himself yea then the blood of God This kind of opposition is a great aggravation of their dotage who reject the truth and trust to the type They prefer Beasts to God §. 57. Of Christs own blood the price of mans redemption THe expression of blood in setting out the truth as well as in the type confirmeth that which was before noted that there is no access to God without expiation and that there is no expiation without blood Hereof see verse 7. § 43. 53. The limitation of the kind of blood in this relative his own further manifesteth that the blood of God is the price of mans sin In this respect it is said that â—…esus sanctified the people with his own blood see chap. 13. v. 12. § 129. And that the Sonne of God purged our sin by himself see chap. 1. v. 3. § 29. In this sense it iâ—… said That â—…ey crucified the Lord of glory 1 Cor. 2. 2. 〈◊〉 Is there any blood in God could God shed blood Answ. No the deity simply and singly considered in it self could not but 1. The person God and man is here joyntly to be considered and that extended to the divine nature which was proper to the humane The divine nature so asseâ—…ed and united to it self the humane in one person as properties of the one are attributed to the other 1 Cor. 2. 8. Iohn 3. 13. 2. The divine nature afforded assistance to and supported the humane nature 3. The divine nature had proper works in the act of mans redemption as to adde dignity merit and efficacie to the sufferings of the humane nature Thus in regard of the inseparable union of Christs two natures and of the sufficient assistance which the divine nature afforded to the humane and of the proper actions of the divine nature the blood whereby man was redeemed may well be â—…led the blood of God No lessâ—… price could work out so great a work For infinite wrath was to be pacified 〈◊〉 justice â—…o be satisfied infinite grace to be procured 1. Beâ—…ld hâ—…re the value and worth of mans redemption Well might the Apostle 〈◊〉 it preâ—…ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a 〈◊〉 price Heaven Earth all things in them are not to be compared to this blood 2. Take notice hereby of the vile and cursed nature of sin which must by such a means be exâ—…d Nâ—…â—…ood like to that which causeth death No death like the death of him that is 〈◊〉 God 3. Herein the extent of Christs love is manifested Eph. 5. 25. Though no lesse price could redeem the Church then Christs own blood yet Christ would not spare that The great God shed his blood for sinful man 4. O the more then monstrous in gratitude of such as will spare nothing for Christ their Redeemer not the vanities of this world which can do them no true good not their sins which make them most miserable 5. Let the consideration of this great price of our redemption move us to hold nothing
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
which is proper to a covenant but the Apostle changeth it into this authoritative word enjoyned to shew the ground of what was required Gods charge and withall to declare that it was no arbitrary matter for them to do or to leave undone but a matter of necessity the Lord enjoyned it The Apostles were not translators but expositors of Texts of Scripture and thereupon had liberty to alter words for clearing of the sense See Chap. 1. v. 6. § 72. The word which we translate enjoyned is a compound The simple verb is out of use but there are two nounes that are such compounds as this verb both which do signifie a commandment Matth. 15. 3 9. The word then implyeth a bounden duty so as it was not a matter arbitrary or doubtfull but that which in obedience to the supreme Soveraign was to be observed This word is used Chap. 11. v. 22. § 122. §. 107. Of this phrase This is the blood of the Testament THat the people might the better understand what he intendeth Moses directs them to that very act which he then did by this phrase this is the blood c. For the note of reference this implyeth that which he was then in doing It is somewhat answerable to a like phrase of our Lord Christ who having taken bread and broken it said this is my body Matth. 26. 26. From hence we may infer that a Sacramental denomination of a thing signified by the sign doth not argue a transubstantiation of the sign into the thing signified or a consubstantiation of the sign and thing signified The tree that is called the â—…ree of life was not life it self Gen. 2. 19. Circumcision which is called the Covenant Gen. 17. 9. was not the Covenant it self Nor was the lamb the passeover yet so called Exod. 12. 21. Nor the rock Christ himself yet so called 1 Cor. 10. 4. The end of a Sacramental phrase is to shew outwardly what is inwardly intended and to raise the mind from the outward sign to the inward thing signified and to assure us of the presence of grace and of the thing signified not carnally but spiritually This spiritual presence is as true and real as a carnal presence can be and much more effectual and comfortable for by the spiritual presence of Christ the true believer partaketh of the merit and virtue of Christs passion and of the benefits that flow from thence The Rhemists do hence infer that the chalice of the Altar hath the very sacrificall blood in it that was shed upon the Crosse. Others do hence frame this argument As there was the true blood of the type in the typical and legal Sacrament so there must be the true blood of the truth in the true and Evangelical Sacrament Answ. 1. All that may be granted and yet their transubstantiation not concluded thereupon Thus the resemblance will hold As under the law there was shed the very blood of beasts for those legal cleansings so under the Gospel is shed the very blood of Christ for a spiritual cleansing of the soul. This none deny But will it hereupon follow that that blood is shed in the Sacrament 2. The resemblance betwixt legal and Evangelical Sacraments must be in the signes of each Thus it will follow that as there was true blood in theirs so there is true wine in ours which analogie is taken away by transubstantiation 3. The blood which Moses sprinkled was no more the proper blood of the Covenant then the wine For that blood could not take away sins Heb. 10. 4. 4. The words of Moses are not proper but figurative 5. Their resemblance doth not hold for Moses and the Apostle refer the relative this to blood but the Evangelist referreth it to the Cup in which the wine was thus This Cup is the new Testament in my blood Luk. 22. 20. By this mention of blood added to the Testament is shewed the end of sprinkling blood under the law which was to declare that blood was the means of Gods entring into Covenant with man As hath been shewed v. 18. § 99. The joyning of blood with a Testament and stiling it the blood of the Testament sheweth that by Christs blood the Covenant was turned into a Testament and made inviolable as hath been demonstrated v. 15. § 88. and v. 16. § 93 94. §. 108. Of divine institution the ground of a Sacrament THe ground of the foresaid Sacramental sign and action which was sprinkling blood as a ratification of the Covenant is thus expressed which God hath enjoyned unto you Hence we may observe that a divine institution is requisite for the constitution of a Sacrament This was the ground of all true Sacraments that ever the Church had as may be proved by a particular induction of several Sacraments 1. There were two Sacraments in mans entire estate The Tree of Life and the Tree of knowledge of Good Evil both which God appointed to be Sacrament Gen. 2. 9. 2. The general Sacrament for the whole world namely the Ark 1 Pet. 3. 21. was also by God enjoyned 3. Circumcision which was the ordinary Sacrament of regeneration to the Jews was instituted of God Gen. 17. 10. 4. The other ordinary Sacrament of the Jewes to seal up their spirituall nourishment namely the passeover was ordained of God Exod. 12. 3 c. 5. The Jewes extraordinary Sacraments were also of God These were four 1. Israels passing through the red Sea Exod. 14. 16. c. 2. The Cloud under which they were Exod. 13. 21 22. These two were to them as Baptisme 1 Cor. 10. 1 2. 3. Manna that fell from heaven Exod. 16. 4. 4. The water that came out of the rock Exod. 17. 5 6. c. These two were to them as the Lords Supper 1 Cor. 10. 3 4. 6. The Lords Supper was instituted by Christ Matth. 26. 26. 7. Baptisme was also instituted by Christ Matth. 28. 19. 1. Sacraments are part of Gods worship and in that respect must have Gods warrant In vain they worship God who worship him by mens inventions Matth. 15. 9. 2. Sacraments are seales of Gods Covenant Now the seal must be his whose the Covenant is ones seal binds not another much lesse can mans seal ratifie Gods Covenant 3. All the efficacy that is in a Sacrament ariseth from divine institution How could the cutting off the foreskin of a man be a seal of the righteousness of faith Rom. 4. 11. and assure him of the remission of sins if God had not ordained it to 〈◊〉 end The like may be said of Baptisme and so of other Sacraments Herein lyeth the difference betwixt Sacramental bread and wine and the bread and wine that we eat at our own tables By divine institution the former proves spiritual nourishment the latter is onely corporal 1. By this touchstone these five Popish Sacraments Pennance Confirmation Ordination Matrimony and extream Unction will be found to be forged It cannot be
of Of these see Chap. 7. v. 16. § 82. The excellency of the foresaid types is manifested in this that they were patterns of things in the heavens that is of heavenly things See more hereof Chap. 8. v. 5. § 13. §. 116. Of legal types cleansed with answerable meanes AS the legal types themselves were mean in their kind being of earthy things so the means of purifying them were answerable They were purified with these namely with those external and earthy things which are mentioned v. 19 § 102 103. All things are cleansed with means according to their kind Our faces our hands our feet our whole body our linnen the vessels that we use and other like things are washed and made clean with water and other like external and earthy things We may from hence infer that the faithfull under the law rested not in those external rites for the purifying of their souls It is not possible that the blood of buls and of goats should take away sin The Gospel was preached unto Abraham Gal. 3. 8. and therein he believed The like may be said of all the faithfull that dyed under the law This is the reason of the Apostles setting forth the faith of so many worthies as he hath produced Chap. 11. §. 117. Of Heavenly things the substance of the Types BY way of opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified Those truths he thus expresseth the heavenly things themselves The relative themselves is set in the first place as if we should thus translate it themselves being heavenly things By themselves he meaneth the truths of types so as the very substance of legall shaddows is exhibited under the Gospel In this respect a true Tabernacle is mentioned Chap. 8. v. 2. § 6. And glad things v. 11. § 53. God at length exhibited the things themselves which were good and true to shew what he mainly aymed at and that the shadows and types were only for awhile in regard of Mans need Great is their folly who enjoying the things themselves hunt after shaddows as Jews Turks Papists all idolatrous and superstitious persons do herein they shew themselves like the dog that having got meat in his mouth snapt at the shaddow of it in the water and so lost his meat The Lord make us wise in seeking after those solid truths which by his Gospel are revealed To stir us up the more here unto let the quality of them be considered They are heavenly things The word translated heavenly is a compound which we may translate upper heavenly Of this compound word See Chap. 1. v. 1. § 25. Of the things meant thereby See Chap. 8. v. 5. § 13. This epithite heavenly is here given to those truths which were typified by the Law 1. In opposition to the rites of the Law which were earthy This is implyed under this conjunction of opposition But 2. To shew the excellency perfection and perpetuity of them 1. Heavenly things are so much more excellent then earthly as Heaven is higher then the earth 2. Those heavenly things doe perfectly effect that for which they are ordained 3. Heavenly things are perpetuall they continue for ever This should stir us up to enquire after these heavenly things and upon knowledge of them highly to prize them to rest satisfied in them and to walk worthy of them §. 118 Of purifying heavenly things THe aforesaid heavenly things are said to be purified though this act of purifying be not expressed in this latter clause yet it is necessarily understood and must be repeated out of the former part of the verse otherwise this latter part would want a verb to make up the sense Heavenly truths are purified as well as earthy types This may seeme strange if we duely weigh what those truths were namely Christ himself His body was the truth of the Tabernacle His deity of the Altar His humane nature of the sacrifice His Person of the Priest His graces were the truth of the Priests robes His mediation the truth of the incense He is the true mercy-seat He the Ark He the Manna He the water that flowed out of the rock He the truth of most types Heaven was the truth of the most holy place Quest. What need those things to be purified Answ. 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit Thus Christ is said to be made persect Chap. 2. 10. And to be sanctified John 10. 36. and 17. 19. Thus Christ being consecrated for the Church his Nature his Person his Deeds his Doctrine Obedience Sufferings Offices Victories Resurrection Ascension and are made usefull and beneficiall to us Though in themselves they be most pure and perfect yet would they not have been effectuall to us without this heavenly consecration Heaven itself is thus purified for Christ with his own blood entered into that holy place 2. There are some things in the number of heavenly things which by nature are impure as the Elect people of God of whom the Jews were a Type Now Christ gave himself for the Church that he might sanctifie it and cleanse Eph. 5. 25 26 27 1. Pet. 1. 2. 3. Sundry holy things by mans abuse of them prove to man impure as the holy ordinances of God In this respect they need to be purified See more hereof v. 19 § 104. §. 119. Of Sacrifices which purge Heavenly things being better then Legall THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God A bloody sacrifice is therefore here meant which is the sacrifice of Christ himself In this respect Christ is said by his own blood to enter into the â—…ly place v. 12. Though that were but one Sacrifice and but once offered up yet the plurall number Sacrifices 1. For excellency sake it was instead of many sacrifices 2. In reference to the many Sacrifices under the Law This one was the truth of them all and instead of all A Sacrifice was the means of purifying Heavenly things because thereby satisfaction was made to divine Justice and divine Wrath was pacified and thereby way made to mercy yea thereby Christ merited that all things needefull for us should be effectuall unto us By this we may be informed of the need use and benefit of Christs offering himself up a Sacrifice without it we had remained enemies against God and God against us We unfit and unworthy to appeare before him All things unfit unusefull ineffectuall to us Christ himself his incarnation his purity ineffectuall to us Heaven had been as Paradise kept by Cherubines against us If it were needefull that man should not remaine under the power of the devill nor liable to damnation then this sacrifice was needfull As there was great need so there is great use and benefit thereof
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
Yea there be many theeves and robbers such as are described Eph. 6. 12. Therefore put on the whole armour of God Eph. 6. 17. A wise traveller will not go without his sword It imboldneth theeves to set upon a traveller that hath no weapon Much more doth the want of spirituall furniture embolden our spirituall enemies How justly may they be charged with egregious folly who 1. Being ignorant of the way care not to learn it 2. Are so wilfull as they will not come into the right way though it be shewed them 3. Having entred into the right way repent their good beginning and wittingly wander in by-paths 4. Being over-bold do make themselves a prey to their spirituall enemies §. 55. Of Christ consecrating the way to Heaven THe aforesaid way is described first by the manner of preparing it in this word consecrated This is that word which was used Chap. 9. v. 18. § 98. And translated dedicated The differences betwixt them is that that was of the passive voice this of the active This way is here said to be consecrated for us That is fitted and prepared for our use so as we may now boldly walk in it and make use of it as the Jewes might boldly use their houses their grounds and other things after they were once consecrated Christ did not consecrate the way for himself That needed not But for us sinners The consecration here intended was by the blood of Jesus as things under the law were consecrated by the blood of beasts This phrase consecrated for us in reference to the foresaid way giveth us to understand that Christ hath made the way to heaven sit for us He hath prepared it he hath so ordered all things that we may now freely walke in that way In the former verse it was implyed that heaven was opened for us Here Christ is set forth to be the ladder which being set on earth reached to heaven Gen. 28. 1â—… For Christ as man was set upon the earth as God he reached to heaven Hereunto allusion is made by Christ himself Iohn 1. 51. In this respect Christ is stiled the way the truth and the life John 14. 16. that is the only true way that leadâ—…th unto lise And in this respect also he is stiled a doore Iohn 10. 7. as he is the meanes of our entring into heaven Christ hath consecrated the way as aforesaid in regard of his three offices For 1. As a Priest he hath truly consecrated and dedicated it and that by his own blood as by the blood of sacrifices things were consecrated and dedicated under the law Christ by his blood hath taken away our sins 1 Iohn 1. 7. which made the way to heaven impassible Thus also hath he consecrated us and thereby made 〈◊〉 â—…t to go on in that way 2. As a Prophet he hath revealed and made known this way to us This he did while he was on earth by himself and since his taking into heaven he hath done it by all sorts of true Ministers extraordinary and ordinary Eph. 4. 11. 3. As a King he causeth the way to be laid out fenced and made common for all his people So as it may well be stiled the Kings high way 2. He sendeth his servants to make that way plain Isa. 40. 4. 3. He hath appointed watch-men to keep this way safe and to conduct his people through it These watch-men are magistrates and Ministers 4. As a guide he hath gone before us and in this respect is stiled the Prince of life or chief guide Act. 3. 15. and f Captain of Salvation Heb. 2. 10. This is a forcible motive to stir us up to enter into this way and never to wander out of the same but to hold on therein till we come to the end thereof Thus it will never repent the Lord Jesus that he hath consecrated it for us §. 56. Of the new way THe way which Christ hath consecrated is here stiled new The Greek word thus translated is very emphatical 'T is here only used in the New Testament It is a compound The simple verb whence it is compounded signifieth to slay and this word properly setteth out a thing new slain Hence some take it to be an abusive speech To such I answer 1. That word which seemes to have a strange derivation may by common use be as the most proper words 2. The word here is the more fit because the way whereunto it is applyed is by the death of Christ opened unto us or rather Christ put to death is this way 3. The Apostle hath not so much reference to the notation of the word as to the matter that it setteth forth not so mvch to this title way as to him who is this way 4. Other Greek Authors do use this word of things spoken or done newly or lately There is an adverb of the same composition that is translated lately Act. 18. 2. Quest. Was there ever any other way for attaining unto heaven then this Answ. No For Christ was a lamb slain from the foundation of the world Rev. 13. 8. and he is the same yesterday to day and for ever Heb. 13. 8. Quest. Why then is it called new Answ. It is not simply so called but in sundry particular respects as 1. In regard of the cleer manifestation thereof Ier. 31. 31. 2. In opposition to the old way of the law which is abrogated Heb. 8. 13. 3. In reference to the latter times Isa. 2. 2. 4. In respect of the perpetuall vigour thereof Heb. 8. 8. We may from this particular instance infer that the things prepared for the Church under the Gospel are new Hereof see more Chap. 8. v. 8. § 35. §. 57. Of the living way THere is another Epithite added unto the foresaid way namely living The Greek word here used by the Apostle is the same that was used Chap. 4. v. 12. § 70. and translated quick This word hath relation rather to the matter which is Christ himself then to the word way This Epithite is here used in these and other like respects 1. In opposition to the old way of the law which is not able to give life It is therefore called the ministration of death 2 Cor. 3. 7. Yea it is abrogated perished and dead 2. In relation to Christs resurrection who though he were put to death yet was he raised again and ever lives Rom. 6. 9. In this respect this Epithite is fitly added to the former which properly signifieth one newly slain 3. In regard of the end of the way which is life For Christ is the way the truth and the life Joh. 14. 6. For this end was this way consecrated as before 4. In reference to the effect of it It puts life into us and quickens us Ioh. 11. 25 Gal. 2. 20. 5. By a kind of excellency and property All other wayes are wayes of
it For the learned languages do oft understand the principall verb in many sentences though they do not expresse it By the Priest is meant the Lord Jesus Christ who is the onely true Priest of the New Testament as hath been proved Chap. 2 v. 17. § 172. The word translautd High in Greek properly signifieth grâ—…at In what sense Christ is called an high Priest and a great Priest is shewed Chap. 2. v. 17. § 173. To shew for whom in speciall Christ is an high Priest it is here added over the 〈◊〉 of God By the house of God is meant the Church of God as hath been demonstrated Chap. 3. v. 6. § 58 59. This preposition grâ—…at implieth a dominion or jurisdiction And that Christ is a Lord over the Church hath also been proved Chap. 3. v. 6. § 56 57. This description of Christ is here purposely set down as a motive to stir us up to approach to the throne of grace This duty therefore is inferred in the next verse upon this description The motive is very forcible For 1. A Priest is for men in things appertaining unto God 2. A great Priest is above other Priests and able to do what may be expected from a Priest yea more then from any other Priest 3. Saints being of the house of God the foresaid Priests will do most for them 4. He will the rather do for them because he is the Lord of that house He is over them Good grounds these are to move us to draw neere as followeth in the next verse §. 60. Of the resolution of Heb. Chap. 10. v. 19 20 21. Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an high Priest over the house of God Let us draw neer c. IN these three verses there is a Transition from the doctrinall part of this Epistle to the practicall part thereof Here observe 1. The inference of it upon that which went before Therefore 2. The substance thereof About the substance is noted 1. The manner of propounding it by a mild insinuation manifested two wayes 1. By this title of love Brethren 2. By intimating the end in this phrase having boldnesse 2. The matter whereof it consisted This is in generall a recapitulation of those principall points which he had before delivered and were of force to enforce the exhortations following The principall points are three 1. Liberty to enter v. 19. 2. A way prepared v. 20. 3. A guide to direct us in that way v. 21. Vers. 19. In setting down the first is declared 1. The kind of liberty in this word boldnesse 2. The end of it to enter amplified by the place whereinto they enter 3. The means whereby they have this liberty blood Amplified by the author whose blood it is Iesus By the blood of Iesus Vers. 20. In setting down the second the way is described 1. By two Epithites New and living 2. By the preparation thereof in this word consecrated This is amplified 1. By the author that hath done it namely Iesus 2. The persons for whom for us 3. The means thorow which This is 1. Propounded in a type thorow the vaile 2. Expounded This is 1. Generally hinted in this phrase that is to say 2. Expressed in this his the flesh Vers. 21. 3. In setting downe the guide he is described 1. By his function Priest This is amplified by the excellency of that function high Priest Or great Priest 2. By his dominion This is 1. Implyed in this word over 2. Amplified By the persons over whom he is the house of God §. 61. Of observations raised out of Heb. 10. v. 19 20 21. Vers. 19. I. PRiviledges must make men walk worthy of them This is the intendment of this particle of inference therefore II. Ministers and people are all as brethren This title brethren declares as much III. Ministers must seek to insinuate themselves into the hearts of their hearers By the title brethren and by declaring unto them their priviledges in this word having the Apostle doth so IV. Believers have liberty boldly to approach to God The word translated boldnesse in reference to that which followes intends as much V. Heaven was typified by the most holy place in the Tabernacle For heaven is here called the holiest VI. Believers have accesse to heaven They may enter into it VII The means of purchasing accesse to God is blood We have boldnesse to enter through blood VIII The blood whereby that priviledge is obtained is the blood of Iesus So much is here plainly expressed Vers. 20. IX There is a way for Saints to enter into heaven This is the intendâ—…nt of the way here mentioned X. That way is consecrated So much is here expressed XI The way is consecrated for us Christians Such are they who are comprised under this phrase for us XII The way to heaven in a new way XIII The way to heaven is a living way These two last doctrines are expresly set down XIV Legall types set out spirituall truths This is here exemplified under the type of a vaile XV. Types are to be applyed to their truths This general phrase that is to say intends as much XVI Christs flesh was typified by the vaile entring into the most holy place Vers. 21. XVII Christ is a true Priest He is here called a Priest XVIII Christ is a great Priest So he is also stiled XIX Christ hath a dominion He is over XX. Christs speciall dominion is over the house of God The Church is Gods house that is here intended XXI By Christ a Priest and Lord we have accesse to God This is gathered from the immediate inference of drawing neer v. 22. upon this description of Christ in this verse §. 62 Of drawing neere to God Heb. 10. v 22. Let us draw neere with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water HEre beginneth the practicall part of this Epistle It consisteth of sundry exhortations The first is in regard of our selves which is in generall to seeke what we want This is thus expressed Let us draw neere Though it be not here expressed to whom we should draw neere yet it is implyed in this phrase v. 19. To enter into the 〈◊〉 namely to him that dwelleth in the most holy place So much also is intended in this phrase Let us come boldly to the throne of Grace Chap. 4. v. 16. That iâ—… to him that sitteth on that throne Yet more plainly is it expressed to be God in this phrase come unto God Chap. 7. 25. and in this he that commeth unto God Chap. 11. 6. The Greeke word is the very same that was used Chap. 4. v. 16. § 92. It is made the meanes of partaking of salvation
of persevering and dammage of giving over before all is finished see chap. 3. v. 6. § 69. Yet further to amplifie the foresaid reward the Apostle here stileth it a great recompence of reward The excellency of the reward is hereby set down For this â—…pithite great is attributed to excellent things In particular Christ as the most excellent high Priest that ever was is stiled a great high Priest chap. 4. v. 14. § 83. and the great Shepheard chap. 13. v. 20. § 168 Another word but of the same signification is attributed to the reward here spoken of salvation chap. 2. v. 3. § 21. The reward may here be stiled great 1. In the quality of it it being the most excellent delightful comfortable and commodious that can be 2 In the quantity it being as much as a man is capable to receive 3. In the continuance it being everlasting without any date at all The Authour of it is a great King The procuring cause of it is great love The meritorious cause is a great price even the blood of the Son of God §. 133. Of the resolution of Heb. 10. 32 33 34 35. Vers. 32. But call to remembrance the former dayes in which after ye were illuminated ye indured a great fight of affliction Vers. 33. Partly whilst you were made a gazing-stock both by reproaches and afflictions and partly whilst ye became companions of them that were so used Vers. 34. For ye had compassion of me in my bonds and took joyfully the spoyling of year goods knowing in your selves that ye have in Heaven a better and enduring substance Vers. 35. Cast not away therefore your confidence which hath great recompence of reward THe sum of these five Verses is a perswasion to perseverance in their holy profession V. 32. Two points are to be considered therein 1. The Arguments 2. The Conclusion The Arguments are of two sorts One hath reference to their former course The other to their future reward In propounding the former is set down 1. An Act call to remembrance 2. The subject matter thereof This is 1. Propounded by a description of the time which is 1. Indefinitely implyed thus The former dayes 2. Distinctly expressed after you were illuminated 2. Exemplified and that in four branches 1. Induring afflictions This is amplified by the greatnesse thereof a great fight V. 33. 2. Disgraces in this metaphor made a gazing-stock And this two wayes 1. By reproaches 2. By afflictions amplified by their fellowship with other sufferers ye became companions of them that were so used V. 34. 3. Compassion of the Apostle himself in his bonds 4. Losse of goods This is amplified by their joyful letting go the same The other Argument that hath reference to their future reward setteth down 1. The kind of reward substance This is amplified 1. By the excellency of it and that comparatively better 2. By the continuance of it enduring 2. The place where it is injoyed in Heaven 3. The evidence thereof knowing in your selves V. 35. The Conclusion declares two points 1. The duty required 2. The reward that followeth thereupon In setting down the duty observe 1. The manner negatively cast not away 2. The matter your confidence The reward is 1. Generally expressed thus recompence of reward 2. Amplified by this Epithite great §. 134. Of Observations raised out of Heb. 10. v. 32 33 34 35. I. TO disswasions from Apostacy perswasions to perseverance are to be added The inference of these verses upon the former by this conjunction of opposition but demonstrateth as much See § 118. II. Things past are to be meditated on This word call to remembrance intends as much See § 118. III. Others good courses are to be acknowledged So doth the Apostle here See § 118. IV. Men at first illumination use to be zealous So were these Hebrewes which is implied by this relative in which See § 121. V. Christians at their first conversion are subject to trials This is here verified in these Hebrewes See § 119. VI. The trials whereunto Christians are subject are dangerous They are here said to be a fight See § 120. VII The dangers whereunto Christians are subject are great Thus much is here expressed See § 120. VIII Christians at their first conversion use to have much courage This is here affirmed of these Hebrews under this word endured See § 121. IX The sufferings of Christians are a ground of confidence For this end doth the Apostle here put them in mind of their sufferings to make them confident See § 123. X. A good cause worketh courage in sufferers The cause of these Hebrews appeareth to be good because it was upon their illumination that they suffered See § 12â—… XI Christians are subject to many sorts of triall This distributive particle partly intendeth as much See § 123. XII Disgrace accompanieth profession of the truth This is noted in this metaphor of a gazing stock See § 124. XIII Reproach for profession of the faith is a persecution So it is here set down to be See § 124. XIV Hard usage as well as ill language followeth the professing of the true faith Therefore afflictions are here joyned with reproaches See § 125. XV. True professors will be companions with other sufferers This is here expresly noted of these Hebrews See § 126. Vers. 34. XVI Kindnesse is to be acknowledged This Apostle acknowledgeth the kindnesse done unto him See § 127. XVII True Christians have compassionate hearts So had these Hebrews See § 128. XVIII Christians have compassion especially on their Ministers This Apostle on whom these Hebrews had compassion was their Minister in speciall See § 128. XIX Ministers of the word are subject to bonds This Apostle was in bonds See § 128. XX. Christians are subject to be spoiled of their goods for their profession sake So were these Hebrews See § 129. XXI Spoiling professors of their goods is a persecution It is here reckoned up so to be See § 129. XXII True professors take joyfully the spoiling of their goods So did these Hebrewâ—… See § 129. XXIII Sufferers for Christ shall have a recompence This is plainly expressed See § 130. XXIV The recompence of sufferers shall be answerable to their losse They lose goods and receive substance See § 130. XXV The recompence of sufferers for Christ shall be greater then their losse This is plainly expressed See § 130. XXVI The recompence of sufferers for Christ is everlasting It is an enduring substance See § 130. XXVII Saints reward is in heaven So much is here expressed See § 131. XXVIII Saints are sure of their reward They know it in themselves See § 131 Vers. 35. XXIX Confidence may be obtained This is here taken for granted See § 132. XXX Confidence attained must be maintained It must not be cast away See § 132. XXXI Former evidence of grace is an inducement to future perseverance This is inferred from this note of reference therefore Because they had such courage
11. 4. And the substantive righteousnesse Chap. 11. 7. And the adverb righteously Tit. 2. 12. This taketh it for granted that there are just and righteous men This is here to be taken of such as are so before God and man not of such as are so onely in their own conceit as the Pharisee was Luke 18. 9. or onely in mans apprehension as Saul was before his conversion Phil. 3. 6. These are no more indeed and truth just or righteous then painted or carved men are true men Thereupon saith Christ Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shal in no case enter into the Kingdome of heaven Matth. 5. 20. Almost as many proofs might be brought for the point as there are leaves in the Book of God Such as these 1. This epithite just or righteous is frequently attributed to sundry persons as to Abel Matth. 23. 35. Noah Gen. 6. 9. and many others 2. The mention of men approved under this epithite Iob 12. 4. Psal. 37. 12. Prov. 20. 7. 3. Commendations of such as are righteous Prov. 12. â—…6 4. Remuneration of those that are righteous Ezek. 18. â—… c. 5. Vengeance on such as are not righteous Prov. 11. 7. 1 Cor. 6. 9. The righteous are those that give to every one their due They therefore 1. Are fittest in this world to honor God 2. They especially will disperse and give to the poor Psal. 112. 9. 3. They will deal most fairly with all sorts of men and be most helpfull to otherâ—… 1. Quest. How is it then said that there is none righteous no not one Rom. 3. 10. Psal. 14. 3. Answ. That negative is true in four respects 1. There is none originally righteous This was Christs prerogative Luk. 1. 35. All others are brought â—…orth in sin Psal. 51. 5. Iob 14. 4. 2. None are legally righteous that is so righteous as to be justified by the Law Gal. 3. 11. This was Adams prerogative in his entire estate Eccl. 7. 29. 3. None are perfectly righteous Isa. 64. 6. This is the prerogative of glorified Saints Heb. 12. 23. 4. None are meritoriously righteous Luk. 17. 10. This was Christs honour and that by vertue of the union of his humane nature with the divine In this respect God is said to have purchased his Church with his own blood Acts 20. 28. 2. Quest. How then may any sons of Adam in this world be counted just oâ—… righteous Answ. 1. Though not legally yet Evangelically The law requireth two things 1. Perfect righteousnesse and that in every part poynt and degree Gal. 5. 3. 2. Personall righteousnesse that the person himself that looks for acceptance by the law do that which the law requireth by himself in his own person The man even the man himself which doth these things shall live by the law Rom. 10. 5. But the Gospel limiteth and mitigateth both these For perfect righteousness it accepteth a true and faithfull endeavour Phil. 3. 14 15. Instead of personall righteousnesse it accepteth the righteousnesse of a Surety 2. Though none be righteous by carnall generation yet there are righteous men by spirituall regeneration 3. Though none be perfectly righteous yet there are such as are truely and sincerely righteous Now sincerity is accepted of God for perfection 4. Though none are meritoriously righteous yet they are so righteous in Gods account as through his grace and favour he rewardeth their righteousnesse On these grounds I may well use this Apostolical phrase Follow after righteousnesse 1 Tim. 6. 11. And presse this exhortation as the wise man doth his incitation unto wisedome Prov. 4. 5 6 7. c. §. 145. Of a Iust Mans living THere is another thing here taken for granted namely that a just man liveth So saith righteous Paul of himself I live Gal. 6. 20. And he sayeth of all that mortifie the deeds of the body which righteous ones do ye shall live Rom. 8. 1â—… These are they who are called lively or living stones 1 Pet. 2. 5. The life here meant is a spirituall life the life of grace whereby one is so sustained as he remaineth faithfull with his God In this respect the future tense is used shall live to shew that the believer continueth to live that life till he come to eternall life This spirituall life may truely and properly be called life in that thereby we have communion with the living God the God of life and brought to eternall life 1. Herein is manifested a great difference betwixt just and unjust righteous and unrighteous persons The unjust and unrighteous are dead in sins Eph. 2. 1. Matth. 8. 22. 1 Tim. 5. 6. Therefore there is as a great difference betwixt them as betwixt the living and the dead yea far greater then betwixt such as are alive and such aâ—… are dead in the body A liviâ—…g dog is better then a dead lion Eccl. 9. 4. But a living Sainâ—… is much better then a dead worldling In this respect the righteous is more excellent then his neighbour Prov. 12. 26. Lazarus a poor begger was better theâ—… Dives a rich man We use to put dead corps into the grave because of their noysome â—…avour The savour of men dead in sin is much more noysome and therefore they are cast into the deep pit of hell §. 146. Of faith whereby a just man liveth THat the Apostle might the better instruct us in that life which is proper to â—… just man he expresly sheweth the means whereby he liveth which is faith Foure distinct times is this in these words set down by the Holy Ghost as a poynt most remarkeable Hab. 2. 4. Rom. 1. 17. Gal. 3. 11. and here in this text An Apostle exemplifieth this in himself thus I live by the faith of the Son of God Gal. 2. 20. By faith is here meant a true justifying faith whereby we so receive and apply Christ unto our selves as we rest on him for supply of all our necessities and for all needfull succour in all distresses and assistance against all assaults and in that respect abide faithfull with him and never depart from him Faith drawes life from Christ in these and other like respects 1. It is that instrument whereby we lay such hold on Christ as we are united unto him like a Siens put into a stock Thus Christ is resembled to a Vine and we to the branches thereof Iob. 15. 5. Hereupon Paul saith I live by the faith of the Son of God Gal. 2. 20. And Christ is said to dwell in our hearts by faith Eph. 3. 17. 2. It draweth vertue from Christ as a branch from the stock For of his fullnesse we all receive and grace for grace Joh. 1. 16. 3. It perswades the soul of Gods love to us as to such as are united unto his Soâ—… Hence followeth assurance of reconciliation with God remission of sin and acceptation to eternall life 4. It makes
exceeding great number Deut. 1. 10. 2. If all that have descended from Abraham and shall descend from him be duely weighed they will be found exceeding many 3. All that profess the faith of Abraham that is all Christians in all generations are comprized under the Seed of Abraham Gal. 3. 29. Hos. 1. 10. 4. The Apostle here sheweth that he intends no more but that they were innumerable as he expresseth in the last word of this verse The foresaid Hyperbolies and other like unto them are used to make things worthy of all observations to be the more heeded and better regarded 1. It appears hereby that to tax all hyperbolical speeches of falshood and lying savoureth too much of ignorance of the arts which the Word of God approveth Hyperbolical speeches are to move men not to believe untruths but to make them the better to conceive the depth of truth in weighty matters 2. That hyperbolies may not be perverted and abused these rules that follow and others like unto them are to be observed 1. Hyperbolies must be used of such things as are indeed true in the substance of them To say of things that are in number but small and of the increase of them there is no great admiration they are as Stars and Sands is an abuse So to say of an Army that is a little discomfited as the Army of the Israelites was before Ai Iosh. 7. 4 5. they are beaten as small as the dust of the earth 2 Sam. 22. 43. 2. They must be used in weighty truths which are worthy of a more than ordinary consideration Such are all the hyperbolies used in Scripture otherwise they fail of their main and principal end 3. They must so near as may be set out in proverbial sentences Proverbs are by common use and experience well known and the meaning of them well understood Such are the hyperbolies of this Text. 4. Men must therein shew that they aim more at the sense and meaning of the matter than at the sound and measure of words This will be discerned by an indefinite expressing of them without words of infallible certainty such as these just as many as Stars full as high as Heaven every way as small as dust Hyperbolies are set forth by words of similitude and dissimilitude rather than by words of equality and inequality 5. The end of them must be to inform not to flatter as they did who said of Herod's Oration It is the voyce of God and not of a Man Act. 12. 〈◊〉 Herein Cicero much failed in his hyperbolical phrases of Pompey and Cisar 6. They must be kept in measure Though they have a far reach yet there is a decorum to be kept The tales of Garamantus are in this respect most absurd 7. They may not be brought in comparison with God thus as true as God §. 61. Of the great increase of Gods blessing THis last word of the verse innumerable sheweth the end of the two forementioned hyperbolies Stars and Sand which was to set out the surpassing great number of Abrahams and Sarahs Posterity The English word fitly answereth the Greek Both of them are compounds The Greek is derived from a noun that signifieth number Act. 6. 7. Thence a verb to number The preposition is privative so as this compound setteth out that which cannot be numbred This giveth instance that God can increase his blessing beyond mans apprehension This may further be exemplified in particular persons in whole Churches in the graces that are bestowed upon men and in divine ordinances 1. For persons how wonderfull great was the increase of Gods blessing upon Ioseph Moses David Daniel Esther Mordecai sundry Prophets and Apostles but especially upon Christ himself who was that little Stone that was 〈◊〉 â—…ut of the Mountain without hands and became a great Mountain and 〈◊〉 the whole Earth Dan. 2. 35. 2. For Churches that Church which at first was comprized in one Family and afterwards increased into twelve Tribes became a very great Nation but the Christian Church did much more increase 3. For gifts and graces they use to grow as Mustard-seed which is the least of all Seeds but becometh a Tree Matth. 13. 31 32. 4. For the Ordinances of God they seem at first to many contemptible and are counted foolishness 1 Cor. 1. 18. but they appear to be the power of God to salvation Rom. 1. 16. There is no stint that can be put to the blessing of God this is it that maâ—…brich Prov. 10. 22. Hence this Proverb Cast me into the Sea and give me Gods blessing and I shall do well enough This giveth us in small and mean beginnings to call and depend upon God for his increase thereof and to be perswaded of this that he can and will as he seeth just cause give an increase according to yea and beyond our expectation See more hereof § 57. §. 62. Of the resolution of Hebr. 11. 11 12. V. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when she was past age because she judged him faithfull who had promised V. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea-shore innumerable IN these two verses there is a commendation of a Womans faith In it is set down 1. The thing commended 2. The arguments by which it is commended In the former there is expressed 1. The particular grace Faith 2. The name of the person in whom that grace was Sara The commendation it self is taken from two arguments 1. From the effects of her Faith 2. From the consequence that followed thereupon Two effects are 1. Propounded 2. Amplified The effects propounded were 1. To conceive Seed 2. To be delivered of a Child These are amplified three waies 1. By the ground of them She received strength 2. By the seeming impossibility When she was past age 3. By the proper cause of all Because she judged c. In setting down the cause we may observe 1. Her act she judged 2. The object of that act which was God who is described 1. By his goodness in making promise 2. By his faithfulness in performing what he promised The consequence of Sarahs faith is 1. Generally hinted in this particle of reference Therefore 2. Particularly exemplified The exemplification noteth out 1. The kind of blessing in this word Sprang there 2. The greatness of it This is set down two waies 1. By the meaness of the beginning 2. By the greatness of the issue The meaness of the beginning is manifested 1. By the singularity of the person Even of one 2. By the improbability of the means and him as good as dead The greatness of the issue is set out two waies 1. Comparatively 2. Simply The comparison is taken from two innumerable things 1. Stars of the Skye 2. The Sand which is
the special promises of Seed and Canaan were not made unto them Answ. 1. The blessed Seed Christ Iesus which is the principal Seed intended was made to them all Gen. 3. 15. 2. The truth typified by Canaan which was Heaven was by faith expected of them all And the Ark did in a manner typifie the same 3. They also had special promises which were equivalent 4. It is not necessary that every proof should be applyed to every Believer This general is true of them all All dyed in faith To prove this some proofâ—… belong to some other to others By this proof not having received the promises it is evident that faith â—…esteth on that which it enjoyeth not Hereof see v. 1. § 4. §. 66. Of Believers embracing promises afar off THough Believers enjoy not what they do believe yet by faith they see them therefore he addeth But having seen them This Conjunction 〈◊〉 manifesteth a distinction between receiving and seeing They received not the things which they saw Of the word translated seen see Chap. 2. v. 8. § 68 72. Men see two waies 1. With the eyes of their body 2. With the eyes of their soul. Whereof there are two sorts 1. The eye of the understanding Eph. 1. 18. 2. The eye of faith Heb. 11. 27. It is the spiritual sight that is here meant and that in both the former respects for they well understood what things were promised and withall they believed that they should be accomplished but with their bodily eyes they did not see them This word that is added afar off joyned with the former verb of seeing is a metaphor taken from Seamen which use to see the Countryes whereunto they are sailing afar off It is a fit metaphor for the World is as a Sea the Church therein as a Ship Saints as Passengers in that Ship Heaven and other things promised are as the Country whereunto they sail Well may it be said of those that are here intended that they saw them afar off because they lived in the former ages of the world Besides a long date was put to the accomplishment of most of the promises in which respect they were afar off This doth much illustrate their faith that a long date for accomplishing what was promised did not weaken it For it is further added that they were perswaded of them Of the word which we translate perswaded see Chap. 6. v. 9. § 56. It here implyeth confidence in the accomplishment of what is promised and assurance of enjoying the same This assurance the Apostle doth exemplifie in Abraham Rom. 5. 19. Hereby we are given to understand that faith worketh assurance Full assurance is expresly attributed to faith Chap. 10 v. 22. § 65. In regard of that assurance it is said of these Believers that they emâ—…aced them Of the notation of the Greek word see Chap. 13. v. 24. § 191 It is ordinarily translated to salute Rom. 16. 5. and the noun derived from this verb signifieth salutation Luk. 1. 29. In salutations men use to embrace one another Fitly and properly is it here translated embraced The phrase implyeth a thankfull and joyfull resting on a thing In testimony hereof Gods people when a special promise was brought unto them were wont to bow down and worship Exod. 4. 31. Obj. They received not the promises how could they then embrace them Answ. 1. We must distinguish betwixt possession and expectation In present possession they did not receive the promises but in an assured expectation they did For faith gives a being to things future v. 1. 2. This here may metaphorically be taken following the former metaphor of seeing things afar off For Mariners and others that sail to a Country so soon as they espy that Country though afar off seem joyfully to embrace it This verifieth that which was noted v. 1. § 4. of faith giving an evidence to that which is not For faith resteth on Gods word which is as true as if it were a deed What is promised is altogether as true as if it were accomplished §. 67. Of Believers confessing their mean estate THE Patriarchs well knew what their present condition was as is implyed under this word confessed Of the composition and meaning of the Greek word see Chap. 3. v. 1. § 27. and Chap. 13. v. 15. § 144. It here implyeth a free and open profession of that condition wherein they were and giveth evidence that Believers are not ashamed of that condition wherein they are though it be a mean and despicable condition This may be exemplified in Abraham professing his present estate yea and Iacob too Gen. 23. 4. 47. 9. Oft doth the Apostle thus make profession of his Imprisonment and of his Chain and Bonds Eph. 3. 1. 4. 1. 6. 20. Faith pierceth thorow the thick Clouds of all meaness in this world and beholdeth that glory which is prepared for Believers and in that respect makes the Believer not ashamed of a present mean condition but ready on all occasions to make profession thereof Were we thorowly acquainted with the invisible spiritual and celestial prerogatives that belong to Believers and did we believe them we should not be ashamed of any mean condition in this world but as occasion requireth be ready to make profession thereof §. 68. Of Strangers and Pilgrims THat condition which the aforesaid Believers confessed is expressed in thâ—… two words Strangers Pilgrims Of the former Strangers see Chap. 13. v. 2. § 14. The other word Pilgrims in Greek is a compound The root whâ—… the simple noun is derived signifieth People The word used here is a double compound for there are two prepositions with which it is compounded It signifieth a going from people to people 〈◊〉 from place to place as Pilgrims use to do It is translated Strangers 1 Pet. 1. 1. and Strangers and Pilgrims are joyned together 1 Pet. 2. 11. They do in general imply one and the same thing yet they may be distinguished For Strangers are so called in regard of their situation which was out of their Country but Pilgrims in regard of their condition which was to travel towards their Country Hereby we have instance that Saints are as Strangers This was prefigured in the Patriarchs Exod. 6. 4. Gen. 15. 13. Psal. 39. 12. The Apostle intimateth as much of Christians 1 Pet. 2. 11. Obâ—… Wicked ones are Strangers as well as Saints Answ. 1. They are not so in their opinion Psal. 49. 7 9 11. Luk. 1â—… 18. 2. Saints are Strangers here in reference to their proper Country which it Heaven In that respect Wicked ones are not Strangers We that would give evidence that we are true Believers must be as Strangers and that in these respects 1. We must use this world as not abusing it 1 Cor. 7. 31. 2. We must pass by wrongs as Isaac did Gen. 26. 18. 3. We must be content
Of whom it was said that in Isaac shall thy Seed be called V. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure IN these three verses the Apostle produceth a further confirmation of Abraham's faith The verses betwixt the tenth and the first of these may be included in a parenthesis and so these verses follow upon those which before set forth the faith of Abraham in particular Two evidences were given before of the truth and soundness of his faith One was his leaving of his own Country v. 8. The other was his so journing in a strange Country v. 9 10. This is a third evidence and though the last yet not the least of the three but rather the greatest yea the greatest of all that are given of others faith I suppose I may further say the greatest that ever was given by any meeâ—… man Of the kind of faith and of the name of the person Abraham see v. 8. § â—…6 This instance of Abraham's obedience together with others going before and following after being attributed to faith in this phrase By faith sheweth that faith puts one on to any kind of obedience even to do that which otherwise he would not For faith perswades the soul of Gods Soveraignty Wisdom Righteousness Faithfulness Power Truth Providence and other Excellencies We may from hence infer an especial reason of the scantyness of mens obedience namely want of faith The Idolater that will not leave his Idols or the Swearer his Oaths or the Voluptuous person his Pleasures or the Lustfull person his Lusts or the 〈◊〉 person his strange Attire or other Sinners their Sins want faith Among other motives this is an especial one to stir us up to get preserve and exercise faith Herein appears the greatness of his faith that he believed the promise of Isaac's Seed and yet by faith is ready to null that promise by sacrificing Isaac before he had any Seed at all How admirable is the power of faith This phrase when he was tryed or being tryed sets forth the mind of God in that case namely that God enjoyned him to offer up Isaac not simply that he should so do but to try whether he were willing upon Gods command to do so or no Abraham then knew not that God commanded him to offer up Isaac meerly upon trial The Apostle that relates as much setteth down this end of God because the event did demonstrate as much But before the event nor Abraham nor any other did know the mind of God But the Historie that was penned after Gods mind was manifested doth expresly say that God did tempt Abraham Gen. 22. 1. Therefore the Apostle might well say that Abraham was tryed For to tempt is to try Of the meaning of the word here used by the Apostle and of divers kinds of trying or tempting see The Guide to go to God or An Explanation of the Lords Prayer on the sixt Petition § 170. Of the many waies of tempting mâ—…n see Chap. 2. v. 18. § 185. The trial or proving here meant hath reference to Gods charge about offering â—…p Isaac Gen. 22. 2. Obj. It was an unnatural murther to do so Answ. 1. Gods will is not onely the rule but also the ground of goodness whatsoever God willeth is in that respect good and just 2. A special charge of God doth dispense with a general Law and that in regard of particular and present circumstances Witness the Israelites spoyling of the Egyptians Exod. 12. 35 36. and the wounding of the Man of God 1 King 20. 35 36. 3. God did not intend the taking away of Isaac's life He meant to prevent Abraham therein Quest. 1. Did God know Abraham's mind that he would indeed have sacrificed his Son if he had not been prevented Answ. Surely he did even as he did know the patience and faith of Iob He understandeth our thoughts aâ—…ar oâ—…f Psal. 139. 2. Quest. 2. What need was there that God should try Abraham Answ. 1. For Abraham's own sake that he might the better know the power of that grace which God had conferr'd on him For as God tryes some to discover their weakness unto themselves so he tryed Hezekiah 2 Chron. 32. 31. so he tryes others to manifest that grace that is in them as he did the Canaanitish Woman Matth. 15. 25. 2. For the sake of others that Abraham might be an example to them It pleased God to cull out Abraham to be a Father of the Faithfull therefore he would shew to all ages what grace he had conferr'd upon him what a worthy Father and what a worthy Pattern he was By this it is manifest that God tryes his best Children he began with Adâ—…m and that in his Innocency and hath continued so to do in all ages Among others Abraham was oft tempted as appears by these Texts Gen. 12. 1 11. 13. 7. 14. 14. 15. 13. 16. 5. 17. 24. 18. 12 13. 19. 24. 20. 2. 21. 11. but never so sorely as in this particular Two special ends there be hereof One to manifest the grace that is in his Children as in the case of Iob. The other to discover inward corruptions as in the case of Hezekiah We may not therefore think it strange that Gods Children are tryed We ought rather so to purge out our corruptions and so to labour for strength of grace as our trials may be our glory §. 84. Of the benefit of a true intent UPon the triall it is said that Abraham offered up Isaac The word translated offered is the same that is used for slaying and offering up of sacrifices See Chap. 5. v. 1. § 6 7. So is the Hebrew word Gen. 22. 2. It is set down in the time past as if he had actually offered him up by reason of the truth of his intention for Abraham did fully intend to offer him up in that he knew no other concerning the purpose of God So as a true intent is in Gods account as a real act So was David's intent to build Gods house It was therefore commended 1 King 8. 18. and rewarded 2 Sam. 7. 16. Hereupon the Apostle saith that if there be first a willing mind it is accepted according to that a 〈◊〉 hath and not according to that he hath not 2 Cor. 8. 12. Witness the poor Widow Luk 21. 3. 1. God searcheth the heart Ier. 17. 10. 2. He desireth the heart Deut. 5. 29. 3. He hath most and best respect to the heart Psal. 51. 6. Hereof see moâ—…e Chap. 3. v. 12. § 126. 1. This is a matter of great comfort to honest hearts Isa. 38. 3. Though we be hindred from external acts yet God accepts the inward intent 2. Give therefore to God that which he doth above all desire Prov. 23. 26. §. 85. Of Abrahams receiving the promises about Isaac TO amplify this evidence of
God and was resolved to live and dy with them Thus there was the seed of Faith in her and this was accounted a true Faith which would grow and encrease more and more Such a faith had Naaman 2 Kings 5. 15. And Nicodemus John 3. 2. And the Father of the Lunatick Mar. 9. 24. God beholds such a substance in such a kind of faith as will bring forth glorious fruits For the spirit that worketh this ever abideth and he having begun a good work will perform it unto the end Phil. 1. 6. 1. This is sweet comfort to such as find the true seed and beginning of grace in them For this inward working is an evidence of the 〈◊〉 and every true evidence thereof is a matter of much comfort When a woman that desireth children first discerneth that she conceiveth with child she is much comforted and rejoyceth in hope of bringing forth a perfect child The Israelites much rejoyced when the foundation of the house of the Lord was laid after their captivity Ezra 3. 11. in hope that the whole house in time would be perfected For the present God hath the seed of Faith in high account and for the future God wil so bless it as a grain of Mustard-seed shall become a tree Matth. 13. 31 32. 2. They who find the beginnings of grace in them who earnestly desire true grace who sensibly feel the want of it who are truly grieved for that want â—…ay hence receive comfort True grace though small will be accepted 3. Two sorts of people may receive direction from hence 1. They who have but small means Let such improve those means to the best advantage that they can So did Rahab If men well use what they have they shall have more Unto every one which hath shall be given Luk 19. 26. 2. They who have powerfull means as they find any inward working of the spirit in and by those means let them endeavour to grow thereby and answer plentifull means of grace with some competent measure of grace This is an evidence of the truth of grace Though small grace may be true yet true grace will not ever be small Things of Gods Kingdom do grow and that to admiration Ezek. 47. 3 4 5. §. 182. Of the fruits of Rahab's Faith THE person whose faith is here commended is thus set out The harlot Rahab Her example is the more rare 1. By reason of her Sex manifested in the feminine gender she was a 〈◊〉 That women may prove Worthies hath been proved v. 11. § 53. 2. By reason of her Nation She was a Gentile yea She was of the curâ—…ed Stock of the Canaanites so as God can call out into his Church the most â—…likely that may be 3. By reason of her externall condition or silthy profession she was an 〈◊〉 This doth much confirm the point last noted Her name is here said to be Rahab which in Hebrew signifieth broad 〈◊〉 large It fitly answereth both to her former and later condition To her former in regard of her impudency making herself as a broad street for â—…y to come into To the later in regard of the largeness of her heart and soul in receiving a large apprehension of Gods works and those both of his Justice and mercy 〈◊〉 2. 9. c. There is mention made of Rahab Psal. 87. 4. and 89. 10. and Isa. 51. 9. But though in English the names are of the same letters yet in Hebrew they have different letters and come from different roots one signifieth broad the other proud and is put for Egypt The fruits of her faith were such as these manifested Iosh. chap. 2. 1. She entertaineth those that were of the true Church v. 1. 2. She hides them from danger v. 4. 3. She refuseth to betray them v. 4. 4. She beguiles those that sought to apprehend them v. 5. 5. She acknowledgeth the true God v. 11. 6. She confesseth that God had affrighted the Nations v. 9. 7. She ascribeth to God and to his power the great works which he had done v. 10. 8. She is perswaded that what God had said should be v. 9. 9. She adjures them by the true God v. 12. 10. She desires mercy of Gods people when others stood out wherein she looked further than others and more profited by what she had heard v. 12. 11. Her desire of mercy is extended to all hers v. 13. 12. She keeps Covenant v. 14 21. 13. She provides a means for the escape of Gods people v. 15. 14. She incorporated herself into Gods Church for ever Iosh. 6. 25. Matth. 1. 5. This instance of Rahab giveth evidence that God had Gentiles among his people and accounted members of the true Church Jewâ—…sh writers reckon up nine famous women 1. Hagar an Egyptian in Abrahams family Gen. 16. 1. 2. Ioseph's wife Genes 41. 50. These two were the Midwives that preserved the Children of the Hâ—…brews alive against the Kings command Exod. 1. 15. 3. Shiphra 4. Puah 5. Pharaohs daughter Exod. 2. 5. There order sheweth that they mean her who took up Moses though Solomons wife may more fitly be meant 6. Zipporah Moses wife Exod. 2. 21. 7. This Rahab mentioned in my text 8. Ruth The daughter in law of Naomi Ruth 1. 16. 9. Iaell The wife of Heber the Kenite Judg. 4. 17. All these did worthy facts but whether all these were effectually converted is a question Besides these there were many others both men and women Witness the Laws that were made for strangers of both Sexes and their admittance to the Passeover and to other Sacred Rites God hereby gave evidences and pledges of the extent of his goodnes to all of all sorts and of the truth of his promise made to Abraham that in his Seed all Nations should be blessed Gen. 22. 18. Hereby the Lord sheweth himself to be no respecter of persons The like he doth now concerning the recalling of the rejected Jews Rom. 11. 25 26. There ever have been since their rejection some Jews professing the Christian faith Rom. 11. 1. c. The promise which God made for calling the Gentiles moved the Jews to entertain such Gentiles as came in to them and to pray for others The like ground have we to do the like duty on the behalf of Jews §. 183. Of Rahab being an harlot and of her prerogative THat woman who yielded forth such fruits of faith is expresly said to be an Harlot which brandeth her for an infamâ—…us woman Some question is made by the Iewish Rabbins about the Hebrew word whether it should signify an Harlot or an Hostess They suppose it a matter improbable and dishonourable for Israelites comming among Gentiles to enter into the house of an harlot not considering how Gods glory was much more magnified by her conversion for 1. By a secret providence and divine instinct was this thus ordered 2. She is called an Harlot not in reference to her present but
Their very roaring is terrible Amos 3. 8. They live upon other living creatures sparing none no not men Ezek. 19. 3. Dan. 6. 24. Their walking is to devour 1 Pet. 5. 8. They devour with their mouths therefore by stopping their mouths they are kept from devouring Dan. 6. 22. Object They can with their clawes tear their prey all to pieces Answ. Synecdochically their most dangerous part is put for all other 〈◊〉 where with they do mischief Therefore to stop their mouths extendâ—…th to a restraining of them from doing hurt yea and to killing of them is in some of the cases before propounded Hereunto may be applyed this promise Thou shalt tread upon the Lion and Adder the young Lion and the Dragon shalt thou trample under feet Psal. 91. 13. Metaphorically also it may be applyed to such men as for cruelty and strength are as Lions Thus it is said that Benajah slew two Lion-like men 2 Sam. 23. 2. David thus expoundeth this Metaphor My soul is among Lions even the Sons of Men c. Psal. 57. 4. Paul was delivered from such a Lion 2 Tim. 4. 17. Prayer is made against such Psal. 22. 21. and 35. 17. and 58. 6. Yea the Metaphor may be extended to the Devil who by faith is vanquished 1 Pet. 5. 8 9. This must needs be a fruit of faith for man by his strength is not able to stop the mouths of Lions Daniel was but one yet he believing the mouths of many Lions were stopt but his adversaries and accusers were many when they and theirs were cast into the Den of Lions the Lions quickly had the mastery of them Dan. 6. 22 24. Thus it appeareth that that may be done by faith which otherwise cannot be done §. 231. Of quenching the violence of fire Hebr. 11. 34. Quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turned to flight to Armies of the aliâ—…ns THIS verse dependeth on the former as going on with an enumeration of other effects of the Faith of the forenamed Worthies so as a fit effect is thus expressed quenched the violence of fire The word translated quench is applied to the wasting of Lampes and their going out Matth. 22. 8. and to the flax that taketh fire Matth. 12. 20. and to fiery darts Ephes. 6. 16. yea and to the fire of hell but negatively because it can never be quenched Mark 9. 44. Metaphorically it is applyed to the spirit and to the fervour thereof which we ought in no wise to quench 1 Thess. 5. 19. Here it is properly taken in that it is applyed to fire for fire is properly said to be quenched and then especially when so much water is powred upon it as taketh away all the heat thereof for water is a contrary element so as when fire and water meet the stronger overcometh It may also be extended to any manner of way or meanes of putting out fire and taking away the heat thereof Fire is of all senseless creatures the most terrible dangerous and pernitious We say in our proverb fire and water are mercilesse whole Cities have been destroyed therewith Iosh. 8. 28. Iudg. 20. 47. Yea many Cities together Gen. 19. 24 25. The whole vvorld shall be destroyed with fire 2 Pet. 3. 10 12. Metaphorically Gods wrath is so stiled fire 2 Sam. 22. 9. Yea God himself when he is incensed is so stiled Deut. 4. 24. and divine vengeance Heb. 10. 17. and Hell â—…orment Math. 25. 41. The word translated violence properly signifieth force or power Fitly it is 〈◊〉 to fire because fire overcometh every thing and nothing can withstand it But then especially fire getteth force strength and violence when much fuel is put to it and when it is kept in as in an Oven Furnace or any other like place By keeping it in the force and violence of it is much increased as Dan. 3. 19. 22. This violence of fire is in general said to be quenched when it is kept from 〈◊〉 and that is not onely by pouring water upon it but also when fuel is drawn from it Prov. 26. 20. This effect of Faith hath an especial respect to the three companions of Daâ—… who being cast into the midst of a burning fiery furnace were no whit at all hurt thereby 1 Dan. 3. 21 25. To them the fire was as quenched yea this may be applied to the burning of Martyrs who though they were consumed to ashes by reason of their patient enduring thereof may be said to quench the violence of that fire Many of them sang in the midst of the flames of fire whereby it appears that they were not so terrified thereby as to deny that truth for which they suffered This also is an evidence of a true and great faith As the former instance of stopping the mouths of Lions gave proof of the power of Faith over the fiercest and strongest of unreasonable Creatures So this instance giveth proof of the power thereof over the fiercest and strongest of senseless Creatures That which is said of fire may also be applied to water another merciless Creature Ionah 2. 10. 2 Cor. 11. 25. Isa. 43. 2. §. 232. Of escaping the edge of the sword THe sixth effect of the Faith of the forenamed worthies is this they escaped the edge of the sword A sword is a sharp piercing mortal instrument many have in all ages been destroyed thereby The Greek word is derived from a verb that signifieh to fight or strive Jam. 4. 2. Act. 7. 2. Hence a noun which signifieth a fight or strife Jam. 4. 1. A sword is used either for defence Luke 22. 38. or offence Matth. 26. 51. Magistrates use the sword against malefactors Rom. 13. 4. Others against such as they are displeased withall Gen. 34. 25. All have ever used it against their enemies Exod. 17. 13. The word translated edge properly signifieth mouth In all the learned languages the edge of a sword is called the mouth of a 〈◊〉 For as a mouth devoureth that which entereth into it so a sword by the sharp edge of it destroyeth that which is smitten by it and is said to devour â—… Sam. 2. 26. and 11. 25. In the Greek the plural number is used thus mouths or edges either to shew a sâ—…ord or two edges which is the sharpest Chap. 4. v. 12. § 71. or many swords for Faith makes men escape both the greatest dangers and also many dangers In Hebrew one and the same word signifieth a sword and destruction Sword iâ—… here Synecdochically put for javelin spear stone or any other mortal instrument To escape the edge of the sword is to avoid that danger which by a drawn sword or other mortal instrument is intended against one As if a naked sword were by an enemy held at ones breast and yet he escape safe Thus David escaped Sauls spear which in regard of danger
effect it perswades a man of the truth revealed in it So 〈◊〉 what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streâ—…cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoâ—…h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again 2 〈◊〉 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ—… up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and â—…o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manâ—…er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
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
2. The subject whereupon it was exercised Armies 3. The kind persons whose Armies they were Aliens 10. That effect of Faith which concerned women is thus expressed women received their dead raised to life again Here observe 1. The persons whose act is was women 2. The act it self received 3. The subject or thing which they received their dead 4. The great alteration of that subject which was to life again The other head of fruits of Faith are great Sufferings which are ten in number Those may be reduced to three heads 1. The sufferings of Professors 2. The sufferings of Martyrs 3. The sufferings of Confessors § 259. Of the sufferings of Professors five distinct heads are set down Of the sufferings of Martyrs four heads Of the sufferings of Confessors one general one The five effects of Professors sufferings were these 1. They were tortured This is amplified 1. By their willing undergoing their tortures thus not accepting deliverance 2. By the end of their enduring that they might obtain a better Resurrection 2. They had trial of cruel mockings Here observe 1. The reality of the thing they had trial 2. The kind of suffering mockings 3. The extent of that kind In this epithete cruel 3. They were scourged 4. They were cast into bonds 5. They were imprisoned Three effects of Martyrs were these 1. They were stoned 2. They were sawen asunder 3. They were slain with the sword 4. Before this last this which was as dangerous as the other three is inserted thus were tempted The effect of Confessors is expressed in this phrase wandred about And it is aggravated 1. By the places whether they wandred 2. By the reason of their wandring The places whether they wandred were of two sorts 1. Habitable by men 2. Habitable by beasts for the most part The former sort of places is implyed under other mens neglect of them This is set down four ways 1. By their mean apparel Sheep-skins and Goate-skins 2. By their want being destitute 3. By their affliction afflicted 4. By mens evill entreating them in this word tormented The reason of the wandring of Confessors is taken from the worlds unworthiness of them thus expressed of whom the world was not worthy The places not inhabited by men are expressed in these four kinds 1. Desarts 2. Mountains 3. Denns 4. Caves of the earth §. 273. Of observations raised out of Hebr. 11. 33 34 35 36 37 38. I. FAith doth things above human power Such were many effects of Faith here set down See § 227. II. War is lawfull This act of Faith subdued was by wars See § 227. III. Nations may be subdued by war So much is implyed under this word Kingdoms See § 227. IV. Faith is operative It is here said to work See § 228. V. The proper work of Faith is righteousnes Believers are here said to work righteousnes See § 228. VI. Divine promises are the ground of Faith Those are they on which Faith hath an eye See § 229. VII Promises are received by Faith They are here expresly said to be obtained thereby See § 228. VIII Faith can vanquish the fiercenes of unreasonable crâ—…atures Lions are the fiercest of all yet their mouths stopped by Faith See § 230. IX Faith freeth from the most violent senseless creatures Fire is that creature yet by Faith quenched See § 231. X. Faith preserveth from the deadliest instrument that is the sword See § 23â—… XI Saints may be weak This is here taken for grant in this phrase oâ—…t of weaknes See § 233. XII By faith such as are weak may be made strong This is here plainly expressed See § 234. XIII Valour is commendable Believers are here commended for it in this word waxed valiant See § 236. XIV Faith makes valiant This is an effect here attributed to faith See § 237. XV. Faith makes valiant in greatest danger namely in fight See § 235. XVI Faith makes victorious This phrase turned to flight intends as much See § 238. XVII War is especially to be against Aliens Their armies are here said to be turned to flight See § 239. XVIII Women may have a strong Faith The express mention of womâ—…n proves as much See § 240 241. XIX By Faith the dead have been raised See § 241. XX. Faith receives benefit from others acts Those believing women received their dead children raised by the Prophets See § 242. XXI Believers are enabled to endure sore trials Such were they which follow See § 243. XXII Matters of Faith may be quoted out of humane Authors Such were the Authors out of whom the Apostle quotes many of these acts of Faith See § 244. XXIII Professors of truth may be brought to exquisite torments for the truths sake Such were many of the torments here set down See § 245. XXIV True Professors willingly endure their torments They would not be delivered See § 246. XXV Persecutors can offer favour upon yielding So much is here intended See § 247. XXVI Faith in the resurrection makes Professors endurâ—… what they do This enâ—… is here expressely set down See § 248. XXVII The last Resurrection is the best It is here stiled the better in comparison of all other resurrections See § 248. XXVIII Believers suffer advisedly The end which they propound to themselves demonstrateth as much in this word that See § 249. XXIX Believers suffer for their advantage This phrase that they might obtain intends as much See § 250. XXX Mockings are a kind of persecution It s an instance of persecution they are here mentioned See § 251. XXXI Mockings pierced deep Therefore this Epithete cruel is added to them See § 251. XXXII Professors are basely handled For they are scourged See § 252. XXXIII Professors of the truth are used as malefactors Witness their bonds and imprisonments See § 253. XXXIV The things which professors endure are reall They have triall or experience thereof See § 254. XXXV Stoning was an antient kind of death Express mention is here made of it See § 254. XXXVI Multitudes may have their hands in persecuting Saints For in stoning a multitude of people were used See § 255. XXXVII Professors have been sawed asunder This is expresly set down See § 255. XXXVIII The death of Martyrs hath been with much cruelty The distinct kinds of death here specified demonstrate as much See § 256. XXXIX Professors may prove Martyrs This word slaine imports as much See § 257. XL. Persecutors make many Martyrs This instrument sword implies as much See § 258. XLI Temptations on the right hand are as dangerous as cruell Martyrdom This word were tempted joyned with sundry kinds of death intendeth as much See § 256. XLII Such as suffer not as Martyrs may prove Confessors For it is said that they wandred c. See § 259. XLIII Believers may be wanderers So much is here expressed of them See § 260. XLIV Confessors may flie from persecution The word Wandâ—…ing
for it §. 275. Of Christ the prime promise THE forementioned vigour of Faith is much amplified in these words received not the promise As the words lie they are a simple proposition and a plain deâ—… of a priviledge but by the inference of the next verse it appeares that they are made a ground of a comparison betwixt Believers that lived before Christ was â—…hibited and Believers that lived after They received not the promise but we 〈◊〉 received it Bring the foresaid simple proposition into a discretive and the â—…plification will more cleerly appear thus Though they received not the proâ—… yet through Faith they obtained a good report Promise is here metonymically taken for the thing promised as oft in this Epistle And the notation of the word promise See Chap. 4. v. 1. § 6. Of the word which we translate received See v. 19. § 100. Of receiving and not receiving promises See v. 33. § 229. Here the word promise being of the singular number implieth some eminent excellent thing promised and this is Christ Jesus himself who is elsewhere set â—…orth under this word promise as Act. 2. 39. and 26. 6. Christ is said to be given according to the promise Act. 13. 23. and Gods promise is said to be fulâ—…led in raising up Jesus Act. 13. 32. Christ must needs be the prime promise in that he is the first promise since Adamsâ—…all â—…all Gen. 2. 15. and in that he is the complement or accomplishment of all other promises 2 Cor. 1. 20. This might be exemplified by sundry promises made in the old Testament and manifested to be accomplished in the New by this and such like phrases All this was done that it might be fulfilled c. Matth. 1. 22. 1. This giveth evidence of the free grace and rich mercy of God in making and accomplishing such a promise It must needs be free in that there could be nothing in man to deserve such a promise Glorious Angels glorified Saints Man in his innocency were not worthy of such a promise much lesse may sinâ—… be thought worthy If Iacob were lesse then the least of Gods mercies much more lesse is he then this the greatest of all 2. The greatnesse of the promise doth manifest and magnifie the rich mercie of God Mention is made of great and precious promises 2 Pet. 1. 4. but in reference hereunto Of all promises this is the greatest and most precious This is that Treasure and Pearle whereof Christ speaketh Matth. 13. 44 46. 3. This promise should make us faithfully promise and vow our selves all that we have and all that we can do unto God 4. This promise gives us good ground in all doubtings when through weaknesse of the flesh we are brought to stagger and to question the truth of any promise to meditate thereon and to reason with our selves from the greater to the less thus God having made good this great promise will not fail of others all depend on this Rom. 8. 32. §. 276. Of Christ the prime promise not received by true Believers OF the Believers before mentioned and of others that lived before Christ was exhibited is is said they that received not the promise that is Saints under the old Testament had not an actuall exhibition of Christ. This was one of the promises concerning which it was said of the Patriarks they received not the promises v. 13. In this respect it is said that many Prophets and righteous meâ—… desired to see those things Math 13. 17. namely Iesus Christ Incarnate Living Preaching working Miracles c. and that the Prophets enquired and searched diligently about those things 1 Pet. 1. 10. Therefore they did not enjoy them God was herein pleased to manifest his wisedom in reserving such a promise to a fulness of time Gal. 4. 4. and that 1. That his goodness might by degrees encrease as the Sun doth and so be the better discerned For by degrees it was more cleerly revealed 2. That so great a blessing might be the more expected enquired after and longed for 3. That the patience and other graces of Saints might be the better exercised 4. That Christ himself might be the more honoured in that he was reserved to the latter age of the world as being a blessing which surpassed all other blessings before it 1. Hereby we have instruction in the nature of Faith which is to rest upon promises for things future as if they were actually accomplished 2. This doth much amplifie the Faith of former Believers in that they did and endured so great things for Christ before they enjoyed him 3. It checks our backwardness and dulness in believing who live in the times wherein the promise may be and is received 4. This should stir us up to seek to excell them in that we have received the promise which they received not §. 277. Of Gods providence in ordering mens different priviledg Hebr. 11. 40. God having provided some better thing for us that they without us should 〈◊〉 be made perfect IN this last verse is laid down the priviledge of believing Christians above believing Jews The author of that priviledge is expresly said to be God God maketh the estates of men to differ That which Eve said of a third Son God hath appointed me another seed insteed of Abel gives proof hereof Gen. 4. 25. So also doth that which is said to Noah finding grace in the eyes of the Lord Gen. 6. 8. And the promise which God made to Abraham Gen. 12. 1 2. And renewed 〈◊〉 17. 20 21. This is most lively exemplified in Isaac's 2. sons even when they 〈◊〉 in their Mothers womb Gen. 25. 23. Matth. 1. 2 3. The Apostle plainly 〈◊〉 the point 1 Cor. 4. 7. Hence it is that they who are called out of the â—…orld are stiled Gods elect or the elect of God Rom. 8. 33. Tit. 1. 1. Col. 3. 12. The truest and highest reason that can be given hereof is here set down by 〈◊〉 word having provided The Greek word is a compound and signifietâ—… 〈◊〉 to the true notation of it to foresee Our last English translators 〈◊〉 noted as much in the margent Now Gods fore sight is operative what 〈◊〉 â—…ore-seeth to be good and meet he effecteth and therefore his foreseeing of 〈◊〉 and that is justly stiled a providing it Thus also the Hebrew word which 〈◊〉 to see being applied to God implieth his providing this or that and 〈◊〉 is translated Gen. 22. 8. 1 Sam. 16. 1. Foresight cannot properly be attributed to God because all things past and 〈◊〉 are present to him But for teaching sake in relation to us unto whom 〈◊〉 are distinct is it applied to God Thus God is said to foresee such things 〈◊〉 â—…e doth determine and decree For distinction sake to our better understandiâ—…g God determining and decreeing such things doth thereupon foresee that 〈◊〉 then will faâ—…l out Yea thereupon he provideth them in their seaâ—… they
of the deluge of the destruction of Sodom of Gods bringing his people out of Egypt and governing them in the wildernesse and seâ—…ling them in Canaan and the many miracles therein recorded c. 3. Many seek after profound mysteries and what books herein comparable to the sacred Scriptures for instance the great mysteries of Religion as of the Trinity of Persons incarnation of the Son of God his Birth Life Death Resurrection Ascension Intercession c. 4. Many prudently study the things that are most profitable but there are no writings that make more thereto then the Scriptures They both declare what is truly profitable and most advantagious They make known true riches and true honour They shew the way how to attain thereto Among other books Solomons Proverbs are of singular use to that end Note 2 Tim. 3. 16 17. 5. None but fooles would spend their time and study about fables and lies but would be informed in the truth of matters Now no booke can better do that then the sacred Scriptures For it is the word of the Lord God of truth all whose words are most true Psal. 119. 160. Iohn 17. 17. This among other excellencies of the word is not the least As it is an excellency in it self so it is the excellency of all other excellencies For what is antiquity rarity profundity or any other seeming excellency without truth but as so many pâ—…arles in a blind eye which make it the more deformed The more ancient the more seemingly rare profound and profitable falshood is the more detestable and pernicious it is How blame worthy then are they who neglect the reading of the word and thereby deprive themselves of the means of knowledge How many be there who never in their lives read thorow the Scripture How far short do they come of these Hebrewes whose knowledge in the Scriptures the Apostle doth here grant And how should the consideration of the forementioned excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures whereof the Hebrewes here are a worthy patterne unto us §. 95. Of Esaus seeking the blessing too late THe punishment of Esaus profanesse was a deniall of the divine blessing which Isaack his father as a prophet of God and therein the hand and instrument of God conferred upon Iacob The blessing was a ratification of the birth-right For it comprised under it all the prerogatives thereof as 1. Dignity and Dominion Gen. 27. 29. 2. Patrimony v. 28. 3. The spirituall prerogatives are comprised under these words Cursed be he that 〈◊〉 thee and blessed be he that blesseth thee It s rightly stiled a blessing because thereby he was made blessed This blessing in regard of the temporal priviledges thereof Esau would fain have had for it is said He would have inherited the blessing In the Greek it is said was willing or desirous to inherit This word inherit in the Text importeth two things 1. A right to it as first-born by vertue of his birth which he had sold. He would eat his cake and have it 2. A perpetuall right thereto for himself and his posterity For inheritances have no set term of dayes or years but extend to men and their children and childrens children without date if it be not cut off Thus he was desirous to have inherited the blessing but when it was too late as this word afterward importeth for it may have a double relation one to the selling of his birth-right Gen. 25. 33. After he had sold his birth-right he desired a ratification of it to himself by his Fathers blessing But it was too late to think of recovering that which was clean sold away The other relation is to his Fathers conferring it on Iacob Gen. 27. 30. In this respect Esaus seeking the blessing was too late as this word translated he was rejected sheweth For it hath respect to Isaacks refusing to blesse Esau after he had blessed Iacob They therefore that apply this to divine reprobation and bring this instance to make it temporary do clean mistake the mark True it is that so soon as Esau came to Isaack and made himself known to be Esau it is said Gen. 27. 33. that Isaac trembled very exceedingly He was cast into a strange ectasis or into a great astonishment and that by a divine work which brought into his mind that ancient word of God Gen. 25. 23. The elder shall serve the younger where with as with a bridle he was held back from altering what he had done In this respect its added that Esau 〈◊〉 no place of repentance First no means to move his Father to repent and alter his mind and to reverse or recall the blessing which he had conferred on Iacob For saith he Gen. 27. 33. I have blessed him and he shall be blessed Wherefore they also clean mistake the mark who apply this to Esaus repentance and thence inter that repentance may be too late yea some take occasion from hence to impeach the authority of this Epistle whereby we see how dangerous it is to mistake the sense of sacred Scripture But though repentance were applyed to Esau yet would none of the foresaid errors follow thereupon for Esaus repentance could be no better then the repentance of Iudas Matth. 27. 3. which was meerly legall more for the punishment then for the sin That which perplexed Esau was the losse of earthly dignity and patrimony which is intended under that relative particle it â—…e sought it which may have reference either to the blessing or to repentance both be of the feminine gender and both tend to the same purpose for in seeking that blessing which Isaack thus conferred on Iacob he sought to have his father repent of what he had done and he sought to make his father repent that he might have the blessing From Esaus rejection here upon his seeking the blessing it doth follow that blessings may be sought too late which the Church sadly acknowledgeth Cam. 5. 6 I opened saith she to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake I sought him but I could not find him I called him but he gave me no answer This the five foolish virgins found true by sad experience Matth. 25. 3 c. And so much God threatneth Prov. 1. 24 25 c. For God who is the fountain of blessing as the Apostle Iames acknowledgeth Iam. 1. 17. hath his fit times and seasons as he hath means in and by which he conveigheth his blessings and out of which he will give no blessing so likewise his seasons hence the Psalmist in Psal. 32. 6. speaketh of a time when God may be found and also the Prophet Isaiah in cap. 55. 6. implying thereby that there is a time when God will not be found Whence we may learn one speciall reason why many who seek comfort to their souls and peace to their
13. 10. 24. 1 Thes. 4. 12. 5. 11. Brotherly-love is needfull in this respect also 5. Gods patern is in this kinde more excellently set forth For in relation to Saints he is said to love them and hate others Mal. 1. 2. Saints are a peculiar treasure to him above all people Exod. 19. 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love 1 Iohn 4. 9 10 11. And for brotherly-love Christs example in giving himself for his Church is also pressed Ephes. 5. 25. Iohn 13. 34. 6. The Commandment for brotherly-love is as expresse as for love Iohn 15. 12. Yea it is called a new Commandment John 13. 34. Indeed the Apostle where he 〈◊〉 it a new Commandment saith withall that it is an old Commandment 1 Joh. 2. 1. In the substance of it it is the old Commandment but in many circumstances 〈◊〉 one §. 6. Of the respects wherein love is styled a new Commandment LOve is styled a new Commandment in that 1. It is renewed in the Gospel by Christ and his Apostles and in that respect called the Law of Christ Gal. 6. 2. Now an Act renewed is counted a new Act or Statute 2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his Apostles even more then by Moses and the Prophets in the Old Testament 3. It is cleared by Christ from many false glosses which the ancient teachers of the Jews called Elders had brought upon it as this Thou shalt love thy Neighbour 〈◊〉 thine enemy Mat. 5. 43 44. As silver-plate cleared is counted new so this Commandment 4. It is freed by the Gospel from many burdensome Rites with which the Law â—…ogged it and thus it is accounted a new Commandment It is said That the Eâ—…gles youth is renewed Psal. 103. 5. which is thus The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat she thereupon with â—…iolence strikes her beak against a Rock and breaks it all to pieces That which remains under the shell is counted a new beak It is also said of a Snake that her 〈◊〉 grows so hard and rough that she cannot well wind her self and nimbly slide up and down She useth thereupon to thrust her self thorow some narrow cleft â—…hereby that old skin is stripped off and thus is she a new Snake Thus the law of 〈◊〉 is new 5. This is a new Commandment in regard of the manner of delivering it For it is by the Gospel delivered with such life and power as it makes men to yield to it Gods Spirit accompanying the Ministry of the Gospel which is thereupon called The ministration of the Spirit 2 Cor. 3. 8 And God is said by the Gospel to put his Laws into our mindes and to write them in our hearts Heb. 8. 10. Concerning this particular the Apostle saith That we are taught of God to love one another 1 Thess. 4. 9. that is God by his Gospel effectually perswades us to love one another 6. The Commandment of brotherly-love is ever fresh like a new thing as the shoes and apparel of the Israelites in the wildernesse waxed not old Deu. 8. 4. 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel a new Covenant Jer. 31. 31. It is so styled in opposition to the former which waxed old Heb. 8. 13 7. The object of brotherly-love under the Gospel is new in regard of the extent of it For of old they of Israel only were counted Brethren In this respect it is said Deut. 23. 10. unto a stranger thou mayest lend upon usury but not unto thy brother by whom he means an Israelite But now under the Gospel They who were then afarre off are made nigh and both Iew and Gentile are made one Ephâ—…s 3. 13 14. For there is neither Iew nor Greek all are one in Christ Iesus Gal. 3. 28. 8. Under the Gospel there is manifested a farther extent of brotherly-love which may be accounted as a new rule The Law saith Thou shalt love thy neighbour as thy self Levit. 19. 18. But under the Gospel it is said We ought to lay down our lives for the brethren 1 John 3. 16. Thereupon the Apostle saith I will very gladly spend and be spent for you 2 Cor. 12. 15. And again If I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all Phil. 2. 17. 9. There is under the Gospel a new patern of brotherly-love set before us namely of Gods sending his Sonne to be a propitiation for our sins Beloved if God so loved us we ought also to love one another 1 John 4. 10 11. We have also a new patern of Christ giving himself for his Church Ephes. 5. 25. Now we ought to love one another as Christ hath loved us Joh. 15. 12. 10. It is called a new Commandment by an excellency as a new Song Psal. 149. 1. that is a most excellent Song And again The Lord hath created a new thing Jer. 31. 22. that is a wonderfull thing Thus also that which is called a better Covenant is said to be a new Covenant Heb. 8. 6 8. §. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion THe Rules for attaining to and abounding in brotherly-love may be reduced into three heads 1. Opinion 2. Meditation 3. Practice For Opinion 1. We must be well instructed in the truth of that Religion which we and others who are accounted brethren do professe Frequent reading of Gods Word diligent attending to the preaching thereof serious meditating thereon and mutual conference thereabout are special means of instructing us in the true Religion Knowledge hereof and faith herein will knit our hearts to the profession of the same and hold us close to them Religion hath its notation a religando from knitting close and binding fast together Nothing is of more force to that end then Religion especially the true Religion Idolatrous heretical and false religions knit the hearts of the Professors thereof together yet they want that spirit of life which accompanieth the true Religion True Religion therefore must needs be of more force to knit men together 2. We must have a good opinion and be well perswaded of the truth and soundness of our brothers profession Other wise an external profession will be so far from uniting our hearts as it will rather alienate them the more one from another Hypocrites and dissemblers are detesâ—…ed of all None will dare to trust them none will care to be intimate with them Now that we may have and retain a good opinion of professours we must judge of them according to the rule of charity for we cannot judge of them according to the rule of certainty That is his prerogative who searcheth the heart and trieth
means of strengthening and establishing the Kingdom of Christ. It unites the subjects and members of that Kingdom in one which is a means of great stability Many weak wands fast and close bound together cannot easily be broke asunder Kingdoms Cities all manner of civil Societies are established by the mutuall love of the members thereof The Kingdom of Satan and all evil societies are strengthened by this means Should not then the members of Christs Kingdom love one another Nothing can be of more force to work union then mutuall love and nothing of more force to strengthen a society then union 9. The nearest union that is betwixt any in this world is betwixt Professors of the faith and that in their mutuall relation one to another and in the joynt relation that they all have to Christ. Resemblances of the nearest relation that be are used to set this forth as of a foundation and edifice Eph. 2. 20 21. of a Vine and branches Ioh. 15. 5. of an husband and wife Eph. 5. 32 2 Cor 11. 2. of an head and body Eph. 1. 22 23. This near union should stirre us up to brotherly love for therein we love that body which is styled Christ 1 Cor. 12. 12. 10. The worlds hatred of Saints should the more stirre us up to love them Christ enforceth this duty upon this ground Ioh. 15. 17 18 19. The world most hateth Saints and that hoc ipso nomine in this very respect because they are Saints But brotherly love is a soveraign antidote against the poyson of the worlds hatred and a precious cordiall to revive and support the Saints spirits §. 11. Of the Continuance of Brotherly love BRotherly love being the fountain out of which all other Christian duties flow and which is so needfull and usefull a duty as hath been before shewed well doth the Apostle here require that it should continue This being here required of Christians implieth that an endeavour on our part must be used for the continuance thereof To expresse this the more fully the Syriack inserts this particle in us Others to make this yet more clearly to appear thus expresse it continue in brotherly love In that the Apostle sets no limitation of time to his exhortation but indefinitely saith Let brotherly love continue he giveth us to understand that the continuance must be perpetuall It must never clean fail but continue so long as the man himself continueth in this world nor must it upon any occasion be interrupted but it must be manifested in all things at all times according to that which the Apostle saith of charity Let all your things be done with charity 1 Cor. 16. 14. The Apostle that maketh this a link of the golden chain of Christian graces 2 Pet. 1. 7. sheweth that so long as there is any grace in a Christian there must be also brotherly love St Paul therefore where he commended the Thessalonians for that brotherly love they had shewed beâ—…eecheth them to increase more and more 1 Thess. 4. 9. 10. The phrases of walking in love Eph. 5. 2. and dwelling in love 1 Joh. 4. 16. import as much For to walk is to go on It is opposed to standing still or sitting down To dwell implieth a continuall abode opposed to so journing or lodging for a while in a place Gods love to us is an everlasting love Jer. 31. 3. Those whom Christ loved he loved unto the end Ioh. 13. 1. But we must be followers of God and walk in love as Christ also hath loved us Eph. 5. 1 2. And that as in other circumstances so in continuance Hereby the truth of our brotherly love will be manifested for that grace which is true and sound will never decay They who in their younger years or when first they began to feel a sweet relish in the communion of Saints seemed to have them in high account and to have their hearts intirely set upon them and thereupon were ready to do all good offices for them but afterwards have their hearts alienated from them and withdraw themselves from communion with them not fearing to speak evil not only of some particular persons but also of the whole brotherhood yea and of the very profession it self they surely never had this excellent grace of brotherly love well setled in them Surely they give too great cause to suspect and fear that that spirit which knit the members of Christs mysticall body together was never in them It becometh us therefore who have this holy fire of brotherly love kindled in us daily to blow it up This metaphor is indefinitely used 2 Tim. 1. 6. and may fitly be applied to the point in hand §. 12. Of the meaning of this phrase Forget not Verse 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares THe generall duty of brotherly love is exemplified in sundry particulars The first whereof is hospitality The substance of the duty is comprised under this negative Be not forgetfull The Greek Verb is a compound The simple signifieth to forget The compound intendeth some speciall emphasis as clean to forget or utterly to forget or 〈◊〉 way to forget To forget and to remember are opposite terms Not to remember is to forget Not to forget is to remember Negative injunctions have an emphasis in them They alwaies binde to all times There is no time wherein they may be forgotten To remember importeth two things especially 1. To keep and hold fast in minde and memory what is once known In this respect Moses addeth the negative to the affirmative thus Remember and forget not Deut. 9. 7. Which intendeth that they would fast hold it and not let it sâ—…ip away 2. To call again to minde and memory what was once known but after forgotten Thus Pharaohs butler saith I do remember my faults this day c. Gen. 41. 9. Under his faults he compriseth all things that had passed betwixt his imprisonment for his faults and his advancement again to his former office among other things Iosephs interpreting his dream was an especiall one But it is said that he forgat Ioseph Gen. 40 23. In that therefore he saith thereof I do remember he meaneth thereby a calling to minde again that which he had forgotten In both these senses may this negative be not forgetfull be taken and imply these two things 1. That knowing this to be a Christian duty they should be mindfull of it and carefull to observe it so oft as occasion should be offered In this sense saith the wise man Forget not my law Prov. 3. 1. 2. That they having formerly done the duty but afterwards intermitted it they should return to it again and not forget their good beginnings In this sense saith Moses Beware that thou forget not the Lord thy God Deut. 8. 11. In the former sense it is an incitation to hold on in a good course In the
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
117. VII The word of Grace must enter into the heart For this end mention is here made of the heart See § 117. VIII The word of Grace is able to establish the heart It can so satisfie and quiet it as it will stedfastly abide therein else it were in vain to exhort to have the heart established with Grace See § 118. IX Doctrins about meats are contrary to Grace They are here opposed to Grace See § 119. X. Doctrins of meats cannot establish mens hearts This negative not denieth that to meats which it ascribeth to Grace See § 119. XI Doctrins of meats never profited any mans soul. This is here expresly set down See § 119. XII Men use much to busie themselves about external Rites This phrase of being occupied intends thus much See § 120. XIII All the pains that men take about externall Rites doth not profit them Though they be occupied thereabouts yet they are not profited thereby See § 120. §. 122. Of the Christians Altar Verse 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the gate THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites The former Argument was taken from the unprofitablenesse of them v. 9. § 119. This other is from the damage they bring to themselves thereby They deprive themselves of all benefit which they might otherwise receive from Christ. Of the notation of the word Altar See Chap. 7. v. 13. § 72. It is here taken tropically and that in a three-fold respect 1. By a Metonymy of the Subject The Altar is put for the Sacrifice laid thereon This is evident by the act of eating attributed thereto thus We have an Altar whereof they have no right to eat The Israelites did eat of the Sacrifice not of the Altar Thus metonymically is Altar used in these phrases They are 〈◊〉 with the Altar and partakers of the Altar 1 Cor. 9. 13. 10. 18. that is of the Sacrifices offered upon the Altar 2. By a Synecdochy one of the legal Rites namely Altar is put for all the rest as meats were § 119. 3. By a Metonymy of the Adjunct a type is put for the truth a shadow for the substance an earthy Altar and Sacrifice for the celestial Altar and Sacrifice which is Jesus Christ. Thus much may be inferred from the singular number Altar here used not Altars The Apostle maketh a like collection from the word seed in the singular number thus He saith not And to seeds as of many but as of one and to thy seed which is Christ Gal. 3. 16. In this respect we Christians who professe the Gospel of Christ and believe on him are said to have this Altar As it was ordained before the world so in this later age of the world it is exhibited and by the Gospel offered and by faith received Thus beleevers have it There is no other Altar in the New Testament warranted to Christians but Jesus Christ the truth of the legal Altars The Iews themselves at this day have no earthy Altar For Christians to frame to themselves earthy Altars as Papists do is worse then Judaism True it is that the ancient Fathers make frequent mention of an Altar and a Sacrifice which titles they give to the Table of the Lord and to the sacramental bread and wine set thereon but metaphorically not properly The Apostles never use this word Altar in reference to the Lords-Table but this phrase The Lords Table is expresly used 1 Cor. 10. 21. nor this word Sacrifice in reference to sacramental bread yet this word bread is expresly used in that respect 1 Cor. 18. 16 17. Altar and Sacrifice in reference to the Lords Table and sacramental bread have been abominably abused by Antichristians even unto plain and palpable Idolatry As they pretend true Altars and Sacrifice so also true reall sacrificing Priests which Title is not once no not metaphorically attributed to a Minister of the Gospel as he is a Minister yet in a metaphoricall and spirituall sense it is oft attributed to beleevers in regard of spirituall Sacrifices of prayers and praises which they offer to God 1 Peter 2. 5. Revel 1. 6. But Christ who is the truth and substance of legal Priests Sacrifices and Altars and in that respect most truly and properly a Priest Sacrifice and Altar hath these Titles in the New Testament attributed to him 1. He is styled a Priest Heb. 5. 6. This he is in his Person as he is God-man 2. A Sacrifice Eph. 5. 2. This he is in his humane Nature for his body was the offering Heb. 10. 10. 3. An Altar Revel 8. 3. This is in regard of his Divine Nature for his humane Nature the Sacrifice was laid upon the Divine Nature being united unto it and the Divine Nature sanctifieth the humane Nature which is the property of an Altar Mat. 23. 19. It hath been shewed Chap. 7. v. 3. § 25. that there were many Types of Christ. Among others the Altars were special Types Of them there were two sorts One was the great brazen Altar for Sacrifice Exod. 27. 1 c. The other was the Altar of gold for Incense Exod. 30. 1 c. Christ was typified by the former in regard of the Sacrifice of himself Ephes. 5. 2. He was typified by the later in regard of his Intercession whereby he maketh our persons prayers and other holy services acceptable to God Rev. 8. 3. 1. This truth of Christ being our Altar doth much commend the state of the Christian Church above the state of the ancient Jewish Church and amplifieth the goodnesse of God towards us above that which was shewed to them 2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar that we may with greater confidence rest thereupon 3. This phrase We have an Altar encourageth us to bring all our warrantable spiritual Sacrifices thereunto and to offer them thereupon and in faith in Christs Intercession to offer up all our prayers and praises and to rest for acceptance thereupon This use the Apostle himself teacheth us to make hereof vers 15. As a Type hereof the Jews were to offer up their Sacrifices on the Altar in the Tabernacle Levit. 17. 4. Iosâ—… 22. 16 c. §. 123. Of having no right to eat of the Christians Altar THere is a fearfull doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel The doom is this They have no right to eat of the foresaid Altar Hereby is implied that they deprive themselves of the greatest benefit that God ever afforded to children of men even of Iesus Christ himself and
of the benefit of his Passion and Intercession typified by the Jewish Altars This Metaphor to eat hath reference both to the Legal Rites and also to the Evangelical truth Under the Law the Priests did eat of the Sacrifices offered upon the Altar Deut. 18. 1. Under the Gospel all that are spiritual Priests eat of Christ the true Sacrifice Ioh. 6. 53 54. The eating here meant intendeth a participation of Christ. It is a Metaphor taken from our usual nourishment of our bodies By eating meat we partake of the benefit thereof our life is preserved thereby Thus by eating Christ we live a spiritual life here and are preserved to eternal life hereafter Now we eat Christ by faith Christ dwelleth in our hearts by faith Eph. 3. 17. Where Christ saith He that believeth on me hath everlasting life he addeth by way of illustration Who so â—…ateth my flesh and drinketh my bloud hath eternal life Joh. 6. 47 54. This is the benefit of eating of the fore-said Altar eternal life Thus to have no right to eat of the Altar here mentioned is an exceeding great damage they lose Christ they lose eternal life The Noun translated right is derived from a Verb Impersonal that signifieth It is lawfull This Noun is variously used For it signifieth 1. Authority to command Mar. 1. 27. 2. Authority that carries grace and majesty with it Mat. 7. 28 29. 3. Authority that compriseth government under it Mat. 8. 9. Rom. 13. 1. 4. Power or ability to do what one undertakes Ioh. 17. 2. 5. Power or liberty to do as one will Rom. 9. 21. 6. Power as it intendeth a priviledge or prerogative Ioh. 1. 12. 7. Jurisdiction Luk. 23. 7. 8. A right or property to a thing Thus it is here fitly translated The negative no right implieth that though they profosse themselves to be Christians and in their own conceit may lay claim to Christ yet in truth they have no right at all to him nor to the things which he had done and endured for mans Redemption and Salvation This phrase They have no right to eat giveth proof that men may deprive themselves of Christ and all his benefits For they that eat not of him reap no benefit by him and they that have no right to eat of him shall not partake of him Such were they of whom the Apostle saith They deny the Lord that bought them 2 Pet. 2. 1. And they to whom it is said Christ shall profit you nothing Gal. 5. 2. It is in this respect an especial point of wisdom to enquire and learn who in particular they be that have no right to eat of this Altar For our Direction herein the Apostle giveth his instance They which serve the Tabernacle §. 124. Of serving the Tabernacle THe Tabernacle here meant is that which was made by Moses Direction Exo. 36. 8 c. It was the place where all publick divine services were performed under the Law from Moses his time till Solomon had built a Temple See more hereof Chap. 8. v. 2. § 5. The Greek word translated serve is the same that is used Chap. 8. vers 5. § 12. To serve the Tabernacle or in the Tabernacle for this word is of the Dative case is to addict ones self to all the legal Rites which were used in the Tabernacle and belonged to the ceremonial Law The Apostle here speaks of such as lived after Christ was exhibited on earth and taken into heaven and had accomplished the substance and truth of all the legal shadows and types They by addicting themselves to the service of the Tabernacle did that which presupposed that Christ was not come For the shadow and substance the type and truth could not stand together or if they granted that he was come they presupposed that Christ and what he had done and endured was not sufficient for mans salvation but that it was necessary to adde an observation of the legal Rites thereunto For many taught this Doctrine Except ye be circumcised after the manner of Moses ye cannot be saved Act. 15. 1. Under Circumcision they comprized other legal Rites In these two respects That they made void the exhibition of Christ or impeached the sufficiency of his merit they deprived themselves of all right to him On these grounds saith the Apostle If ye be circumcised Christ shall profit you nothing Christ is become of no effect unto you The Apostles reason is this He is a debtor to do the whole Law Galat. 5. 2 3 4. As he that offendeth in one point is guilty of the whole Law James 2. 10. so he that addicteth himself to one Rite of the Law to be justified thereby bindeth himself to the whole Law and thereupon maketh Christ uselesse and fruitlesse unto him §. 125. Of the Popish Masse-Altar IF the Jews who in the Apostles time served the Tabernacle and waited on the Altar therein had no right to Christ what right may they be imagined to have to him who addict themselves to Ordinances of meer humane Invention placing Gods Worship therein and expecting Salvation thereby Among millions of other Inventions that make Christ to be fruitlesse to the observers of them Popish Masse-Altars may be reckoned Papists have in all their Churches Chappels and other places of devotion material Altars of stone to offer thereon the very body of Christ as they pretend So blinde or impudent they are as they stick not to produce this Text for a warrant of their Masse-Altars which thus they expresse We have a very Altar in the proper sense to sacrifice Christs body upon This they speak of the Altar of the Mass which can no way be intended in this place For 1. Their Altars of the Masse are many this is but one 2. Their Altars are visible material of stone This Altar is a mystical spiritual heavenly Altar 3. Their Altars in the outward matter of them are like the Altar under the Law but this Altar is directly opposed thereunto 4. This Altar is styled a golden Altar before the Throne Rev. 8. 3. Their Altars cannot be imagined to be such 5. They themselves do grant that Christ is the Altar under which the souls of Martyrs lay Rev. 6. 9. But this is that Altar 6. Masse-Altars were not in the Apostles dayes this was 7. Their Altars make this Altar to be of no use or at least insufficient For to use our Apostles Argument If the Altar here meant be sufficient what further need is there of other Altars Ch. 7. 11. 8. 7. On these grounds we may well conclude that they have no right to eat of this Altar who sacrifice upon Mass-Altars Of Papists carnall Service in other Points of Religion See Chap. 7. vers 16. § 82. §. 126. Of the meaning of Heb. 13. 11. Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp THe causal Conjunction
styled burnt-offerings Levit. 1. 3. c. were burnt to typifie the tormenting death of Christ For what is more tormenting then burning The Paschal Lamb was rosted to typifie as much Exod. 12. 9. Of the outward and inward torments which Christ endured at his death See Ch. 2. v. 9. § 76. By this instance we may observe that not only the Sacrifices themselves but also the manner of offering them up the places where they were offered and burnt and other like circumstances were typical So in other types both the substance and circumstances prefigured their truths The Paschal Lamb typified Christs Sacrifice 1 Cor. 5. 7. and the prohibition of breaking a bone Exod. 12. 46. foreshewed that not a bone of Christ should be broken Iob. 19. 36. Of Rules to finde out the truth of types See Ch. 4. v. 8. § 50. §. 128. Of Christs fulfilling Types Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate FRom the former legal Rite of burning the beasts bodies without the Camp the Apostle maketh this inference Wherefore Iesus also c. This particle of inference Wherefore implieth a reason why Christ suffered as he did namely because so much was under the Law prefigured concerning him So as Christ purposely did and endured what was before signified of him and that by types promises prophecies or any other way Hereupon it is that the Evangelists do oft use this phrase That it might be fulfilled of the things which were done by and about Christ. Israels coming out of Egypt was a type that Christ should come out from thence and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt and dwelt in Nazareth that those types might be fulfilled Mat. 2. 15 23. Christ was born of a Virgin that the promise thereof might be fulfilled Mat. 1. 22. Christ commanded them whom he cured that they should not make him known that a Prophecy tending to that purpose might be fulfilled Mat. 12. 16 17. This was to shew that 1. Christ was the truth and substance of types promises and prophecies 2. Christ was of old prefigured to the Jews though obscurely 3. Jesus in whom we believe is the true Messiah whom the ancient Jews expected 4. God is true and faithfull in the accomplishment of what he makes known before-hand This gives good ground of searching into the legal types to finde out the truth comprized under them Hereof see Ch. 8. v. 5. § 13. The like may be applied to promises and prophecies of Christ. This 〈◊〉 plain clear accomplishment of the types promises and prophecies under the Law concerning the Messiah in Iesus doth much aggravate the blindnesse of minde and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments §. 129. Of the meaning of Heb. 13. 12. THe truth of the legal types is here styled Iesus for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook so many were the things that he did so many were his sufferings in soul and body so many are the benefits that we reap by Christ as it is not possible for one type to set them all out Therefore there were very many some to set forth one thing others to set forth other things See Ch. 7. v. 3. § 22. Of this title Iesus See Ch. 2 v 9. § 73. Ch. 3. v. 1. § 29. The particle translated Also is the ordinary copulative Conjunction AND. In this place it carrieth emphasis and implieth that not only the type but the truth also was carried without even Jesus himself Though he were Iesus the Saviour of man yet was he so basely dealt withall as to be carried out of the City The end of Christs suffering and that according to the Type is thus expressed That he might sanctifie the people with his own bloud Of this word Sanctifie See Ch. 2. v. 11. § 101. Christ is said to sanctifie both by purging them from their sins Ch. 1. v. 3. § 27. and also by conferring grace upon them Iohn 1. 16. Both these joyned together under this phrase Purge your conscience from dead works to serve the living God Chap. 9. v. 14. For there is a merit and a vertue that issueth from the death of Christ. By the merit sins are purged by the vertue grace is conferred So as both Justification and Sanctification are here comprized under this word sanctifie They who partake of this benefit are styled The people Of the notation of the Greek word See Chap. 4. v. 9. § 57. Of the reasons of using this title See Ch. 2. v. 17. § 181. The means whereby the foresaid blessing was obtained is said to be bloud namely bloud shed which implieth death for life is in the bloud Gen. 6. 9. So as Christ died to sanctifie us See Ch. 9. v. 12. The bloud wherewith he sanctified us is said to be his own even that which came out of his own body This is here expresly set down to put a difference between the type and the truth and that in two respects 1. In that the Priests used other bloud then their own 2. In that that other bloud was the bloud of beasts But Christs bloud was his own and that was the bloud of God Act. 20. 28. Of this difference See Ch. 9. v. 12 13 14. Thus is this phrase his own bloud answerable to this himself whereof see Ch. 1. v. 3. § 20. This word suffered being spoken of Christs death sheweth that it was a suffering death See Ch. 2. v. 9. § 76. The place where Christ suffered is said to be without the gate A Gate is taken for that which affords a passage for ingress into and egress out of a place which is compassed about with wals or other fences It is taken 1. Properly for a material Gate Luke 7. 12. 2. Metaphorically Thus a Gate is applied to Heaven and hell Matthew 7. 13 14. 3. Metonymically for such as passe thorow a Gate Mat. 16. 18. 4. Synecdochically For that whole place whereof it is a Gate So here for the City Ierusalem For Christ suffered without that City The visible occasion of Christs suffering without the City was the Jews malice against him who accused him of high-Treason against Caesar and would give Pilat the Judge no rest till he had adjudged him to be crucified By this means it was that Christ suffered without the Gate For all notorious malefactors as they judged Christ to be were put to death without the City instance the two thieves that were crucified with Christ Mat. 27. 38. The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities and without their Cities when they dwelt in them God himself commanded that a blasphemer should be stoned without the Camp Levit. 24. 14. Acâ—…an was put
Christ is a pattern to Christians I have given you an example faith Christ Iohn 13. 15. and again Learn of me Matth. 11. 29. We must learn both by the word of his mouth and also by the course of his life This later is especially intended So much also is intended under this phrase Lest thou learn his waies Prov. 22. 25. And under this Learn not the way of the heathen Jer. 10. 2. walk not in their way be not like them Concerning the point it self the Church undertaketh for her self and those that belong to her to follow Christ Cant. 1. 3. So did Paul and therein makes himself a pattern to other saying Be ye followers of me even as I also am of Christ 1 Cor. 11. 1. Oft doth he exhort Christians hereunto as Eph. 5. 2. Phil. 2. 5. Col. 3. 13. In this respect is Christ styled a Way yea the Way the Truth and the Life Joh. 14. 6. the only true Way that leadeth unto life 1. This is one principall end of registring those things which Christ did and endured in the daies of his flesh As they were written that we might beleeve Joh. 20. 31. so also that we might walk in the right way to life In this respect he is styled The Captain of our salvation See Chap. 2. v. 10. § 95. 2. Christ is the best and most perfect pattern that we can have and that in three respects as he is 1. Man 2. God 3. God-man 1. As man he is a visible pattern and may be seen and what he did and endured was seen Thus he might be the better followed 2. As God he was a perfect pattern he could not erre Thus we shall not be deceived in following him 3. As God-man he communicateth his Spirit to us and inableth us to follow him 1. This gives us information of the benefit of Christs incarnation Thereby he came to be God-man in one person By this means as he is a perfect pattern so we may make the better use of him in that we may cast our eye upon him and see him going before us and also be quickened and put on by his Spirit to follow him unto life 2. This gives a demonstration of Christs great care of his Church He thought it not enough to declare the way to life and shew how we may walk therein but also puts himself into that way and goes before us therein Thus is he a true Captain and guide unto us Thus he sheweth that he requireth no more of us then he hath done and endured himself Iohn 17. 13 14 15. Philip. 2. 6 7. 3. This directs us how to keep steddy in the Christian race so as we turn neither to the right hand nor to the left Look unto Iesus Heb. 12. 2. Say to him as Ruth did to her mother in Law Intreat me not to leave thee or to return from following after thee Ruth 1. 16. And in this case say with such a resolution as Elisha did As the Lord liveth and as thy soul liveth I will not leave thee 2 King 2. 2. Yea if Christ should say to us as he did to the twelve Will ye also go away Answer as Peter did Lord to whom shall we go thou hast the words of eternall life Joh. 6. 67 68. Therefore let our eye be upon him as the eyes of Marriners are on the light of the Admirals ship Lose not the sight of him hold as close and near to him as you can so you shall be sure not to wander in by-paths but to walk in that way which will bring you to life That we mistake not our mark herein it will be meet to consider wherein we are to follow Christ For though all things that are written of Christ are for our instruction yet not all for our imitation All are for us to look on Jesus but in some things to look on him by the eye of faith in others by the way of obedience We must therefore wisely weigh the forementioned distinction of Christ being God Man and God-man As God he did sundry things by a Divine power and prerogative Thus 1. He wrought miracles Ioh 15. 24. 2. He gave the Holy Ghost Iohn 20. 22. 3. He forgave sinnes Matth. 9. 6. None of these are imitable Object 1. The Apostles did all these For 1. By their hands were many signes and wonders wrought Acts 5. 12. 2. They laid their hands on men and they received the holy Ghâ—…st Acts 8. 17. 3. Paul was appointed an Apostle to the Gentiles that they might receive remâ—…ssion of sinnes Act. 26. 17 18. Answ. 1. They did none of these things as Christ did by their own power or in their own name Concerning miracles Peter thus saith Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk Christs Name through faith in his Name hath made this man strong c. Acts 3. 12 16. 2. For giving the holy Ghost They prayed for them that they might receive the holy Ghost Act. 8. 15. Thereby they acknowledged that that gift came from above even from the Father of lights 3. Concerning forgiveness of sinnes the Apostle acknowledged that through Jesus is preached unto men the forgiveness of sinne Acts 13. 38. Object 2. Christ saith Whose soever sinnes ye remit they are remitted John 20. 23. Answ. Christ speaketh of a Ministeriall and declarative act of forgiving sinnes All the forenamed points of working miracles giving the holy Ghost and forgiving sinnes cannot be done by meer men nor ought to be attempted by any The very Heathen did imagin that one was cast into hell for â—…eigning to thunder like God Papists blasphemously challenge a power in all these For 1. Beside their many â—…eigned miracles they say that by a Priest bread is turned into â—…lesh and wine into blood 2. Their Council of Trent denounceth Anathema against all that shall deny the holy Ghost to be given by sacred Ordination 3. The said Council denounceth Aâ—…athema against such as shall say that a Sacramentall absolution is not a judiciall act but a meer ministry of pronouncing and declaring that sinnes are forgiven c. Obj 3. We are commanded to be followers of God Eph. 5. 1. Answ. How farre God is to be imitated or not See Chap. 4. v. 11. § 62. 2. Christ as God-man and Mediator betwixt God and man did works of merit 〈◊〉 expiation reconciliation and intercession These received dignity and â—…fficacy from the union of his humane nature with his Divine But for a meer man to arrogate any such thing to himself is intollerable presumption and to attribute it to another is abominable blasphemy Papists offend in all these They ascribe merit and satisfaction to men living Expiation to their Priests Mass-offering and reconciliation and intercession to Saints departed 3. Christ as man is most imitable even in such things as were
thereof 2. We have proof hereby of the perfection of Christs sacrifice The grave was the prison into which Christ as our Surety was cast By coming out of that prison he giveth proof that the debt is discharged and justice satisfied 3. This ministreth much comfort to us against our naturall bondage under sin Satan death grave and hell By Christs resurrection we are freed from all that bondage For he rose as our Surety Therefore we are said to be raised up together in Christ Jesus Eph. 2. 6. And we may be assured that we also shall be raised 4. The Apostle from the resurrection of Christ inserreth this duty We should walk in nâ—…wness of life Rom. 6. 4. And taking it for grant that we are risen with Christ exhorteth to seek those things which are above Col. 3. 1. This mystery of Christs resurrection is in other places amplified by the circumstance of time that it was within the space of three daies This was answerable to the type Mat. 12. 40. This time was sufficient to give evidence of the truth of his death and withall to keep his body according to the course of mans nature from putrifaction For it is said of the body of Lazarus By this time he stinketh for he hath been dead four daies Joh. 11. 39. But God would not suffer his holy One to see corruption Psal. 16. 10. Act. 2. 27. Christs members may hereupon with much confidence rest upon Gods care in a seasonable providing for them and in keeping them from utter destruction Nor death nor any other affliction shall clean swallow them up After two daies will he revive us in the third day he will raise us up On this ground saith the Apostle We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. §. 165. Of our Lord Iesus HE whom the Father brought again from the dead is set out by his Dominion and by his title Our Lord Iesus Lord is a word of supream Soveraignty as was shewed Chap. 1. v. 10. § 128. The relative Our compriseth under it such as are of the Church of God of whom Christ is in speciall the Lord as hath been declared Chap. 7. vers 14. § 74. Iesus was the proper Name of the Son of God incarnate and signifieth a Saviour as is proved Chap. 2. v. 9. § 73. This part of the description sheweth how much it concerneth us to know and beleeve the fore-mentioned resurrection For he was raised from the dead who was in speciall manner our Lord under whom we are and to whom we are subject yea he who is our Saviour For there is none other name under heaven given among men whereby we must be saved Act. 4. 12. All the good that we can any waies expect resteth in this Our Lord Iesus whom God raised from the dead §. 166. Of Christ a Shepherd OUr Lord Jesus is further set forth under the resemblance of a Shepherd The Greek word hath its notation from a Verb that signifieth to â—…eed So also the Latine for it is the speciall part of a Shepherd to feed his sheep Ioh. 21. 16. Christ was of old foretold to be a Shepherd Isa. 40. 11. Ezek. 34. 23. Zech. 13. 7. Christ himself professeth himself to be a Shepherd Ioh. 10. 14 16. Matth. 26. 31. answerably he was so styled by his Apostles as here and 1 Pet. 2. 25. 5. 4. There are sundry respects wherein this Metaphor may fitly be applied to our Lord Iesus For 1. A true Shepherd entreth in by the door Joh. 10. 2. that is he is lawfully called and appointed by God so was our Lord Jesus Heb. 5. 5. 2. The Porter openeth to the Shepherd Ioh. 10. 3. So the Ministers of the Church acknowledge Christ to be sent of God and answerably entertain him Ioh. 6. 69. 1 Pet. 2. 25. 3. A Shepherd cals his sheep by name Joh. 10. 3. So the Lord knoweth them that are his 2 Tim. 2. 19. 4. A Shepherd knoweth his own sheep Ioh. 10. 3. Thus Christ judgeth between cattell and cattell Ezek. 34. 17. 5. A Shepherd leads out his sheep Ioh. 10. 8. So Jesus is a guide to his sheep He is the way the truth and the life Joh. 14. 6. that true way wherein his sheep may attain unto life 6. A Shepherd ordereth the affairs of his sheep in season he puts them forth Ioh. 10. 4. namely when it is time for them to go out of the fold Christ doth things when it is time Ioh. 7. 6. 7. A Shepherd goeth before his sheep Ioh. 10. 4. In this respect Christ is styled our Captain Heb. 2. 10. 8. A Shepherd provides for his sheep 1 Chron. 4. 40. so doth Christ Ioh. 10. 9. Psal. 23. 2. 9. A Shepherd procures safety for his sheep This is implied under this phrase which Christ applieth to himself He shall be saved and shall go in and out 10. A Shepherd hazardeth his life for his sheep 1 Sam. 17. 35. so doth Christ Ioh. 10. 17. 11. A Shepherd so acquainteth himself with his sheep as they know his voice Iohn 10. 4. so the Church knoweth the voice of Christ Iohn 10. 14. 12. A Shepherd so governs his sheep as they follow him Ioh. 10. 4. so doth Christ govern his Church 1 Cor. 11. 1. 13. A Shepherd useth to mark his sheep so as he may know them from others Thus Christ by his Spirit sealeth his Eph. 4. 30. 14. A Shepherd watcheth over his sheep Gen. 31. 40. Luk. 2. 8. Thus doth Christ Ioh. 17. 6. 15. A Shepherd tenderly healeth his sheep Thus doth Christ Ezek. 34. 16. Matth. 8. 16. 16. A Shepherd keeps his sheep together that they stray not Gen. 30. 29. For this end Christ hath his Assemblies and Ordinances 17. A Shepherd seeks out the sheep that stray so doth Christ Matth. 18. 11 12. 18. A Shepherd will carry such sheep as are feeble and cannot go so Christ Luke 15. 5. 19. A Shepherd will be accountable for his sheep Gen. 31. 39. so also is Christ Iohn 17. 12. 20. A Shepherd will keep the infected from the clean so Christ 1 Cor. 5. 4 c. §. 167. Of Duties due to Christ as he is a Shepherd THe Duties that we are to perform to Christ as a Shepherd are these and such like 1. Take Christ for thy Shepherd Psal. 23. 1. 2. Hearken to Christs voice Ioh. 10. 27. Matth. 17. 5. 3. So acquaint thy self with Christs voice as thou maiest know it Ioh. 10. 4 14. Luke 24. 35. 4. Follow him Iohn 10. 4 27. Rev. 14. 4. 5. If by occasion thou hast gone astray return to him 1 Pet. 2. 25. 6. If thou beest brought into any danger cry to him Matth. 8. 25. 7. If wounded hurt or diseased seek cure of him Psal. 6. 2. 8. Expect from Christ whatsoever may be expected from a