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
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
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
ariseth partly from their endeavour after peace and partly from Gods blessing upon their endeavour Great are the benefits which peace brings to a Kingdome Therefore righteous Kings seek it and God gives it as a blessing to them Of the benefits of peace See the Churches Conquest § 96. 1. This may serve as a just taxation of those that delight in war who are never well when they are out of war They will therefore pick quarrels thinking to get a name thereby to live on spoiles to trample under and triumph over others Such are no Kings of righteousnesse They are more fit to live in wildernesses among tygers and other ravenous beasts yea in hell among Devils then among men 2. Hereby Kings and others may testifie their righteous disposition namely by love of peace hereunto we are much exhorted Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace but also makers of peace Matth. 5. 9. Holinesse and peace must go together Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace nor must love of peace make us lose righteousnesse 3. Pray that these two may ever go together that Melchisedec may dwell in Salem Pray that the wars begun may end in peace and that that peace may be a peace of righteousnesse 4. Be thankfull to God for that peace that we have so far as it meeteth with righteousnesse and for the benefits that we enjoy thereby §. 23. Of Mysteries couched under Histories IN the third verse there are four mysteries taken from things concealed They are all spoken of Melchisedec as a type respectively because they are not by the holy Ghost expressed For in those Scriptures where mention is made of Melchisedec there is not any mention made of his Father Mother descent birth or death But all those things are spoken of Christ the truth simply and properly The 〈◊〉 though it go from the words and from the sense also applyed to Christ yet in relation to Melchisedec giveth the right sense thus whose Father and Mother are not written in the Genealogies nor the beginning of his 〈◊〉 nor end of his life A learned interpreter of the New Testament thus translates it who was 〈◊〉 〈◊〉 unknown Father c. This phrase without descent thus The originall of 〈◊〉 stock cannot be declared Though these may shew the meaning of the words as applyed to the type 〈◊〉 they lose the emphasis of them and obscure the mysteries contained in them Object There are many men mentioned in Scripture whose Father Mother descent birth and death are not recorded in Scripture as Obadiah Habbakuk 〈◊〉 〈◊〉 and others Answ. The parentage kindred birth and death of these and sundry otherâ—… 〈◊〉 passed over because there was no great end of knowing them But these were â—…cealed in the History of this man purposely to imply a mystery Quest. How may we know this Answ. Because the Apostle who was guided by the same Spirit that 〈◊〉 〈◊〉 〈◊〉 were hath observed as much For the Spirit knoweth his own meaning 〈◊〉 one inspired by the Spirit of God had not revealed this mystery all the 〈◊〉 spirits of men that ever were could not have found it out for it is a deep 〈◊〉 and as closely couched in the History as ever any was We may learn hereby diligently to compare the Old and New Testament â—…ther thus may many profound mysteries be discovered Thus thou shalt find 〈◊〉 Ark. 1 Pet. 3. 21. the cloud the red-sea the Rock and Manna 1 Cor. 10. 2 3. to be such Sacraments as ours Thus thou shalt find the two children of Abraham 〈◊〉 born of a bond-woman the other of a free-woman to set forth children of 〈◊〉 flâ—…sh and of the spirit and their two mothers the two testaments Gal. 4. 24. c. Thus shalt thou find many legall rites and ceremonies applyed to their proper 〈◊〉 and substance and many dark and obscure prophecies cleerly revealed and opened §. 24. Of mysteries spoken of Melchisedec applyed to Christ. THe first three Greek words translated without Father without Mother without descent are here only used in the New Testament They are all compound words and that with the privative preposition that implyeth a plain negation of a thing 1. This without Father must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity he is the Son of the first Person which is his Father Ioh. 5. 17. But as man he had no proper Father he was born of a pure Virgin Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother it is said That he was supposed to be his Father Luk. 3. 23. and that to hide this great mystery from such as were obstinately malitious 2. This Epithite without Mother must needs have reference to Christs divine â—…ture for we shewed before that as man he had a Mother he was born of the Virgin Mary The History of his birth is distinctly set down by the 〈◊〉 But it is blasphemy to think that as God he should have a Mother The great Lord of heaven and earth is not like the gods of the heathen who were imagined to 〈◊〉 their wives and some of them to be born of Mothers Object The Virgin Mary is stiled the Mother of God Answ. That is by reason of the hypostaticall union of his two natures in which respect that which is proper to one nature is attributed to the other 〈◊〉 the Son of man is said to be in heaven Joh. 3. 13. because the divine Nature to which Christ humane Nature was united was in heaven So God is said to 〈◊〉 the Church with his own bloud Act. 20. 28. because the blood of that humane Nature which was united to the divine was shed to that end 3. This Epithite without descent or without pedigree or without kindred 〈◊〉 also be meant of his divine nature in reference whereunto he had no ancestors 〈◊〉 posterity In reference to his humane nature both Matthew and Luke set down his distinct Genealogie Matt. 1. 1. c. Luke 3. 23. c. In regard of his divine nature he was begotten of his Father by an eternal unalterable unconceivable generation 4. The last mystery consisteth of two branches One that he had no beginning of 〈◊〉 The other Nor end of life These two set down a true proper eternity without beginning and end See hereof The Explanation of the Lords Prayer § 224. This most properly and principally is to be taken of his divine nature As God he is Alpha and Omega Rev. 1. 8. Of Christs Eternity see Chap. 1. § 129. 143. 145. Christ as man had his beginning in the Virgins wombe after many hundred Generations had passed in the world even in the 3928 year of the world and about 34. yeares after there was an end of his mortall life in this world for he was
Greek The â—…tine have a word derived from thence which our English according to the notation of it calleth a planck it signifieth a plain table The LXX use the word which the Apostle doth in setting forth the tables whereon the Law was written Exod. 31. 18. There they are expresly said to be tables of stone So much doth the Apostle express and saith that the law was engraven in stones 2 Cor. 3. 3 7. The plural number tables is here used because there were two of them Exod. 31. 18. and 34. 1. Two tables of stone were twice made Once by God himself Of these it is said the tables were the work of God Exod. 32. 16. And again Gâ—…d gave â—…unto Moses two tables of stone Exod. 31. 18. These were never brought into the most holy place For Moses cast them out of his hands and brake them Exod. 32. 19. The other upon Gods commandement were made by Moses like unto the first Exod. 3â—… 1 4. On these latter the Lord himself wrote the words that were upon the former tables even the words of the coveâ—…tant the ten commandements Exod. 34. 1 28. These were they that are here meant for these were not only brought into the most holy place but also put into the Ark Deut. 10. 1 2. They are called tables of the covenant because the ten commandements ingraven upon them contained the covenant of God which he made with his people Of the 〈◊〉 of the word covenant and how it differeth from a testament see Chap. 7. â—… 22. § 94. The matter of these tables being stone signifie three things 1. Their hardnesse 2. Their firmnesse 3. Their lastingnesse 1. The hardnesse of those tables of stone signified the natural disposition of mans 〈◊〉 which is hard inflexible not easie to be wrought upon I knew saith God that thou art hard and thy neck is an Iron sinew and thy brow brasse Isa. 48. 4. Therefore when God converts a man he takes the stony heart out of him Eze. 11. 19 As a stone will sooner be broken all to pieces yea and beaten to powder then made soft So a naturall mans heart will sooner be confounded with Gods judgements then mollified with his word 2. Stones are firm they will not as boards laid in the sun warp or cleave or split asunder This sheweth the firmnesse of the law ingraved on them The testimony of the Lord is sure Psal. 19. 7. It is easier for heaven and earth to passe then one title of the law to fail Luk. 16. 17. The very heathen to shew the stability of their lawes had them ingraven'd in brasse A strong motive this is to have Gods lawes in high account This use doth David make thereof Psal. 19. 10. 3. Stones last they do not decay as wood doth So doth Gods law endure for 〈◊〉 Psal. 19. 9. The foresaid tables of stone were polished and made fit by Moses but the covenant was written and engraven thereon by God himself Exod. 34. 1. Thus it is God himself that writes his lawes in mens hearts We read of Gods writing his law four times 1. In the tables that himself prepared Exod. 31. 18. 2. In the tables which Moses prepared Exod. 34. 1. 3. In Adams heart Gen. 1. 27. This writing was defaced by Adams sin as Gods first ingraving by Moses casting the Tables out of his hands Exod. 32. 19. Some remainder thereof continueth in the heart of a naturall man Rom. 2. 15. 4. In the heart of those that are regenerate For the new man is after God created 〈◊〉 and holinesse of truth Eph. 4. 24. This is it that was typified by Gods second writing of the law in the two latter tables As Gods law was a perfect plat-form of Gods will so it was a lively representation of the Image of God renewed in man Col. 3. 10. The tables were a type of Christ. In Christ the whole will and counsell of God is as it were ingraven Ioh. 1. 18. In this respect Christ is stiled the Image of God 2 Cor. 4. 4. Col. 1. 15. Yea the expresse image of his person Heb. 1. 3. This is further typified by putting the law into the Ark for it hath been shewed § 20. that the Ark was an especial type of Christ. It is in this respect fitly said that in Christ are 〈◊〉 all the treasures of wisdome and knowledge Col. 2. 3. As these tables are stiled the Tables of the Covenant So is Christ the mediator of the covenant Chap. 8. v. 6. § 23 24. In and by Christ we must look to receive the benefit of the covenant §. 31. Of the Mercy-seat Heb. 9. 5. And over it the Cherubims of glory shadowing the Mercy-seat THe sixth holy type in the most holy place was the Mercy-seat which is amplified by the Cherubims of glory that shadowed it This Mercy-seat is distinctly set down Exod. 25. 10. c. About it we may observe 1. The Title given unto it 2. The matter whereof it was made 3. The quantity or measure of it 4. The place where it was set 5. The use of it The Hebrew Title literally is derived from a Verbe that signifieth to cover Mystically it is used to expiate and to remit By Christ sin is as it were covered when it is expiated and remitted though it be in us yet it is as not seen in us Therefore the Psalmist thus joyneth these two together Blessed is â—…e whose transgression is forgiven whose sin is covered Psal. 38. 1. According to the different signification of the root the word is diversly translated Some in the literal sense translate this type a cover Others according to the mystical sense translate it a propitiatory or mercy seat The LXX do joyn both together thus a Covering-Mercy-seat or a propitiatory cover The Apostle translates it only in the mystical sense Mercy-seat or propitiatory Of the Greek word here used in this mystical sense See chap. 2. v. 17. § 180. This Mercy-seat was an especial type of Christ for he is expresly called a propitiation Rom. 3. 25. Iohn 2. 2 Thus Christ was set forth to embolden sinners to draw near unto God Though God in himself be terrible as he manifested himself to be at the delivery of the morall Law Exod. 9. 18. 20. 18. Heb. 12. 21. yet in Christ is he as one pacified sitting on a Mercy-seat On this ground we are encouraged to goe with boldnesse to the Throne of Grace Heb. 4. 14 16. 2. The matter of this Mercy-seat was pure gold Exod. 25. 17. This typified the excellency purity and eternity of Christ and that to make us the more enamored with him 3. The quantity or measure of this Mercy-seat was two cubits and a halfe in length and a cubit and a half in breadth This measure was just the same that the Ark was of Exod. 25. 10 17. It was a cover to the Ark and therefore every way fit
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
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
doth apply it Deut. 31 6. It cannot be denied but that Gods generall providence is extended to all of all sorts For in him all live and move and have their being Act. 17. 28. And he maketh his sunne to rise on the evil and on the good and sendeth rain on the just and on the unjust Matth. 5. 45. But his speciall care is on them that beleeve on him 1 Tim. 4. 10. In this case the Psalmist maketh an apparent difference betwixt the wicked and the righteous Psal. 37. 17 18 c. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust to be punished 2 Pet. 2. 9. The Apostle exemplifieth this in the good Angels that were not left nor forsaken and the evil Angels that were cast down into hell and in Noah and his family whom God saved when he brought the flood upon the world of the ungodly and in Lot whom God delivered when he destroyed four Cities and the inhabitants thereof This providence of God in not leaving nor forsaking his might further be exemplified in the three great Patriarchs Abraham Isaac and Iacob and in sundry of their posterity Hundreds thousands millions of instances might be given for the proof hereof I dare boldly avouch that from the beginning of the world to this day not one that trusted in God was left or forsaken §. 75. Of the Inference of vers 6. on vers 5. Verse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me IN this verse there is an inference made upon the former promise of Gods not leaving nor forsaking his The Conjunction translated so that implieth an inference and such an inference in this place as teacheth us to make a good use of the forenamed promise The use here set down is double one is confidence in God the Lord is my helper the other is courage against man I will not fear c. In the former verse the Apostle alledged the promise to disswade from covetousness and perswade to contentedness Here he addeth two other ends or use thereof Hereby it appeareth that Gods promise of never leaving nor forsaking his is of manifold use and therefore it is the more stedfastly to be rested on and more frequently and seriously to be meditated upon Hereby it farther appeareth that many Inferences and sundry Uses may be made of the same Doctrine This profession The Lord is my helper may also have a more remote reference both to the vice of covetousnesse forbidden and also to the virtue of contentednesse commanded and that as another disswasion from the one and perswasion to the other For if God be our helper what need we covet more then he seeth meet to bestow upon us and why shall we not be content with that which he seeth meet for us If God be our helper we may rest upon it that he will help us to whatsoever he seeth needfull and good for us Hereupon we need not fear mans spoiling us of that which God seeth fit for us neither need we fear any thing that man can do to disturb us in that wherein we rest content This Pronoun WE being of the first Person and Plural number hath reference to him that wrote this Epistle and to those unto whom he wrote it who lived many hundred years after the fore-mentioned promise was made to Ioshua yea it hath reference to all Christians that have lived since this Apostles time and shall live to the end of the world So as hereby is confirmed that which was noted § 68. of applying Promises made to Saints of old to such as should live long after them As this particle WE hath reference to the words following which were the words of David it sheweth that not only Gods promises but also the speeches and actions of Saints in former ages are left upon record for our use that we upon like grounds and occasions should speak as they did and do as they did We may say saith the Apostle namely as the Psalmist did in the words following The same ground of saying what he did we also have We have the Lord to be our God as well as they of old had God is set forth unto us in all those Divine Excellencies of Power Wisdom Truth Righteousnesse Goodnesse Grace Compassion and Patience he was unto them We have also the same Spirit to work in us Knowledge Faith Hope Courage and otherlike Graces that they had On this ground thus saith the Apostle We having the same Spirit of faith according as it is written I believed and therefore have I spoken We also believe and therefore speak 2 Cor. 4. 13. Faith in such Promises as Saints of old had will make Saints in later times freely speak such things as they in former times did Hereof see more in The Saints Sacrifice on Psal. 116. 10. § 67. §. 76. Of Confidence and Boldnesse arising from Gods Promise THe word translated boldly is in the Greek a Participle and may thus be translated word for word So that we being confident may say The root from whence the Greek word here used cometh doth signifie Conâ—…idence And the Verb to be confident This word is alwayes in the New Testament used in the better sense and translated Sometimes to be of good chear or to be of good comfort Matth. 9. 2 22. Sometimes to be confident 2 Cor. 5. 6 8. or to be bold 2 Cor. 10 1 2. But boldnesse in that and this Text is to be taken in the better part for a virtue implying the very same thing that confidence doth It is here the rather translated boldly because it is opposed to fear mentioned in the last clause of this verse For boldnesse and fear are opposed one to another Fear keeps a man from being bold and boldnesse drives away fear In this respect saith Christ Be of good chear or be bold it is I be not afraid Matth. 14. 27. This word therefore here inserted sheweth That Gods Promise duly believed will make men bold or confident in all distresses Ioshua was hereby moved with great resolution and courage to fight against all those Nations which God promised to give into his hands Iosh. 1. 5 10 c. A like promise moved the Israelites boldly to venture thorow the red Sea Exod. 14. 13 c. Iehosaphat was hereby moved to go against that numerous Army that came against him 2 Chrâ—…n 20. 15 c. The like may be noted of Barak Jud. 4. 7. Gideon Judg. 7. 7 c Paul Act. 27. 24 c. and sundry others David professeth that this was it that caused him to hope The Ground hereof resteth in God who maketh the Promise and in those excellent Properties whereby he hath made known himself unto us As 1. In his unsearchable Wisdom in ordering the kinde of Promise he makes to children of men He maketh no promise but what he
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are
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
§ 177. XXV Everlasting praise is due to Christ. This phrase for ever and ever ' imports as much See § 177. XXVI What is prayed for must be believed The addition of Amen intends as much See § 177. §. 180. Of the Apostles earnest desire of his peoples using their best endeavour Verse 22. And I beseech you brethren suffer the word of Exhortation for I have written a letter unto you in few words THis English copulative And is in Greek the ordinary conjunction of opposition BUT which implieth that something is here wanting over and above that which he had declared before which was that God himself wrought in them that which was well pleasing in his sight But here he implieth that to Gods work their endeavour must be added See Ch. 4. v. 11. § 63. As if he had said Though God work in you every good work yet you also must do that which belongeth unto you you must suffer the word of Exhortation This advice the Apostle enforceth by a pithy and meek entreaty thus I beseech you This is the very same word that he used v. 19. § 158. b There it was used on his own behalf He there beseecheth them to pray for his own restoring Here he beseecheth them to do that which was needfull and usefull for themselves even for their own spiritual edification Hereby he giveth instance that Ministers must be as carefull to stir up people to seek their own good as to seek the good of their Ministers He that on his own behalf earnestly desired his people to strive in prayer to God for him Rom. 15. 30. thus expresseth his earnest desire of them to seek their own spiritual good I beseech you brethren by the mercies of God c. Rom. 12. 1. And in another place I I beseech you brethren by the Name of our Lord Iesus Christ c. 1 Cor. 1. 10. 1. There lieth as great a charge upon Ministers for the good of their peoples souls as of their own souls Ezek. 3. 17 18 c. 2. Herein they shall shew the sincerity and ardency of their affection towards their people as he who said My hearts desire and prayer to God for Israel is that they might be saved Rom. 10. 1. And again I could wish that my self were accursed from Christ for my brethren Rom. 9. 3. Yea further thus I will very gladly spend and be spent for you 2 Cor. 12. 15. 3. They shall hereby get to themselves the greater comfort in this world Philippians 4. 1. And the greater reward in the Kingdome of Heaven Dan. 12. 3. Blessed are they who are of the minde of this Apostle to beseech their people about those things which concern their spiritual edification and eternal salvation See more hereof on Ch 6. v. 11. § 76 77. To enforce his earnest desire herein he useth this affectionate title brethren Hereof see Chap. 3. vers 1. § 3 4. § 181. Of suffering the word of Exhortation THat which the Apostle earnestly beggeth of those Hebrews is thus expressed Suffer the word of Exhortation The Noun translated Consolation is derived from the Verb which signifieth beseech Hereof see Ch. 6. v. 18. § 144. It is sometimes translated Consolation or Comfort 2 Cor. 1. 3 4. and sometime Exhortation Rom. 12. 8. This phrase Word of Exhortation is used Acts 13. 15. It is called word of Exhortation because exhortation useth to be given by word of mouth Here this phrase may be taken for all manner of Instruction whether Information Direction Admonition Incitation Consolation or any â—…er the like The Verb translated suffer is usually applied to such things as seem to a mans affection somewhat grievous or distastefull but yet in his judgement suffered or born with It is used of Christs suffering the weaknesses and unbelief of his Disciples yet was some grief unto him yet he suffered them and saith How long shall I suffer you It is sometimes translated to endure 2 Tim. 4. 8. Sometime to bear with Acts 18. 14. Sometimes to forbear Ephes. 4. 2. Here it implieth that they were somewhat offended at the Apostles manner of instructing them so as they did not so well take it as they should Or at least he feared that they might distaste it For he had been both earnest and severe in his Reproofs and Exhortations He intimateth That they had forgotten the Exhortation Chap. 12. 5. That they had need of patience Chap. 10. 36. That their hands hung down and their knees were feeble Chap. 12. 12. But especially his Apostolical severity is hinted Chap. 6. 1 2 c. Chap. 10. 25 26 c. Thereupon he is in the close of this Epistle very earnest with them to suffer the word of Exhortation This implieth a backwarâ—…sse in people to receive that Word which is delivered unto them though it bâ—…â—…or their own spiritual good Prophets and Apostles much complain hereof Deutey 29. 4. 2 Kings 17. 14. 1 Corinth 4. 18. Phil. 3. 18. This therefore is a very needfull Caution and for making the right use thereof people ought to be well perswaded of their Ministers of their good will towards them yea and of their desire of their best good They ought to be like the Thessalonians who received the Word which they heard not as the word of men but as it is in truth the Word of God 1 Thess. 2. 13. §. 182. Of the meaning of these words I have written to you in few words THe reason which the Apostle renders to enforce his desire is thus expressed For I have written a letter unto you in few words This phrase I have written a letter is the interpretation of one Greek word which is a compound The simple Verb signifieth to send The Compound to send to Matth. 21. 34 36. Now because men by letters do use to send their minde to others this word is vsed to set out a mans writing of a letter and thus translated write Acts 15. 20. A Noun hence derived signifieth a letter or an Epistle Col. 4. 16. Of the word translated in few words See Ch. 2. v. 7. § 59. This Noun words is not expressed in the Greek but necessarily understood and well supplied The force of the Apostles reason may sundry wayes be enforced As 1. Though his Epistles were long for it is the longest of all the Apostles Epistles except that to the Romans and the first to the Corinths yet the exhortations of this Epistle were but few for it is spent for the most part in matters of Doctrine and in that respect they might the more patiently bear his exhortations 2. His exhortations were but few and short in comparison of their need for he might have filled large Treatises with his exhortations if he had enlarged them according to their need Now seeing he had so contracted himself and called out such only as he thought most needfull and usefull and comparatively were but