Ordinances of God and that with some joy in that he feels a smack of sweetness in them Mark 6. 20. Matth. 13. 20. Ioh. 5. 35. 2. In that this good word is a meanes further to build up them who have been enlightned and tasted of the heavenly gift to build them up further in grace and more and more to assure them of Gods love and of all those good and precious things which Christ by his blood hath purchased Acts 20. 32. The difference in tasting the good word of God betwixt the upright and hypocrites consisteth especially in this that the upright do not only taste the sweetness of it but also feel the power of it in their soules There is such a difference between these as is betwixt the Corn sown in the stony ground and in the good ground Matth. 13. 20. 23. Hypocrites only taste it The upright eat it also Ezek. 3. 3. Daââ¦id hid Gods word in his heart Psal. 119. 11. The Gospell came unto the Thessalonians not in word only but also in power c. 1 Thes. 1. 5. The Romans obeyed from ãâã heart that form of Doctrine which was delivered to them Rom. 6. 17. This is that hearing and keeping of the word whereupon Christ pronounceth a man blessed This neerly concernes us who have any way tasted the sweetness of this good word of God not to content our selves with a meer taste but so to eat it so to believe it so to conform our selves thereby as we may live thereby both here and hereafter Isa. 55. 3. §. 36. Of tasting the powers of the World to come THe fifth and last step whereon hypocrites ascend toward salvation is in thââ¦e words and the powers of the World to come The verb in the former clause thus translated have tasted is here understood and that in the same sense whâ⦠it was there used Many expositors do here understand the Militant Church under the Gospell to be meant by this phrase World to come as it was Chap. 2. v. 5. § 41. But 1. There is not the same Greek word here put for the World as was there The word there used signifieth a place of habitation and is frequently put for the earth But the word here used signifieth a perpetuall duration of time ãâã see Chap. 1. v. 2. § 18. 2. This Text doth not so well bear the interpretation of the Militant Church ãâã that here the triumphant Church is meant For this clause hath reference to ãâã two last principles before mentioned of the resurrection and eternall judgâ⦠Besides it is the highest step and degree that an hypocrite can attain unto 3. The things which they intend who take the World to come in this place ãâã the Militant Church are gifts conferred on the Church of the new Testâ⦠which are comprised under the third step namely partaking of the Holy Ghâ⦠I take the state of the triumphant Church in heaven to be here meant by ãâã World to come Thus is this phrase most properly and frequently used Thus it is opposed ãâã the World where here we live For every one hath two Worlds one here ââ¦sent the other to come The World to come is indefinitely put for the future glorious estate of Saints though to the reprobate the World to come is a time ãâã place of horror and torment Thus resurrection is indefinitely put for resurrection to life because resurrection to condemnation is as no resurrection for such as are raised thereto were better not be raised at all By the powers of this world to come those excellent priviledge whereof Sâ⦠are made partakers in heaven are meant These are Communion with God ââ¦ther Son and holy Spirit with glorious Angels and glorified Saints the perââ¦on and glory of their Soules and Bodies and of all the powers and parts of thâ⦠Immunity from all evill Fulness and Satlety of all happiness and these unchââ¦able everlasting These priviledges are called powers 1. Because they are evident effects of Gods mighty power 2. Because they are ensignes and trophees of power victory and triumph ãâã all our enemies 3. Because no adverse power can ever prevaile against them that are in ãâã world to come They are firmly established in Christ. Hypocrites are said to taste of these powers in that they have such an appreââ¦sion of that surpassing glory as to be enamoured and affected there with as he ãâã said Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. Balaaâ⦠ãâã a taste hereof which moved him to say Let me dye the death of the righteous ãâã let my last end be like his Num. 23. 10. Though that glory and happiness be ãâã concealed from our sight and sense yet by faith and that a temporary faiâ⦠it may be discerned and tasted Thus they who are enlightned and have ãâã of the heavenly gift and have been made partakers of the Holy Ghost and ãâã tasted the good word of God may also taste the powers of the world to come This step of an hypocrites ascending towards heaven is apparently higheâ⦠ãâã all the rest The things themselves are the greatest priviledges of Saints and a ãâã of them far surpasseth all the former tastes Hereby an hypocrite in conceipt may be as it were rapt out of his body and out of this world into heaven and he may be brought lightly to esteem all this world in comparison of the world to come It was the greatest prerogative that any had who dyed in the wilderness to seâ⦠the Land of Canaan which was vouchsafed to Moses alone Deut. 34. 1. Even so it is the greatest priviledge of any that never enter into that glory to have this taste of the powers of the world to come In this priviledge there is a great difference betwixt the hypocrite and upright in that the hypocrite contents himself with a bare apprehension of such excellencies and a presumptuous conceit of some right that he may have thereunto but he doth not thorowly examine himself whether he be fitly qualified for the same nor is ââ¦e carefull to get true and sure evidences thereof which the upright with the utter-most of his power indevoureth to do Briefly to sum up all these are the steps whereupon such as miss of salvation may ascend towards it 1. Their mind may be supernaturally enlightned in the mysteries of the word 2. They may have Faith in those heavenly promises which by the word of God are revealed 3. They may have spirituall fruits of faith wrought in them by the Holy Ghost as outward restraint from sin practise of many good things inward joy c. 4. A sweet apprehension of the Gospel to be that good word of grace which bringeth salvation unto all men 5. An inward sight and sense in spirit of that eternall glory and happiness which is provided for the Saints Seeing that an hypocrite may go thus far and yet come
to be Ministers and as I may so speak servants unto him §. 45. Of Arguments for Angels authority over the Church Answered THe ' forementioned point will appear more clear by Answering such Arguments as are alledged to prove the authority of Angels over Christs Church 1. Argument Angels are stiled Thrones Dominions Principalities and Powers Coloss. 1. 16. all which Titles imply superiority and authority over others Answ. 1. Those Titles are used to set out the excellency and dignity of Angels rather then their authority and command over others They who have Dominion Principality and Power and who set on Thrones are among men the most excellent These Titles then shew that Angels are the most excellent among all creatures 2. If authority be yielded unto them yet that authority is only deputative in reference to that message or work which is injoyned by them such an authority as Kings Ambassadours and Messengers have 2. Argum. They are called Princes of particular Countries as of Persia and Graecia Dan. 10. 13 20. Now Princes have subjects put into subjection unto them Answ. 1. Persia and Graecia were then of this world but we speak of the world to come which is the Church 2. It cannot be proved that those Princes there meant were Angels They were the Monarchs of those Nations as Cambises or Darius of Persia and Alexander of Graece 3. Argum. Michael the Angel was Prince of the Jews Dan. 10. 12 21. Answ. Indeed Michael is stiled an Archangel but thereby is meant the Head of Angels the Lord Jesus Christ. See chap. 1. § 83. 4. Argum. Evil Angels are Rulers of the darkness of this world Eph. 6. 12. Why may not then good Angels be Rulers of the world to come Answ. 1. Evil Angels usurp power and authority above that which is meet which the good Angels will never do 2. The children of this world put themselves in subjection to evil Angels and so become their slaves but the children of the world to come will subject themselves to none but to Christ no not to the good Angels 5. Argum. The men of this world are put in subjection to Christ. Therefore the subjection of the world to come is no good proof of Christs excellency Answ. Though the men of this world are put into subjection to Christ yet not after such a manner as the world to come who are put in subjection to Christ a members to their Head So as from their Head they receive such a spirit as makes them willingly and chearfully submit themselves to him But the men of this world are per force made subject to Christ as to an absolute supream Almighty Lord over them who can and will keep them under 2. The Question here being principally about the Church the Apostle thought it sufficient to exemplifie the point in the world to come §. 46. Of the unlawfulness of worshipping Angels or any other creatures GOD having reserved this as a priviledge to his Church not to be put in subjection to Angels how basely and unworthily do they carry themselves who pretending to be of this world to come do notwithstanding put themselves into subjection to Angels so do such as worship Angels It appears that men were too much addicted to this kinde of superstition in the Apostles time For it is condemned by an Apostle and the vain pretence for it is discovered Col. 2. 18. That pretence is stiled voluntary humility which is as of old it was called will-humility and hypocriticall humility Indeed it is an high presumption against God who only is to be worshipped and against his Son Christ who only is advanced to the right hand of God See chap. 1. § 13. and against the Saints who are of this world to come and in that respect not put in subjection unto Angels To make pretence of worship for which there is no warrant in the Word of God savoureth too ranââ¦ly of intollerable insolency Angels themselves who well understand what is doâ⦠or not due unto them have utterly refused to be worshipped by men Rev. 19. 10 22. 9. In this it is manifest that Papists are not of this world to come because in their doctrine they maintain that Angels are to be worshipped and in their daily practice do worship Angels The Pope of Rome doth also herein shew himself to be plain Antichrist in the he putteth all that adhere to him in subjection to himself as to Christs Vicar and as to the Head of the Church which is Christs prerogative given unto him by the Father Eph. 1. 22. To what Bishop said God at any time Be thou the Head of my Church or Let my Church be put in subjection to thee Is not this to oppose ãâã exalt himself above all that is called God or that is worshipped 2 Thess. 2. 4. Let us Brethren stand fast in the liberty wherewith Christ hath made us free Gaâ⦠5. 1. Let us not slavishly put our selves in subjection to any to whom God hath not put us in subjection but let us reserve our selves free for him alone to whom God hath put us in subjection He is the only Lord of our conscience to him only let ãâã be in subjection §. 47. Of adding this clause Whereof we speak THis correlative whereof hath reference to the word world going before for they are both of the same gender namely the femmine The word here translated world is the very same that is used chap. 1. v. 6. in this phrase When he bringeth in the first begotten into the world The world may there be taken in a larger extent then here by reason of this restrictive Epithete to come Though world in the former place may comprise under it the whole earth and all the inhabitants thereon yet doth it most especially intend the militant Church For as Christ gave himself for the Church Eph. 5. 25 so God in special gave Christ to his Church and he brought his first begotten into the world for his Churches sake Had not the Church been in the world God would not have brought his first begotten into the world Besides the world there spoken of may well be accounted the same that is here meant even the world to come because Gods first begotten was then brought into the world when it began to be actually that world to come which was before prophesied of It was the exhibition of Christ that made it another world a new world a world to come In that Christ by being brought into the world accomplished all the Types Shadows Prophesies and Promises concerning himself the world thet was accounted the world to come In regard of the sense and intent of the Apostle this phrase whereof we speak may also have reference to the last daies mentioned Chap. 1. ver 2. For this world to come is in those last daies in which God speaks unto us by his Son It may further have reference to the last clause of the last verse of the first Chapter
much content and found much benefit to their souls wellfare And whereas many persons of quality came out of their good respect to Visit him he would indeavour so to order their conference as it might be profitable to edification or if their Visies were meerly complementall he accounted it a great burden unto him He was allwaies of a very friendly and courteous disposition whom the meanest not only of his Parish but of the City found easie of access and as easie to be intreated yea ready to do what he could to all Among other graces Humility was eminent in him for he was not observed to be puffed up either with the flocks of multitudes unto his Ministery which were many and great nor with any applauses of men but would still say he knew more of himself to a base him than any could know to extoll him He was much in Communion with God and contented not himself only with daily constant ordinary holy exercises but was also frequent in extraordinary duties In the Bishops time when it might not be permitted to keep a Fast openly in the Church he was one of those Ministers who frequently helped pious Christians in their private Fasts In times of fear and danger he and others had sometimes weekly sometimes monethly Fasts whereof many in his own House and Vestry which he was eminently observed to perform with extraordinary reverence and awfullness of spirit His confessions were accompanied with much sense of sin broakennesse of heart self-abhorrency judging of the creature and justifying of God In petition very pertinent Judicious Spirituall Seasonable accompanied with Faith and Fervour like a true Son of Iacob wrestling with tears and supplications as resolving not to let him go without a blessing But none like him in Thanksgiving after a man would think he had spent the last drop of his Spirit in Confession and Praier O how would he revive and gather up his Spirits when he came to the work of Thanksgiving wherein he would be so large particular warm and vigorous that in the end of the day he would quicken the auditory as if then the work had been but newly to begin and that only had been the work of the day Wherein he may be a pattern to all his surviving Brethren in the Ministery He was very inquisitive after the good and wellfare of the Church of God as at home so abroad that accordingly he might order his prayers in their behalf being ever mindfull of them in his prayers And when he heard it went ill with the Church of God in any place like another Nehemiah he sat him down and wept and mourned and fasted and prayed unto the God of heaven in their behalf Great was his patience under the visiting hand of God especially in his old age when God visited him with painfull Maladies Though by reason of the bitterness of his paines by the Stone and sharpness of Urine and that Lethalis arundo as he oft called it that deadly Arrow in his side which he knew could never be pluckt out of it but by death I mean his Asthma which he got by an excessive cold in attending upon publick imployment notwithstanding I say by reason of these he hath been often heard to groan yet was he never heard once to grumble But he would oft say Soul be silent Soul be patient it is thy God and Father that thus ordereth thy estate Thou art his clay he may tread and trample on thee as it pleaseth him thou hast deserved much more it is enough that thou art kept out of hel though thy pain be grievous yet it is tolerable thy God affords some intermissions he will turn it to thy good and at length put an end to all none of these can be expected in hel He would oft make mention of the extent of Obedience which he said was not only to endeavour to do what God requireth but also patiently to bear what Gods will is to lay upon his creature as Christ himself though he were the Son yet learned obedience by the things which he suffered In his greatest pangs he oft used this speech of Iob Shall we receive good from the hands of God and not evill He often commended his Soul unto Christ and would say I am perswaded that he is able to keep that which I have committed to him against that day When any of his Friends went about to comfort him in those gifts which God had bestowed on him and works which he had wrought by him he would answer I dare not think of any such thing for comfort Iesus Christ and what he hath done and endured is the only ground of my sure comfort Many that came to visit him in his weaknesse professed that they went away better than they came by reason of those savoury and gracious expressions that proceeded from him Though towards his latter end his fits of the Stone were frequent and sharp having some times 4. or 5. in an hour yet such was his desire to finish that so much desired Commentary of his upon the Epistle to the Hebrewes that so soon as the bitterness of the pain of a fit was over he returned to his work and made some progresse therein And thus he continued labouring at his work through much pain till Tuesday the sixth of Decem. 1653. About which time as his naturall strengh was exceedingly decayed so his Intellectuals began to fail and for the three following daies drowsiness seized upon him insomuch that he could not hold up his head to look into a book but slumbered away his time in his Chair and upon the Friday being the third day since he had given over his studies enquiring what day it was he cried out Alas I have lost three daies The day following being Saturday he had no desire to arise out of his bed neither indeed could in regard of his weaknesse which was such as he said Now I have not long to live in this world the time of my departure is at hand I am going to my desired haven the apprehension whereof was no little joy unto him for he had often said unto such of his friends as came to visit him in his sickness I am most willing to dy having I bless God nothing to do but to dy Indeed he seemed sometimes to be in Pauls strait between Life and Death having a desire to depart that he might be with Christ which was best but yet very desirous was he to finish his Commentary on the Epistle to the Hebrews which he knew would be usefull to the Church of God and in that respect was willing to live and God so far answered his desire in that particular that he lived to finish it within half a Chapter But when he perceived that his time in this world could not be long O! how sweet and joyfull was the apprehension of Death unto him which he
impious society and thereupon the name Heber was given him which importeth a passing over or departing from which name was given by a propheticall prediction before the thing was done as Noahs name was Gen. 5. 29. or for a memoriall of his piety after he had given that proof thereof as Israels name was Gen. 32. 28. Heber separating himself from those rebels is further manifested by his retaining the primary pure Language when among all the rebels it was confounded Gen. 11. 9. For that primary Language is called the Hebrew tongue which in the confusion of tongues Heber retained and propagated to his posterity Thus Heber became another father and a preserver of the Church Hence is it that the first father Shem is said to be the father of all the children of Heber Gen. 10. 21. that is of the Church which descended from Heber which were the Hebrewes As Heber withdrew himself from the wicked world in his time so did Abram in his time being called of God Gen. 12. 1. and so became another father of the Church whereupon as he was called an Hebrew from Heber so all his posterity were called Hebrewes from him 2. The other respect why Abraham was called an Hebrew was because he passed over from his own country to Canaan In which journey he passed over much Land and sundry Rivers as Tigris Euphrates and Iordan for the verb Habar signifieth to passe over the noun Heber and the word Hebrew one that passeth over The ancient Greek Interpreters of the old Testament commonly called the Septuagint or Seventy do thus interpret this Title Hebrew attributed to Abraham so do also sundry of the Ancient Fathers By this name Hebrewes which was common to all the Iews the posterity of Heber and of Abraham were put in mind of their fathers separating themselves from prophane persons and Idolaters and also were taught therein to imitate their fathers §. 6. Of Apostolicall Epistles THe Means whereby the Apostle declared his minde to these Hebrewes was an Epistle An Epistle is a writing sent to absent friends wherein is declared that which concerns them to know The derivation of the Greek word shews it to be somewhat sent The common use of the word shews it to be a writing or a Letter sent and sent to such as are absent because we cannot by word of mouth express our minde to them This is the benefit of an Epistle that thereby we may make known our mindes one to another in absence as if we were present All sorts of things use to be made known to absent friends by Epistles They are ordinarily written in testimony of friends mutuall remembrance one of another and of that love and good respect which they continue to bear one to another Thus much did St Paul testifie in his Epistle to Timothy chap. 1. V. 3. Epistles are oft sent to commend one to another Hereunto the Apostle alludeth 2 Cor. 3. 1 in this phrase Need we Epistles of commendation and to intercede for others as Paul for Onesimus in his Epistle to Philemon Epistles use to be more vulgar and loose then Orations or pleadings at a barr of Justice and among us they use to be less accurate then Sermons Yet the Apostles Epistles were no whit inferior to their Sermons but in the matter contained in them and in the manner of penning them they were as full ponderous and accurate as any other parts of sacred Scripture All the mysteries of godliness are in them distinctly plainly and fully laid down It is observed that the very Inscriptions which the Apostles premise before their Epistles do with such an admirable and unimitable succinctness comprise the summe of the whole evangelicall mystery as they being kept safe the Church hath enough to oppose against all hereticks What do then the whole bodies of those divine Epistles The Mysteries of the Gospel are revealed by Epistles because that is the most familiar and friendly manner of making known a matter Epistles use to be written to choice friends as testimonies of singular affection to them §. 7. Of St Pauls affection to the Hebrews BY the way we may here take notice of St Pauls great and entire respect which he bare to his countrymen the Hebrews in that he opens unto them the mysteries of salvation in the most friendly manner that could be by writing an Epistle unto them in particular and sweetly perswading them to abide constant in the faith that they might be the rather enduced thereto And this he doth not only by generall instructions and exhortations in common to all of all sorts but also by a familiar and friendly Epistle in speciall directed to them St Paul planted not any Church of the Hebrews alone as he did of the Corinthians Galatians Ephesians and other Grecians for he was after an especiall manner the Apostle of the Gentiles Rom. 11. 13. yet he took all occasions to gain and establish the Iews thereupon he saith 1 Cor. 6. 20. unto the Iews I became as a Iew that I might gain the Iews Hereby he giveth proof of that which he professeth Rom. 10. 1. My hearts desire and prayer to God for Israel is that they might be saved and Rom. 9. 4. I could wish that my self were accursed from Christ for my brethren my kinsmen after the flesh who were Israelites Oh that this minde were in all Christians towards their brethren their kindred their countrymen and others to whom by any speciall bonds of relation they are knit This is the best use that can be made of such bonds and the most principall end that we ought therein to aym at namely a mutuall spirituall edification Happy are those countries that have many such country men who though they have charges over other countries yet cannot be unmindfull of their own country but being absent from them will notwithstanding write to them of the common salvation and that though the more abundantly they love them the less they are loved of them yea though they persecuted them with all eagerness wheresoever they met them Thus Paul manifested a true Christian spirit by overcoming evil with goodness Behold a pattern worthy of all imitation §. 8. Of the generall intendment of particular Epistles Quest. WAs this Epistle written for the Hebrews only Answ. Though it were in speciall manner directed to them yet was it not written only for their use but for the use also of the whole Christian Church and therefore it hath ever been read in all Cââ¦urches The Apostle giveth a charge to particular Churches to whom in speciall he directed his Epistles to cause them to be read in other Churches Col. 4. 16. For the matter of Apostolicall Epistles consisted of generall doctrines and directions fit for all Christians to know beleeve and obey That which Christ saith of the word which he preached to his Disciples in particular Mark 13. 37. What I
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
But after Kings were once anointed and set over the people Prophets were plentifull There was never a King under whose reign there were not some Prophets and so continued till the captivity Yea in and after the captivity till the second Temple was new built God afforded extraordinary Prophets to his Church Ezra 5. 1. Concerning the Prophets here meant all they whom God imployed ordinarily or extraordinarily to declare his minde to his people are to be understood in this place Of the evidences of the Prophets faith See Chap. 11. v. 32. § 225. §. 13. Of the last dayes IT was a great benefit that the Fathers received from Gods speaking to them by his Prophets But behold a greater reserved to their children even to all sorts of Christians whether Jews or Gentiles comprised under this particle Us for he meaneth all believers of the Christian faith that have lived or shall live in these last dayes that is from the beginning of Christs executing his Ministeriall function to the end of the world These have now continued above 1600 years and how much longer they may continue God knoweth It hath pleased God that these last dayes should be many that the world might the longer enjoy the bright light of the Gospel and that all that are ordained to life might in their due time be called Quest. Why are they called the last dayes as here the last time 1 Joh. 2. 18. the ends of the world 1 Cor. 10. 11. and why in the beginning of this time was the coming of the Lord said to draw nigh James 5. 8. and the end of all things to be at hand 1 Pet. 4. 7. Answ. 1. By the exhibition of Christ the Prophesies and Promises that in former times were made of Christ were accomplished therefore as the dayes wherein these Promises and Prophesies were first made known were counted the first dayes so these wherein they were accomplished the last 2. The new Covenant of Grace is in these last dayes fully revealed by the Gospel and ratified by the death of Christ so as no clearer revelation nor former ratification can be expected and in this respect also they are fitly stiled the last dayes 3. No alteration of the state and order of Gods Church is to be expected after Christ exhibited but a finall end of all by Christs second coming unto judgement therefore these dayes may be accounted the ends of the world and the end of all things to be at hand 4. As God at first made all things in six dayes and rested the seaventh so he continueth to govern the world in six distinct times which may be accounted as six dayes of the great week of the world and eternity following an everlasting Sabbath The first of these dayes was from Adam to Noah In it the Covenant of Grace was first made to man The second was from Noah to Abraham In it that Covenant was renewed The third was from Abraham to David In it that Covenant was appropriated to Abraham and his seed The fourth was from David to the captivity of Israel In it that Covenant was established in a royal line The fift was from their Captivity to Christs coming in the flesh In it as the brightness of that Covenant was eclipsed by the Captivity so it was revived by Israels return out of the Captivity and reedifying the Temple The sixt was and still is and shall be from Christs first coming in the flesh to his second coming in glory even to the end of the world In it that Covenant most clearly and fully laid open was most firmly and inviolably ratified Now when the sixt day which is the last day is come then the end of the week may well be said to be at hand and the coming of the Lord following thereupon to draw nigh §. 14. Of Gods speaking by his Sonne IN these last dââ¦yes that is all the dayes of the Gospel it is said He hath spoken No limitation is here added as before in these phrases at divers times and in sundry manners So as Gods speaking is here to be taken simply for a full revelation of his whole will not one part by one messenger and another by another These words at divers times and in sundry manners are extenuating words God did once fully cleerly without such types visions and other obscure means which were used in the time of the Law declare his whole counsel so far as is requisite to be known by man in this world Quest. Hath not God also spoken in these last dayes by men as Apostles and others Answ. 1. Till these last dayes God spake not all by his Sonne incarnate 2. This Sonne of God first made known to his Apostles all things that he had heard of his Father Ioh. 15. 15. Acts 1. 7. 3. This Sonne sent his Spirit to instruct them and that Spirit brought to their minde all things that Christ had said to them before Ioh. 14. 26. 4. Whereas St Paul had heard nothing of Christ on earth he was rapt into Heaven and there was by Christ himself instructed in the counsel of God Gal. 1. 1 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it that St Paul and others prefix this title before their Epistles An Apostle of Iesus Christ. 5. Other Ministers declare what the Apostles have revealed to them from Christ 2 Tim. 2. 2. Heb. 2. 3. so as now God hath made known all by his Sonne This is a very great commendation of the Gospel For never was there such a Minister as the Sonne of God never shall there be nor can be the like The description of the Sonne of God here following proveth as much The Use hereof is distinctly set down by this Apostle Chap. 2. v. 1 2 3. See in particular Chap. 2. § 22 112. Quest. Why doth he not say The Sonne spake But God spake by the Sonne Answ. 1. To add the more authority for their sake who were not well instructed in the Deity of the Sonne 2. Because he speaks of his Sonne incarnate This he did to us who have do and shall live in the last dayes who are the children and successors of the Fathers being now in our time as they were in their times of the true Church So as the best things are reserved for us Christians who are in that respect greater then they The Gospel is further commended to us by the immediate Author thereof the Sonne even the Sonne of God who became alio a Sonne of man by assuming our nature and so shewed himself to be the true Immanuel God with us So is this Name expounded Matth. 1 23. §. 15. Of Christs Sonship THe particle of relation HIS inserted in our English is not expressed in the Greek yet necessarily understood and therefore well supplied for it hath relation to God before mentioned Indeed a simple expression of the phrase thus by the Sonne wants not emphasis for so it implietn a Sonne in
He so sits on high namely as high as can be When he had by himself purged our sinnes to do which he humbled himself and became obedient unto death even the death of the Cross Phil. 2. 8. he sate down on the right hand of the Majesty on high Hitherto of the meaning of the words The Analysis or resolution of the three first verses followeth §. 36. Of the resolution of the three first verses THe three first verses of the first Chapter contain the substance of all those Mysteries which are more largely prosecuted in the body of the Epistle The summe of all is The excellency of the Gospel The argument whereby the Apostle doth demonstrate this point is comparative The comparison is of unequals which are the Law and the Gospel This kinde of argument the Apostle doth here the rather use because of that high account which the Hebrews had of the Law The Comparison is first propounded in the first verse and former part of the second verse 2. It is amplified in the latter part of the second verse In the Proposition the Apostle declares two Points 1. Wherein the Law and the Gospel agree 2. Wherein they differ They agree in two things 1. In the principal Author which is God God spake in time past and God hath spoken in these last dayes 2. They agree in the general matter which is A declaration of Gods will implied under this word spake or hath spoken The distinct Points wherein they differ are five The Measure of that which was revealed Then Gods will was revealed part by part One part at one time and an other at another But under the Gospel all at once 2. The Manner of revealing it Then after divers manners Under the Gospel after one constant manner 3. The time that was the old time which was to be translated into an other even a better time This is stiled the last dayes which shall have no better after them in this world 4. The Subject or persons to whom the one and the other was delivered The former were the Fathers so called by reason of their antiquity but yet children who were in bondage under the Elements of the world Gal. 4. 3. The latter are comprised under this phrase Unto Us The least of whom is greater then the greatest of the Fathers Matth. 11. 11. 5. The Ministers by whom the one and the other were delivered The Law by Prophets The Gospel by the Sonne The Amplification of the Comparison is by a description of the Sonne and that by his excellency and dignity This is the main substance of the greatest part of this Epistle as it is in this and the next verse propounded so it is prosecuted and further proved in the other verses of this Chapter In these two verses Christ is set out 1. By his relation to his Father 2. By his divine works His relation is noted 1. Simply 2. Comparatively Simply under two Titles The first Title is Sonne His Sonne This pointeth at the divine essence The second Title Heir This pointeth to his right of Soveraignty and it is amplified 1. By the ground thereof in this phrase Whom he hath appointed 2. By the extent thereof in this all things The comparative relation is in two Resemblances 1. Brightness Amplified by the surpassing excellency thereof in this phrase OF HIS GLORY 2. Character or express image illustrated under this phrase of his person The works whereby Christs excellency is described are of two sorts 1. They are such as appertain to his divine nature 2. Such as appertain to his Mediatorship Of the Former two sorts are mentioned 1. Creation 2. Providence Creation is set forth 1. By the manner of working in this phrase By whom 2. By the general Matter the worlds Providence is hinted in this word upholding It is further illustrated by the extent all things and by the means the word Amplified by the power thereof of his power In Christs work appertaining to his Mediatorship observe 1. The order in this phrase when he had 2. The kindes These concern 1. Christs humiliation 2. His Exaltation A special work of Christs humiliation was to purge This is amplified 1. By the means By himself 2. By the matter our sinnes In Christs exaltation is set down 1. His act sate down 2. The place This is noted 1. Indefinitely on high 2. Determinately at the right hand This is amplified by the Person at whose right hand he sate thus expressed of the Majesty §. 37. Of the heads of Doctrines raised out of the first Verse I. GOd is the author of the old Testament That which the Apostle here setteth down in this first verse is concerning such things as are registred in the old Testament of which he saith God spake So as the old Testament is of Divine authority II. God hath been pleased to make known his will This word spake intendeth as much Gods will is a secret kept close in himself till he be pleased to make it known In this respect it is said that no man hath seen God at any time Ioh. 1. 18. that is no man hath known his minde namely till God make it known III. Of old God made known his will by parts One time one part an other time an other part namely as the Church had need thereof and as God in his wisdome saw it meet to be revealed IV. Gods will was of old made known divers wayes Of the divers wayes see § 11. For God ever accommodated himself to the capacity of his people V. Gods will was made known to men even from the beginning So farre even to the beginning may this phrase in time past be extended Thus the Church was never without some means or other of knowing the will of God VI. The old Testament was for such as lived in ancienter times Even before the fullness of time came who are here called Fathers who together with their seed were but a little part of the world VII God made sonnes of men to be his Ministers before Christs time Thus much is intended under this word Prophets as here opposed to the Sonne of God To them God first made known his minde that they should declare it to his people VIII God indued his choice Ministers with extraordinary gifts This word Prophets intendeth as much All these Points are more fully opened § 11. §. 38. Of the Heads of Doctrines raised out of the second Verse IX THe best things are reserved for the last times The opposition which the Apostle here maketh betwixt the time past and these last dayes demonstrateth as much X. The Gospel also is of divine authority It is the Gospel which the Apostle intendeth under this phrase hath spoken and it hath reference to God mentioned in the former verse XI The Gospel was revealed to men by the Sonne of God God spake by his Sonne The Sonne of God incarnate was the first publisher of the Gospel Ioh. 1. 18.
1 Sam. 9. 9. He that is this day called a Prophet was before time called a Seer In like sense yesterday is put for former times as where the Lord saith yesterday my people that is of late my people or heretofore Thus yesterday is opposed to this day as where Christ is said to be the same yesterday in former times before he was exhibited in the flesh and to day now since his incarnation and for ever Heb. 13 8. That this day may have a long date is evident by the Apostles own explication thereof For where the Psalmist had said Psal. 95. 7. To day if you will hear his voice the Apostle who lived above a thousand years after him applieth this day to his own times and saith Heb. 3. 13. Exhort one another daily while it is called to day Thus we see how this day may according to the use of it in sacred Scripture be applied to a long date and particularly to the whole time of Christs manifesting himself in the flesh to be the begotten Sonne of God from the beginning of his incarnation to his Ascension into Heaven yea and to future times also by reason of the evidences which he giveth of his true Deity For he promised to send the holy Ghost to his Disciples Ioh. 16. 7. and to be with his Church alway even unto the end of the world Matth. 28. 20. The accomplishment hereof is an undeniable evidence of Christs true Deity How This day may be extended to eternity was shewed before in § 50. §. 62. Of manifesting Christs Divine Generation Quest. 3. HOw can the limitation of This day to the time of Christs Incarnation stand with Christs eternal Generation set out under this phrase I have begotten thee Answ. In Scripture matters are then said to be done when they are manifested to be done Whereas Heb. 8. 13. by bringing in a new Covenant the former is said to be made old the meaning is that it is manifested to be old But more pertinently to our present purpose Christ at the moment of his conception is said to be called the Sonne of God Luk. 1. 35. because then he began to be manifested so to be In this sense this high transcendent prophesie Unto us a childe is born unto us a Sonne is given and the government shall be upon his shoulder and his name shall be called Wonderful c. Isa. 9. 6 7. is to be taken This manifestation of Christs Divine Generation in set and certain times by visible and conspicuous evidences doth no whit cross or impeach the eternity and incomprehensibleness thereof For to declare and manifest a thing to be presupposeth that it was before it was manifested neither doth it necessarily imply any beginning of that before no more then those phrases Before the mountains were brought forth thou art God Psal. 90. 2. Before the hils I was brought forth Prov. 8 25. The full meaning therefore of the Apostle in alledging this testimony Thou art my Sonne this day have I begotten thee may for perspicuity sake be thus paraphrased as if God the Father had thus said to God the Sonne Thou and thou alone art my true proper Son not by grace or adoption but by nature and eternal generation and now I do in this last age of the world declare thee so to be by thine Incarnation Doctrine Works Resurrection from the dead and Ascension into Heaven whereby it manifestly appeareth that thou infinitely dost surpass all the Angels in Heaven §. 63. Of Solomon a Type of Christ. TO the fore-named Testimony which proveth Christ to be the begotten Sonne of God another is added to the very same purpose as these copulative particles and again import Hereby it is evident that sundry testimonies may be produced to prove the same point Rom. 5. 10. c. 1. This sheweth consent of Scripture 2. It more works as many blows knock a nail up to the head 3. Many testimonies may better clear the point and one place be a commentary to another Though this be lawfull yet a mean must be kept therein and care be taken wisely to observe when there is need of adding Testimony to Testimony See § 77. This latter Testimony is taken out of a promise made to David it is twice recorded as 2 Sam. 7. 14. 1 Chron. 17. 13. and it is repeated by David the third time 1 Chron. 22. 10. The Apostle faithfully quoteth the very words of the promise which are these I will be to him a father and he shall be to me a Son Our English makes a little difference in translating the Hebrew and the Greek For that they turn the Hebrew I will be his Father and he shall be my Sonne which is in effect the same His Father and a Father to him His Son and a Son to him are all one in sense The two originall Languages do directly answer one another In the repetition of this promise 1 Chron. 32. 10. the order is inverted for it is thus set down He shall be my Sonne and I will be his Father This inversion of words no whit at all altereth the sense but affordeth unto us this observable Instruction that The Father was not before the Sonne nor the Sonne before the Father nor in time nor in order Both coeternall both equall The Glory equall the Majesty coeternall as it is in Athanasius his Creed Therefore in one place the Father is first set down in another the Sonne For the Sonne was alwaies with the Father and alwaies in the Father With the Father by an inseparable distinction of the eternall Trinity In the Father by a divine unity of nature This is further manifest by a distinct expression of both the relatives For he contents not himself to say I will be a father to him but he addes He shall be a Son to me to shew that the Father never was without the Sonne The fore-mentioned promise as it is a promise hath immediate relation to the Son of David even to Solomon by name 1 Chron. 22. 9. and thereupon this threatning if he commit iniquity I will chasten him is added 2 Sam. 7. 14. for Christ was not subject to sin There be that say that Solomon in his sinnes might be a type of Christ as Christ is an head of a body and considered with the body as Mat. 25. 40. Act. 9. 4. 1 Cor. 12. 12. and so this threatning If he commit iniquity I will chasten him applied to Christ Or else as Christ was our Surety and took our sinnes upon him and was chastened for them But it is not necessary that all things which were in such persons as were types of Christ should be applied to Christ. Nor Solomon nor David nor Aaron as sinners in regard of their sinnes were types of Christ Though he was in all points tempted like as we are yet without sin cha 4. 14. No kinde of Persons were more proper types of Christ
followeth Nor the Sonne Of that day and that hour knoweth no man no not the Angels which are in heaven neither the Sonne By the two last phrases it is implied that if any creatures knew that secret surely the Sonne and the Angels would know it Object It is an impeachment of their knowledge not to know all things Answ. It is no impeachment of a creatures knowledge not to know such things as belong not to him to know which are such as the Father hath put into his own power Act. 1. 7. and many things to come Isa. 41. 23. and the thoughts of mens hearts 1 King 8. 39. and any secret which belongs to the Lord Deut. 29. 29. Satan deluded our first Parents by suggesting to them a conceit of knowledge of more then was meet to be known The gift of knowledge which Angels have is the rather necessary because their main function is to be Gods Messengers to declare and execute his will which they cannot well do without knowledge thereof §. 88. Of the Prudence of Angels A Second property of Angels is Prudence This is usually joyned with knowledge For knowledge works Prudence and Prudence directeth knowledge An Apostle therefore thus coupleth them together Who is a wise man and indued with knowledge Jam. 3. 13. Wisedom presupposeth knowledge yea also it findeth out knowledge of witty inventions Prov. 8. 12. It maketh men finde out more and more knowledge and that of more then ordinary and vulgar things In regard of that excellent wisedom which Angels have Tyrus which was counted very wise is stiled a Cherub that is an Angel Ezek. 28. 3 4 16 17. The ancient Grecians stiled all sorts of Angels * ãâã ãâã ãâã ãâã ãâã by reason of their wit and wisedom That Prudence which good Angels have is the more necessary because the evil Angels against whom good Angels have a charge to defend Saints are exceeding crafty and subtle The devil hath his wiles his manifold windings and turnings he is as crafty as a Fox There is need therefore of a prudent Hushai to bring to nought the plots of such a crafty Aehitophel §. 89. Of the Purity of Angels A Third property of Angels is Purity Their purity is a perfect purity without mixture of any impurity or sinne This is set out by that pure and white linnen wherewith they are said to be cloathed Rev. 15. 6. In this respect they are stiled Holy Angels Mar. 8. 38. Under this head is comprised their sincerity For In their mouth is found no guile they are without fault before the Throne of God Rev. 14. 5. Whatsoever those heavenly spirits make shew of they indeed intend and do it from the heart Hereunto may be added their integrity which is an universall subjection to every part of Gods will In all places they attend upon their Lord and alwaies behold his face Matth. 18. 10. to know what his will is that may do it They are therefore said Psal. 103. 20. To do his Commandments hearkening to his Word Hereby they shew that they are yet still ready further to do whatsoever he shall require These properties are necessary to make Angels fit to appear in the presence of the pure and holy God in heaven But there shall in no wise enter into heaven any thing that defileth Rev. 21. 17. God is of purer eyes then to behold evil he cannot look on iniquity Hab. 1. 13. Neither shall evil dwell with him Psa. 5. 4. §. 90. Of the Glory of Angels A Fourth property of Angels is Glory They are very glorious Such is the brightnesse of their glory as it is resembled to lightning Mat. 28. 3. Just men are said to shine as the Sun in the Kingdom of their Father Mat. 13 43. Much more Angels Children of men on earth cannot endure the brightness of an Angels presence when he appeareth in his glory When Balaam saw an Angel stand in the way before him he fell flat on his face and his Asse did what it could to shun the Angel Num. 22. 31. 33. The Keepers of Christs Sepulchre at the sight of an Angel did shake and become as dead men Mat. 28. 4. Not only wicked men have been dazled amazed and affrighted with the appearance of an Angel but also pious men men of great faith and courage The Shepherds that durst tarry all night with their sheep in the Field at the sight of an Angel were sore afraid Luk. 2. 9. Zechary a good Priest at the like sight was troubled and fear fell on him Luke 1. 12. Iohn the Divine was so amazed at the sight of an Angel as he fell at his feet to worship him Rev. 19. 10. 22. 8. yea Daniel a man greatly beloved at the sight of an Angel was afraid and fell upon his face Dan 8. 17. The glory therefore of Angels must needs be surpassing great Angels are the chiefest servants and most principall attendants on God Now Courtiers who are Kings speciall attendants as Gentlemen of his Bed-chamber and Privy-chamber use to be for the honour of their Soveraign most gorgeously attired In allusion to that ancient custome thus saith the Lord Behold they that wear soft clothing are in Kings houses Mat. 11. 8. Answerably it is requisite that Angels even for the glory of their Lord be of all creatures the most glorious §. 91. Of the Power of Angels A Fifth property of Angels is Power They are mighty in Power Hereupon there are attributed to them these and such like Titles Mighty 2 Thes. 1. 7. Strong Rev. 5. 2. And they are said to excell in strength Psa. 103. 20. They are resembled to Horses and Charets of fire 2 King 6. 17. Horses and charets are powerfull Horses and charets of fire are invincible Angels protected Elisha against an Army of enemies yea one Angel destroyed in one night 185000 Souldiers in their one Camp 2 King 17. 35. Do not these evidences demonstrate that Angels are mighty in power and that both to offend and defend It is necessary that they should be so because the Church and Children of God over whom the Angels have a charge have in this world against them not only mighty malicious fierce cruell children of men but Principalities Powers Rulers of the darknesse of this world spiritual wickedness in high places Eph. 6. 12. §. 92. Of the Speed of Angels A Sixth Property of Angels is Speed or quicknesse in motion By reason of their extraordinary speed they are said to have wings to fly Isa. 6. 2. In the time of Daniels making a prayer an Angel came from the highest heaven to him on earth For in the beginning of Daniels supplication the Angel was sent forth and while he was praying the Angel was come to him In which respect the Angel is said to fly swiftly Dan. 9. 21 23. They must needs be exceeding swift swifter then any corporall substances in these especiall respects 1. They cannot be hindred by any bodily impediments
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiââ¦e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
up on high he led captivity captive Eph. 4. 8. By captivity are meant such spirituall enemies as held men in captivity By leading captive is meant a conquest und triumph over them If Christ did this on his Crosse and at his Ascention how do they still remain enemies Answ. 1. Though they be made captives yet still they retain the minde and disposition of enemies and so are indeed enemies 2. Though they be overcome and triumphed over yet the Lord voluntarily suffers them to try what they can do He suffers them to fight and to assault his members but so as he himself remains the Moderator of the fight to pull them back to beat them down as he pleaseth as Bearhards that have their Bears at command will suffer them to fight with their dogs But when the Church is fully perfected then shall they be so destroyed as they shall not so much as assault any of the members of Christ. §. 152. Of the Churches encouragement against her enemies IT is a ground of great comfort and encouragement to the Church that her enemies are Christs enemies She may be sure of sufficient protection To Christ all the fiends of hell and all the wicked in the world are nothing He that in the daies of his flesh with a word of his mouth caused a multitude that came to apprehend him to go backward and fall to the ground Joh. 18. 6. can with a blast of his nostrils now that he is at the right hand of his Father drive all his enemies into hell how many and how mighty soever they be Besides the Lord Christ hath an absolute command over all in heaven and earth to use them as his instruments to annoy his enemies They fought from heaven the Starres in their courses fought against Sisera Iudg. 1. 20. The waters above and below met together to drown the old world Gen. 7. 11. Fire and Brimstone fell from Heaven and destroied sundry Cities Gen. 19. 24. The earth opened and swallowed up sundry rebels Numb 16. 32. Frogs Lice Flies Grashoppers and sundry other creatures destroyed the Egyptians Exod. 8. 6. c. The Sea overwhelmed Pharaoh and his whole host Exod. 14. 28. The Lord can make his enemies destroy one another 2 Chron. 20. 23 24. Thus there wants no means for the Lord when he pleaseth to destroy his Churches enemies But yet if by reason of the foresaid Army of enemies they seem terrible unto us it will be usefull to take notice of an Army more mighty and better prepared and furnished for our defence For Michael hath his Army as well as the Dragon hath his Rev. 12. 7. This latter Army in opposition to the former may be thus set forth The Generall is the Lord Christ his Colonels Captains and other Officers which direct and encourage Christs Souldiers are all sorts of Angels In the Van are Martyrs Confessors and such as manifest more might and courage in suffering then the stoutest enemies in persecuting In the Battalia stand all zealous Professors of the truth In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it In the other Wing against the world and the vanities thereof stands faith hope and the powers of the world to come with all manner of blessings accompanying the same In the Rear against sinne death and the other mortall enemies stands Christs Obedience passion buriall resurrection ascension intercession with the merit vertue efficacy and power of them all To prevent all ambushments are such as are made wise by the Word of God as David was Psa. 119. 98. and Neh. 6. 7. c. Now set Army to Army Squadron to Squadron foot to foot weapon to weapon and judge on which side there is greatest assurance of victory On the forementioned grounds we have cause to say Fear not they that he with us are more then they that be with them 2 King 6. 16. §. 153. Of Gods putting down Christs enemies COncerning the foresaid enemies the Father saith to his Sonne I make thine enemies thy footstool or as it is Psa. 110. 1. I will make c. The present and future tenses are oft put one for the other Both being used by the same Spirit one by the Prophet the other by the Apostle implieth that God doth now and ever will continue to subdue the enemies of Christ. Obj. It is said 1 Cor. 15. 25. that Christ must reign till he hath put all enemies under his feet Answ. 1. Though the Father and the Sonne be distinct persons yet they are of one and the same nature and in that respect the same action is attributed to the one and the other My Father worketh hitherto and I work And what things soever the Father doth these also doth the Sonne likewise Joh. 5. 17 19. for as they are one in essence so in minde and will and works 2. Matters are spoken of Christ sometimes in relation to his divine nature sometimes to his humane nature and sometimes to his Office or Mediatorship which he performeth in his person as God-man In relation to his divine nature he himself putteth all enemies under his feet 1 Cor 15. 25. In relation to his humane nature which retains the essentiall properties of a man the Father makes Christs enemies his footstool For the humane nature is finite only in one place at once All the excellencies thereof though far surpassing the excellencies of other creatures are in measure with a certain proportion That which is said of Gods giving the Spirit to Christ not by measure Joh. 3. 39. is to be understood comparatively in reference to all other creatures They have the measure of vessels Christ hath the measure of a fountain which may be accounted without measure Notwithstanding this fullnesse of Christ in relation to his humane nature God is said to advance him to assist him to do this and that for him So here God is said to make his enemies his footstool This act of God may also have relation to the office of Christ as he is Mediatour For in that respect he is under the Father and depends upon the Father and is assisted by the Father Because sometimes in relation to Christs humane nature this act of subduing Christs enemies is attributed to the Father and sometimes in relation to his divine nature it is attributed to himself this Apostle useth an indefinite word of the passive voice be made till his enemies be made his footstool Heb. 10. 13. For the phrase here used and applied to the Father it declareth this act of subduing all manner of enemies to be a divine act done by a divine power so as all the power of all enemies if it could be united together could not stand against this power Who would set the briars and thorns against God in battel He would go through them he would burn them together Isa. 27. 4. This is it that makes the devils to tremble Iam. 2.
hath the supream and absolute power to confer jurisdiction upon any or to withhold it from any and that is God For this relative HE hath reference to him that is mentioned in the verse immediatly going before thus God bearing witness The argument may be thus framed He to whom God hath put in subjection the world to come is more excellent then they to whom he hath not put it in subjection But God hath put the world to come in subjection to Christ and not to Angels Therefore Christ is more excellent then Angels The later part of the assumption is in this verse The former part in the verses following §. 41. Of the world to come THe word translated world properly signifieth a place inhabited For it is derived from a Nown that signifieth an house or habitation and from a Verb that signifieth to dwell or inhabit it is another word then that which was used chap. 1. v. 2. and translated worlds For that word hath reference to the time wherein all things were made and continue See chap. 1. § 18. but this hath reference to the place wherein men dwel It is the same word that is used chap. 1. § 66. But it is here used in another sense There it was put for the earth but here it is metonymically put for inhabitants not in earth only but in heaven also And in reference to earth by a Synecdoche the better part of inhabitants thereon are meant namely Saints Psal. 37. 11. Matth. 5. 5. In this sense another word translated world is also used 2 Cor. 5. 19. The world then in this place is put for the Church which compriseth under it the whole number of Gods Elect called or to be called In this sense it is also called the Kingdom of God Matth. 6. 33. The Kingdom of his Son Col. 1. 13. The Kingdom of heaven Matth. 3. 3. That this word world is in this place so used is evident by this epethete to come added thereto For this world is to be considered either in the inchoation and progress thereof or in the consummation and perfection of it In the former respect it is stiled the world to come in reference to the Saints that lived before Christ was exhibited in the flesh and longed to see this world Matth. 13. 17. Iohn 8. 56. 1 Pet. 1. 10 11. Thus Iohn the Baptist after he was born and exercised his ministry is said to be Elias to come Matth. 11. 14. in reference to a former Prophesie Mal. 4. 5. In the ââ¦atter respect this world is said to come in reference to such Saints as have grace begun in them but cannot have it perfected till this life be ended So as in regard of the perfection both of particular members and also of the whole mysticall body this world even now since Christ exhibited is truly said to come Thus is this title to come oft used as Matth. 12. 32. Eph. 1. 21. In like respects all things under the Gospel are said to become new 2 Cor. 5. 17. §. 42. Of appropriating the world to come to the later times COnsidering that the Saints who lived before Christ was exhibited were members of the true Church and mysticall body of Christ this Question may be moved How in reference to them the world is said to come Answ. Many things in case of difference betwixt the time of the Law and Gospel are to be taken comparatively and that as in other cases so in this particular 1. Christ under the Law was in so many types and shadows typified out unto Saints then living as they could not so fully and clearly discern him as now we do 2. Their faith in the Messiah was grounded on promises of him to come but our faith is setled on Christ actually exhibited He is now in his humane nature really setled on his throne and in that respect this world that was then to come is more fully made subject to him 3. In regard of the number of those that under the Gospel are made subject to Christ the Christian Church may be counted a world and that in comparison of the number of those that were under the Law For they made but a small Nation §. 43. Of being put in Subjection THis phrase put in subjection is the interpretation of one Greek word but a compound one which properly signifieth to put under The simple Verb signifieth to appoint place or set in order It is used to set out Gods ordaining persons to life as many as were ordained to eternall life beleeved Acts 13. 48. and mens determining matters Acts 15. 2. and appointing place and times Matth. 28. 16. Acts 28. 23. The Preposition with which the word is compound signifieth under Answerably it is translated put under We see not yet all things put under him v. 8. Now they who are by him that hath authority put under another are brought to be in subjection to him It is therefore in this sense applied to subjects and servants 1 Pet. 2. 13 18. To wives 1 Pet. 3. 1. To children Luke 2. 51. To the Church Eph. 5. 24. It here importeth two things 1. Soveraignty and authority on Gods part who is here said to put under This is exemplified v. 8. Thus may such as are most unwilling to be brought under be put in subjection as the devils themselves Luke 10. 17 20. 2. Duty on the Churches part in a willing submitting of it self to Christ. In this respect wives are charged to submit themselves to their own husbands as the Church is subject unto Christ Eph. 5. 22 24. In both these respects are the good Angels subject unto Christ 1 Pet. 3. 23. â⦠§. 44. Of the subjection denied to Angels THis honour to have the Church put into subjection to them is expresly denied to Angels so saith this Text He hath not put in subjection unto Angels the world to come That honour which God the most high supream Soveraign over all vouchsafeth not to a creature is denied to him he hath no right to it Were it meet that he should have it the wise God would bestow it on him Angels are of creatures the most Excellent Of the Excellency of Angels See chap. 1. § 40 85. yet this world to come consisting of such inhabitants as are mystically so united to Christ as they make one Body with him which Body is called Christ 1 Cor. 12. 12. are too excellent to be put in subjection to any but Christ who is the true and only Head of the Church Though Angels be more excellent then any children of men singly and simply considered in themselves yet children of men as they are united to Christ and make one Body with him are farre more excellent then all the Angels It is therefore very incongruous that they who are the more excellent should be put in subjection to those who are less excellent yea to those who are appointed
For the heirs of salvation are the most speciall and principall inhabitants in this world to come Yea they are the only true members thereof so as in speaking of the world to come he speaks of the heirs of salvation Finally All that in the former part of this Chapter is spoken of the Gospel and of the duty that belongs to those that enjoy the priviledge thereof and of the manifold means whereby God confirmed it unto us all these things concern this world to come So as in all these also he speaketh of the world to come The Apostle here useth a Verb of the present tense thus whereof we speak not of the preter tense or time past whereof we have spoken to shew that all his discourse appertains to this world to come §. 48. Of the Resolution of the fift verse of the second Chapter THe summe of this verse is A restraint of Angels authority Two points are herein to be observed 1. The inference set out in this causall particle FOR. 2. The substance Wherein is noted 1. The kinde of authority here intimated 2. The restraint thereof In setting down the kinde of authority he sheweth 1. The persons whom it concerns 2. The act wherein it consisteth The persons are 1. Propounded in this phrase world to come 2. Amplified in this whereof we speak The Authority is thus expressed put in subjection In the restraint we are to observe 1. The persons both who restrains HE and also who are restrained Angels 2. The form of restraint in these words hath not put c. §. 49. Of the Instructions arising out of Heb. 2. 5. 1. THe more excellent the persons are the greater heed is to be given to their word This ariseth from the causall particle FOR. Therefore more diligent heed is to be given to Christs word then to the word of Angels because he is more excellent then they II. God gives authority and dignity This relative HE hath reference to God who putteth in subjection whom he will and to whom he will III. None have right to any authority that have it not of God Because God hath not put the world to come in subjection to Angels therefore Angels have no authority over the world to come IV. There was a Church to come after the expiration of the Iewish Synagogue In this respect the Christian Church is here called the world to come V. The full perfection of the Church is yet expected For this phrase world to come hath also reference to a time yet to come and that after the last day VI. Angels have not authority over Christs Church It is Christ Church of whom the Apostle here saith that it is not put in subjection to Angels VII The prerogative of the Christian Church is a very great one For it is much spoken of by the Apostle This is it that is mainly intended in this phrase whereof we speak He is here and there even every where speaking of it §. 50. Of the Apostles manner of producing a Divine Testimony Verse 6. But one in a certain place testified saying What is man that thou art mindfull of him Or the sonne of man that thou visitest him Verse 7. Thou madest him a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Verse 8. Thou hast put all things in subjection under his feet c. THe Apostle here begins to set out the excellency of Christs humane nature in amplifying whereof he continueth to the end of this Chapter In the four verses following he proveth Christ to be more excellent then Angels Now Angels are of all meer creatures the most excellent Christ therefore must needs be the most excellent of all This Argument of unequals the Apostle began in the former verse where he gave proof of the inseriority of Angels Here he sheweth that that which was denied to Angels is granted to Christ. Therefore he bringeth in that which is spoken of Christ with this particle of opposition BUT which is here made the note of an Assumption thus God put not the world to come in subjection to Angels BUT to Christ he did Though that assumption be not in expresse terms set down yet to make it the more clear and evident the Apostle sets it down in a Divine testimony which in general terms he thus produceth One in a certain place testifieth If upon that which was asserted in the former verse it should be demanded Seeing God hath not put in subjection to Angels the world to come to whom hath he put it The answer is this One in a certain place testifieth c. He expresseth not the authour but indefinitely saith One or a certain man as the Greek particle here used is translated in other places Luke 9. 57. 13. 6. Nor the Book but saith in a certain place This is the interpretation of one Greek particle which being accented signifieth where Matth. 2. 2. or whither 1 Joh. 2. 11. But without an accent it signifieth a certain place as here and chap. 4. 4. 11. 8. This was usuall with the Pen-men of sacred Scripture Sometimes they only set down a text of Scripture giving no note of Author or place as Rom. 10. 18. Sometimes this indefinite phrase is used He saith Heb. 13. 5. Sometimes this The holy Ghost saith Heb. 3. 7. Sometimes this phrase It is written Matth. 21. 13. Sometimes this In the Law it is written Joh. 8. 17. Sometimes a Prophet is indefinitely set down Matth. 1. 22. Sometimes the name of the Prophet is expressed Matth. 2. 17. Sometimes the Book of Moses Mark 12. 26. And the Book of the Psalms Act. 1. 20. Once the second Psalm is mentioned Act. 13. 33. Scriptures might be thus indefinitely quoted because the Churches to whom the Evangelists and Apostles wrote were so well acquainted with the Scriptures as the very naming of a Scripture might be sufficient for them readily to finde it out because they well knew where it was written or it may be that the Apostles did it purposely to move them more dilligently to search the Scriptures that so they might the better acquaint themselves therewithall It is said of the Jews that they were so versed in the Hebrew text which was their mother language as they could readily tell how many times such or such a word was used in the Hebrew Bible and that they trained up their children to be as expert therein To them there needed no more but the very naming of a Text of Scripture Were our people as expert in the Scriptures which we have trauslated in our mother tongue a great deal of pains might be spared by our Ministers in quoting the Book Chapter and verse wherein the text that we quote is set down Let us be stirred up so diligently to exercise our selves in the holy Scriptures and to be so well acquainted therewith as it may be sufficient to hear a
did not visibly see all things under Christ they deny it so to be 5. ALL THINGS This is to be taken in the largest extent no creature exempted as was before shewed § 66. 6. PUT UNDER This is to be taken of the lowest degree of subjection even under ones feet as hath been before shewed § 67. 7. HIM This relative hath an indefinite reference to him that was stiled Man ver 6. even as if he had said to any man No naturall man out of Christ was ever so advanced As for beleevers who are true members of Christ though in Christ as they are united to him they have a right to all things All things are theirs 1 Cor. 3. 21 22 23. Yet now we see not all things put under any of them It doth not yet appear what we shall be 1 John 3. 2. We here as heirs are under tutors This world is a place of probation It becomes us to wait for the glory that is to come Thus the Apostle hath laid down the Objection to the full as if somewhat more largely he had thus expressed it It hath not in this time of life nor will be while this world continueth visibly seen that all things without any exception have been put in subjection to any one man The Apostle denieth not the truth of any thing in this Objection in regard of the matter thereof but granteth every clause therein Only he denieth the consequence inferred thereupon which is this That therefore all things are not put under Jesus The falshood of this inference is manifested in the next verse It was not without cause that the Apostle here produced this Objection For an Objection against a truth gives an occasion to him that loveth and desireth to maintain that truth to Answer it and a pertinent and a proper Answer doth more clear and prove the truth so as truth many times receives advantage from Objections made against it It is therefore usuall with the Penmen of Sacred Scripture to propound and answer objections Ezek. 12. 22 c. 18. 2 c. Rom. 6. 1 c. 2 Pet. 3. 4 c. §. 69. Of Christs dominion farre exceeding all others THe foresaid Objection being in the matter and substance of it true doth much amplifie the Dominion of Christ. For thereby it plainly appeareth that Christs Dominion is such an one as never any had the like Experience giveth proof to the truth hereof Solomon reigned over all Kingdoms from the river Euphrates unto the border of Egypt 1 King 4. 21. and Ahashuerus from India even to Ethiopia over 127 Provinces Esther 1. 1. But Christs Dominion hath no limits nor bounds Nebuchadnezzar was a King of Kings his dominion was to the end of the earth Dan. 2. 37. 4. 22. The Lord gave to Cyrus all the Kingdoms of the earth Ezra 1. 1. All the world was taxed by Cesar Augustus Luke 1. 1. But these phrases The end of the earth All Kingdoms of the earth All the world are Synecdochically used the whole being put for a part Besides no part of their Dominions reached unto heaven as Christs doth That which is said of Nebuchadnezzars greatness reaching untâ⦠heaven Dan. 4. 22. is hyperbolicall §. 70. Of the Popes usurped power over Earth Purgatory Hell and Heaven WE may here take notice of the intollerable arrogancy of the Pope of Rome who challengeth an universall jurisdiction in Earth Purgatory Hell and Heaven 1. On Earth he takes upon him to be not only a Monarch over the Catholique Church throughout the whole world but also to have power over all Kingdoms to set up and put down Kings The Pope gave the West-Indians to the Spaniards Not only those flatterers and deifiers of the Pope who lived before the Jesuites who as cunning refiners undertook to allay the gross and palpable blasphemies of former Papists the substance whereof they themselves maintained but also Bellarmine himself one of the most subtile refiners avoucheth that the Pope haâ⦠power to change Kingdoms and to take them from one and confer them upon another as the chiefest spiritual Prince 2. Concerning Purgatory it is said that The Pope if he would might empty â⦠Purgatory 3. Concerning hell it is said that Though the Pope should thrust an innumerable company of souls into hell none may judge him for it 4. Concerning Heaven they comprize a Supream power of putting into oâ⦠casting out of heaven under the Keyes which Papists say Christ gave to Peâ⦠alone and in Peter to his successor the Pope Thereupon the Pope takes upon him to canonize and make glorious Saints in heaven whom he pleaseth The eighth Psalm out of which the foresaid testimony is taken is by sundry Papists applied to the Pope and also the first verse of the 24th Psalm Doth noâ⦠he who assumeth to himself these and other things higher then these exalt himself above all that is called God and therein shew himself to be plain Antichrist 2 Thess. 2. 4. §. 71. Of the Resolution and Observations of part of the eight verse 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him IN this Text is laid down the difference betwixt Christs Dominion and others Hereof are two parts 1. The extent of Christs Dominion 2. The restraint of others Dominion The former is set out by an explanation of that Divine testimony which he hâ⦠produced Here then we may observe 1. A citation of the Text it self 2. The explanation thereof In the citation there is observable 1. The manner of quoting it thus For in that 2. The Matter Wherein four distinct points are to be noted 1. The Agent HE put 2. The Patients All. 3. The low degree In subjection under 4. The Person under whom they were put HIM that is Christ. The explanation is in these words He leââ¦t nothing that is not put under him This shewes the full extent ââ¦f All. 2. The restraint of others dominion is here set down by way of objection yet so as the matter contained therein is not denied Hereof See § ââ¦8 In this Objection observe 1. The substance 2. The circumstance thereof The substance is 1. Generally intimated in this adversitive Conjunction Buâ⦠2. It is particularly expressed Now we see nââ¦t c. In that expression is set down 1. The main point objected All things not put under him 2. The proof thereof We see not The circumstance concerns the time in two english words Now Yet The Observations hence arising are these I. There is a great difference betwixt Christs dominion and others This ariseth from the generall scope of this Text. See § 69. II. Points questioned must be plainly propounded This ariseth from the inference of this explanation upon the former testimony implied in this causall particle For See § 66. III. It is God
Eph. 5. 25. §. 79. Of Tasting THe evidence of the grace of God here specified is thus expressed That he should tast death c. Of tasting See Chap. 6. v. 4. § 33. To tast is the proper act of that sense which is called Tast. Thereby is discerned the ââ¦avour of things and men distinguish betwixt sweet and sowr fresh and salt and other like different tasts Iob 12. 11. 2 Sam. 19. 35. In sacred Scripture it is taken two waies 1. Indefinitely for the participation of a thing and that affirmatively The Ruler of the feast tasted of the water that was made wine that is he drank it Ioh. 2. 9. and negatively None of them shall tast of my supper that is shall eat thereof Luke 14. 24. 2. Exclusively by way of diminution implying a small quantity This also affirmatively I did but taste a little hony that is I took but a little quantity 1 Sam. 14. 29. and negatively Tast not Colos. 2. 21. that is take not the least quantity In the former sense it is taken for eating and so translated Acts 10. 10. 20. 11. In the later sense it is opposed thereunto When he had tasted thereof he would not drink Matth. 27. 34. Eating and drinking in this case intendeth the same thing It is oft in the New Testament especially metaphorically used and applied both to things comfortable as to the heavenly gift good Word of God Heb. 6. 4 5. and gratiousness of God 1 Pet. 2. 3. and also to such things as are grievous as to that which of all things is most bitter unto naturall men namely death They sâ⦠not tast of death Matth. 16. 28. So Iohn 8. 52. and here The ground of this phrase may arise from the ancient custom of the Grecians in putting men to death which was by giving them a cup of poyson to drink In allusion hereunto death is stiled a Cup especially death inflicted by men accompanied with some horrour and suffering death a drinking of that Cup Iohn 18. 11. Matth. 20. 22 23. It was usuall with the Prophets to set out Gods judgements under this metaphor of a Cup a Cup being Metonymically put for the liquor in the Cup which in this case is taken to be bitter and deadly Isa. 51. 17 22. Ier. 25. 15 17 28. Ezek. 23. 31 c. To drink or tast of such a Cup is to partake of the grievous and bitter thing that is intended thereby whether it be death or any other affliction or judgement The liquor in the Cup whereof Christ is here said to tast is plainly expressed to be death How bitter his death was hath been shewed before § 76. §. 80. Of Christs tasting Death CHrist suffering death is here set out under this metaphor of Tasting in three respects 1. In that he did truly and really partake thereof The History of his Passion punctually set forth by four Evangelists which are four authentick Witnesses giveâ⦠abundant proof hereunto He was our Surety and took our sinnes on him and undertook to make full satisfaction for them To do this he must of necessity partake of death even such a death as he did suffer This reall suffering of Christ is to be held as an undeniable ground of faith 2. In that Christ was not swallowed up of death For he was but three daies under the power of death and in none of those daies did he see corruption Acts 2. 31. In both these was Ionas a type of Christ Ionas 1. 17. 2. 10. Matth. 12. 40. This doth much strengthen our faith in that our Surety who did really partake of death did yet but tast thereof He was not utterly destroyed thereby 3. In that he began to us in that Cup. A Physician will himself tast of the Potion that he hath prepared for his Patient to encourage his Patient more contentedly and readily to drink it up For by the Physicians first tasting of it the Patient is assured that there is no hurtfull thing therein but that which is good and wholesom Even so Christ tasting death encourageth Beleevers to submit unto it It is said of the Unicorn that he putting his horn into the water draws out all the poyson thereof and then other beasts drink of it after him Thus from Christs death it is that the sting of death is pulled out 1 Cor. 15. 55 56. His tasting of death hath seasoned and sweetned death unto us So as that which was sharp vinegar and bitter gall to him is sweet wine to us Thus it is set out in the Lords Supper Luke 22. 20. It is a Cup of consolation Jer. 16. 7 of benediction 1 Cor. 10. 16. of salvation Psal. 116. 13. §. 81. Of Christs dying for every man THe persons for whom Jesus tasted that bitter Cup of death are set forth in this indefinite phrase for every man This collective phrase in the singular number is answerable to the generall in the plurall number for all 2 Cor. 5. 15. It was before noted § 66. that this generall or indefinite particle All or every one admits limitations In this case of Christs death it must needs be limited For in another place Christ saith I laid down my life for the sheep John 10. 15. but every man is not of Christs fold nor one of those sheep It is said again He shall save HIS people Matth. 1. 21. of this number every man is not He gave himself for the Church Eph. 5. 25. of which Society none are but the Elect. Christ made intercession for those for whom he died Rom. 8. 34. But he praies not for the world Iohn 17. 9. They for whom he died are Redeemed Rev. 5. 9. but Christ hath redeemed men out of every Kindred and Tongue and People and Nation not every one in each of these From Redemption follows Remission of sinnes Col. 1. 14. but all have not their sins pardoned The Father gave some out of the world to Christ Iohn 17. 6. This universall particle all or every one must therefore have here some limitation as on all hands it is granted to have in these words of Christ I if I be lifted up from the earth will draw all men unto me John 12. 32. Limitations are such as these 1. In regard of distinct sorts and kindes of persons So is the generall particle limited Gen. 7. 14. Matth. 4. 23. Luke 11. 42. 2. In regard of the universality of the Elect. These are they of whom Christ thus saith All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out John 6. 37. Gods people have their fulnesse and in the Elect there is a kinde of speciall universality So as the whole world may seem to be redeemed out of the whole world 3. In regard of the indefinite offer of the benefit of Christs death to every one none excepted Isa. 55. 1. Rev. 22. 17. 4. In regard of the sufficiency of the price
the Jews yet are they not made perfect while here they live This is the priviledge of those Saints that are taken out of this world They are spirits of just men made perfect Heb. 12. 23. Where the Apostle exhorteth to be filled with the spirit he addeth thereupon speaking to your selves in Psalms and hymns c. Eph. 5. 18 19. Hereby he gives us to understand that it comes from the fulnesse of the Spirit that men are inabled to sing and make melody in their hearts to the Lord. Many benefits accrew from this evidence of the fulnesse of the Spirit in us 1. The Spirits of men are thereby more quickned and cheered and so they are made more cheerfull and ready to praise the Lord. This makes our praising of God to be more acceptable to him Hereupon David exhorteth to make a joyfull noise unto God Psal. 81. 1. 2. Others are hereby exceedingly affected and their hearts and spirits stirred up to give assent unto our praises and together with us to sing and praise the Lord. Hereupon saith the Apostle Speak unto your selves in Psalmes Ephes. 5. 19. 3. An holy zeal of Gods glory is manifested hereby and hereby men testifie that they are not ashamed to professe and set out the holy Name of God so as many may take notice thereof In singing our tongue doth sound out aloud the praise of God This holy zeal did he expresse who said I will give thanks unto thee O Lord among the Heathen and sing praises unto thy Name Psalm 18. 49. This being a lawfull and usefull duty we ought not to be ashamed of performing it In Churches men will sing because all or the most so do But in families how few do it They fear I know not what brand of precisenesse in performing family duties They are rare Christians that make conscience of making their house a Church They who are negligent herein keep away much blessing from their house but by performing houshold duties of piety Gods blessing is brought to a family as it was to the house of Obed Edom while the Ark was there The practise of Christ in singing Psalmes with his family ought to be sufficient to move us to do so §. 116. Of cheerfulnesse in praising God BY singing praise cheerfulnesse in performing the duty is intended This the Psalmist thus expresseth My mouth shall praise thee with joyfull lips Psal. 63. 5. Thereupon he exhorteth to make a joyfull noise unto God Psal. 66. 1. As God loves a cheerfull giver 2 Cor. 9. 7. so a cheerfull setter forth of his praise A cheerfull performance of duty argueth a ready and willing minde and this doth God highly accept Take saith the Lord of every man that giveth willingly with his heart Exod. 25. Whosoever is of a willing heart let him bring an offering of the Lord Exod. 35. 5. The people of Israel rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord. As for me saith David I have willingly offered all these things and now have I seen with joy thy people to offer willingly unto thee 1 Chron. 29. 9 17. Now praise is an especiall offering to be given to God Psal. 116. 17. Heb. 13. 15. We ought therefore in performing this duty to quicken up our spirits as the Psalmist did Psal. 57. 7 8. §. 117. Of Christs praising God in the midst of the Church TO manifest yet further the holy zeal of Christ in praising God the place of ãâã doing it is thus set out In the midst of the Church The Hebrew and the Greek word translated in the Psalm Congregation anâ⦠here Church signifie one and the same thing and admit a like notation The Hebrew root signifieth to gather together thence a Nown which signifieth a Congregation or a company of people assembled together Both Verb and Nown are thus joyned They gathered the Congregation together Numb 20. 10. The Greek root signifieth to call the compound to call out Thence the woââ¦d here translated Church and Congregation Act. 13. 43. in generall signifieth ãâã assembly of people The assembly of those Heathen that cried up their Diana iâ⦠Greek is set out by the same name that is here translated Church Act. 19. 32 41. Assemblies used to be called out of their houses or habitations to assemble or ãâã together Hereupon when an assembly is dissolved every man is said to returnâ⦠his house 1 King 12. 24. For the most part the Greek word is by the Pen-men of the New Testament appropriated to an assembly of Saints namely such as professe the Gospel Such Assemblies are our Churches not only by reason of their calling and coming oâ⦠of their private houses to one assembly but also by reason of their calling out ãâã the world or out of that naturall corrupt and miserable condition wherein thâ⦠were conceived and born In this respect they are oft styled The called as Rom. 1. 7. 1 Cor. 1. 2 9. Matth. 9. 13. For then are we made actuall members of the Church when we are effectually called In common use this word Church is metonymically put for the place where suâ⦠assemblies meet Thus the word Synagogue which signifieth the same that Churcâ⦠doth is put for an Assembly and so translated Iam. 2. 2. and for a Congregation Act. 13. 43. It is also put for the place where people assemble as this phâ⦠implieth He hath built us a Synagogue Luk. 7. 5. Here in this Text Church is put for an assembly of Saints That which is principally here intended is that Christ would set forth God praise publickly among the people of God not in a private corner or among â⦠few of them but in the midst of them so as all might hear It was Christs usual course to make choice of those places where most of Gods people were assembled that he might spread his Fathers Name the further When he was but twelve yeâ⦠old he sate in the Temple among the Doctors Luke 2. 46. At every feast whâ⦠all the people of God assembled together he went to the Temple and theâ⦠preached among them He went also to their Synagogues on the Sabbath daiâ⦠Luke 4. 16. because there many people used to assemble The like he did at otheâ⦠times and in other places where were assemblies and presses of people He usâ⦠to preach unto them Luke 5. 1. Matth. 5. 1. Mark 2. 2. But not to insist on ãâã particulars Christ thus saith of himself I spake openly to the world I ever tauâ⦠in the Synagogue and in the Temple whether the Iews alwaies resort and in secret haâ⦠I said nothing Joh. 18. 20. This he did upon very weighty causes as 1. To shew that he was not ashamed of his Calling or of his Doctrine He ãâã not like those that creep into houses and leade captive silly persons 2 Tim. 3. 16. who labour to sow tares of Schism and Heresie secretly when
propriety as 1. Christ purchased his Church Act. 20. 28. 2. He built it ver 4. In this respect it is said To whom coming as unto a living stone ye also as lively stones are built up a spirituall house 1 Pet. 2. 4 5. Aâ⦠again In whom you also are builded together Eph. 2. 22. 3. God hath given the Church to his Son Psa. 2. 8. The Church being Christs own house how can we doubt but that his eye will be continually thereupon and his presence therein and that he will take especiâ⦠care thereof to provide all needfull things for all The Apostle saith If any prââ¦vide not for his own and especially for those of his own house he is worse thââ¦n an ãâã del 1 Tim. 5. 8. Can any now imagine that Christ will not provide for them of his own house It is said of Ioseph That he nourished his Father and his brethren ãâã all his fathers houshold with bread according to their Families Gen. 47. 12. Mâ⦠more will Christ nourish those of his own family He will in this respect do more for his Church then for all the world besides Men use to bestow more cost ãâã their own houses then others Of Comforts and Duties hence arising See ãâã next § That right which Christ hath over his Church giveth him an absolute Power to order it as he will He may establish or alter Ordinances as he will He chââ¦ged the legal Ordinances into Evangelical He hath established Evangelical Ordinances to be perpetual to the end of the world No man which is but a servant hath such a power §. 58. Of those who are the house of Christ. THe Apostle to explain that metaphor of an house more fully addeth this phrase Whose house are we This Pronoun We may be taken two wayes 1. Joyntly for the whole Catholick Church which is the Society and Communion of all that ever did or shall believe in Jesus Christ. 2. Distinctly for every particular believer For the body of a particular Professor is said to be the temple of the holy Ghost 1 Cor. 6. 19. In this sense they may be taken for the house of Christ Synecdochically as particular stones of that building For they are called lively stones 1. Pet. 2. 5. Thus the priviledges of Christs house may belong to every of them Fitly are Saints in the former joynt consideration stiled an house For 1. As stones and timber they are brought together and fitly said and that for God to dwell among them 2 Cor. 6. 16. 2. As an house is set upon a foundation Luke 6. 48. So are Saints built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief cornerâ⦠Ephes. 2. 20. 3. As Solomons Temple was beautified and adorned with silver gold variety of pictures and other ornaments 2 Chron. 3. 4. 1 Kings 6. 29. So Saints are decked and adorned with the various graces of Gods Spirit Gal. 5. 22 23. 4. As an house inhabited hath a Governour over them so the Society of Saints have one over them who is called the Master of the house Mat. 10. 25. 5. As in a house there is an houshold which consisteth of children servants and others So in the Church of God Mat. 15. 26. Luke 11. 7. 6. As in a great house there are variety of Officers So in the Church there are Stewards Ministers and others 2 Cor. 12. 28. 7. As in a well-govern'd house there are good orders for the good government of it So in the Church of Christ 1 Tim. 3. 15. 8. As in a house all needfull provision useth to be stored up So in this house of Christ there is bread of life water of life and needfull food and refreshing Singular Comforts must needs hence arise to those that are parts and members of this house and that by reason of 1. The sure foundation whereon it is setled 1 Cor. 3. 11. 2. The fast knitting of the parts of the house together Eph. 2. 21. 3. The excellent ornaments thereof which are the glorious graces of Gods Spirit 4. The good Laws and Constitutions for better governing the same being all contained in the word of God 5. The wise Governour thereof 6. The excellent houshold 7. The usefull Offices in it 8. The variety and sufficiency of provisions appertaining thereto That which is expected of such as are of this house is 1. That they cleanse themselves from all filthinesse of the flesh and Spirit 2 Cor. 7. 1. 6. 16 17 18 Otherwise this house of Christ may prove the devils sââ¦ie 2. That they deck and adorn themselves with the graces of Gods Spirit Colos. 3. 12. 3. That they be subject to their Governour and to the good Orders that he establisheth among them 4. That they be content with the place and portion which the Master of the houshold allots unto them 5. That they maintain unity amongst themselves For an house divided against it self shall not stand Mat. 12. 25. 6. That they improve to the best advantage they can the talent which their Lord committeth unto them Mat. 25. 20. §. 59. Of the excellency and extent of Christs house THese two relatives whose we being joyned together in reference to aâ⦠house thus whose house are we do exceedingly commend the Church of God which is intended hereby All the world admired Solomons Temple but behoâ⦠here a more glorious Edifice The stones hereof are living stones the ornaments thereof the graces of Gods Spirit The provision thereof such as endureth to everlasting life All things appertaining thereunto spiritual celestial It was before implied § 48. that Moses was of this house here it is said of Christians We are the house whereby it is manifest that the Church of the Old and New Testament was one and the same The Apostle speaking unto Christians who were Gentiles in reference unto the Iews saith Ye are fellow Citizens with ãâã Saints and of the houshold of God Ephes. 2. 19. And in reference to the ancient Church of the Iews it is said to the Society of Christian Gentiles Thou being â⦠wilde Olive-tree were graffed in amongst them and with them partakest of the ãâã and fatnesse of the Olive-tree Rom. 11. 17. Both they and we have one God one Saviour and the same means of Salvation in regard of the substance They did eat the same spiritual meat and drink the same spiritual drink that we do 1 Cor. 10. 3 4. On this ground the Apostle exhorteth us to be followers of them Heb. 6. 12. 12. 1. On this ground they prayed for our calling Psal. 67. 3 c. We therefore ought also to pray for their re-calling and to use all the means we can to help on the same §. 60. Of the meaning of this Conjunction IF THe evidence whereby we may know whether we be of the house of Christ oâ⦠no is thus set down If we hold fast the confidence c. This manner of
evidence that we are the house of Christ in that it keepeth from falling away from Christ. It is as an Anchor of the Soul sure and stedfast Heb. 6. 19. This world is as a Sea Christs Church which is the house here spoken of as a Ship therein Satans assaults persecutions in the world all manner of troubles are as violent windes which blow against that Ship but it hath such an Anchor as holds it fast no other Ship hath the like all other Ships are tossed up and down and at length overwhelmed in the Sea If therefore we have this Anchor of Hope which holds us fast there is a good evidence that we are the house of Christ. §. 63. Of true rejoycing what it is and whence it ariseth THat Hope which giveth evidence that we are the house of Christ is here ãâã by an especial effect which is rejoycing The Greek word imports an high degree of rejoycing such an one as ãâã a glorying or boasting in a thing and so in other places it is translated It were better for me to die then that any man should make my glorying void saith the Apostle 1 Cor. 9. 15. And again Lest our boasting of r you should be in vain 2 Cor. 9. ãâã There is another like word which signifieth the same thing frequently useâ⦠The root whence the Greek words are derived signifieth a neck For they who glory in a thing will stretch forth their neck Isa. 3. 16. The word here used and applied to Hope sheweth that true Christian Hope produceth a great degree of rejoycing even such a degree as cannot be abated by ãâã fliction Rom. 5. 2 3. This rejoycing is an expression of that joy which is in a man and a ââ¦tion of ones liking of and delighting in the good which he hath Joy is a liking dilating affection Or more fully to expresse the nature of ãâã Joy is a liking affection which enlargeth the heart upon the apprehension of sooâ⦠good thing Of the general nature of an affection and of the difference betwixt liking and disliking affections See The Saints Sacrifice on Psa. 116. 1. § 4. That whereby Joy is differenced is in this word Dilating or in this phrase who enlargeth For Desire lifts up the heart after the thing desired Love unites the ãâã to the thing loved Ioy enlargeth the heart with a pleasing content in that which's apprehendeth to be good Thus it is said of the Church that in regard of the ââ¦ence of people her heart should be enlarged Isa. 60. 5. that is she should ãâã joyce Joy is contrary to Grief Now Grief contracteth and streigthneth the ãâã and consumeth it Psal. 31. 9 10. But Joy enlargeth and reviveth it Gen. 45. 27. The proper object of true Christian rejoycing is that which concerns our ãâã happinesse The Disciples who rejoyced in the power of their Ministry in thaâ⦠ãâã Devils were made subject to them were somewhat checked by Christ who said ãâã this rejoyce not that the spirits are subject unto you but rather rejoyce because ãâã names are written in Heaven Luk. 10. 17 20. Common gifts are not the ãâã ground of rejoycing Now casting out of Devils was but a common gift ãâã hypocrites had but the writing of their names in Heaven tended to their eternal happinesse therefore in this later they were to rejoyce Hope is a saving grace so as it properly produceth rejoycing so doth Faith Acts 16. 34. so do other like graces As for other things which do not make thereunto they may be enjoyed by him on whom the guilt of sinne lieth and who is himself under the dominion of sinne who is a slave to Satan over whom the wrath of God hangeth who shall be excluded out of Heaven and eternally damned What matter of true rejoycing then can there be in such things Here by the way we may be informed in the deceitfull rejoycing of most men Take a view of the ordinary matters of rejoycing and you shall finde cause to say as the Wise-man doth Vanity of vanities all is vanity yea vexation of spirit Eccles. 1. 2. 2. 11. This we may finde from the cradle to the grave The childe rejoyceth in bawbles the young maid in her beauty the young man in his propernesse the strong man in his strength the Scholar in his learning the honourable man in his dignities the rich man in his wealth the Counsellour in his great practice So others in other like things Are any of these like that power of the Disciples Ministry concerning which Christ said In this rejoyce not Luk. 10. 20. In pangs of gout and stone in sicknesse in death in the day of Judgement what Joy and rejoycing can those produce Have they not a sting in their tail Note the issue of Nebuchadnezzars rejoycing in his great Babel and Belshazzars rejoycing in his cups Daniel 4. 27 28. 5. 5. I may therefore well say to him that spends his time in pleasure In this rejoyce not To him that Dives-like is daily araied in glorious apparel and fareth delicately In this rejoyce not And of such as have great successe in their undertakings either in war or merchandizing or any other like In this rejoyce not § 64. Of the rejoycing of Hope in troubles WEll might the Apostle attribute rejoycing to Hope because Hope maketh us cast our eyes on the end of our Faith which is hoped for The salvation of our Souls 1 Pet. 1. 9. Hereby it cometh to passe that as an Husband-man beholding his ground that is sowed with corn fairly to grow up rejoyceth in expectation of a great Harvest so we that have sown here to the Spirit rejoyce in hope and expectation of reaping life everlasting Gal. 6. 8. Though believers before they come to the fruition of that end are oft in sore troubles outward and inward on body and soul in goods or good name Sometimes immediately from God and sometimes through the malice of men yea sometimes from the apprehension of their own sinnes yet there is no estate whereunto in this world they can be brought but his hope of the issue thereof and glory following thereon may produce a rejoycing The Hebrews took joyfully the spoiling of their goods knowing in themselves that they had in Heaven a better and an enduring substance Heb. 10. 34. I. Believers are subject to persecution but the cause their present assistance and future recompence do all give matter of rejoycing 1. Their cause is the most glorious that can be Christs name Act. 5. 41. 2. Their assistance is more then ordinary 2 Tim. 4. 16 17 18. Such hath been their assistance as they have sung for joy in the midst of their greatest trials Act. 16. 25. 3. The end is such as no suffering is worthy thereof Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his when they are persecuted To rejoyce and be exceeding glad because great is their
which God sweareth to inflict ãâã them is deprivation of his promised Rest thus set down in our English ãâã shall not enter into my rest The Rest here meant as it hath reference to those Israelites who provoked ãâã to sware is the Land of Can ââ¦an This is called rest in reference to their many travels and troubles that they ãâã the wilderness and in the Land of Egypt The Hebrew word used by the Psalmist is derived from a root that ãâã to rest from trouble or labour This is evident by the reason which Lamech ãâã of the name which he gave to his son Noah Noah cometh from the same ãâã and signifieth Rest. The reason which his father gave thereof is thus ãâã He shall comfort us concerning our work and toil of our hands Gen. 5. 29. Lamech by divine inspiration fore-saw that God in Noahs time would ease the earth of that intolerable burden of wickedness wherewith the multitude of Gyants who were cruell tyrannical persons over-loded it So as by the ceasing of that violence there should be rest He had therefore a name of rest given him because rest should be in his dayes as e Solomon which signifieth Peace had that name given him because peace was in his dayes 2 Chron. 22. 9. The Greek Noun here used is a compound The simple Verb signifieth in general to cease or leave off Luke 5. 4. 11. 1. It is in particular applied to the allaying or ceasing of storms as Luk. 8. 24. and to mischievous opposition against truth Act. 13. 10. and to appeasing uproars Act. 20. 1. and to leaving off violent beating Act. 21. 32. and to leaving off sin 1 Pet. 4. 1. The Verb compounded with the Preposition here used signifieth to restrain Act. 14. 18. It is used sometimes intransitively without governing any case as in this phrase God did rest Chap. 4. v. 4. So ver 10. Sometimes transitively as in this phrase Iesus gave them rest or Ioshua made them rest that is he procured rest for them Ch. 4. v. 8. A Noun that cometh from this compound Verb is here used and signifieth Reââ¦t even such a rest as freeth from travels and troubles Fitly is this word used in this place for the rest here spoken of whether it be taken litterally for Canaan or mystically for Heaven is a freedom from travels and troubles Eight several times is this Noun used in this and the next Chapter and translated Rest. There is another word once only used in the New Testament and translated Rest which according to the notation of it signifieth the keeping of a Sabbath Ch. 4. v. 9. § 31. The children of Israel were under sore bondage and subject to much labour toil and oppression in the Land of Egypt and in the wilderness they had no setled place of abode but were forced to remove from station to station In Canaan they were a free people under no bondage and according to their several Tribes and Families they had a set and setled habitation which as an inheritance was given to them and their posterity In this respect Canaan had this title given unto it Rest. This title Rest doth both amplifie Gods great care over his Church and also aggravate the judgement here denounced 1. It amplifieth Gods providence in this that howsoever in wisdom he may suffer his Church for some time to be under sore pressures and to be brought to sundry straits yet Rest shall be the end of all This he prepareth this he will give to his After that the Israelites had been setled in Canaan they were for their sins ãâã by their enemies yet God gave them rest again Iudg. 3. 11 32. 5. 31. So after Davids wars and troubles God gave Israel Rest on every side 1 Chro. 22. 18. Yea after they had been seventy years in Captivity he brought them to this land of rest again Ezra 2. 1. In the Apostles time after some persecution the Churches had rest Act. 9. 31. And in Constantines time after the ten persecutions And in Queen Elizabeths time after the Marian persecution This the Lord thus ordereth here in this world to uphold the spirits of his servants that they should not saint under their troubles and trials but hold out upon an expectation of Rââ¦st Men labour and travell all the day in hope of rest in the night But Heaven especially is that rest which God hath prepared for all his This is that Rest which remains to the people of God Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world This world is as an Egypt and a wildernesse to the Church of God But Heaven is their Canaan As Christ for the joy that was set before him endured the Crosse despising the shame Heb. 12. 2. So let us for this Rest that is set before us Of the true Rest See Chap. 4. v. 1. § 8. 2. This title Rest doth aggravate the judgement inflicted upon the Israelites in that it was a deprivation of that which might most of all uphold and support ãâã spirits in their troubles and travels which was that they should have rest Rest ãâã prepared for them but they through their incredulity and manifold rebellionâ⦠deprived themselves thereof See § 118. They so farre deprived themselves of that rest as God sware they shall ãâã enter into it They should be so farre from having any possession therein and long living dying and being buried therein as they should not so much as ãâã a foot therein or have their bones carried thereinto as Iosephs were Exod. 13. 1â⦠Iosh. 24. 32. Our English doth interpret the Greek word in the full latitude thereof thus Eââ¦nter into For it is a compound The simple Verb signifieth to go or to come ãâã the Preposition into This compound is used to set out the utter exclusion of ââ¦pocrites other wicked and all unregenerate persons out of Heaven Mat. 5. 20. ãâã 7. 21. Iohn 3. 5. Rev. 21. 27. In this the type which is Canaan fitly answereth the truth which is Heaven This emphasis of the word which setteth forth their utter exclusion out ãâã Canaan doth aggravate their judgement §. 117. Of rest stiled Gods rest THe fore-mentioned Rest is further amplified by appropriating it to God ãâã cals it My Rest. By an excellency is that Rest called Gods rest and that in sundry respects 1. It was a rest which God had promised to their Fathers 2. By God they were conducted and brought out of Egypt through the wildeness unto it 3. By God they who entred in were setled therein 4. God had his habitation there among them There was his Tabernacle and Ark and afterward his Temple set In what ââ¦spect Heaven is called Gods rest See Chap. 4. v. 1. § 9. God doth here purposely appropriate this rest unto himself to make them ãâã enjoyed it and sound the
of another 1 Pet. 3. 8. To have peace one ãâã ââ¦ther Mar. 9. 50. By private mutuall exhortations and performing other like duties one to ââ¦ther private Christians come to be as Ministers of God yea as Gods one to ââ¦ther For God is good and doth good Psal. 119. 68. Thus shall Christians ãâã that goodnesse is in them by these fruits of goodnesse that proceed from them By mutuall exhortations and other like duties private Christians shall much ãâã on the publick Ministry of the word In that by this means Christians are ãâã fitted to profit by the publick Ministry This is the rather to be done by private Christians because they have ãâã opportunities of doing it §. 145. Of ââ¦difying others daily THe sore said duty of mutuall exhortation is to be performed daily or ãâã as the Greek phrase soundeth The very same words of that Greek ãâã are not elswhere in the New Testament used but like phrases as Act. 2. 46 â⦠Luk. 11. 3. and some as emphaticall as the phrase in this verse namely ãâã 5. 42. 17. 17. These are all translated daily which here implieth a ãâã performing of a duty that we think it not enough that we have sometimes ãâã formed it but we must still be doing it day after day We may not be ãâã well doing 2 Thess. 3. 13. But as we have any opportunity still be doing more ãâã more good in this kinde Gal. 6 9 10. Exhortations admonitions and other like means of edification are ãâã food whereby the soul is nourished unto spirituall and eternall life ãâã as bodily food is daily ministred in which respect it is called daily bread Luk ãâã so ought the spirituall food to be daily given thus more fruit and comfort may be thence expected Of continuall doing good See § 125. §. 146. Of taking the opportunity of edifying others THis phrase While it is called to day seems to imply a restraint For the Greek words translated while do signifie a limitation and are ordinarily translated till as Act. 7. 18. 1 Cor. 11. 2â⦠15. 25. Rev. 2. 25. or untill as Gal. 4. 19. but here it is such a restraint as intendeth a very large extent The day is properly that time wherein light appeareth Thus it is opposed to the night which is a time of darknesse See § 91. In the day time while it is light men uââ¦e to work and travell Psal. 104. 23. which they cannot so well do in the night Hereunto Christ alludes saying I must work while it is day the night cometh when no man can work Joh. 9. 4. To day is indefinitely put for the time wherein a thing may be done The Apostles meaning is that they should exhort one another while there is time and opportunity to do that duty Thus this phrase may be taken three waies 1. In reference to the means which God affordeth for working grace in men In this respect to day is put for that time which is called the day of salvation the accepted time 2 Cor. 6. 2. 2. In reference to particular mens lives and that 1. To the life of him that exhorteth in which sense an Apostle saith I think it meet as long as I am in this tabernacle to stir you up 2 Pet. 1. 13. 2. To the life of him to whom the exhortation is given For while a man lives there may be hope of doing him good in the judgement of charity 3. In reference to the Church which shall continue so long as this world lasteth Thus to day may extend to the end of the world For so long as there are professors of the faith on earth they ought to exhort one another An Apostle hath care of those that should survive after his decease 2 Pet. 1. 15. In the first reference which is to the means of grace this limitation while it is called to day is used as a motive to stirre them up to perform this duty of mutuall exhortation in that there is a speciall time called to day wherein we may do good thereby which time will not alwaies last for it hath a date and period Therefore he addeth this Verb called which implieth a manifestation of a thing as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us of doing what good we can for the mutuall establishing of one another It was before shewed that opportunity must be taken for our own spirituall good § 76 Here the Apostle adviseth to take the season of doing good to others This phrase The fields are white already to harvest Joh. 4. 35. implieth a season and opportunity of reaping And it is used by Christ to shew the reason why he then would not suffer himself to be hindered from preaching the Gospel no not by taking his ordinary food He laieth a necessity upon taking the season of doing good I must work saith he while it is day Joh. 9. 4. A forcible reason hereof is rendred in these words The night cometh when no man can work When the season is gone all hope of doing good is taken away Christ hereupon wisheth that Ierusalem had in her day known the things which belonged to her peace but saith he unto her Now they are hid from thine eyes Luke 19. 42. Experience verifies that which the wiseman hath thus testified There is no work nor device nor knowledge nor wisdom in the grave Eccles 9. 10. So there may be while we live a time wherein no means will do any good namely when the Candlââ¦stick shall be removed out of his place Rev. 2. 5. and the Kingdom of God shall be taken away Matth. 21. 43. Then though men cry they shall not be heard Pro. 1. 28. This nearly concerns us for yet it may be said Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 2. Now therefore Ministers Magistrates Parents other Governours yea and private friends must be all carefull to put the Apostles advice in practice While it is called to day §. 147. Of the damage of neglecting means for softning the heart TO enforce the foresaid duty of mutual exhorting one another and that froâ⦠time to time so long as the season continueth the Apostle declareth the ãâã ger of neglecting the same in these words Lest any of you be hardened He had before shewed vers 8. the great damage of hardness of heart he ãâã therefore here inculcate that damage to make them the more watchfull against it The manner of bringing in this damage is by way of Caution and prevention ãâã this particle lest In the Greek it is thus that not as if he had said that not aâ⦠of you or that none of you be hardned Hereby it appeareth that where ãâã of softning are omitted or neglected the heart will be hardned As the heart ãâã man is of its own nature hard So after it is by publick
§ 37. but in a different sense There it was ãâã impersonally here it is govern'd by a Nominative case which is Rest. The Verb is of the Passive voice and may word for word be thus translated ãâã is left But in our English the Active interpretation best expresseth the Aâ⦠meaning which is that the rest here intended is reserved for us hereafter ãâã is not here to be expected while we live in this world He shall enter into peace ãâã 57. 2. This rest shall be when the Lord Iesus shall be revealed from heaven 2 ãâã 1. 17. They that die in the Lord shall rest from their labours Rev. 14. 13. 1. This world is not a fit place nor this life a fit time to enjoy such a rest as is reserved in heaven 2. Rest here would glue our hearts too much to this world and make us say It ãâã to be here Matth. 17. 4. It would slack our longing desire after Christ in heaven Death would be more iââ¦ksom and heaven the less welcom 3. There would be no proof or triall of our spirituall armour and of the severall graces of God bestowed on us 4. Gods providence prudence power mercy and other like properties could not be so well discerned if here we enjoyed that rest This rest being to come and reserved for us it will be our wisdom while here we ãâã ãâã prepare for trouble and to address our selves to labour as the souldiers in the ãâã and as the labourers in the day-time Yet withall to have our eye upon this rest to come that thereby we may be the more encouraged and incited to hold out to the end waiting for this rest that is to come §. 57. Of Gods people to whom Rest is reserved THe persons to whom the celestiall rest is reserved are styled The people of God The Greek Noun translated people may have a notation from the Verb ãâã signifieth to enjoy For people are such as enjoy society and communion one ãâã another As this word hath reference to God it implieth such as are Gods confederates such as are in league and Covenant with him For bâ⦠vertue of the new Covenant God thus saith to his confederates I will be their God and they shall be my people ãâã 31. 33. This people of God are such as God ãâã ãâã to Salvation 2 Thess. 2. 13. Whom Christ hath redeemed to God by ãâã blood Rev. 5. 9. and whom the holy Ghost hath saââ¦ctified Rom. 15. 16. This is their right and thus they are ââ¦itted to this Rest. By vertue of this relation betwixt God and them God takes them to be in speciall manner a peculiar people to himself Deut. 14. 2. 1 Pet. 2. 9. and they take the Lord in speciall manner to be their God Iosh. 24. 24. Both these are to the life thus expressed in relation to God and Israel ãâã hast avouched the Lord to be thy God and the Lord hath avouched thee to be his ââ¦liar people Deut. 26. 17 18. Hereupon saith the Lord to them I will say It ãâã my people and they shall say The Lord is my God Zach. 13. 9. The former implies a great dignity in that God vouchsafeth to take us to be his peculiar people The later a bounden duty whereby we tie our selves to carry our selves to God as becomes his peculiar people who have taken him for our Lord. This description of the persons is set down by way of restraint and shews ãâã the rest here spoken of is only for them None but Gods people shall partaââ¦e thereof In this respect it is said of Jesus He shall save his people from their ãâã Matth. 1. 21. And he is the Saviour of the body Eph. 5. 23. Of a righteous man iâ⦠is said He shall enter into peace Isa. 57 2. These are they that diâ⦠in the Lord and thereupon rest from their labours Such are they of whom this Apostle thus saith We which have beleeved do enter into rest v. 3. This is further manifest by the contrary end of such as are of a contrary disposition To them who by patient continuance in well doing seek for glory c. ââ¦nall life shall be given but unto them who obey unrighteousnesse shall be indignation and wrath Rom. 2. 7 8. The like is noted 2 Thess. 1. 9. Matth. 25. 41 Luke 16. 23. The ground of that rest which the former sort of people have is Gods free grace and rich mercy together with the merit of Christ Luke 12. 32. 1 Peter 1. 3 19. The ground of the contrary end that others attain unto is their just ãâã Rom. 6. 23. None can justly rest upon attaining this rest till he have some assurance that ãâã is of the number of Gods people justified by faith for we which have beleeved ââ¦o enter into rest v. 3. and sanctified by the Spirit for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. Excellent and glorious is this rest but not fit for every one There is a qualification required for such as enter thereinto It becomes Gods people to take God for their Lord and accordingly to yield all holy obedience unto him If through infidelity and impenitency God be provoked to say to any Lo-ammi ye are not my people what can be expected but that God should swear that they shall not enter into his rest as he did to the Israelites Psal. 95. 11. §. 58. Of the inference of the 10th verse upon the 9th Verse 10. For he that is entred into his rest he also hath ceased from his own works ãâã God did from his IN this verse the Apostle expresly and distinctly declareth what that excellent rest is whereof he hath spoken so much before in this and the former Chapter He purposely describeth it to shew what that is which remaineth for Gods people and by this description he proveth that it yet remaineth and is not here on earth possessed The causall particle FOR whereby this verse is inferred upon the former sheweth that it is inferred as a proof or reason The reason is taken from the different estate of Gods Church here in this world and in the world to come This world is full of labour travell and trouble as was shewed § 55. But in the world to come there is a freedom from all these Therefore the rest here spoken of is not to be found in this world but is reserved for the world to come The Argument is grounded upon an undeniable principle oft inculcated by this Apostle namely that there is a rest into which Gods people shall enter The argument may be thus framed There is a Rest to be entred into here or hereafter But not here Therefore hereafter Thus it remaineth The Description of this Rest in this verse proveth that it cannot be entred into ãâã world Whence another Argument may thus be framed He that is entred into his Rest hath ceased from his own works But no
and in Solomon 2 Sam. 7. 14. if he can see no sinne ãâã Or how should God order and dispose their sinne to good as he doth ãâã 8. 28. if he see no sinne in them The punishment here spoken of is not to ãâã for the vindictive Judgement of a Judge simply for the crime committed ãâã for the corrective chastisement of a Father for the amendment of the offender â⦠ãâã 7. 14. Heb. 12. 10. Many of their grounds whereupon they settle this opinion That God seeth no sin iâ⦠ãâã justified are raised from mistakes of sacred Scripture so as I may say to them ãâã Christ said to the Sââ¦dduces Ye do erre not knowing the Scriptures nor the power ââ¦f ãâã Mat. 22. 29. The first Scripture which they mistake is this part of Balaams prophecy He ãâã ãâã beheld iniquity in Iacob neither hath be seen perversnesse in Israel Numb 23. 21. To take these words according to this Translation many judicious Expositors ãâã thus interpret them God hath not beheld iniquity in Iacob utterly to destroy them ãâã give them over to their enemies Others thus He seeth not iniquity in Iacob in ãâã he imputeth it not to him The true meaning of this Scripture will be best sound out by a due observance of the main scope thereof which was this to shew That God would suffer no attempts to prevail against his people 1. In this case not to behold or not to see is not to endure to see such and such a thing to be done When a father seeth his childe wronged he may say I ãâã ãâã see my childe to be thus abused that is I will not suffer him so to be handled I will rescue my childe and revenge the wrong-doer Thus God may be said ãâã to see that which he doth not like and that which he will not suffer Our English expoundeâ⦠this phrase seeth not applied to God thus approveth not Lam. 3. 36. 2. The words translated iniquity and perversnesse do most properly and usually signifie wrong and grievance The former translated iniquity signifieth unequal dealing Psal 94. 23. The later translated perversnesse signifieth also mischief Psal. 6. 16. Both these words in Balaams prophecy imply evil in the enemies of Israel rather then in Israel themselves or in the people of God so are both these words taken Hab. 1. 3. 3. By Iacob and Israel are meant the whole body of the people that were then in the wildernesse whereof many were not truly justified For in the verse before be saith God brought them out of Egypt 4. The Preposition translated IN signifieth also TO or Against as ver 23. So as the words may be thus translated according to their true sense and meaning God endureth not to behold wrong done against Iacob nor to see grievance against Israel In this sense what canbe picked out to justifie that grosse errour That Gââ¦d seeth no sin in justified persons A second ground that they raise out of Scripture for the fore-said errour is taken from sundry Metaphors such as these God blotteth out transgrââ¦ssions ãâã putteth them awââ¦y as a cloud and ãâã them bââ¦hinde has back and into the ãâã of the sea c. Of these and other like metaphors how they intend a ãâã discharge of sinne See A Guide to go to God or An Explanation ââ¦f the Lords Prayer 5th Petition § 130. To apply metaphoricall phrases simply and that beyond the intent or the holy Ghost who useth them is to pervert the Scripture A third ground is taken from the holy Ghosts expression of the Churches ââ¦ty in these and such like phrases Thou art all fair my love there is ãâã ãâã in thee Cant. 4. 7. And Christ gave himself for his Church that he might present it to himself a glorious Church not having spot or wrinkle or ãâã such thing but that it should be holy and without blemish Ephesiaââ¦s â⦠25 26. Answ. These and such like places are meant partly of the Robe of Christs ââ¦teousnesse wherewith justified persons are cloathed while here they live and partly of that glory wherewith the Church shall be decked in the world to come But from thence to infer That there is no sin in justified persons while here they ãâã or that God can see no sin in them is a false inference § 79. Of this phrase With whom we have to do THe last clause of the 13th verse which is this With whom we have to do is aââ¦biguous The word translated to do is the very same that was used v. 12. and translated The Word It is derived from a Verb that signifieth to say or to speak Mat. 3. 9. Answerably this word signifieth word or speech which is uttered In this sense the meaning is this Of whom we speak In this sense the Greek Preposition which properly signifieth TO ãâã be put for OF The Preposition which properly signifieth OF ãâã used in a like phrase thus Of whom we have many things to say Hââ¦b 5. 11. The fore-said word doth also signifie a matter a thing or case as ãâã Christ saith I will ask you one thing Matth. 21. 24. and where he saith ââ¦ving for the cause Mat. 5. 32. The Hebrews do also use Word for thing or ââ¦ter as Exod. 18. 26. Esth. 9. 31. In reference to this signification it is here translated With whom we have to do 3. This same word signifieth also an account In this sense it is frequently used and that both in taking an account as Mat. 18. 23. 25. 19. and also in giving ãâã account as Luk 16. 2. Rom. 14. 12. In this last signification of an account ãâã Preposition TO is properly used and it may be thus translated To whom we are ãâã give an account None of these senses are impertinent Our former English Translators mention the two former Interpretations ãâã in the Margin tââ¦us Concerning whom we speak The other in the Text thus ãâã whom we have to do The former of these giveth proof That Christ is the searcher of hearts ãâã Christ is he concerning whom the Apostle especially speaketh Thus all ãâã points which were before in general delivered of Gods Power and Property ãâã this respect are in particular to be applied to Christ yea by just and necessary consequence it also from thence followeth That Christ is true God Hereof ãâã Chap. 1. v. â⦠§ 107. The later giveth evidence That it is the Lord with whom we have especially to do in all things Thus much is implied under this charge which God giveth to Abraham Walk before me Gen. 17. 1. So did ãâã Gen. 5. ãâã ãâã Gen. 6. 9. Abraham and Isaac Gen. 48. 15. and Ioseph Gen. 39. 9. Under this interpretation may well be comprized that which was noted of giving ãâã ââ¦ccount to God For they who have to do with God must give an account to ãâã and in giving
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 ãâã 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 ââ¦mer testimony said to his Sonne Thou art my Sonne this day have I begotten ãâã saith also Thou art a Priest for ever c. Thus will these two testimonies more ââ¦cohere This later testimony is said to be in another place Though the word ãâã be not in the Greek yet it is well supplied For it is in another Psalm ãâã Psal. 110. v. 4. That Psalm is a Prophesie of Christ as hath been proved Chap. 1. v. 13. § ãâã 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 ãâã 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 ãâã kinde of Office ordained and Ordered by him that hath power to do it It is in a like sense ãâã 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 ãâã 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 ãâã not agreeable to Christs excellency so as there must of necessity be another ãâã 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 ãâã are these One after the Order of Melchisedec The other after the Order of ãâã Of these two the former was many waies the more excellent Herein therefore ãâã Christ said to be after the order of Melchisedec Whatsoever was essentially belonging to a Priest in Aaron that was in ãâã truth accomplished by Christ and wherein there was any preeminent ãâã in Melchisedec's Priesthood above Aaron's therein was Christ after the ãâã of Melchisedec All these excellencies were really and properly accomplished ãâã 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 ãâã 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 ãâã of this mystery to that place In generall this may be observed that Christ was the most excellent Priest ãâã 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 ãâã excellent then Melchisedec himself Sundry excellencies of Christs Priesthood as the Dignity of his person his ââ¦ny great undertakings and the glorious fruits and benefits flowing from ãâã have been expresly noted Chap. 2. v. 17. 1. 173 174. If the Jews had Aarons Priesthood in high account and Abraham the ãâã ãâã the Jews gave tithes of all to Melchisedec and accounted himself blessed ãâã blessed of Melchisedec how should we esteem Jesus Christ and his Priesthood ãâã 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
12. 12. ãâã none but they Of such saith the Apostle All are yours and ye are Christs 1 Cor. 3. 22 23. 1. How should this stir us up to be of this seed and to give no rest to our soulâ⦠till we have some assurance thereof It would be better never to have been of Adam if we be not also of Abraham That brought us into a cursed condition This makes us blessed That we may be of this seed of Abraham let us set Abraham before us and consider how he believed that we may be of the same faith Gal. 3. 7. Let us also consider how he walked that we may walk in such steps Rom. 4. 12. Quet Is it possible that we may be such as Abraham was Answ. Yes There are the same meanes and the same Spirit to make us so and those meanes under the Gospell are more perspicuous and powerfull Besides though we have not such faith in the quantity and measure yet we may have it in the kind and quality even so far as will make us blessed 2. Let such as have assurance that they are of this seed content themselves in this that they are thereupon blessed They have no cause to envy any estate of others that are not of this seed For what can a creature desire more then to be blessed Yea what can the Creator give above that This is the Summum bonum the chief good of all §. 105. Of multiplication of seed as a part of Abrahams blessing ONe particular instance of the blessing promised to Abraham is thus expressed Multiplying I will multiply thee The verb translated multiply is derived from a noune that signifieth ãâã multitude Acts 4. 3â⦠which noune is derived from another verb that signifieth to fill Luk. 5. 7 for by multiplying a thing is made full Of the Emphasis of doubling the word thus multiplying I will multiply See § 103. The Hââ¦brew and the Greek LXX on Gen. 22. 17. do adde thy seed in this last ãâã thus I will multiply thy seed But the Apostle for brevity sake leaveth it out and only repeateth this relative pronoune Thee For it is apparent that the multiplication here promised is of Abrahams seed A man cannot be multiplied but by his seed Quest. How can multiplication of seed be a part of that promise which Abraham is said to obtain v. 15. seeing in his life time he saw no great multiplication Answ. 1. Abraham saw the beginning and ground-work thereof for he had seed of his own body and that by Sarah his first wife to whom the promise was made as well as to himself Gen. 17. 16. and 18. 10. 2. He lived to see seed of that seed for Isaac had two Sons of fifteen years old ãâã Abraham lived which thus appeareth Abraham lived 175. years Gen. 25. 7. Isaac was born when Abraham was an hundred years old Gen. 21 5. Isaac was ãâã years old when Esau and Iacob were born Gen. 25. 26 They therefore lived ââ¦5 yeares in Abrahams time 3. I might here further adde that I shamael his Son had many children in his time ãâã that by Keturah he had six Sons Gen. 25. 2. every of which might have many children in his dayes But because the multiplication here mentioned is of the promised seed I pass by this third answer the two former are sufficient to satisfie the doubt But that which yet gives fuller satisfaction is the vigor of his faith whereby he saw the day of Christ Ioh. 8. 56. and all that seed according to the flesh and spirit which was promised him He was by faith as fully assured thereof as if he had lived to the end of the world and seen all with his bodily eyes Of the seed here especially intended see § 104. The multiplication of seed here promised being added to Gods promise of blessing Abraham giveth evidence that multiplication of seed is a blessing In this respect it is said happy is the man that hath his quiver full of them Psal. 127. 5. Blessing is thus exemplified Thy wife shall be as a fruitfull Vine by the sides of the house thy children like Olive-plants c. Thou shall see thy Childrens Children Psal. 128. 3 6. On this ground the Elders of Israel thus blessed Boaz The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel Ruth 4 11. Object Multiplication of conception is set down as a curse Gen. 3. 16. Answ. 1. It is not simply the multiplication of seed that is there made a curse but pain and sorrow and danger which accompany the same Hereupon this word ãâã is inserted thus I will greatly multiply thy sorrow and thy conception In sorâ⦠ãâã shalt bring forth Children 2. In Christ that which was at first set down as a curse is made a blessing 1 ãâã 2. 15. Multiplication of seed is a meanes not only of encreasing and continuing the world but also of encreasing and continuing the Church in the world And in this latter respect it is a blessing It is the multiplication of an holy seed whereby Christs Kingdome is encreased and not Satans This manifesteth the undue desires of many who would have no children at all To prevent children some will not marry Others though they marry wish that they may have no children or if any only one Others that have many children with them dead Herein Christians use to be more faulty then the Jewes were What other reason can be rendred hereof then covetousness distrustfulness discontentedness and such like corruptions Let us for our parts shake off these corruptions and depend upon Gods providence for that seed which he shall be pleased to beâ⦠upon us See more hereof Chap. 11. v. 11. § 54. And Chap. 13. v. 5. § 65. §. 106. Of Gods multiplying Seed COncerning multiplication of Seed we ought the rather to depend on Gods providence because he saith I multiply thee It is God that multiplieth Seed God when he had made male and female blessed them and said unto them Be fruitfull and multiply c. Gen 1. 28. The like he said to Noah after the flood Gen. 9 1. Therefore children are said to be an heritage of the Lord c. Psal. 127. 3. God is said to open the womb Gen. 29 31 33. He is also said to close the womb Gen. 20. 18. when Rachel said to her husband Give me children Iacob thus answered Ans I in Gods stead c. Gen. 30. 2. To give children is a kind of creation which work is proper to the Creator 1. Let such as desire seed seek it of him who is able to give it and multiply it ãâã ãâã intreated the Lord for his wife because she was barren and the Lord was intreated of him and Rebekah his wife conceived Gen. 25. 21. The like is noted of ãâã ãâã Sam. 1. 10. Many wives that have no children are ready
office were more excellent and in this priviledge of receiving tithes greater Thus we see that equality in outward condition is no bar to superiority in office nor hinderance to just rights appertaining thereunto Moses and ãâã ãâã uterine brothers that came out of the same womb yet Moses was so preferr'd ãâã office before Aaron as God himself said to Moses in reference to Aaron ãâã ãâã be to him instead of God Exod. 4. 16. The Israelites were to choose a King from among their brethren Deut. 17. 15. yet being King he had a superiority and ââ¦nity over his brethren Men who were like unto others in their nature are in regard of their function stiled gods and children of the most High Psal. 82. 6. The ââ¦postles were but of mean outward condition yet in regard of their function ãâã were in a high degree advanced above others Excellency Dignity Superiority and other like priviledges are not from ââ¦ture but from that order which God is pleased to set betwixt party and party They whom God advanceth have in that respect an excellency whatsoever their birth were instance David who though the youngest yet was advanced above ãâã his brethren Object The first-born had a dignity by their birth Gen. 4. 7. and 49. 3. So Sons of Kings and Nobles have by their birth a dignity Answ. Even all these are from that order which God hath set amongst men On this ground we are to respect men according to that place and office wherein God setteth them This may in particular be applied to Ministers whose function is not by birth The Jewes looking upon Christ as a meer and mean man ãâã and brought up amongst them did not discern either his excellent function or his eminent gifts and thereupon despised him Matth. 13. 54 55. From this evill disposition arose that Proverb A Prophet is not without honour save in his Country ãâã in his own house Matth. 13. 57. This was the pretended ground of Corah ãâã and Abirams mutiny Numb 16. 3. Great damage doth hence arise not only to ââ¦sters persons who are basely accounted of but also to their function which is too much disrespected It hath been an old trick of Satan thus to bring contempt upon Ministers and Ministery §. 42. Of Melchisedecs Priest-hood greater then Levi. THe main point that Melchisedec exceeded Levi is here proved in this sixt ãâã and withall the consequence of the former argument mentioned § 36. is confirmed The consequence was this If the sons of Levi in receiving tithes from their brethren were therein counted greater then their brethren then ãâã must needs be counted greater then they The confirmation of the consequence resteth on the person of whom ãâã received tithes which was Abraham the Father of Levi. For he that is greater then the Father must needs be greater then the son The former part of the sixt verse containeth a description of Melchisedec in ãâã ãâã He whose descent is not counted from them which are the interpretation of this mystery without descent because his descent or pedigree was not ãâã up This phrase descent is counted is the interpretation of one Greek word which is a compound of a noun and a verb. The noun signifieth among other things â⦠ãâã or pedigree or linage The verb signifieth to utter or declare or ãâã ãâã So as to have ones descent counted is to have those from whom he comâ⦠and who descend from him reckoned up and declared But no such thing is done of Melchisedec therefore it is said his descent is not counted This clause from them is here added to shew a further difference betwixt ãâã and the Levits Their descent was counted from Levi and from Abraham ãâã Melchisedecs from none such Or otherwise this phrase from them may indefinitely be taken as if it had been ãâã from men For he was without descent as is noted § 24. This sheweth that the right which Melchisedec had to receive tithes was by no priviledge of kindred as being one of Abrahams progenitors or predecessors but only in regard of his office meerly and simply because he was a Priest of God and in that respeâ⦠hath a speciall prerogative power and dignity above Abraham And iâ⦠above Abraham then much more above Levi who descended from Abraham and for this end it is again expresly mentioned that he received tithes from Abraham The issue of all is that Melchisedecs Priest-hood was greater then the Priest-hood of the ãâã and in that respect much mââ¦re was Christs Priest-hood greater and thââ¦reupon the more to be admired and with greater confidence to be rested upon See v. 4. § 31. and v. 11. § 66. §. 43. Of Melchisedecs blessing Abraham A Second argument to prove the preheminency of Melchisedecs Priest-hood is taken from an act of superiority which Melchisedec performed in reference to Abraham the Father of Levi. This act was to blesse The argument may be thus framed He that blesseth one is greater then he whom he blesseth But Melchisedec blessed Abraham therefore Melchisedec was greater then Abraham The generall proposition is cleared in the next verse The assumption which containeth the act it self is here set down Of the various acceptions of this word blessed and of the particular intendment thereof in this place See v. 1. § 12 14 15. §. 44. Of the priviledge of having promises THe person blessed is not by name expressed but thus described him that had the promises This description doth so cleerly belong to Abraham as it may easily be known that he is meant thereby for it hath reference to this phrase God made promise to Abraham Chap. 6. v. 13. This pââ¦rticiple had may have reference both to God who made the promises and so gave them to Abraham and also to Abraham himself who believed and injoyed the benefit of the promises In this respect he is said to have received the promises Chap. 11. v. 17. and to have obtained them Chap. 6. v. 15. Of this word ãâã See Chap. 4. v. 1. § 6. Of promises This description of Abraham is set down for honour sake For the Apostle setteth forth Abrahams priviledges that thereby the priviledges and dignities of Melchisedec might appear to be the greater ãâã seeing the promises were such as appertained to the whole mystical body of Christ why are they here appropriated to Abraham Answ. God was pleased to chuse Abraham as an head and Father of his Church â⦠that both of that paculiar visible Church of the Jews which for many ages was severed from the whole world and also of that spirituall invisible Church the company of true believers which should be to the end of the world Rom. 4. 11. Though this honour of having the promises be here in speciall applied to ââ¦ham yet is it not proper to him alone but rather common to all that are of the same faith who are stiled ââ¦eires of promise Chap. 6. v. 17. It hereby
comprised under the ââ¦oresaid commandement and you shall find it to be such a commandement as hath been set forth Some of the particulars are these The Tabernacle made of linnen stuffes skins and boards the Ark Mercy seat Chââ¦ubins Table and Candle-stick made of Gold the incense and oyle made of spices and shew-bread made of flower the Altars and Lavers made of brasse the High-Priests Robes and other Priests garments Were not these and the other like to these external earthy alterable Their sacrifices were they not of beasts and birds See v. 11. § 61. Object Excellent ends of the Ceremoniall Law are set down v. 12. § 68. How then can this commandement be carnal Answ. It may be considered two wayes 1. Simply 2. Comparatively The simple consideration admits also a distinction For 1. The Ceremoniall Law being instituted by God as the outward part of his worship and prescribing types of Christ the truth may be accounted spiritual and divine and thus it was had in high account amongst Saints till all things typified thereby were accomplished in Christ. 2. That Law consisting of external matters specified before those external things separated from Christ the divine and spirituall truth was but carnall In this respect the Lord saith I will take no bullock out of thy house c. Psal. 50. 9. And to the Lord it is said sacrifice and offering thou did'st not desire c. Psal. 40. 6. Comparatively and that in opposition to the Gospel it was indeed a carnall Commandement especially as it was used for justification and salvation thorow the observing of it whether joyned with Christ or excluding Christ. §. 82. Of mens carnall disposition in worshipping God Tââ¦at which hath been said of the carnall Commandement discovereth the carnall disposition of Sons of men As most Jewes before and after Christ doted upon the Ceremoniall Law as it was carnal so the Gentiles in all ages had a kind of worship but meerly carnall in externall earthly ordinances Yea many Gentiles ââ¦verted by the Gospel to the Christian faith much doted upon carnal ordinances Gal. 3. 1 c. Cast your eyes thorowout the world and take notice of the worship of several nations and you shall find it to be a carnal worship Papists exceed herein Their religion is meerly carnal It consisteth in outward ãâã as in erecting curious Images and manifold Altars in arraying Priests with glorious Copes in pompous Processions in melodious Musick in abundance of Tapers in ââ¦prinkling water in magical croââ¦lings in numeral prayers in ãâã gestures and a thousand others These are carnal in their kind and use 1. In their kind They are outward and mââ¦er inventions of man 2. In their use They are all in an unknown tongue yet their whole service ââ¦sisteth herein Fitly is that Church resembled to a woman upon a scaââ¦let ãâã beast arrayed in purple c. Rev. 17. 3. This is that glorious religion which ãâã much admired and followed in the world If the extent of this Epithite Carnall be duly weighed many professors of the ãâã reformed religion will be found to be of carnal dispositions in that they ãâã themselves with a carnal serving of God and observing Christian ordinances ââ¦nally For howsoever the ordinances that we use as assembling together to ââ¦ship God prayers thankesgiving reading expounding and preaching the ãâã and hearing the same administring and partaking of the Sacraments be ãâã warranted by the Gospel and so spiritual and excellent in their kind as never ãâã to be expected while the world stands yet as men content themselves with a ãâã outward performing of them they are made carnal and prove to be but ãâã ãâã ââ¦cises which profit little 1 Tim. 4. 8. §. 83. Of the meaning of these words But after the power of an endlesse life THis clause but after the power of an endlesse life is added in opposition to ãâã which was said of the carnall commandement as is evident by this ãâã of opposition BUT This last clause is spoken of Christs Priest-hood That is it which was ãâã ãâã power of an endlesse life He calleth the word whereby Christ was made Priest Power in that ãâã Priest-hood had a vertue efficacy and power to effect and that to the full all ãâã things for which it was ordained as to cleanse from sin to reconcile to God to justifie our persons to sanctifie us throughout and eternally to save us These ends of Christs Priest-hood are comprised under this word life So as that which the Apostle saith of the Gospell Rom. 1. 16. may bâ⦠here fitly applyed to Christs Priest-hood It is the power of God unto Salvation It is a divine power A power that can and will effect what it undertaketh The Greek Epithite translated endlesse is a double compound The simple vââ¦rb signifiââ¦th to loose John 1. 27. The first compound signifieth ãâã ãâã Act. 6. 14. This double compound being with a privative preposition ââ¦rifieth that which cannot be dissolved or destroyed but ever remaineth the ãâã ââ¦nd in that respect is fiââ¦ly translated endlesse This Epithite is here used in distinction from or opposition to our temporal life or our body which is thus described Our earthly house of this Tabernacle ãâã it is said that it may be dissolved 2 Cor. 5. 1. Here are three distinct points wherein the excellency of Christs Priest-hood ãâã commendââ¦d and whereby a supply is made of those things which the ãâã ãâã Priest-hood could not do 1. That it was a Priest-hood of power In which respect it is said of this ãâã He is able to save them to the uttermost that come unto God by him v. 25. Thus ãâã ãâã safely and securely rest upon him 2. Christs Priest-hood brings to life His power tends to this even to sate v. 25. 3. The life which Christ brings men unto is indissolvable In this respect ãâã ãâã stiled an inheritance incorruptible and that fadeth not away 1 Pet. 14. ãâã ãâã Crown of glory that fadeth not away 1 Pet. 5. 4. The latter Epithite ãâã ââ¦slated that fadeth not away is the name of a flower called Amarantus which is said to continue fresh and flourishing Winter and Summer The word Amarantusââ¦cording ââ¦cording to the Greek notation signifieth that which fadeth not A Crown or ââ¦land made of such flowers was counted a not fading Crown or Garland The foresaid benefit and effect of Christs Priest-hood is a strong motive to ãâã as patiently endure the changes and alterations of this life they are but for a time After a little enduring we shall come to a setled and immutable estate Our light ãâã which is but for a moment worketh for us a far more exceeding and eternall ââ¦eight of glory 2 Cor. 4. 17. This also is a great incouragement against death it self Sooner or later our earthly ãâã of this Tabernacle shall be dissolved but then we have a building that cannot be
is plainly expressed See ãâã 114. XVIII They who have charge over others must seek their cleansing This correâ⦠conjunction then intends so much See § 114. XIX Christ only once offered up his sacrifice This adverb once is exâ⦠See â⦠115. XX Christ offered up himself This is clearly expressed See § 115. §. 117. Of the meaning of Heb. 7. 28. For the Law maketh men High-Priests which have infirmity but the word of the oath which was since the Law maketh the Son who is consecrated for evermore THâ⦠causall conjunction FOR sheweth that this verse containes a reason of that which went before It giveth a reason of both parts of the former dissiââ¦iliââ¦de namely 1. That the Leviticall Priests offered oft and Christ but once and that only for others because he is the Son of God This verse doth withall set down a seventh argument See § 1. to prove the excellency of Christs Priest-hood above the Leviticall The argument is taken from the different nature of the one and of the other Priest They were meer men Christ was the Son of God This being taken for granted which is an undeniable principle that the more excellent the Priest is the more excellent his Priest-hood is the argument thus lyeth The Son of God perfected for ever-more hath a more excellent Priest-hood then men which have infirmity But Christ is the Son c. and Legall Priests men c. Therefore Christs Priest-hood is more excellenâ⦠then theirs Against this argument there lie sundry exceptions 1. Except Christ was a true man Anââ¦w He was not a meer man He was more then a man He was God-man And in his Priest-hood he must be so considered 2. Except Christ was subject to infirmities as well as other men Chap. 2. v. 17 18. Answ. He was not subject to sinfull infirmities Chap. 4. v. 15. But these are the infirmities which are here principally intended For for such infirmities were sacrifices offered up This last argument is so framed as it compriseth under it the sum of the former arguments whereby Christs Priest-hood was proved to be more excellent then the Leââ¦call 1. Christs Priest-hood succeeded that v. 11. For the word that makes Christ Priest is since the Law 2. They were made Priests by a carnall Law v. 16. This is the Law here intended 3. They were made Priests without an oath v. 21. The word of oath whereby Christ was ordained is here expressed 4. They died v. 23. Christ is consecrated for evermore 5. They were sinfull v. 27. Here they are said to have infirmity But Christ is perfected 6. They offered for themselves and that oft v. 27. But Christ only for others and that but once Thus much is implied under this phrase consecrated for evermore By the Law here mentioned is meant the Law of ceremonies which is called the Law of a carnall Commandement See v. 16. § 80 81. The verb translated made implieth an ordination or institution to such and such a function See Chap. 5. v. 1. § 3. The noun translated men is here used in the same sense that it was Chap. 5. v. 1. § 2. What an High-Priest is hath been shewed Chap. 2. v. 17. § 172. The noun translated infirmity is used in the same sense that it was Chap. 5. v. ãâã 12. By the word of oath is meant that expression of Gods oath whereof see v. 20 ââ¦1 § 91 92. The word of oath is here said to be since or after the Law namely the Law of ordaining Priests before mentioned For clearing this point sundry doubts are to be resolved 1. The Law is said to be 430. yeares after the Covenant that was confirmed in Christ Gal. 3. 17. How then is this word of oath since the Law Answ. The covenant there said to be confirmed in Christ hath respect to a particular promise of Christ himself even of his person to descend from Abraham ãâã this word of oath is a confirmation of a speciall office 2. The Law did not so follow and succeed the fore-named covenant as Chrâ⦠Priest-hood did the Leviticall The Law was added to shew what need there ãâã for the covenant to be confirmed in Christ and to drive us to Christ Gal. 3. ãâã 24. But Christs Priest-hood came in the room of the Leviticall and thrust iâ⦠ãâã out 2. Doubt The Law that came after the foresaid covenant had no excellâ⦠thereupon above the covenant How then doth the establishing of Christs Priesthood after the Leviticall give an excellency to that above this Answ. It is not simply the comming after but the comming in the room of it â⦠supply that which the former could not effect which argueth the excellency of Christs Priest-hood That therefore the Church might with confidence expectâ⦠ãâã to be perfected which could not be by the Levitical Priest-hood Law thereof the word of oath was since the Law 3. Doubt Christ was a Lamb slain from the beginning of the world Rev. 13. 8. Answ. That is spoken in reference 1. To Gods purpose in giving his Son which was from everlasting 2. To the promise made in the beginning of the world Gen. 3. 15. 3. To the efficacy of Christs sacrifice which was as Christ himself ever the ãâã Heb. 13. 8. 4. To the vigor of faith For Abels faith eyed Christ and his sacrifice as sleadâ⦠as beleevers that lived since Christ was actually sacrificed Heb. 11. 4. But this is spoken of a solemn manifestation and confirmation of Christs Priesthood Therefore this phrase which was since the Law as here used conââ¦eth that which was delivered concerning the imperfection of the ãâã Priest-hood that needed another to come after it v. 11 § 64. And the excellency of Christ which came in the room of the former and perfected thâ⦠which the former could not v. 19. § 87. This title Son is here set down by an excellency such a Son as none like him who alone deserveth this title properly as it hath reference to God the Father So as the Son of God is here meant Of this Son of God see Chap. 1. v. 2. § 15. Of Gods Son made High-Priest see Chap. 5. v. 5. § 27. This verb maketh is not here expressed in the Greek but necessarily to be understood for this latter clause hath reference to the first clause of this verse and dependeth upon the verb there used and is fitly here supplyed by our English Of the divers acceptions of the Greek verb translated consecrated see Chap. 2. v. ââ¦9 § 97. According to the notation of the word is implyeth such a solemn setting apart of the Son of God to his Priestly function as he was every way made perfect thereunto and also makes all that come to him and rest upon him perfect Our English therefore in the Margent have thus expressed this sense Greek perfected Herein Christ far excelleth the Legall Priests who were neither perfect theââ¦lves nor could make
a ministration of death the new a ministration of the Spirit 2 Cor. 3. 7 8. 7. In the kind of confederates Under the old Gods confederates were in their non-age as children under Tutors and Governors Gal. 4. 5 7. 8. In the kind of Seales or Sacraments Under the old they were more in number more various in rites more difficult more obscure more earthly By comparing the Sacraments of the one and the other together this will evidently appear 9. In the manner of setting forth the promise of God In the old it was set forth more meanly under temporall blessings Deut. 28. 2 c. Under the new more directly under spirituall and celestiall blessings Matth. 5. 3 c. 10. In the yoke that is laid on the confederates by the one and the other By the old an heavy yoke was laid Act. 15. 10. By the new an easie and light yoke ãâã 11. 30. So great a difference there is betwixt the new covenant and all other covenants as it is stiled a better covenant v. 6. and Chap. 7. 22. See § 24. and Chap. 7. v. 22. § 94. §. 53. Of Instructions arising out of the difference betwixt the new covenant and other covenants IF the difference betwixt the new and other covenants be observed we shall find it far to excell all other covenants Whereby we are instructed in sundry points as 1. In the manifold wisdome of God as the Apostle stileth it Eph. 3. 10. This is manifested in ordering the government of his Church according to the state and condition thereof For 1. In mans entire estate when he was made perfect God made with him a covenant of works 2. After mans fall when the Church was in the infancy of it God ordered it as best befitted that estate 3. In the child-hood of it he gave his people such externall ordinances as were most convenient for them 4. In the riper age of it he fully revealed his whole will and gave them ordinances more spirituall 5. When the Church shall come fully to be compleat and more perfââ¦ct then at the first there shall be no Sun no Moon no Temple no externall ordinances Rev. 21. 22 23. 2. In the encrease of Gods goodnesse This is herein manifested that all the changes of Gods covenant were ever to the better The covenant of Grace was better then the covenant of works The new covenant better then the old At first when all were in one family yea and afterwards when there were many distinct Families the first-born was both a Governor and also an Iustructor of the whole Family Gen. 4. 7. and 18. 19. When the Church encreased into a Nation God set apart the twelfth part namely one tribe of twelve to be ordinary Ministers therein Numb 3. 12. When the Church stood in need of other Ministers God raised up extraordinary Prophets and endewed them with an extraordinary Spirit When the time of the Gospell approached God raised up a Minister even ãâã the Baptist who was greater then any before him Matth. 11. 11. After Christs ascension he gave Apostles Prophets and Evangelists who did not only most clearly make known the whole counsell of God to the Church that was in their dayes but also left it on record for the benefit of all Churches after them to the end of the world 3. In the greater degree of glory which the soules of Saints departed under the new covenant have then they who departed under the old For although all went to the same place of glory yet they under the old wanted the fruition of Christ as God-man This addeth much to our glory Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8. Questionlesse the soules of Saints in heaven before Christs ascention did as many on earth desire to see those things which they who ascended after Christ did Matth. 13. 17. As the glorified soules now want something of the glory which they shall have after the resurrection namely the union of their bodies with their soules and in that respect long for the last day so the soules of Saints before Christ might long for his presence Heb. 11. 39 40. and 10. 20. Against the alteration of mans estate to the better may be objected that mans corrupt estate is not better then his entire estate yet the entire was changed into the corrupt estate Answ. 1. Though the corrupt estate be not simply in it self better then the entire yet through Gods wise dispensation it proved to be better and that in two respects One in reference to Gods glory as is shewed Chap. 2. v. 10. § 86. The other in reference to the good of Gods elect For they have in Christ a greater stability then Adam had and far better priviledges 2. That alteration was by mans transgression He implunged himself into that misery which sin brought so as that may be termed a just punishment of mans transgression rather then an alteration on Gods part This answer may be given to all those judgements which age after age have been inflicted on Gods people for their sins as to the Jewes captivity in Babylon to their rejection under the Gospell to the casting off of many of the Churches of Greece planted by the Apostles and to sundry Christians becomming antichristians yet God who at first brought light out of darknesse hath caused much light to shine out of sundry of the forementioned dark conditions and will also bring further light out of others so as Gods work will appear to be to the better §. 54. Of the meaning of these words Not according to the covenant which I made with their Fathers Heb. 8. 9. ãâã according to the covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. THe foresaid new covenant is here amplified by preferring it before the old and that the excellency thereof might more evidently be manifested he setteth out the old covenant in this verse and the new covenant in the three following Thus by comparing them together it will appear which is the better He sets down the comparison negatively thus not according to the covenant c. This negative hath reference to the manner of delivering the former covenant as if he had said not under such dark types and shadowes not clogged with such bââ¦rthensome rites and ceremonies nor with such chargeable sacrifices and other oblations as the old covenant was but more clearly with easier burthens and lesse cost Of the differences betwixt the old and new covenant See v. 8. § 52. Of a covenant what it is see v. 8. § 39. That the covenant which is here intended might not be mistaken it is set down by the persons with whom it was made in these words which I made with their ãâã God is here brought in as the Author of that covenant as
great soever it be appertaineth to Gods peculiar people In the Greek there is a double negative which addeth much emphasis and iâ⦠as if he had said and they shall in no wise teach Of this emphasis see chap. 13. v. 5. § This phrase shall not teach is not to be taken of a carelesse neglect of means in such as have a charge over others as if they should no way seek to instruct them but rather of that great measure of knowledge which all should have as they should not need to be taught or instructed The teacher or instructer is indefinitely set down thus Every man and that twice for emphasis sake It implyeth that no manner of teacher shall be needfull nor particular Neighbour nor Master nor Parent nor Tutor nor Schoolmaster nor Minister nor any other These two words Neighbour Brother are oft indefinitely used and comprise all of all sorts For every one with whom we have any relation or any commerce or any thing at all to do is in Canaans language stiled a Nââ¦ighbour Luke 10. 29. and a Broââ¦her Mat. 5. 22. These two Titles ãâã ââ¦sed ââ¦o shew that duty which all men owe to another and that respect which they should bear one to another A Neighbour must every way be helpful to his Nââ¦ighbour much more a Brother to a Brother Such are bound and ought to be ready to instruct one another as need requireth If they do it not who can be thought to be ready to do it and if such need not instruction who may be thought to need it That knowledge wherein they shall so much abound is set down under this phrase Know the Lord. Vnder this is comprised knowledge of the whole will of God and of all the mysteries of godlinesse which by the word of the Lord are revealed The phrase is used 1. For distinction sake to shew that the knowledge under the new Covenant is not of State-matters and worldly affairs but of such matters as have especial respect to the Lord to know how we may be accepted of him and enjoy his favour and how we may please and honour him 2. For excellency sake The excellency of knowledge much consisteth in the object whereabout our knowledge is exercised or thing known Therefore to shew that the best knowledge is here meant The Lord is made the object thereof The word know implyeth more then such a general knowledge as reprobates and Divels may have It implyeth such a knowledge of the Lord as vvill make them vvho have it account the Lord the only true God and both rest on him as on the fountain of goodnesse for all good things and subject themselves to him as to the absolute Soveraign over all The affirmative part is brought in by way of a reason as is evident by this causal particle For or Because And it is a forcible reason forâ⦠if all shall know the Lord one need not instruct one another It implyeth that the Lords confederates under the new Covenant shall prove so good proficients as they shall have good understanding of every thing that is needful to be taught them This general particle All is to be restrained to all thaâ⦠in truth belong to the new Covenant Lest this general all should be too much restrained to some sorts of people under the new Covenant as to Divines Scholars Nobleâ⦠rich men men grown in years or other like this distinction from the least to the greatest is added whereby none at all is excepted whether great or mean Minister or People Vniversity or Country all of all sorts shall attain to the knowledge here intended Thââ¦se two superlatives least greatest are in the Greek positives and so translated Act. 26. 22. Rev. 11. 18. and sundry other places But to shew that none at all are here exempted the supââ¦rlative is used so Act. 8. 10. §. 71. Of the different interpretation of the eleventh verse THe foresaid literal sense of this verse being so highly transcendent seemeth at first sight to be impossible and thereupon by divers persons is diversly interpreted 1. Some apply it to the state of Saints in Heaven because here we know in part but tââ¦en shall we know as we are known 1 Cor. 13. 12. Answ. Though that application may fitly stand with the letter yet it is not agreeable to the scope of the Apostle which is to set forth the priviledges of the Church under the Gospel 2. Others apply this priviledge to the Apostles themselves to whom Christ promised to send the spirit of truth who should guide them into all truth Joh. 16. 13. Answ. These restrain the words too much Though the Apostles may not be excluded but rather accounted the chief and principall of that number to whom this priviledge is promised yet this is no more to be restrained to them alone then other priviledges of the new Covenant Besides an Apostle thus ââ¦aith of himself now I know in part 1 Cor. 13. 12. 3. Others apply it to the Churches planted by the Apostles who are said to be ãâã in all knowledge 1 Cor 1. 5. and to abound in knowledge 2 Cor. 8. 7. and to ãâã ââ¦ll things and not to need that any man teach them 1 Joh. 2. 20 27. ãâã 1. Though this application extend the priviledge further then the former ãâã yet it restrains it too short of the extent intended For it is intended to all ãâã the new covenant even unto Christs second comming 2. The Churches in the Apostles time had need of further instructions for which ãâã were appointed to water what the Apostles had planted and ordiâ⦠pastors were setled in particular congregrations and the Epistles of the Apoâ⦠were added for the Churches furââ¦her instruction â⦠Others restrain it to the recalling of the rejected Jewes which shall be at the ãâã of the world For they suppose that a greater light of knowledge shall then ãâã ââ¦orth then ever did before and that then there shall not be such need of means ãâã hath been before Answ. 1. Though it be granted that knowledge shall then abound more then formerly yet to restrain this priviledge to that time will much impare the extent of Gods goodnesse to all his confederates under the new covenant 2. Though knowledge shall then abound yet shall it be by Gods blessing on the ãâã that then shall be used neither can it be imagined that this promise shall ãâã literally be accomplished 5. Others extend this priviledge far enough even to all ages of the Church but in this extent they stretch the priviledge it self too far namely to immediate inspiration they infer that all of the true Church have such understanding of the myâ⦠of godlinesse and that by immediate inspiration and revelation as there iâ⦠no need of any ministry On this ground they cry out against Schooles of learâ⦠Colleges Universities Arts Tongues and other means of attaining knowledge
execution of the legall Priests office is set out by severall rites and types appertaining thereto which are generally propounded in this verse The generall proposition is thus knit to the former discourse Then verily the first Oâ⦠therefore truly even the first Oâ⦠the adverb translated verily See Chap. 7. v. 5. § 37. Of the conjunction translated then See Chap. 4. v. 14. § 82. The word covenant is not expressed in the Greek yet necessarily understood by reason of the inference of this verse upon the last verse of the former Chapter where ãâã spoke of this covenant and called it the first The manner of inferring the generall proposition in this verse upon the latter end of the former Chapter manifesteth a prevention of an objection against that which had been delivered about the abrogation of the old covenant The objection might be this If the first covenant had also ordinances of divine service why was it abrogated In answer hereunto the Apostle first granteth the substance of the objection that it had indeed divine ordinances but with all inferreth that they were externall and carnall imposed only for a time v. 10. By this it appears that in matters ââ¦f dispute a truth must be granted even to that which we speak against Thus this Apostle who set himself to abase Levi in comparison oâ⦠Melchisedec granted Levies prerogative in receiving tythes Heb. 7. 5. And he that was very earnest against circumcision and other points of Judaisme granted a prââ¦ferment of the Jewes and profit of circumcision in the season thereof Rom. 3. 1 2. and Christ who denounced fearfull woes against the Scribes and Pharisies granted that they sat in Moses seat Matth. 23. 2. Thus we shall shew that it is verity rather then envy and desire of maintaining truth rather then a contradicting spirit that moveth us to say what we say against any person or thing §. 3. Of legall ordinances oâ⦠divine service THis numerall note of distinction first is attributed to that covenant which God made with the Jewes under the law Of the reason hereof See Chap. 8. â⦠7. § 27. Of this covenant it is here said that it had ordinances The Greek word translated ordinances is derived from an adjective that signifieth just or righteous Of the notation of which word see Chap. 1. v. 9. § 114. This word in my Text is sometimes translated righteousnesse Rom. 2. 26. and 8. 4. Rev. 19. 8. sometimes judgement which is alwayes righteous Rom. 1. 32. Rev. 15. 4. ãâã justification Rom. 5. 16. and sometimes ordinance as here and verse 10. and Luk. 1. 6. Gods ordinances and such are here meant were all righteous in their season Of the notation of the Greek word translated divine service See Heb. 8. v. 5. § 12. There being two heads of types laid down in this verse the first is stiled ordinances oâ⦠divine service The other a worldly tubernacle Some divide that first head into two branches 1. Ordinances 2. Services The reason of this difference is the ambiguity of the Greek word which hath the termination both of the genitive case singular and also of the accusative plurall and there is no article joyned to distinguish the one or the other They who make these two distinct heads thus distinguish them The former they interpret justifications that is expiations which being legally and externally taken were effects of their rites and ceremonies For by their many sacriââ¦ices and oblations by their water of purification and such other rites they were legally cleansed and expiations were made thereby Lev. 4. 20 26 31 35 Numb 19. 19. The latter translated divine service they interpret to be the very rites and ceremonies themselves as sacrifices oblations washings feasts and such like But seeing the end of these rites were for divine service and to expiate cleanse and purifie I thinke it best to joyn the rites and effects of them together as our English and other judicious translators and learned expositors have done For the words will very well bear this interpretation Thus they shew that legall rites in their time were sacred and religious ordinancââ¦s of divine service and parts of Gods worship and meanes of expiation In the new Testament the word is appropriated to divine service and so translated and service oâ⦠God v. 6. Object Why doth the Apostle then say That they stood only in meats and ãâã and were carnall ordinances v. 10 Answ. He denyeth not the outward legall service and purging whereof we speak and whereby they were assured of spirituall purgings but he denyeth inward spirituall expiation by them and that of themselves Of the reasons why God ordained such externall services see Chap. 4. v. 8. § 49 50. By this we have an evidence of Gods care over his Church In wisdome he saw it meet to put off the comming of his son into the world to the latter age thereof Yââ¦t would he not leave his Church destitute of meanes to nourish their faith and hope in Christ to draw them to repentance and to pacifie their consciences For after they had sinned by their legal expiations which put them in mind of Chrisââ¦s death their consciences were pacified §. 4. Of the Iewish Sanctuary THe second head of typââ¦s here mentioned is stiled a worldly Sanctuary The Greek word translated Sanctuary properly signifieth holy which being of the newââ¦er gender may be applyed to thing or place Here it is put for the place wherein all the typicall rites and legall ordinances were exercised Hereoâ⦠see more Chap. 8. v. 2. § 4. This is here called worldly in opposition to heaven v. 11. and Chap. 8. 2. This Epiââ¦hite is derived from the word translated world whereof see Chap. 4. v. 3. § 29. This Sanctuary is that which in the next verse is called a tabernacle It was made here in this world of things of the world such as were earthly subject to decay which things in heaven are not It was a kind of portable Temple made of poles boards beasts-skins which might at pleasure be taken down and reared up again Thâ⦠roomes within it were divided by Silk curtains the end of it was ââ¦or people to assemble together for divine worship there God manifested his presence and caused his glory to appear Ex. 29. 43. It was made in the first year of the Israelites abode in the wildernesse and reared up in the beginning of the second year Exod. 40. 2. It was of the greater authority because it was made after the fashion which God shewed unto Moseâ⦠in the Mount Exod. 25. 40. It continued to be of ãâã Sââ¦lomons Temple was built at which time it was carried into that Temple ãâã ââ¦here laid up 1 King 8. 4. According to the severall parts thereof it typified ãâã eââ¦angelicall and celestiall truths whereof the Apostle himself expresseth ãâã particulars in the verses following ãâã onely in generall it is to be
him as 1 Cor. 12. 12. and the Church may comprize under it the head also So as the Church excludes not Christ no more then the body excludes the head nor Christ excludes the body but is joyntly to be considered with his body The Church was typified by a Candlestick rather then by the light to shew that of it self it hath no light Light must be put into it or it cannot shine In this respect light must be sought of God Iohn 1. 9. and acknowledged to be from God Gal. 2. 20. and imployed to his glory Rom. 11. 36. As the Church in generall so the particular parts and members thereof are taught by this type to hold forth that light which they receive Phil. 2. 16 Every oââ¦e in his place must labour to shew ââ¦orth that light of knowledge or of any other ãâã that he hath received to enlighten direct and comfort others thereby There are two especiall wayes of holding forth light One by instructing others Another by walking as Children of light before others Thus may thus must Magistrates Ministers Parents Masters yea and private Christians shew themselves to be Candlesticks §. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church THe first particular noted about the Candlestick is the matter thereof which wa pure gold Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse and least subject to rust In this matter it sheweth that the Church is the purest society in the world It is the ââ¦oly Church for 1. Christ cleanseth it by his blood v. 14. 2. He sanctifieth ââ¦t by ãâã Spirit 1 Cor. 6. 11. 3. By his word he sanctifieth them also Ioh. 17. 17. Hereby tryall may be made of publick assemblies and private persons If publick assemblies have pure ordinances and services such as can abide the triall of the Lords touch-stone which is the word then they are true Churches In them we may safely abide To them we may draw others and we may stand for the maintenance of them to the uttermost In like ââ¦anner may particular persons be tryed Every man that hath this hopâ⦠in hiâ⦠ãâã himself even as Christ is pure 1 Joh. 3. 3. As Gold is a pure mettle so it is very precââ¦ous Ezra 8. 27. Isa. 13. 12. This typifieth that precious esteem which God hath of his Church In this respect it is stiled a peculiar treasure unto God above all people Exod. 19. 5. and the members of the Church are called Gods jewels Mal. 3. 17. They must needs be precious in Gods account because they are bought with the precious blood of his son 1 Pet. 1. 19. and decked with the precious graces of his Spirit Great is that incouragement which may be fetcht from hence against such scorns and reproaches as the world layeth upon the Church She is in scorn called forsaken and dââ¦solate but the Lord cââ¦lleth her Hephei-bah that is my delight in her Isa. 62. 4 These are those righteous ones who are more excââ¦llent then their neighbours Prov. 12. 26. Lazarus a poor begger was in this respect more excellent then Dicââ¦s Angels attended Lazarus and carried his soul to heaven when he died Luk. 16. 22. But the devils attended Dives and carried his soul to hell On this ground it may well be said Comfort yee comfort ye the people of the Lord Isa. 40. 1. §. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church A Second particular concerning the typicall Candlestick respecteth the parts thereof These were partly for use partly for ornament The parts for use were the seven lamps Exod. 25. 37. There were six branches of the Candlestick in each whereof was a lamp and on the top of the shaft was the seventh These were to give light for into them the week and the oyle was put These typifie the manifold graces of Gods Spirit 1 Cor. 12. 8 c. The number of seven is a number of perfection Though the graces of Gods Spirit are in sundry particular respects different one from another yet in this main end they agree that they are all as lights The six branches were of use to hold out those lamps that they might give the better light They set forth those ministeriall functions which Christ hath sanctified to his Church for holding out the light of his word Ministers are needfull to cause the light of Gods word to shine forth the brighter This they do by reading expounding preaching and applying the word of God The parts of the Candlestick for ornament were Knops flowers c. Exod. 25. 41. By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges and the members of his Church with singular and severall graces This teacheth us to behave our selves decently or comely 1 Cor. 14 40. and to follow the things which are honest just pure lovely and of good report Phil. 4. 8. The branches and bowls came out of the shaft of the Candlestick Exod. 25. 31 32. This typified that the functions and graces of the Church come from Christ He giveth gifts to men Eph. 4. 8 c. For men are not snfficient of themselves to think any thing as of themselves 2 Cor. 3. 5. This should stir us up to imploy and improve the places and gifts we have to the end for which they are given For an account will be taken Matth. 25. 19 c. As the branches were supported and held up by the shaft so Ministers and all Saints are supported and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament 2 Cor. 3. 6. He worketh both to will and to do Phil. 2. 13. None therefore may arrogate any thing to themselves 1 Cor. 4. 6 7. All is to be ascribed to Christ 1 Tim. 1. 12. §. 10. Of the appurtenances of the Candlestick A Third particular about the Candlestick concerneth certain ãâã There is mention made of certain golden pipes which empty out of themselves oyle into the lamps Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle So as this typified a continuall supply of grace to the Church Hereby we are taught to depend on Christ for supply from time to time only our care must be to use those means which are sanctified unto us as Aaron was to order the lamps upon the Candlestick before the Lord continually Lev. 24. 5. Among the appurtenances may be reckoned tongs and snuft-dishes all of pure Gold Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word and thereby comes to be pure and ãâã as Gold This is needful in the Church for preserving the pure light thereof They who have power in the Church ought to be conscionable in the preservation and use of these snuffers
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 sacrificââ¦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 ââ¦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 ââ¦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 ââ¦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 ââ¦ey crucified the Lord of glory 1 Cor. 2. 2. ãâã 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 asseââ¦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 ââ¦led the blood of God No lessâ⦠price could work out so great a work For infinite wrath was to be pacified ãâã justice ââ¦o be satisfied infinite grace to be procured 1. Beââ¦ld hââ¦re the value and worth of mans redemption Well might the Apostle ãâã it preââ¦ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a ãâã 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 exââ¦d Nââ¦ââ¦ood like to that which causeth death No death like the death of him that is ãâã 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
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoââ¦hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinââ¦s To such may be applied this caveat know thou that for all these things God will ãâã thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom ââ¦pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and ãâã in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that ââ¦all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard ãâã preach of judgement to come Act. 24. 25. And that Iudas hanged himself ãâã 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may ãâã death of the righteous and their last end be like theirs Numb 23. 10. this is ãâã O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here ãâã this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have ãâã in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name ãâã 5. 4 1. and to sing
Christs sacrifice was only one Thus it is said to be one See § 35. X. The end of Christs sacrifice was to take away sin In this sense it is said to be a sacrifice for sin See § 35. XI The efficacy of Christs sacrifice was everlasting In this sense it is said to be for ever See § 35. XII Christ after his humiliation was exalted For after he had offered which was a part of his humiliation he sat down which was an evidence of his exaltation See § 36. XIII Christ was exalted as high as could be For it was at the right hand of God See § 36. XIV Christ executed his office with authority For he sat down See § 36. XV. Christ ever retains his dignity This phrase for ever may be applyed hereunto See § 36. Vers. 13. XVI Christ waites on his Fathers will This is intended under this word expecting See § 37. XVII Christ hath enemies This is here taken for granted See § 38. XVIII Christs enemies shall be subdued XIX Christs enemies shall be utterly and with ignominy destroyed The two last Doctrines are intended under this metaphor made his foot-stool See § 38. XX. Christ shall retain his full power till his enemies be utterly subdued This particle till implyeth as much See § 38. Vers. 14. XXI Perfection of a work causeth a cessation from it The inference of this verse as a reason upon the former in this causal conjunction FOR proveth as much See § 39. XXII Christ makes perfect This is clearly expressed See § 39. XXIII Christ made perfect by an offering XXIV That offering was but one XXV Christ makes perfect for ever These three last Doctrines are expresly set down See § 39. XXVI Christ perfected such as are set aside by God XXVII Holinesse is an evidence of being perfected by Christ. These two last Doctrines are gathered out of this phrase Them that are sanctified See § 40. §. 43. Of the holy Ghosts witnessing to us Heb. 10. v. 15 16 17. Vers. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before Vers. 16. This is the covenant that I will make with them after those dayes saith the Lord I will put my lawes into their hearts and in their minds will I write them Vers. 17. And their sins and iniquities will I remember no more THese three verses contain a divine testimony whereby the perfection of Christs sacrifice is further proved Of the force of a divine testimony see Chap. 1. v. 8. § 46. The Holy Ghost is made the author of this testimony For holy men of God who penned sacred Scripture spake as they were moved by the Holy Ghost 2 Pet. 1. 21. Of this Title Holy Ghost See Chap. 2. v. 4. § 35. and Chap. 3. v. 7. § 74. This Copulative translated also sheweth that this proofe is added to other proofes The perfection of Christs sacrifice was before proved by his offering of one onely sacrifice by the continuance of it for ever and by Christs sitting at Gods right hand after he had don that v. 12. Beside those and other proofes this testimony is brought in and added to the rest and thereupon this conjunction also here fitly inserted This sheweth that proofe may be added to proofe to confirme the same thing For they are as so many blowes of an hammer to knock a naile up to the head See Chap. 1. v. 5. § 63 77. This phrase is a witnesse is the interpretation of a verbe which may be thus translated witnesseth or testifieth as it is translated Chap. 7. v. 17. § 84. There see more of this kind of proofe The persons to whom the Holy Ghost witnââ¦sseth this point are thus set down to us Under the first person and plurall number the Apostle includeth himselfe and all those to whom and for whom he wrote this Epistle The Apostle himselfe lived long after the testimony following was first given for it was uttered by the Prophet Jeremiah Ier. 31. 31 c. And this Epistle was written for the good of the Church to the end of the world Hereby it is evident that sacred testimonies are for all ages of the Church This is true of general and particular instructions of promises and threatnings and of all sorts of examples In generall it is said whatsoever things were written afore-time were written for our learning Rom. 15. 4. The promise made to Ioshua is applyed to every Christian Heb. 13. 5. So is Gods threatning Acts 13. 40. And his reward Rom. 4. 24. and revenge 1 Cor. 10 11. Hereof see more Chap. 13. v. 5. § 68. §. 44. Of the congruity of the Apostles words in quoting the testimony THe particular testimony followeth before which the Apostle premiseth these words For after he had said before which minister some scruple betwixt those that do not duly observe them for they seem to be here set down incongruously without any other clause to answer them The reason of this seeming incongruity is this Some take this phrase saith the Lord to be brought in by the Apostle as the words of the Prophet and as a part of the testimony I will not deny but that by the Prophet they may be so used But here they are to be taken as the Apostles words which being so taken there will be a very good congruity in the words and a just consequence following upon them For if it be demanded what was it that was said before surely this this is that covenant that I will make with them What is it that is said after even this I will put my lawes into their hearts c. Thus these two phrases after he had said before and saith the Lord are the words of the Apostle who thereby applyeth the testimony to his purpose which will the better appear if we thus read them After he had said before this is the covenant I will make with them after those dayes the Lord saith I will put my lawes into their hearts Our English translators by putting the nominative case after the verb thus saith the Lord make the sense obscure but if the nominative case be set before the verb thus the Lord saith the sense will be more clear or if this conjunction of time then be prefixed it will run the more roundly thus After he had said before this is the covenant that I will make c. then saith the Lord I will put my lawes c. Thus these gifts of having Gods lawes put into mens hearts and their sins clean forgiven are declared to be fruits of Gods covenant with man Concerning the main scope of the testimony the point proved thereby is that Christs one sacrifice once offered is perfect in it self and maketh others perfect This is here proved by the powerful effects thereof which are two One concerning our sanctification which is Gods putting his lawes into mens hearts The other concerning our justification
by the perfection of it full assurance 3. By the cause thereof in this metaphor sprinkled which hath reference to the blood of Christ. This is amplified by the subject of it our hearts and by the filth purged away an evill conscience The latter namely sanctification is set out by a metaphor of washing amplified 1. By the subject washed our body 2. By the means of washing pure water Doctrines I. Priviledges procured must be used Liberty to enter into the Holiest and a way to enter there into and a guide to conduct us are all procured Therefore we must draw neer See § 62. II. What we incite others to we must endeavour our selves to do III. What we judge to be a duty for our selves we must incite others unto These two latter doctrines I gather from the manner of the Apostles direction Let us See § 62. IV. God is to be approached unto He is meant under this phrase draw near namely to God See § 62. V. Holinesse becomes those who draw near to God Holinesse in generall is compââ¦ised under this description of those that draw near to God See § 69. VI. Men must draw near to God with the heart especially This is plainly expressed See § 63. VII The heart presented before God must be a true heart This also is plainly expressed See § 64. VIII Faith makes men fit to appear before God Therefore faith also is here added See § 65 IX The excellency of faith consists in a full assurance Therefore this Epithite full assurance is here attributed to faith See § 65. X. A right application of Christs blood cleanseth the heart Thus much is intended under this phrase having our hearts sprinkled See § 66. XI Conscience is placed within a man Even in his heart For the heart must be sprinkled from it See § 66. XII Conscience may be evill This is here taken for granted under this phrase evill conscience See § 66. XIII An evill conscience must be removed This phrase sprinkled from intendeth as much See § 66. XIV Externall sanctity must be added to internall purity The body must be washed as well as the heart sprinkled See § 67. XV. The Spirit hath a cleansing vertue For it is here set forth by water See § 68. XVI The Spirits cleansing extends to the body For the body is here said to be washed with that water See § 68. XVII The Spirit himself is pure For he is here set forth by pure water See § 68. XVIII By the Spirits cleansing men are made pure The water here meant iâ⦠called pure in regard of the effect thereof that it cleanseth and so maketh pure See § 68. §. 71. Of holding fast the profession of our Hope without waverring Heb. 10. 23. Let us hold fast the profession of our faith without wavering for he is faithfull that promised IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them See § 70. I Doctrine This duty also concerneth Christians themselves The former was to gain what they wanted See § 62. This is to maintain what they have This doth point at Hope the second theologicall grace thus linked together Faith Hope Charity 1 Cor. 13. 3. Our last English translators have turned it Faith But the Greek word properly signifieth Hope It is in foure other places of this Epistle used namely Chap. 3. v. 6. Chap. 6. v. 11 18. Chap. 7. v. 19. And in all these places translated Hope So might it have been here also translated For after he had exhorted us to faith here he exhorteth us to hope As faith produceth hope So hope nourisheth faith Of Hope See Chap. 3. v. 6. § 62. This grace of hope giveth evidence of the provident care of God over his Church and people For the reason why God worketh this grace in them is the condition wherein they are and the danger whereunto they are subject in this world In regard of their condition they are as a ship in the sea and as souldiers in the field The sea lyeth open to many stormes and ships therein are subject to great danger So are souldiers when bullets as haile-stones fly about their ears Such being their condition and such the danger wherein they are God affords them in reference to the former metaphor of a ship in the sea hope as an Anchor See Chap. 6. v. 19. § 153. And in reference to the other metaphor of souldiers and the danger wherein they are he hath provided hope as an helmet Hereof see the whole Armour of God on Eph. 6. 17. Treat 2. Part. 7. § 7. Hereby we evidently see that God bringeth his people to tryals and as David caused Uriah to be set in the fore-front of the hottest battell purposely to be slain 2 Sam. 11. 15. so he suffereth them to be in manifold dangers not for their destruction but for proofe of the graces which he bestoweth on them and for manifestation of his own Power Wisdome Mercy and other divine properties in preserving them This grace of hope we are here exhorted to hold fast Of the Greek word ãâã fast See Chap. 3. v. 6. § 68. It implyeth persevering in that which is well begun The Apostle so expresseth his exhortation as he incites others as well as himself and himself as well as others to observe it For it is set down in the first person and plurall number See Chap. 2. v. 1. § 4. That wherein he would have them to persevere is the profession of their hope Of the Greek word translated profession See Cap. 3. v. 1. § 27. To hold fast implyeth an holy courage and an invincible resolution to go on in our well-begun course and a conscionable care in using means to continue in our holy profession For this end he useth this phrase without wavering This is the interpretation of one Greek word which is a compound The simple verbe in the active signifieth ãâã bow and in the passive to be bowed Luke 9. 12. and 24. 5 29. Thence this compound which is applyed to such as will not be bowed or removed from a thing This compound is no where else used in the new Testament It is here applyed to a Christians profession which must be steady and constant that iâ⦠without wavering This confirmes that which hath been before noted concerning Saints perseverance Chap. 3. v. 6. § 68. §. 72. Of Christians professing their hope THe foresaid profession being here applyed to hope sheweth that profession is to be made of that hope which is in one That profession which useth to be made in baptisme implyeth as much This is implyed under this phrase the answer of a gââ¦d conscience towards God 1 Pet. 3. 21. Such a profession was that which David made Psal. 119. 46. and Paul Act. 24. 14. So much is testified of Christ himself 1 Tiâ⦠6. 13. We are expresly enjoyned to be ready
from evill maketh himself a prey or as some turn the Hebrew word maketh himself to be accounted a mad man Isa. 59. 15. §. 81. Of Exhorting one another ANoââ¦her kind of means to uphold Christians in their holy profession is thus set down but exhorting one another This conjunction of opposition but is here used by reason of the difference betwixt the former means and this and that in two things especially 1. That is set down negatively because it consisteth in avoyding an evill which is for saking their assembling together This affirmatively for it incites to duty 2. That respecteth men themselves that they forsake not their assembling together This concerns others as well as themselves namely that they exhort one another The main duty of exhorting is expressed in a Greek compound whereof see Chap. 3. v. 13. § 143. And it is set down in a participle to shew that it tendâ⦠to the same end whereunto the former negative caution tended for they are both participles of the same tense number and person and shew that Christians must be carefull both in avoiding occasions of revolt and also in using meanes for persevering to the end The object of this duty one another further sheweth that Christians must have an especiall care both of themselves and of others also for both our selves and also others are comprised under this word one another Indeed the word translated one an other is not in the Greek but necessarily understood and fetcht out of the former verse where it is thus expressed Let us consider one another Of Christians care both of themselves and others See Chap 3. v. 12. § 123. 124. §. 82. Of the Last Day AS a generall motive to stir them up to watchfulnesse over themselves and others the Apostle brings to their mind a certaine day which he doth indefinitely set down in this word the Day because he knew they were so well acquainted with it as the very hinting of it would make them regard it Of the notation of the Greek word translated Day See Chap. 3. v. 8. § 91. The day here meant is a set certaine peculiar day 1. Some apply it to the day of grace whereof mention is made 2 Cor. 6. 2. Rom. 13. 11. But that day was then come at least in the beginning thereof The article here joyned with it translated the implyeth a more particular and determinate day And in other places a more emphaticall epithite is added to it as â⦠Thes. 1. 10. 2 Tim. 1. 12 18. 2. Others and that more properly apply the word here to the most glorious day that ever was or shall be even the last day of all For after it there shall be no Sun nor Moone nor Stars nor any thing else to distinguish the time therefore it is fitly called The last Day John 12. 48. The great day Jude v. 6. The day of Iudgement 2 Pet. 2. 9. The day of God 2 Pet. 3. 12. The day of the Lord 1 Thes. 5. 2. Because Christ shall then appear most conspicuously to be God and Lord. It is also called The day of Christ 2 Thes. 2. 2. The Day of Iesus Christ Phil. 1. 6. The day of the Lord Iesus Christ 1 Cor. 1. 8. for then shall Christ be magnified in all his Saints and upon the wicked 2 Thes. 1. 8 10. The Apostle doth take it for granted that there is a speciall peculiar day of judgment which should teach us to wait for it and be ever ready to meet the Lord on that his day Christ did much presse this point in sundry parables Luke 12. 35 c. See more hereof Chap. 9. v. 28. § 143. §. 83. Of the last day approaching neare THe aforesaid day is here said to be approaching Of the derivation of this word approaching see Chap. 7. v. 19. § 88. Quest. It is now sixteene hundred years since this Epistle was written how then can the last day be said to approach Answ. The whole continuance of the world is ordinarily distinguished into six daies according to the Creation of the world The sixth and last day begins at Christs ascending into heaven when all the types were accomplished in their truth and continueth till this last day Of the division of these six daies see Chap. 1. v. 2. § 13. From the ascension of Christ the very last day of all is said to be approaching Thus much doth Christ intend under this phrase Your redemption draweth nigh Luke 21. 28. And his Apostle under this the comming of the Lord draweth nigh Jam. 5. 8. And another under this the Lord is at hand Phil. 4. 5. And the end of all things is at hand 1 Pet. 4. 7. And the time is at hand Rev. 1. 3. Behold I come quickly saith Christ Rev. 22. 12. Quest. Why then would not the Apostle have Christians troubled at this that the day of Christ is at hand 2 Thes. 2. 2. Answ. The Apostle doth not there speake of the approaching of that day but of a being present as if so be the Lord were instantly to come even then when they lived The Greek words are different in their letters and in their sense The former signifieth a a drawing neare the latter a being present There is no alteration of the Christian Church to be expected till at that day all shall be brought to their perfection That day therefore may well be said to be drawing neare Obj. The Jewes that were anon after Christs Ascension cast off and so still remaine have a promise of their calling Ans. Their recalling shall cause no alteration of Ministry of Sacraments of any divine ordinance or of Church-goverment only there shall be an augmentation of the glory of the Church the substance shall continue the same Hereby we have instruction in the happinesse of our times the immediate ground of our hope is the glorious day of Christs last comming The Church was long held in expectation of Christs first comming in the flesh 1. Before that time the whole world was purged with a generall deluge Gen. 6. 3 c. 2. After that there was scarce the face of a church till Abrahams time 3. After Abraham was called he and his posterity were kept foure hundred years in expectation of an earthly Canaan 4. So many years almost past before they had a royall throne amongst them 5. After that the whole nation was carried into captivity 6. In Captivity they expected a returne 70. years together 7. Being returned the Messiah was long expected Thus were there many alterations before the first comming of Christ in the flesh But since that comming there hath been none such nor shal be till the day here intended So as it may well be said in this respect to draw neare Well weigh the like things which we at this day expect and you shall finde the happinesse of our times to be the greater For 1. Their washing with water was to destruction
must needs be stopped A thousand other witnesses are not of such force as a mans own conscience If he deny what is testified against him by his conscience his conscience will force him to confesse it If he seeke to extenuate it his conscience will aggravate it because it is privie to all his intents and purposes yea to all his ends that he aimes at and to every particular circumstance 1. Behold here a difference betwixt perseverance and apostacy Perseverance in our holy profession maketh us looke for a crowne of glory 2 Tim. 4. 7. But this for judgement 2. This instructeth us in the folly of such obstinate sinners as thinke all is well enough because they can carry out matters bravely before men when their consciences within them is as an Accuser Witnesse Judge and Executioner like a Bankrupt or fellon that maketh great brags before strangers when he knows there are Serjeants in every streete to arrest him Judge whether such a mans tongue and behaviour can agree with his mind and heart §. 97. Of divine indignation incensed by apostacy THis phrase and fiery indignation is added as an aggravation of the former point which was stiled fearfull judgement The copulative and joyneth these two phrases fearfull looking for and fiery indignation together for they are both of the same case and both brought in in opposition to the deniall of a sacrifice thus there remaineth no more sacrifice but a fearfull looking for of judgement And again there remaineth no more sacrifice but fiery indignation The Greek word translated indignation is that which usually is put for zeal The verb from whence it is derived signifieth to wax hot or to to boyle with heat Thence the noune here used is by a metaphor put for the heat of affections and that sometimes in liking of a thing and then it signifieth heat of desire Thus it is used Col. 4. 13. In this phrase he hath a great zeal for you that is a great desire of your good and where the Apostle giveth advise desire spirituall gifts 1 Cor. 14. 1. The word desire is expressed under the verb from whence the word of my Text is derived It is also used in dislike of a thing and that either in the evill part and translated as here indignation Act. 5. 17. or in the good part anger or grief Iob. 2. 17. The zeal of thine house hath eaten me up that is anger and grief which I conceive upon the profanation of thy house hath so wrought upon me as it hath even eaten me up and consumed me In this sense some here take it and expound it fiery indignation In the Greek it is thus word for word indignation of fire The substantive fire is by an Hebraisme put for an adjective fiery This addeth much emphasis and sheweth that it is as fierce as fire can be Others take the word zeal properly for heat or fervour and so make it an Epithite to fire as if he had said fervour of fire or fervent fire The former interpretation includes this latter for by fiery indignation may be understood such indignation as causeth fire that is such torment as tortureth a man as much as any fire can do yea infinitely more This is added to shew that Apostates much incense Gods wrath The word translated indignation intendeth thus much as hath been before noted Hereupon God denounceth this threatning against them My soul shall have no pleasure in them v. 38. This is further manifest by the severall judgements denounced against the Churches of Asia for their Apostacy Rev. 2. 5 c. God destroyeth such as go a whââ¦ring from him Psal. 73. 27. Instance the old world Gen. 6. 7. The revolt of the ten tribes 2 King 17. 7 c. And Iudahs captivity 2 Chro. 36. 16. Nothing is more dishonorable to God No greater disparagement to Christs sacrifice No more despight to the Spirit of God can be done no greater disgrace to the Church of God and to the Gospel of grace and professors thereof and no greater advantage to the enemies of Gods people whether devils or wicked men then the Apostacy of professors This affords a good caveat for using all meanes that may be to avoid that sinne which incenseth such indignation The wise man saith that the Kings wrath it as the roaring of a lion who so provokes him to anger sinneth against his own soul For the ââ¦rath of a King is as messengers of death but a wise man will pacifie it Prov. 19. 12. and 20. 2. and 16. 14. Of meanes for avoyding Apostacy See v. 25. § 79. §. 98. Of the fiercenesse of Gods wrath THis Epithite fiery being added to the former word indignation whereby the hot wrath of God is aggravated giveth us to understand that Gods wrath is ââ¦oy It is fierce violent burning torturing tormenting This phrase fervor of ââ¦re thus expressed fiery indignation addeth much emphasis It is like this phrase in another kind the power of his might Eph. 6. 10. This fiercenesse of Gods wrath it by sundry Prophets set out to the life as Deut. 32. 21 22. c. Psal. 18. 7 8. and 21. 9. Isâ⦠30. 33. Ier. 17. 4. Ezek. 38. 19. In the New Testament the manifestation of Gods wrath is set down in the world to come as 2 Thes. 1. 8. Matth. 25. 41. Rev. 20. 10 15. and 21. 8. Quest. Is it a materiall fire wherewith the damned in hell are tormented Answ. This is too curious a point to resolve to the full but yet this answer may safely be returned It is no wasting or consuming fire but a torturing and so far corporeall as it tormenteth the body and so far incorporeall as it tormenteth the soul for it is prepared for the devill and his Angels which have no bodies Matth. 25. 41. 1. The ground of the fiercenesse of this wrath is the greatnesse of the person whose wrath is incensed as his greatnesse is so is his indignation infinite and incomprehensible 2. The heinousnesse of the sin for the punishment is proportioned according to desert 3. Want of means to quench this fire If a great fire be kindled and much fuell added and no water to quench it it cannot be but very great This affords matter of caution to take heed of kindling this fire or bringing fuelunto it Will a wise man bring fire to Gun-powder or to a stack of dry bavens Consider the care of this City in preventing and quenching fires Much more carefull should we be about the fiery indignation here mentioned It seizeth First on the bodies of men and on their soules Luk. 12. 5. Thirdly on their Families Zach. 5. 4. Fourthly on whole Cities Gen. 19. 24 25. Fifthly on nations Zeph. 3. 6. Seventhly on the whole world Gen. 7. 11. Eighthly yea for ever in the world to come Matth. 25. 41. Of rules for preventing this fiery indignation see A Plaister for the plague on Numb 16. 44. § 3 4 5
manifest by his description of those former daies in this phrase in which after ye were illuminated ye endured c. §. 119. Of Christians sufferings upon their first profession OF this word illuminated see Chap. 6. v. 4. § 32. The greek Fathers set out under this word those that having been catechized and instructed in the Christian saith attained to such measure of knowledge as they were able to make a confession of the Children faith which when they had done they were baptized admitted as Members of the Church and sââ¦led enlightened ones They did use the active verb from whenâ⦠this is ãâã to baptize and a noun derived from that verb for Baptisme And the dayes appointed for Baptisme they called the dayes of lights The word thus taken implyeth the beginning of their Christian profession But question may be made of this use of the word in the Apostles time when this Epistle was written I will not therefore too strictly presse it The ordinary acception of the word for knowledge and understanding of the mysteries of godliness as Eph. 1. 18. and the manner of inferring it upon former dayes evidently shew that the Apostle meaneth the time of their first conversion to the Christian saith and of their profession thereof so as both interpretations carry in effect the same sense and meaning 1. This phrase after ye were illuminated or as it is in the Greek word for word being illuminated implieth that they were brought to tryalls at their first conversion or profession of the Christian faith as the Israelites anon after they came into the Wildernesse and were separated for the Church of God from all the world were set upon by the Amalekites Exod. 17. 8. c. Deut. 25. 18. Thus the primitive Christian Church even in the Apostles dayes was much persecuted Act. 4. 25. c. This is a main thing intended by the Dragons watching the woman which was ready to be delivered for to devoure her Child as soon as it was born Rev. 12. 4. This might be exemplified by the persecutions that have been raised time after time against professors of the Christian Religion either in new planting Churches or in reforming Religion where it hath been corrupted 1. God suffers this to shew what strength he can put into his so soon as he calls them unto himself 2. Satan hath a malicious end for he seeks hereby to crush the bird in the shell and to prevent the increase of spiritual strength Thus did he boldly set upon Christ so soon as He was baptized and set apart to his publick Ministry Mat. 4. 2. All therefore that set themselves to run the Christian race must observe Christs advice namely to sit down first and consider whether he have sufficient to finish his course Luk. 14. 28. §. 120. Of the sore tryalls whereunto Christians are subject AS Christians use to be soon assaulted for their profession sake so their trialls use to be great The greatnesse of their triall is set down with much emphaâ⦠in these words A great fight of afflictions Every of these words have their especial force 1. The word fight is metaphorical taken from Souldiers Fencers or others that strive for masteries Their strife is oft such as makes them put forth their whole strength and use their best wit and oft brings them into great danger The word in Greek is a compound word of a preposition that signifieth alwayes and a participle that signifieth enduring both joyned together imply alwayes enduring There is a verb which signifieth to strive that is of the same composition and signification used twice together 2 Tim. 2. 5. 2. To shew that it is no fight or strife in sport he calleth it a fight of afflictions Of the Greek word translated afflictions see chap. 2. v. 9. § 76. It being here applied to the fight of Christians implieth that it was a sore fight a fight wherein they indured much 3. Their sufferings are much aggravated by this epithite great which according to the subject whereunto it is applied is divers wayes translated 1. In reference to number it is translated many Mat. 20. 16. 2. To quantity great Luk. 10. 2. 3. To worth or price of things much Mat. 26. 9. 4. To time long Mat. 27. 14. 5. To the extention of a thing a great deal Mark 10. 48. 6. To the extention of affection much Luk. 7. 47. 7. To the extent of voice loud 8. To a number and measure both many Mat. 16. 21. Thus it may here in my Text be taken in reference both to the multitude and also to the greatness of the sufferings whereunto these Hebrews were brought By all the forementioned circumstances it is evidenced that Christians have suffered much for their holy profession There are sundry more like evidences given chap. 11. v. 36 37. Never was there such cruelty shewed to any sort of people as to Christians and that for their holy profession witnesse the ten fiery persecutions of heathenish Rome against Christians Greater tortures could not be invented by men then have been inflicted by persecutors of Christians Those persecutions continued from the time of Nero Domitius which was about the 67. year of the Lord and continued till Constantines time under ten Emperours for the space of above 150. years It was a fiery persecution 1. In regard of the long continuance of it 2. In regard of the multitudes that lost their lives therein 3. In regard of the exquisite torments which they endured Yet are all those circumstances exceeded by Antichristian Rome Antichristians persecuting of true Christians hath longer continued and farther spred it selfe and been exercised with more cruelty and more have they taken away thereby then were by heathenish Romes persecution Of the grounds and uses hereof see The whole Armour of God Treat 2. Part. 5. on Eph. 6. 15. § 12 13. c. §. 121. Of Christians courage when they are first converted NOtwithstanding the foresaid many and great Trialls whereunto these Hebrews were brought it is added ye endured which properly signifieth an abiding under a burden or a patient bearing of affliction Of the noun translated Patience see chap. 6. v. 12. § 86. It is here added to shew their courage and it implieth that Christians use at their first illumination to have great courage This is true of Churches in general and of particular Members thereof Instance the Churches first planted by the Apostles and Churches first reformed from Antichristianisme It is said of Saul who afterward was called Paul that immediately upon his conversion he increased the more in strength c. Act. 9. 22. In the beginning of Iohns Ministry who was the first Preacher of the Gospel common people Publicans and Souldiers inquired of him what they should do Luke 3. 10. c. and by reason of their earnest desires after the Gospel the Kingdom of Heaven is said to suffer violence and the
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. ââ¦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 ââ¦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 liviââ¦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 ââ¦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
witness so by faith he commended himself to God even when he was under his Brothers hands as Steven did when the malicious Jews stoned him Act. 7. 59. and thereupon God took special care of him to testifie not onely of his gifts while he lived but also of his innocency in his death and causeth all to be remembred in his Church throughout all generations §. 15. Of the Resolution of and Observations from Hebr. 11. 4. IN this verse is a commendation of Abel's faith His faith is commended two waies 1. Comparatively 2. Simply The comparison is betwixt him and his Brother Wherein observe 1. The persons set down by their names Abel Cain 2. By their act Herein observe 1. Wherein they agreed 2. Wherein they differed They agreed 1. In their act They offered unto God 2. In the subject-matter of the act a sacrifice They differed 1. In the matter of their sacrifice implyed in this word of comparison more excellent 2. In the manner of offering Abel did it by faith Cain not so The commendation of Abel's faith simply set down is by witness This is twofold partly while he was alive partly after he was dead The former is 1. Propounded 2. Amplified and that by two waies 1. By the subject-matter which was witnessed This is double 1. Concerning his person that he was righteous 2. Concerning his gifts 2. By the Author of the witness God testifying The testimony given after he was dead is set out two waies 1. By the evidence of his innocency he speaketh â⦠By the continuance thereof in this particle yet Both these are amplified by the ground of them which was faith in this reâ⦠by it Doctrines I. Gods truth in accomplishing his word is to be remembred The meaning of this name Cain importeth thus much II. Mans vanity is to be oft considered The meaning of this name Abel importeth so much III. The Church is an antient society it hath been from the beginning of the world That which is here noted of Cain's and Abel's offering implyeth that the first Family that ever was was a Church IV. Gods Church did ever consist of a mixed society There were good and ãâã persons in it This was evidenced in the first Church that ever was V. It is faith that commends a man and his actions Thus is Abel here commended VI. Believers will offer what is due to God It is here said of Abel he ofâ⦠unto God VII Expiation for sin was sought by Believers from the beginning of the ãâã Abel by offering a sacrifice shew'd as much VIII An Hypocrite may perform external worship So did Cain For this particle than taketh it for granted that Cain offered IX Hypocrites can be at some cost with God For Cain offered X. Hypocrites can bring to God of that which is their own For the Historie ââ¦stifieth that Cain brought of the fruit of the ground whereof he was a tiller Gen. 4. 2 3. XI Believers give their best to God This is implyed under this comparative more excellent and expresly set down in the Historie Gen. 4. 4. XII Abel's sacrifice was more excellent XIII Faith addeth worth to the duties we do By faith was Abel's sacrifice ãâã greater XIV Grace followeth not external privileges Cain was the elder but Abel the better Prov. 12. 26. See § 11. XV. Faith is a means of gaining good testimony By it Abel obtained witness XVI Men may in this world be righteous So was Abel XVII Mens persons are first approved of God God witnessed that Abel was righteous thereupon his sacrifice was accounted excellent The Lord had respect ââ¦nto Abel and his offering First to his person then to his service Gen. 4. 4. XVIII God will that Saints know his mind This was the end of Gods testifying of Abel XIX Gifts may by men be given to God Abel gave gifts to God XX. Saints are subject to death It is here said of righteous Abel that he was dead XXI Saints are subject to a violent death Abel was slain by his Brother Cain Gen. 4. 8. XXII Saints live after death That particular of Abel's speaking being dead giveth proof to this general XXIII Innocent blood cryeth for vengeance after it is shed This is one respect wherein Abel is said to speak being dead In reference hereunto the difference is made betwixt the blood of Christ and the blood of Abel Heb. 12 24. XXIV Cry of blood continueth to the worlds end This particle yet intends as much XXV Faith causeth a good memorial after death By it Abel still speaketh §. 16. Of Enoch and his name Hebr. 11. 5. By faith Enoch was translated that he should not see death and was ãâã found because God had translated him For before his translation he ãâã this testimony that he had pleased God THE second Worthy produced for exemplification of the vertue of Faith is Enoch He was indeed the seventh from Adam Iude v. 14. And ãâã doubt but that Adam himself and the five betwixt Adam and Enoch were all pious men and believers But the Holy Ghost having recorded no memorable effects of their faith the Apostle passeth them over See v. 32. § 192. After Enos was born it is said that then began men to call upon the name of the Lord Gen. 4. 26. But it is not said that Enos brought them so to do Therefore that act cannot properly and necessarily be applyed to him From the Apostle's passing over so many betwixt Abel and Enoch and others in other places we may inferr That it is a point of wisdom to content ãâã selves with such matters as the Holy Ghost hath thought meet to relate This is to be wise or to understand according to sobriety Rom. 12. 3. The particular person here commended is Enoch This is an Hebrew name derived from a verb that signifieth to dedicate and may be interpreted dedicated His condition did fitly answer his name For of all the Patriarchs he was most especially dedicated to God as the testimony of his walking with God and of Gods taking him to himself giveth evidence There were others of his name as Cain's first son who also gave the same name to a City that he built Gen. 4. 18. And Abraham's Grandchild by Keturah Gen. 25. 4. and Reuben's eldest son Gen. 46. 9 But the translating of that Enoch which is here mentioned sheweth that it is he which was the seventh from Adam who is here meant The same faith before spoken of even a justifying faith resting on the promised Messiah is here without all contradiction meant For by it ââ¦he pleased God §. 17. Of Enoch's translation THE evidence of Enoch's faith is thus expressed Enoch was translated Of the meaning of the word see Chap. 6. v. 17. § 135. And Chap. 7. v. 12. § 67. It is applyed sometimes to things translated from one kind or condition unto another as where it is said the Priesthood was changed Heb. 7. 12. And the Galatians were
removed from their former Teacher Gal. 1. 6. Or from one place to another as the Patriarchs were carried out of Egypt into Sichem Act. 7. 16. Here it implyeth both For ãâã was translated from Earth to Heaven and the mortality of his body was translated into immortality For this end of his translation is thus expressed ãâã he should not see death The translation here meant was both in body and soul from Earth into Heaven Such a translation as Eliah's was 2 King 2. 11. The distinct manner of translating Enoch is not so punctually set down as that of Eliah's 2 King 2. 11. We read of Christ that he also was taken up body and soul into Heaven but it was after his death and resurrection wherein his ascension differed from the translation of these two Acts 1. 9. These two Enoch and Eliah are the onely instances that have been given of Gods extraordinary power in this kind since the beginning of the world Papists have fabulously recorded much of the assumption of the Virgin Mary but without all warrant Those two before mentioned were before Christs time and that they might be special evidences of the bodies fruition of eternal life together with the soul in Heaven Enoch was in the first age of the world before there was distinction of Iew and Gentile and so an instance of the glorification of body and soul to the whole world To assure them the more thereof while he was on earth he prophesied of the Lords coming to judgement Iude v. 14. Eliah was in that age wherein the partition wall stood between the Jew and Gentile So as he was a special instance thereof to the Church of Israel Christs ascension was yet a more pregnant proof thereof and that to all Nations to the end of the world For as he was seen in his body animated by his soul to ascend into Heaven so after his ascension was he seen in that body to be in Heaven by Stephen Acts 7. 56. And by Paul Act. 22. 14 17. There shall be at the moment of Christs coming to judgement a like but a more universal rapture for all then living shall with their bodies and souls united be rapt up to the judgement seat of Christ. We shall be changed saith the Apostle 1 Cor. 15. 52. changed both in our place and in our condition as Enoch was §. 18. Of Enoch's not seeing death THE translation of Enoch is much amplified by this end thereof that he should not see death This phrase not see death is an Hebraism Death thereby is resembled to an Enemy not seeing to an absolute freedome He should be so far from being taken and seized upon by death as he should not see death death should not come near him Thus it is said of those that have nothing to do with the Kingdome of God they cannot see the Kingdome of God Joh. 3. 3. To clear this a little further Christ useth these two phrases shall never see death shall never tast of death Joh. 8. 51. 52. at the same time as setting forth one and the same thing one expounding the other Not to tast of a thing is to have nothing at all to do with it To ââ¦ast is the least degree of participation Because that no other but onely those which have been mentioned shall be free from death for it is appointed unto men once to dye Heb. 9. 27. it is said What man is he that liveth and shall ãâã see death into whose sight death shall not come and seize upon him Psal. 89. 48. The Psalmist excludeth all men except before excepted from the privilege of not seeing death so as it was a singular and an especial prerogative As an evidence that Enoch was taken away in his very body so as his soul onely was not translated and his body left on earth for that had been to be dead but that his body also was translated whereby he was freed from death it is here added that he was not found The Hebrew thus expresseth it and he was not This phrase it put for such as are missing and can hard y if at all be had again being either on earth kept from one as Simeon was in Egypt kept fast from his Father or by death taken away as Iacob supposed Ioseph to be Gen. 42. 36. The LXX interpret that phrase He was not thus He was not found Whom the Apostle followeth well knowing that it fully expresseth the sense of the text For it is probable that they who lived with Enoch missing him did search for him as the Children of the Prophets did for Eliah after he was taken into Heaven 2 King 2. 17. This phrase then sheweth that he was no more on earth nor ever shall be If the living cannot be found amongst the dead Luk. 24. 5. much less can Saints glorified in Heaven be found here on Earth This among other arguments doth clearly disprove the Popish conceit about Enoch and Elias their reservation in the earthly Paradise and their being the two Witnesses that shall oppose Antichrist and be slain Because that which is related of Enoch is extraordinary the Apostle renders such a reason thereof as is enough to stop the mouth of any gainsayer and to work credence in those who bear any respect to God The reason is thus expressed because God had translated him This word translated is the same verb that was before used in this verse and to be taken in the same sense He was translated from a mortal condition to an immortal and from place to place even from Earth to Heaven The Hebrew word used in this point signifieth to take and it is frequently used of taking a person or a thing to ones self as Isaac took Rebekah Gen. 25. 20. Now it was God that thus translated him and took him to himself for God hath power to preserve from death whom he will and to settle any man where he will He hath not tyed himself to those bounds wherewith he hath limited his Creatures Enoch by faith in God was translated and we by faith do understand that he was translated §. 19. Of Enoch's pleasing God AS the Apostle rendred the reason of Enoch's translation to rest in God who translated him so he further renders the reason why God translated him namely because he had pleased God The causal particle FOR demonstrateth as much This is further manifested by the order of setting down this point in this phrase before his translation This noun translation is derived from the same verb that was used twice before It is also used before Chap. 7. v. 12. § 67. Before this act of God Enoch did that which moved God to translate him So much is here expresly set down in the reference of this preposition before and implyed by the verb of the time past had pleased So as in his life time before he received any recompence he did that which was acceptable
God to be a Rewarder The Apostle setting this down as a duty giveth evident proof that reward may be aimed at See Chap. 6. v. 15. § 149. §. 24. Of seeking God THE persons that may expect reward from God are thus set down Them that deligently seek him This is the interpretation of one Greek word but a compound one The simple verb signifieth to seek Mattâ⦠7. 7. The preposition with which it is compounded signifieth out The compound signifieth to seek out to seek till one find to seek earnestly and diligently Thus men are said to seek after the Lord Act. 15. 17. and the Prophets are said thus to seek after the salvation promised 1 Pet. 1. 10. To express the Emphasis of the word our English Translators insert this adverb diligently To these is the reward here appropriated Moses doth to the life thus express this point If thou shalt seek the Lord thy God thou shalt ãâã him if thou seek him with all thy heart and with all thy soul Deut. 4. 29. In reference to the reward here appropriated to such it is said They that seek the Lord shall not want any good thing Psal. 34. 10. 1. Let none but such expect reward from God 2. Let this stir us up to use our best endeavour so to find the Lord as we may ââ¦est upon him and make him our reward Of Mans endeavour after that which is for his own advantage see Chap. 4. v. 11. § 63. §. 25. Of the Resolution of and Observations from Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis declareth the benefit of Faith This is 1. Propounded 2. Confirmed In propounding of it there is set down 1. The matter wherein that benefit consisteth that is to please God 2. The necessity of the means for attaining that benefit This is set down in two negatives Without it it is impossible The Confirmation is taken from the reward of Faith For attaining hereunto two acts of Faith are set down 1. To believe that God is God This is amplified two waies 1. By the person that so believes He that cometh unto God 2. By the necessity of it in this word MUST 2. To believe that God is a Rewarder This is amplified by the object or persons whom he rewardeth them that diligently seek him Doctrines I. By Faith men please God This is here taken for granted II. There is a necessity of using warrantable means It is impossible otherwise to prevail III. Men have access to God This is here taken for granted under this phrase He that cometh to God IV. God is to be believed to be as he is This phrase That he is intends as much V. It is no arbitrary matter to believe in God aright A must is put upon it It is a bounden duty VI. God is the Rewarder This must be believed VII God rewardeth such as seek him This is here plainly expressed VIII God must be sought out The Emphasis of the Greek word implyes as much We must do our uttermost in seeking him till we find him IX Men may aim at reward in approaching to God For he that cometh to God must believe that he is a Rewarder §. 26. Of Noah and his Faith Hebr. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an ââ¦rk to the saving of his house by the which he condemned the world and became heir of the righteousness which is by Faith THE third Worthy produced for exemplification of the vigour of Faith is Noah who lived in two ages of the world before the Flood and after the Flood He lived six hundred years before the Flood Gen. 7. 6. and three hundred and fifty after the Flood Thus he lived in all nine hundred and fifty years Gen. 9. 28 29. The name of Noah properly signifiest rest A reason of the name is thus given He shall comfort us Gen. 5. 29. The name is taken out of the two first letters of that word which signifieth to comfort Others read that phrase translated he shall comfort us thus he shall give us rest both tend to the same end This name was given by a Spirit of Prophecy for by building the Ark ââ¦e brought refreshing comfort and rest to the world and that in these respects 1. Thereby was afforded a lively type of Christ who is the comfort and rest of man 2. By Noah was the Seminary of the World and Church preserved This was a matter of great comfort and rest 3. By the sacrifice which he offered up God smelled a savour of rest Gen. 8. 21. 4. To him God renewed a Covenant of rest and peace no more to dââ¦own the World Gen. 9. 9 11. Thus if ever any name were fit and answerable to the intent thereof this was In setting out the Faith of this noble Patriarch who was the last of the old World and the first of the new World many memorable Histories are ãâã and elegantly couched in few words That Noah's Faith was a justifying and a saving Faith is evident by producing it as he did the faith of the Elders of Abel and Enoch for proof of the saith described in the first verse Obj. The main thing for which Noah's faith is commended is but a temporary deliverance Answ. 1. Justifying faith even in temporal blessings eyeth God as a Father in Christ and receiveth the things of this world by a right from Christ and as a pledge of heavenly things 2. The Ark in making whereof he testified his faith was an especial type of Christ and his preservation from the Flood a type of redemption from damnation and of eternal salvation So as his faith was fixed on Christ and on salvation by Christ. 3. The Apostle inferreth that he became heir of righteousness which is by faith and that must needs be a justifying and saving faith §. 27. Of Noah's Faith about things not seen upon Gods warning THE ground of Noah's giving that evidence of Faith which is here set down is thus expressed being warned of God This phrase is the interpretation of one Greek word whereof see Chap. 8. v. 5. § 14. It sheweth that his faith was founded on the manifestation of Gods will Of the many waies of revealing Gods will see Chap. 1. v. 1. § 11. Gods will revealed hath ever put on Saints to give evidence of their Faith for it is the proper ground of Divine Faith This was the ground of Abraham's Faith Gen. 15. 6. and of the Faith of the Israelites Exod. 4. 31. and of the Gentiles Act. 15. 7. God himself is the supreme Lord over all and his Word is the highest and surest truth that can be whereunto all ought to subject themselves and they who well know him will upon his warning in Faith
earth Some to amplifie the greatness of this Vessel say that among other Creatures Whales were also therein This is but a foolish conceit for in Scripture there is no mention of any ãâã being therein Neither was there any need that they should enter into it for the Element which destroyed other Creatures was their proper Element to dwell in and to be preserved by 3. For the form of it it was flat-bottom'd from the top somewhat shelving three stories high It had a multitude of Cabins for several Creatures and for several kinds of food meet for each of them It was so artificially made as though there were a door if not more doors than one for all kind of Creatures to come in and out thereat yea and windows or other means to let in light yet no water from above or below could come in to annoy them There is no mention made of Masts Tacklings Rudder Oars Anchor or other like things which are usefull to other Ships for it could not be moved or guided by the art of man but onely by Divine Providence Atheists have sundry waies cavilled against it as Apelles against the smallness of it to hold ââ¦o many Creatures and so much food so long a time as that is said to do Celsus cavilled against the greatness of it as being impossible for so great a Vessel to be made for such a purpose Faith passeth by all such difficulties and seeming impossibilities By Faith we believe that the whole world was made of nothing The use of it gives an instance of Gods wisdome in using means for effecting that which he intends not that he is tyed to means for as he made the world without means so he can preserve and destroy whom and what he will without means The kind of means being such an one as hath been set forth and as the like never was before nor shall be giveth further proof that God can raise up and use extraordinary means See Chap. 2. v. 4. § 28. §. 31. Of saving Noah's House in the Ark. ONE end of Noah's making the Ark is thus expressed to the saving of his house The word in Greek translated saving is a noun and properly signifieth salvation or preservation Hereof see Chap. 1. v. 14. § 159. God intending to bring such a flood upon the earth as should sweep away the whole world the Ark so floated and swam upon the waters as all that were therein were saved alive thereby Now Noah who believed thus much himself perswaded his Wife his three Sons and their Wives of the truth thereof and moved them to enter thereinto whereby they were saved All these were of his houshold therefore house is metonymically put for his houshold It is not to be thought that onely these were of his family It is probable that he had a very great family but he wrought upon none but these none but these were perswaded to enter into the Ark. So Lot could prevail with none but his Wife and two Daughters to go out of Sodom Because he was assured that all that entred into the Ark should be saved alive and he observed that none would believe him but they of his houshold this is ââ¦tly set down as an end of his making the Ark to the saving of his ââ¦use This word saving may in this place be applyed both to the preservation of their temporal lives and also to the eternal salvation of their souls For the Ark was a type and a Sacrament of their deliverance from eternal damnation In this respect Baptism is stiled in reference to the Ark a like figure 1 Pâ⦠3. 21. When two types resembling one thing are compared together they are set out by the Greek word translated a like figure The Ark therefore born upon the waters whereby Noah and his family were saved and Baptism being both seals of our redemption by Christ and of our deliverance from the destruction of the ungodly world they are like figures Hereby it appears that they who entred into the Ark and believed as Noah ãâã were eternally saved All that are baptized are not saved though Baptism be a means to help on their salvation So neither all that entred into the Ark can be concluded to be heirs of eternal salvation for cursed Cham entred thereinto Yet notwithstanding might Noah prepare it both for the present preservation and also for the eternal salvation of all that should enter thereinto The saving of those that were in the Ark typified that salvation which is brought to man by the mediation of Jesus Christ. This giveth instance of the extent of Gods providence over his Church in saving body and soul The body from temporal danger the soul from eternal peââ¦dition Thus far may Israels passing through the Red Sea be extended Exod. 14. 22. and the Cloud and the Passover and Mannah and the Water that came out of the rock This saving of Noah and his family giveth proof that the incredulity of the multitude is no prejudice to the faith of Saints For though the whole world of the ungodly perished by the Flood yet Noah and his family were saved in the Ark. The Lord knoweth how to deliver the godly out of temptations and to reserve the uââ¦ust unto the day of judgement to be punished 2 Pet. 2. 9. The Red Sea that was a wall of defence to the Israelites overwhelmed the Egyptians Exod. 14. 22. The just shall live by his own Faith As the Believer is not prejudiced by anothers unbelief so neither shall the Unbeliever be saved by anothers faith Two shall be in one bed the one taken the other left Luk. 17. 34. It may further from hence be inferred that there is no salvation out of the Church For there was no preservation out of the Ark. See more hereof in Domest Duties on Eph. 5. v. 23. § 23. §. 32. Of the World condemned by the Ark. TWO effects are further observed to follow upon Noah's preparing the Ark the first is in these words By which he condemned the world The most immediate and proper reference that this relative which can haâ⦠is to the Ark. They are both of the same gender By the World metonymically are meant the Inhabitants thereof and the greater part of them So it is oft used Ioh. 12. 19. Upon the fall of Adam he and all his Posterity were deprived of that glorious Image wherein God first created man and depraved with a most vicious and pernicious disposition whereupon it is said that the whole world lyeth in wickedness 1 Joh. 5. 19. And all except those whom Christ delivereth from this present evil world Gal. 1. 4. are counted to be of the world Such were all those that lived at the time of the Flood except they who entred into the Ark. Whereupon they are called the world of the ungodly 2 Pet. 2. 9. Noah is said to condemn these The word is fitly translated for
are barr'd wherein Men have a libeââ¦ty and power One is authority over an Husband the other is to exercise a Ministerial function 1 Tim. 2. 12. 1 Cor. 14. 34. But instead of them be hath given two great prerogatives One is an extraordinary spirit whereby they have been Prophetesses as Miriam Exod. 15. Deborah Judg. 4. 4. Anna 1 Sam. 2. 1. Huldah 2 King 22. 14. and others The otheâ⦠is a power and authority over Nations and Kingdomes for it is prophefied that Queens shall be Nurses to the Church Isa. 49. 23. 3. This affords an admonition to Husbands and other men to esteem VVomen as having a right to all the spiritual privileges that they have and as Heirs together with theâ⦠of the grace of life 1 Pet. 3. 7. 4. This ought to quicken up VVomen to labour after Knowledge Faith Love and other graces and to use all means for attaining the same §. 54. Of Sarahs receiving strength to conceive Seed THE particular wherein Sarah is here said to give proof of her saith is ãâã she received strength to conceive Seed The word translated to conceive is in Greek a noun and is usually put for a Foundation Of the derivation thereof see Chap. 4. v. 3. § 29. It may here be taken of receiving and retaining Seed as Seed-corn is received and contained by the earth Some take it for Sarahs conferring Seed of her own whereupon this question is started Whether Women have Seed as well as Men and a Child conceived of the mixture of them both But the resolution of such questions I leave to Physicians The meaning of the Apostle is clear that notwithstanding she had been long barren and very aged having lived forty years beyond the ordinary time of Womens bearing Children yet by faith she conceived Seed whereby she came to be with Child even as a Child-bearing Woman This she could not do of her self nor by any strength or vigour of nature and thereupon it is said that she received strength She believed that God who had promised would above the course of nature give her ability to conceive with child and to bring forth a Child so as Faith will work vigour where it was not before The Apostle exemplifieth this in sundry particulars 2 Cor. 4. 8. 9 10. but especially is this verified in sundry cures that Christ did Among others take for instance the Woman that was cured of her Issue of blood Mark 5. 25 26 c. We certainly fail of many good things that we might receive from the promises of God for want of faith Christ did not many mighty works in his own Country because of their unbelief Matth. 13. 58. How should this stir us up to use all means for getting increasing and strengthening faith so much commended in this Chapter See for this purpose The whole Armour of God on Eph. 6. 17. Of Faith Treat 2. part 6. § 17 c. This gives a further proof that Children are the blessing of God For Sarah received strength to conceive Seed she received it from the Lord. For it was the Lord that had promised it Gen. 17. 16. 18. 10. This is expresly observed Psal. 127. 3. 128. 3. 1. Children as a blessing have been craved of God Gen. 25. 21. 1 Sam. 1. 10. 2. They have been promised as a blessing Gen. 17. 19. 3. As for a blessing praise hath been given to God for them Gen. 29. 35. 1 Sam. 2. 1. 4. Directions have been given well to use them even as a Divine blessing Eph. 6. 4. 5. It hath been counted a great fault to seek them otherwise than of God Geâ⦠30. 1 2. 6. God hath severely upbraided them that have abused these blessings Ezek. 16. 20 21. 7. Want of them hath been threatned as a curse Hos. 9. 14. and inflicted as a judgement 2 Sam. 6. 23. 8. Children are an especial means of propagating their Parents virtues yea of continuing the World and especially the Church in the World and a succession of them generation after generation is the onely way of continuing perpetual service by mortal Men to the immortal God It is therefore a very evil disposition to be discontent for having Children It is to be discontent at Gods blessing as the Israelites were at Manna Numb 11. 16. This discontent is many waies manifested 1. Some will not marry because they would not have Children 2. Others for that end marry such as are past Child-bearing 3. Others will have two Beds to forbear lying with their Wives 4. Others fret at their Wives because they bring forth many Children 5. Others having many Children wish them dead 6. There are that unnaturally make away their Children after they are born yea some in the very womb All these fruits of discontent arise from distrustfulness Had men faith in Gods providence they would account Children an especial blessing Children being a blessing we ought to pray for them and to praise God for them when we have them and to use them as a Divine blessing by well educating of them Hereof see Domestick Duties Treat 6. § 6 c. §. 55. Of Sarahs bringing forth a Child being barren and past age TO Sarahs conceiving it is added that she was delivered of a Child This is the interpretation of one Greek word We have not one English word to express the full sense of it Some thus translate it she brought forth Of the Greek word see Chap. 6. v. 7. § 47. This is added to shew the continuance of Gods blessing and of her faith She did not onely believe unto conception but also unto delivery Answerably God blessed her in conceiving and in bringing forth Concerning Sarahs faith this giveth instance that true Faith continueth till that which is believed be accomplished Faith resteth on God on his Properties on his Promises and thereupon is supported and kept from failing To amplifie the gift of God and faith of Sarah this phrase is added when she was past age or as it is in the Greek beyond or above the time of age The word translated age doth also signifie stature Luk. 12. 25. 19. 3. It is derived from a word that implyeth measure Eph. 4. 13. and signifieth ãâã great James 3. 5. But here as in other places Ioh. 9. 21 23. it signifieth age and the word premised before it time implyeth that time wherein Women according to the ordinary course of nature are Child-bearing ãâã preposition promised before both the other words which signifieth beside or beyond sheweth that the time of age here meant was beyond and above that time wherein Women use to be Child-bearing as was before noted â⦠54. This preposition is in this case translated against Rom. 4. 18. thus ãâã hope or beyond or above hope Our English hath fully exprest the Apostle's meaning in this phrase when she was past age The sacred Historie further testifieth that she was
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 ââ¦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 ãâã 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 emââ¦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 ãâã 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
the Sea Herein we may behold the boldness of enemies in pursueing the people of God The like may be noted of the Amalekites who not long after the destruction of this great Host of the Egyptians set upon this people whom God had so preserâ⦠Exod. 17. 8. And the like also of Sihon King of the Amorites and Og the King of Bashan Numb 21. 23. 33. Malice and hatred so blindeth the mindes of the enemies of Gods Church and ãâã intoxicateth their understanding as they cannot discern the danger whereinto ãâã venture They can neither think of things past nor foresee and forecast ãâã to come Our Proverb saith who so bold as blind Bayard 1. This giveth proof of that satanical spirit which ruleth in wicked men setâ⦠their spirits on fire to do mischief not regarding into what danger they imâ⦠themselves they are like mad bulls who will run their career though ãâã break their own necks How do bloody minded men venture their own lives ãâã take away the lives of others How doe all sinners run headlong down to their ãâã perdition to accomplish their mischievous plots 2. This doth much check the backwardness coldness and fearfulness of such ãâã prosess the truth in maintaining the same How little will men venture in Gods cause How doth every shew of danger discourage them shall adversaries be so ãâã and venturous in opposing the Truth and in persecuting the Professors thereof and shall Professors be timorous in maintaining it 3. Let this put us on to an holy zeal in the cause of God and of his Church ãâã of our own and others salvation Let the boldness of the wicked in their misâ⦠courses animate and imbolden us in pious courses This is not to make us blind and mad as the wicked are by implunging our ãâã into apparent danger but to make us cast off the cloaks of sluggishness and ãâã pretending danger where is no just cause of pretence Prov. 22. 13. and 16. 13. Let us shew that there is more power in the divine Spirit to enbolden us to good than can be in a satanicall spirit to imbolden men to evill §. 170. Of Enemies perishing by that which preserveth Saints THE issue of the Egyptians forenamed boldness is expressed in this word were drowned This word is compounded of a simple verb that signifieth ãâã and a preposition that intendeth a thorough doing of a thing So as ãâã compound signifieth to drink up or as it is ordinarily translated to swallow ãâã Matth. 23. 24. 1 Cor. 15. 54. It is attributed to the Devill and translated ãâã It being here applied to waters it is fitly translated were drowned for waters swallowing up men do drown them thus we see that the presumption of the Egyptians caused their destruction The like may be exemplified in the forementioned instances of Amelek Sihon and Og and might be in a multitude of others The just vengeance of God causeth this for hereby they are brought as beasts into snares and as birds into pits Psal. 9. 15 16. and 35. 8. This is enough to disswade such as have any care even of themselves and their own safety from overmuch boldness and forwardness in persecuting such as God will protect They have cause to fear least God should make them visible spectacles of his vengeance Let such consider Gods just dealing with these Egyptians To aggravate this evidence of Gods just vengeance it is worthy our observation to consider that means of the Churches preservation proved to be the means of their enemies destruction for those waters that were a wall unto the Israelites returned and covered all the Host of Pharaoh Exod. 14. 28 29. The Lions that preserved Daniel from the plots of the Princes of the Persians were a meanes of devouring those Princes Dan. 6. 22 24. This also proveth true in the means of salvation for that word which is a savour of life to Believers is a savour of death to others 2 Cor. 2. 16. Thus may some in the Sacrament of the Lords Supper eat judgment to themselves 1 Cor. 11. 29. So Christ himself who is a chief Corner-Stone elect and precious to them that believe is unto them that be disobedient a stumbling block of offence 1 Pet. 2. 6 7 8. 1. This comes to pass through mans abuse of the means which God affords for his good as Saul abused his sword wherewith formerly he had destroyed the enemies of the Church by thrusting it into his own bowells 1 Sam. 31. 4. 2. God being provoked by such men turns blessings into curses This may afford us a good direction about the use of those means which we see to be usefull and succesfull to others For this end 1. Be sure of thy warrant for the use of such and such means These Egyptians had no warrant so to rush into the Sea as they did When the Israelites presumed to go up against the Amalekites and Canaanites without Gods warrant they were discomfited Numb 14. 44 45. 2. Use warrantable means after a right manner herein David failed 1 Chro. 15. 13. 3. Aim at a right end The King of Assyria aimed at a wrong end in the successes that God gave him Isa. 10. 12 13. 4. In all lawfull things seek Gods blessing for it is not means but Gods blessing on means whereby we come to prosper Deut. 8. 3. Prov. 10. 22. §. 171. Of passing through the red Sea Sacramentally considered THE Apostle maketh this passing of the Israelites through the red Sea to be such a Sacrament unto them as Baptism is unto us where he saith They were all Baptized in the Sea 1 Cor 10. 2. Hereupon having distinctly noted the main points of the history I hold it meet to open the Mysterie and for that end 1. To shew what kind of Sacrament their passing through the red Sea was 2. To manifest wherein that Sacrament agreeth with Baptism That Sacrament may thus be described It was one of the Jewes extraordinary Sacraments wherein by their safe passing through the Sea their preservation from the common destruction of mankind was represented and sealed up unto them 1. That it was a Sacrament is evident by this phrase they were baptized in the Sea 1 Cor. 10. 2. and in that it had the essentiall parts of a Sacrament as we shall shew in comparing it with Baptism 2. It was a Sacrament of the Iewes apperteining to that Church alone It was not for the Egyptians They were drowned in the Sea Hereby it is distinguished from the Ark which was a generall Sacrament for the whole world and also from Christian Sacraments 3. It was an extraordinary Sacrament in that it was but once for all used Hereby it was distinguished from the Jewes ordinary Sacraments which were Circumcision and the Passover 4. It is said to be one of their extraordinary Sacraments to shew that the Jews had more extraordinary Sacraments than this They had four Two answered
§ 87. The foresaid limitation without us is the rather added to give evidence that God would have all Believers in all ages perfected by the same means In this respect it is said that the Ark and Baptism are like figure 1 Pet. 3. 21. setting out one and the same thing yet the Ark was in the first age of the world ãâã Baptism in the last The like is noted of other Sacraments in the ages beâ⦠these 1 Cor. 10. 2 3 4. In this respect the Gospel is said to be preached ãâã the Jews Chap. 4. v. 2. § 17. And we who live under the Gospel are said ãâã be saved even as they Act. 15. 11. But most pertinent to this point is the ãâã which the Apostle hath noted of Gods making known unto us the mysterie of his will in these words that in the dispensation of the fulness of time he might ãâã her together in one all things in Christ c. Eph. 1. 10 Col. 1. 20. This God hath so ordered 1. To shew the all-sufficiency of that one onely means which is Christ Jesus ãâã is able to save to the uttermost Heb. 7. 25. and that in regard of 1. His sufficiency He of himself without any assistance from any other can save 2. The manifold miseries whereunto men are subject He is able to save from all sins and from all miseries that arise from their sins 3. The severall persons that stand in need of salvation he is able to save all of all sorts such as lived before him or with him or shall live after him Heb. 13. 8. 2. To shew his impartiall respect to all Act. 15. 9. Gall. 3. 28. Though in ãâã God saw it meet that some should live in one age of the world and ãâã in another yet he prepared but one Heaven for all and one way for all ãâã thereunto 3. To give evidence of the union of all Believes in one mysticall body Had ãâã that lived before Christ been perfected without us or by any other means ãâã we are they had been another body and that body had been so perfected ãâã no more members should have been added thereto But as there is but one lead so there is but one body Ephes. 4. 4. This is that Catholike Church which ãâã been from the beginning of the world and shall continue to the end thereof This is a forcible motive to incite us to imitate them and to walk in that way ãâã perfection which they did If they walked in that way which was but obscurely ãâã to them yet is cleerly and fully made known to us what a shame ãâã would it be for us to come short of them They are gon we yet live let us ãâã that their Spirit lives in us See more hereof Chap. 6. v. 12. § 83. and Chap. 13. v. 7. § 100. c. §. 282. Of the resolution of and observations from Heb. 11. 39 40. THE summe of these two verses is A commendation of antient Saints The parts are two 1. A general proposition 2. A particular amplification thereof In the proposition there is 1. An Intimation of the persons commended these all 2. A manifestation of the matter for which they are commended This is set out 1. By the cause Faith 2. By the effect a good report The Amplification is set down comparatively Of the comparison there are two ãâã The first concerneth such as lived before Christ was exhibited The other concerneth such as lived after That which concerneth the former is a privation of a priviledge In setting down whereof we have 1. The Priviledge it self which was the promise 2. Their privation of it received not That part of the comparison which concerneth Believers since Christ was Vers. 40 exhibited is a fruition of the foresaid priviledge Hereof are two parts 1. The kind of priviledge some better thing 2. The end thereof that they without us c. The kind of priviledge is set out 1. By the Authour God 2. By the procuring cause having provided 3. By the subject matter Some better thing 4. By the persons for whom for us The end is an universal perfection that they c. In setting down this end we may observe 1. The manner of propounding it Negatively in reference to antient Jews Should not be made perfect 2. Affirmatively To Jews and Christians together in this phrase without us §. 1. Of the resolution of HEB. Chap. XII THere being two maine ends of the Apostles setting out Christ in his excellency namely perseverance in the Faith and worthy walking thereof in this Chapter he finisheth the former and setteth upon the later of these two ends See Chap. 1. v. 1. § 10. in the end To enforce the former of perseverance he produceth many Motives ãâã encourage them against the many trialls whereunto they had been brought and ââ¦ight further be brought for their profession sake Then he raiseth an exhortaâ⦠unto courage v. 12 13. The Apostles motives are these 1. The pattern of former Believers to whom he hath reference v. 1. 2. The example of Christ. Concerning whom 1. He distinctly setteth out his sufferings v. 2. 2. He calleth Christians to a review or to a more serious consideration of him v. 3. 3. He removeth an objection which might be this Object we have already suffered much Ans. Yet there remaineth more in that ye have not resisted unto blood v. 4. 3. The Author of Christians sufferings this is 1. Propounded v. 5. It is the chastening of the Lord. 2. Amplified in the six verses following In the amplification is declared 1. The motive that puts on God to correct Lave v. 6. 2. The evidence that he so doth About this he 1. Propoundeth the evidence it self v. 6. 2. He maketh an inference thereupon v. 9. The evidence is propounded two ways 1. Affirmatively under a paternal affection by the mention of Son v. 5 6 7. 2. Negatively by denying them to be Sons if they be without correction v. 8. The inference is that we patiently submit our selves This is set down comparatively The Comparison is betwixt unequalls which are the Father of Spirits and Fathers of our flesh v. 9. So as the Argument is from the less to the greater In it 1. There is one thing taken for granted that children are subject to the correction of the Fathers of their flesh 2. Another thing is inferred thereupon The inference is set down 1. With an interrogation thus Shall we not c. 2. It is confirmed two wayes 1. By the different ends that the Father of Spirits and Fathers of the flesh aime at in correcting their children v. 9. 2. By remooving an objection The objection is this Afflictions are grievous This is answered by making known the effect that followes from thence which is the peaceable fruits of righteousnes v. 11. The exhortation raised as a Conclusion from the former motives importeth two duties One to redress what hath been amiss v. ââ¦2 The other to endeavour after a
hands hanging down and feeble knees which imply weaknesse See § 67. III. Weaknesse must be strengthned This is the main intent of the Apostles exhortation See § 67. IV. Mans best endeavour must be used for obtaining strength This metaphor of lifting up hands hanging down and feeble knees proves as much See § 67. V. Strength obtained must be well ordered This ariseth from the connexion of the 13. v. being a direction with the former verse by this copulative AND. See § 68. VI. A Christians course is exemplary This phrase of making paths for their feet implyeth as much See § 68. VII A Christians course must be a right course The word translated paths implieth as much See § 68. VIII Professors are subject to inconstancy This is intended under this metaphor lame as here used See § 69. IX Inconstancy makes way to Apostacy The mention of lame turned out of the way intends this poynt See § 69. X. Inconstant persons must be established This is meant by healing the lame See § 69. XI Fear of falling must make men more carefull of recovery This is gathered from these two emphaticall particles but rather See § 69. §. 71. Of Peace Hââ¦b 12 14. Follow peace with all men and holinesse without which no man shall see the Lord. TO the forementioned duties about afflictions the Apostle addeth other duties that must grace a Christians profession and may be a means to keep them steadfast therein The first is peace Peace according to the Greek word signifieth to knit in one So as Peace is an agreement in one betwixt different parties Therefore it is stiled a bond Eph. 4. 3. And he inferreth peace upon union thus be of one mind live in peace 1 Cor. 13. 8. According to the different persons betwixt whom peace is peace useth to be distinguished The parties are of three sorts 1. God and man 2. Man and his own conscience 3. Man and man Peace betwixt God and man consists in that reconciliation which Christ hath made betwixt God and man who is in that respect stiled the Prince of peace as is shewed Chap. 7. v. 2. § 21. Indeed all peace cometh from God and thereupon is he stiled the God of peace See Chap. 13. v. 20. § 163. Peace betwixt man and his own conscience is an effect of the forementioned reconciliation apprehended by faith whereby the conscience ceaseth to trouble man and resteth quiet in it Peace betwixt man and man is an agreement betwixt them This agreement is inward and outward Inward when men are joyned together in the same mind and in the same judgement 1 Cor. 1. 10. This is properly betwixt Saints for they have one and the same word to enlighten their judgements and to ground their opinion thereon The particular unities mentioned Eph. 4. 3 4 c. demonstrate as much Outward peace betwixt man and man is a quiet and peaceable conversing together It consisteth in forbearing to wrong others and in being ready to do all good offices of love and kindnesse When this outward peace is joyned with the inward then is it most perfect Such was the peace of the Christians in the primitive Church Act. 4. 32. Yet outward peace hath an excellency though it be severed ââ¦from the inward in that it sheweth a readinesse in man to have as much peace with others as he can The peace here meant is the third kind peace betwixt man and man for he had before encouraged these Hebrewes to stand to their profession against all the opposition that a man could make as a means thereto he addeth this direction follow peace for by following peace the violence of adversaries may be asswaged and their opposition allayed Besides the Apostle expresly setteth down the subject of peace here meant in this phrase with all men This vertue and grace of peace is the more proper to Saints by reason of the Spirits altering and renewing their naturall disposition For by nature man is of a wrathfull revengefull tumultuous contentious disposition They are as ravenous and devouring beasts one to another but by the Spirit this disposition is altered Isa. 11. 6 7 8. 1. Obj. Many Saints are subject to contention 1 Cor. 1. 11. Act. 15. 39. Answ. 1. Gods Church on earth consists of a mixt company There are therein Children of the kingdome and Children of the world Matth. 13. 38. These latter be the contentious persons in the Church and of such may the Apostle speak 1 Cor. 1. 11. And thereupon he adviseth to mark such and to avoid them 2. They who are on earth in the best manner regenerate are but in part renerate The flesh remaines in them and that inclination which is in them to contention is from the unregenerate part and in this respect was it that two great Apostle had so great a contention betwixt them as they departed assunder one from the other Act. 15. 39. 2. Obj. Many Heathen and unregenerate men have been of a quiet and peaceable disposition and have followed peace Answ. 1. That disposition which is in heathen or in other naturall and unregenerate persons was but a meere seeming disposition it had but a shew of the grace or vertue It could not come from true love but rather from self-love aiming at by-respects This caveat of doing no wrong except provoked shewes that their peaceablenesse was no true vertue A feirce dogge may be quiet till he be provoked 2. Though the Spirit renewed not such men yet it restrained them for the good of polities and societies which otherwise could not have stood Gods Spirit by restraining grace moved the spirit of Cyrus Darius and sundry of those Kings under whom the Iewes were to afford them peace So were sundry Heathen Emperours moved to Christians §. 72. Of following peace THe word whereby the Apostle expresseth our endevour after peace is thus translated Follow It is an emphaticall word It is attributed to an eager persuit of such things as fly from one It is used of hunters and hounds which follow the game to take it if it be possible In the New Testament it is taken two wayes 1. In a bad 2. In a good sense In a bad sense for persecuting Saints which useth to be done with the greatest eagernesse that can be even from City to City Matth. 10. 23. and 23. 34. Act. 22. 4. In a good sense for using our uttermost endevour to attain the things that are good as charity 1 Cor. 14. 1. Righteousnesse 1 Tim. 6. 11. That which is good 1 Thes. 5. 15. and the Mark for the price of the high calling Phil. 3. 14. yea such things as concern peace Rom. 14. 19. We must so seek after peace as we seek after every thing that makes thereto There is another word as emphaticall used to this purpose which we translate endeavour Eph. 4. 3. But it is translated ãâã Heb. 4. 11. and study 2 Tim. 2. 15. The
much more weaned from sin This use is the main end of adding this epithite of bitternesse to the root of corruption 3. Learn how to remove this bitternesse This must be done by taking bitter pills which are the pills of contrition Matth. 26. 75. 2 Cor. 7. 10. This is manifested by spirituall grief for offending God and for the danger we bring to the soul Psal. 51. 4 12. They who thoroughly feele the bitternesse of sin will willingly take these pills 2 Chron. 33. 12. Luk. 7. 38. and 18. 13. Act. 2. 37. 2 Cor. 7. 11. §. 85. Of keeping down corruption THis phrase springing up added to the foresaid root of corruption sheweth that that root is to be kept down and in the very beginning to be suppressed Herein the Apostle alluded to a skilfull and carefull Gardner who will weed up all noysome weeds so soon as they begin to spring and peepe above ground So did David 1 Sam. 24. 6. 2 Sam. 24. 10. and Peter Matth. 26. 75. This is to be done 1. In regard of the nature of it which is growing and encreasing Like an ill weed that groweth apace and the longer it groweth the stronger it groweth and the stronger it groweth it is the more hardly rooted out It is said of the Crocodile that no creature growes from so small a beginning to so great a magnitude as it doth and that no creature is so dangerous to man as it is Corruptions in the soul are like noysome humors in the body which suffered to abide prove incurable Experience gives sufficient evidence hereof Ier. 13. 23. In relation to the metaphor note Prov. 24. 30 31. 2. Corruption is speedily to be rooted out in regard of the effects For it is ââ¦trary to Gods purity it offendeth his majesty and incenseth his wrath which is as a fire See more hereof in The plaistââ¦r for the Plague on Num. 16. 46. § 32. 1. This sheweth an especiall reason of that abundance of corruption which every where aboundeth Breeding corruptions are suffered to spring and grow up to get head and so to soake out the life of grace 2. This discovereth the folly of putting off and deferring repentance See The whole Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. 3. To observe the main direction here given for diligent circumspection against corruption For this end observe these rules 1. The first peeping of corruption which is in the heart and affections Herein every one hath a great advantage over himself because he knoweth the things within himself 1 Cor. 2. 11. This we cannot know of others 2. Do what thou canst to pluck it up by the roots other waies it may sprout up again 3. So soon as the blade of corruption is seen to grow up in others suffer it no longer to grow in them Lev. 19. 17. §. 86. Of the trouble which corruption causeth A Fearfull effect of the forementioned corruption springing up is thus expressed trouble you This is in Greek a compound word and here only used in the New Testament The simple verb is used to set out that anguish and vexation which the Devill doth oft use to those whom he possesseth Luk. 6. 18. Act. 5. 16. This compound loseth nothing of the emphasis but rather addeth thereto It iâ⦠by other authors used to set out noysome savours irksome sounds which molest and trouble the senses it is also used to set out importunate Creditors who will not let their debtors be quiet and to wind in the body which much troubleth it and to all such as cause trouble in a mans house in the Church and Common-wealth Thus the sprouts of the forenamed bitter roots will exceedingly molest a mans mind and conscience and never let him be quiet till he redresse what is amisse That growth of corruption causeth trouble is evident by the Holy Ghosts joyning evill and trouble together Deut. 31. 17 21. Take a particular view of the distinct kinds of ââ¦roubles which arise from thence and the poynt will more evidenly appear 1. It troubles the conscience instance Iudas Matth. 27. 3 4. In this respect it is said that there is no peace to the wicked 2. It troubles a man in his body by noysome diseases and paines and want of necessaries In this respect the wise man sayeth of a wicked man that he troubleth his own flesh Prov. 11. 17. 3. It troubles his estate by wasting or intangling it For he is said to trouble his own house Prov. 11. 27. 4. It troubleth his children kindred and such as any way depend on him 2 King 10. 31. 5. It troubleth the Church This it doth by false teachers Gal. 1. 7. and 5. 12. 6. It troubleth the whole state Iosh. 7. 25. 1 King 18. 13. 7. The worst trouble of all is in the world to come Rom. 2. 9. 2 Thes. 1. 6. It was before noted that corruption incenseth Gods wrath Gods wrath is a fire The longer that houses on fire continue to burne the more trouble they bring Learn hereby when troubles arise to search after the cause thereof Hereof see The Plaistââ¦r for the Plague on Numb 16. 46. § 4. As the cause is found out so remove it Hereof sââ¦e Dearths death on 2 Sam. 21. 1. § 18. §. 87. Of Corruptions defiling many TO the former effect of troubling the Apostle addeth another of defiling The Greek word is properly translated as Iude v. 8. and in sundry other places There are nouns derived from it whereof one signifieth pollution 2 Pet. 2. 20. The other uncleanesse The adding of this effect to the former sheweth that the trouble before mentioned is no such trouble as any can have comfort therein in that it iâ⦠a defiling trouble For corruption which is the cause of that trouble infecteth and defileth In this respect sundry corruptions are resembled to Leven which sowreth and infecteth as corrupt doctrine Matth. 16. 6. hypocrisie Luk. 10. â⦠maliciousnesse 1 Cor. 5. 8. lewd and evill company 1 Cor. 5. 6 7. Our spreading ãâã infecting nature The Apostle reckons up sundry effects that sprout from thence ãâã 5. 9. Obj. The kingdome of hevean is said to be as leven how then can leven infect Answ. Things resembled to leven are to be taken according to their own kind whether they be good or evill and the metaphor of leven is used in the generall nature of it which is to diffuse to others that vertue which it hath in it self If the ãâã it self be good then it intendeth a diffusion of that which is good If it be ãâã then it intendeth infection and diffusion of that which is evill Thus the word iâ⦠said to be a savor of life unto life and a savor of death unto death thus Christ and ãâã Devill are both resembled to a Lyon Christ in his strength and courage the Devill in his voracity and desire of mischief so in sundry other things the same siâ⦠litude may set out
and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Jesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel HEre beginneth the second part of the Comparison which concernes the Gospel The summe whereof is A description of the Evangellicall discipline It consists of ten distinct branches which may be brought to two distinct heads 1. The places whereunto under that discipline we are brought 2. The persons to whom we are joyned The places are described by three metaphors Mount Sion the City of the living God the heavenly Ierusalem The first metaphor whereby the place where unto we are brought is here said to be Mount Sion Here consider 1. What Mount Sion was 2. How fitly the Church is set out by it For the first Mount Sion was situate in the best part of the world which was Canaan the land which flowed with milke and honey Exod. 13. 5. and it was in the best part of that land which was the tribe of Iudah and in the best part of that tribe even in Ierusalem and in the best part of that City which moved David to build a City there which was called the City of David 2 Sam. 5. 9. On it was a very strong fort which the Iebusites held till Davids time and thought it to be impregnable and thereupon scoft at David when he went about to take it 2 Sam. 5. 8. After that David had built this faire City called Sion he placed the Arke there 2 Sam. 6. 12. 1 King 8. 1. This Mount Sion is opposed to Mount Sinai which was situated in the driest barrennest and most parching place of the world even in a wildernesse where was no water to drink and therefore God caused water to flow out of a rock and to follow the people Exod. 17. 6. Psal. 105. 41. ãâã Cor. 10. 4. Nor did the ground bring forth corn they had Manna from heaven Exod. 16. 3 14 15. Nor trees to shelter them from the heat of the Sun Psal. 105. 39. They had an extraordinary cloud to cover them Fitly therefore doth the Mount Sinai set out the Law which can afford no succour no refreshing and as fitly doth the Mount Sion set out the Gospel which is simply the best estate that possibly can be Because the Arke which was the most lively representation of Gods presence was set in Sion it was made a choise type of the Evangelicall Church where the Lord dwelleth Therefore the Prophets frequently set out the Christian Church under the name of Sion as Psal. 2. 6. Isa. 28. 16. Ioel. 3. 21. 2. In sundry respects is the Church of Christ set out by Sion 1. Sion before David took it and built it was the habitation of Iebusites 2 Sam. 5. 6. So the Christian Church of Gentiles before Christ dwelt in it Eph. 2. 2 11. 2. Sion was an high Mountain Psal. 133. 3. so the Church Isa. 2. 2. 3. Sion was a strong Fort 2 Sam. 5. 7 8. and Psal. 125. 1. So the Church against which the gates of hell shall not prevail as our Saviour expresseth Matth. 16. 18. 4. The Ark was in Sion 2 Sam. 6. 12. So in the Church are Gods ordinances 5. It was in sundry respects the most excellent of all Cities Psal. 48. 1 2. therefore called the Mountain of Gods holinesse in the forementioned Psalm whereof glorious things are spoken as the Psalmist expresseth Psal. 87. 3. It is stiled the perfection of beauty out of which God hath shined Psal. 50. 2. So is the Church of Christ the most excellent place of all the world Such is the excellency thereof as Saint Iohn maketh choyce of the most choyce things of the world to set it out Rev. 21. 10 11 c. Could the beauty and glory of the Christian Church be discerned by us all pearls and precious stones would seem more to obscure then illustrate it This is she that is all glorious within Psal. 45. 13. 6. God himself chose Sion for the place of his habitation Psal. 9. 11. and 76. 2. and 132 13 14. In this respect its stiled ãâã ãâã ãâã ãâã ãâã the City of God Psal. 48. 1 2. and 87. 2 3. On this ground all the excellent things that are spoken of the City of God are to be applied to Sion Thus the Church is the house of God 1 Tim. 3. 15. And God is said to dwell among the members of the Church 2 Cor. 6. 16. And Christ to walk in the midst of the seven golden Candlesticks which are the Churches Rev. 2. 1. 7. God rââ¦igned in Sion more conspicuously then in all the world beside Isa. 24. 23. There was the throne of David who was an especiall type of Christ. So the Church is in an especiall manner the Kingdome of Christ. See my Guide to go to God in 2 Petit. § 35 36. 8. Out of Sion came the Law Isa. 2. 3. There 's the blessing and life for evermore Psal. 133. 3. So in the ââ¦hurch is Salvation Out of it is no Salvation From it proceed all the means of Salvation 9. Gods love was most set on Sion Psal. 87. 2. So on his Church Eph. 5. 25. 1. This affords ground of contentment to such as are of the Church They are in the most excellent the most sure and safe estate that can be there where God dwelleth and reigneth there where the brightnesse of his favour most shineth there where is the bread of life and the water of life where is peace joy and all happinesse So as they who are in the true Church and of it may well say as Psal. 16. 6. The lines are fallen unto me in pleasant places yea I have a goodly heritage 2. This may exââ¦ite us to abide in the Church our selves and to draw others into it Peters resolution Iohn 6. 68. becomes us all for our selves And the Churches ââ¦ind for other Cant. 8. 1 2 8. Every one to do what he can to bring in others Note Matth. 23. 15. 3. This may stir us up to pray for the good of the Church So did the Psalmist ãâã Sion in Psal. 122. 6 7 8. Note Isa. 62. 1. Our Church far excelleth Sion thereâ⦠we ought to be the more earnest 4. This may afford ground of humiliation for the distresses and desolations of ãâã Churches So the Jewes of old for Sion note Psal. 137. and the Book of Laâ⦠If we cast our eyes abroad we shall find great cause of humiliation in ãâã respect 5. This may afford ground of gratulation to praise God for the prosperity of the Church We especially that are of the Church ought to do it as the Psalmist inâ⦠in Psal. 65. 1. Praise waiteth for thee O God in Sion and Psal. 147. 12. Praise the Lord O Ierusalem praise thy God O Sion 6. It affords an use of direction to walk as becometh a Citizen of Sion §. 101. Of the
Church the City of God THe second Metaphor whereby the place whereunto we are brought is The City of the living God Whereby is here meant the Church which is oft stiled in ãâã the City of God as Psal. 87. 3. and Psal. 48 1 2 8. Glorious things are spoken ãâã thee O City of God So likewise in Isa ââ¦0 14. and Rev. 3. 12. That the Church is a City see Chap. 11. v. 10. § 47. And it is called the City of God 1. ãâã ãâã ãâã ãâã ãâã for excellent things are said to be of God 2. For distinction from Cities of men 3. Because God is the author and governor of it 4. Because the ordinances immunities and priviledges thereof are all of God 1. In that the Church is a City it may enform us in the state and condition ãâã the Church it is a well-ordered estate an estate that hath different degrees of persons some for government some for subjection some to make known Gods will some to bring men into obedience thereto There are also lawes orders and ordinances proper and peculiar to the Church 2. It doth afford a ground of consolation to such as in this world are as strangâ⦠and forreiners that have no City to go to if they be of the communion of Saints they are Citizens of the best City that can be the most safe and secure City the best governed City best provided for which hath the best orders fairest priviledges and fullest immunities that can be 3. It should stir up such as are of the Church to carry themselves as becommeth Citizens of such a City Phil. 1. 27. For this end take notice of the lawes and ordinances of this City In that the Church is the City of God 1. It doth exceedingly amplifie the excellent estate and condition of this City It is not a City of man but of God So the lawes ordinances and all things appertaining thereunto are of God 2. It should stir us up to pray to God for it God will provide for protect and every way blesse his own Kingdome God is here said to be the the living God The City of the living God Of the living God see Chap. 3. v. 12. § 138 139. §. 102. Of the heavenly Jerusalem THe third Metaphor whereby ãâã place whereunto wee are brought is the heavenly Ierusalem Of Jerusalem see the Saints sacrifice on Psal. 116. § 115. The speciall thing here to be noted is that epithite Heavenly added to Ierusalem which is so called 1. For distinction sake to distinguish it from earthly and therefore Gal. 4. 26. called Ierusalem which is from above 2. For excellency sake 3. To manifest the end of it which is to bring us to heaven Matth. 19. ââ¦8 Rev. 19. 6. 4. To shew the nature and kind of it it is an introduction to heaven yea a part of heaven the beginning thereof See My guide to go to God 2 Pet. § 38. Uses arising from this title heavenly attributed to the place whither we come may be these 1. Incitation to desire and endeavour to be of this City Citizens of this Ierusalem It is an heavenly Ierusalem Note Heb. 11. 16. This is a part of that heavenly City Of this we must be before we can be of that 2. Admonition not to envy the Glory Pompe Riches c. of this world Nor the priviledges of any earthly City Yee are come to an heavenly City Yee that are Citizens hereof have more cause to pitty them yea to triumph over them All theirs are but earthly all ours heavenly and what comparison is there between earthly and heavenly 3. Dehortation from setting our hearts upon this world upon the promotions profits and pleasures thereof they are all earthly they become not such as are Citizens of this heavenly Ierusalem no more then the habit or attire of Iewes and Trukâ⦠sworne enââ¦mies of Christ becomes a Christian. Doting and setting our hearts on them bewraies an earthly and worldly mind and heart which is no way suitable to this heavenly Ierusalem Nay farther there is a bewitching force in the things of this world to our corruptnature whereby they are stollen and alienated from this heavenly Ierusalem and from the heavenly thing thereof All the things of this heavenly Ierusalem are things of God But God and this present world are contrary each to other Note Iames 4. 4. 1 Iohn 2. 15. 4. Exhortation to get an heavenly disposition and to shew forth an heavenly conversation for we are Citizens of the heavenly Ierusalem This is the main scope of the third petition in the Lords prayer The particulars implied under this generall exhortation are three 1. Let us clense our selves from all filthinesse of the flesh and of the spirit As the Apostle expresseth 2 Cor. 7. 1. In heaven there is nor can be any unclean thing Rev. 21. 27. 2. Grow up unto full holinesse as the Apostle implieth in these words 2 Cor. 7. 1. perfecting holinesse in the fear of God In heaven all are holy Heaven itself is the most holy place Heb. 9. 8 12. and 10. 19. The supream Soveraigne thereof is the holy God holy in his nature holy in each person holy Father Iohn 17. 11. holy Son Act. 4. 27 30. Holy Ghost Matth. 28. 19. The inhabitants there are all holy Holy Angels Mark 8. 38. Holy Saints When the Angels fell from their holinesse they fell from that excellent habitation 3. In all things have an eye to Gods will So it is in heaven therefore in the third petition our Saviour hath taught us to pray That Gods will might be done by us on earth as it is done by Angels in heaven Matth. 6. 10. 4. So far as Gods will is made known do it If yee know these things happy are ââ¦e if ye do them saith our Saviour Iohn 13. 17. To know and not to do aggravates condemnation Luk. 12. 47. 5. Do Gods will after a right manner as it is done in heaven by the Angels sincerely entirely cheerfully diligently zealously constantly He that said our conversation is in heaven Phil. 2. 20. shewed himself a Citizen of this heavenly Ierusalem §. 103. Of the innumerable ãâã of Angels HEtherto of the description of the Christian Church by the Place whereto we are brought The Persons to whom we are joyned follow The first of them are set out in this phrase an innumerable company of Angels Of their Name Nature Properties Functions c. vid. Chap. 1. v. 7. § 84 85 86 87 c. Their number is implied under these words innumerable company The word in the Greek doth signifie ten thousand But as sexcenta by the Latines is frequently put for an indefinite and infinite number so ãâã ãâã ãâã ãâã ãâã by the Grecians Our English Translators have accordingly well translated it an innumerable company For indeed the number of Angels is innumerable We read of an host of Angels Rev. 12. 7. but no number put to it We read 2 King
6. 17. of a mountain full of horses and Chariots of fire whereby are meant Angels but no number of them There was then a great host of enemies that compassed the City yet of that troop of Angels saith Elisha They that be with us are more then they that be with them Those Angels did Hezekiah mean when he said 2 Chro. 32. 7. There be more with us then with the King of Assyria Yet of the King of Assirians Army were slain at a clap 185. thousand Object We read of a set number Matth. 26. 53. viz. of twelve legions of Angels which in common account amount to 80000. Answ. 1. The Text doth not precisely expresse that number but saith more then twelve legions 2. That number is to be taken indefinitely 3. Christ means not all the Angels in heaven but so many as in mans opinion might be thought sufficient to guard him against all the opposition which the Jewes could make For twelve legions of good Souldiers were reputed an invincible Army The like answers may be given to that greater set number whereof we read Dan. 7. 10. as thousand thousands yea ten thousand times ten thousand for 1. They set out an indefinite and infinite number 2. All the Angels of God are not there meant there were many others in other places 1. This number or rather innumerable company of Angels did God at first make and doth still preserve in their first entire estate the more to set out his own magnificence Thus is the magnificence of the great King of heaven and earth set out by having so many of such attendants 2. To animate and encourage Saints against the multitude of devils for we read Rev. 12. 7. The Dragon gathered together an host of evill Angels There were not only seven devils in one woman but a legion that is 6666. in one man If at once there were so many in one man how many were there in all the world beside for certainly no man is free at any time but hath devils attending on him to sollicit him to evill There is need therefore of an innumerable company of good Angels to guard him There are many more Angels then men so as every Saint may have assurance of so many to guard him as he may well say as Elisha 2 King 6. 16. they that be with us are more then they that he with them 1. This may serve for the resutation of their presumptuous conceit who undertake to set down the distinct number of Angels which yet the Apostle here stileth innumerable 2. This may raise up our hearts in admiration of Gods great and glorious Majesty If in regard of the visible host of heaven the Psalmist might say as Psal. 8. 1. O Lord our God how excellent is thy name in all the earth who hast set thy glory above the heavens How much more in regard of this innumerable company of invincible and spirituall creatures For this end meditate as on the nature properties and functions of Angels so of the innumerable company of them §. 104. Of the generall Assembly HAving shewed the first sort of excellent creatures to which we are brought by the Gospel namely Angels Come we now to the second sort who are here said to be holy men who are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified by the name First-born The word translated generall assembly is a word which is used to set out a solemn publick meeting of many people from sundry places to some great solemnity The meeting of all sorts of people out of all parts of Greece to see the Olympian games performed was called ãâã ãâã ãâã ãâã ãâã which term the Apostle here applieth to the Catholick Church Catholick is a Greek word which signifieth generall or universal That this general assembly is meant of the Church is evident by the next word Church which is joyned to it by a copulative paââ¦ticle AND. The next word First-born sets out the Persons that belong to this generall assembly From the former we may observe That the Christian Church is a general assembly The notation of the Greek word which is derived from the verb to cââ¦ll ââ¦ut sheweth that its an assembly called together The compound word ãâã that it is a general assembly This general assembly is excellently set out Rev. 7. 9. The prophecies of old concerning the amplitude of the Christian Church import as much as Isa. 60. 4 c. But most expresly is this proved Eph. 1. 9 10. Col. 1. 20. That the truth of this point may be the more distinctly discerned Let us take a brief view of the respects wherein the Christian Church is stiled a general assembly 1. In respect of persons For the whole number of Gods Elect are comprised under this assembly This our Apostle notes in this phrase whose names are written in the Book of life 2. In respect of place For the Christian Church is not bounded within the borders of Iudea nor of the ten tribes but diffuseth it self among the Gentiles This was of old foretold as the Apostle proveth by many testimonies Rom. 15. 9 10. In this extent its said Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life 3. In respect of the time from Adam to the end of the world so long as it should be increasing and after to continue to eternity The reason of this generall assembly cannot be in them who are of it For they of themselves are no better by nature then they who are out of it Eph. 2. 3 11 12. But it resteth wholy and only in God in his free grace 1 Cor. 15. 10. and rich mercy as Eph. 1. 7. and 2. 4 7. The means of bringing us into this generall assembly are 1. Outward the Word Eph. 1. 23 and 2 Thess. 2. 14. 2. Inward the Spirit Of both these see The whole Armour of God on Eph. 6. 16. § 19. 1. This may give satisfaction to that great Question Whether the Church was before Luthers time I answer it was where this generall assembly was 2. This may serve for the refuting of Papists in arrogating and appropriating this title Catholick to the Church of Rome For 1. It implies a plain direct contradiction Catholick is universall Roman is particular for the same thing in the same respect to be universall and particular is contradictory 2. The Church of Rome hath so much and so far erred from the Catholick Faith as it cannot be accounted a part of the Catholick Church 3. This informes us 1. In the difference betwixt the Iewish Synagogue and the Christian Church 1. That was of one people This of all nations 2. That in one small part of the world This throughout the whole world 3. That tyed to the Temple at Ierusalem for their solemn services This extended to all
places Mal. 1. 11. 4. That to continue till Christs first comming This to the end of the world 2. In the difference betwixt the Catholick Church and particular Churches 1. That is invisible for howsoever the members thereof be Children of men who are visible creatures yet their essentiall and specifical form which makes them to be indeed of the Catholick Church is not visible for it is an inward spirituall effectuall calling But particular Churches are visible for profession of the true faith and subjection to the ordinances of a particular Church is sufficient to make men members thereof Hypocrites may be as true members of a particular Church as the upright especially till they be discerned and discovered So was Iudas Ananias Saphira Demas and sundry others 2. Hence arifeth a second difference The Catholick Church consists only of the elect being effectually called such are here described first-born whose names are written in heaven But particular Churches are mixt assemblies as the parables of sundry sorts of grounds of corn and tares of the draw-net of wheat and chaff of the fruitfull and barren Fig tree of vessels of honor and dishonor shew 3. The Catholick Church can never fail Matth. 16. 18. Particular Churches may for where are the Churches planted by the Apostles 4. The Catholick Church is diffused throughout the whole world and extendeth it self to all times as I shewed before But particular Churches are tied to certain places as nationall Churches and parochiall Churches 5. The Catholick Church extendeth it self beyond this world even to heaven for part of it is triumphing in heaven as this phrase spirits of just men made perfect sheweth But particular Churches are only on earth No divisions or distinctions or relations or ordinances in heaven as on earth Rev. 21. 22 23. These and other like differences are the rather to be observed because of our adversaries who confound the Catholick and particular Church of Rome and thereby apply to their particular Churches all the properties priviledges and excellencieâ⦠of the Catholick Church whence have risen the many and great controversies betwixt us and them about the Church as about the essence of it the visibility stability infalibillity and authority of it §. 105. Of regeneration and the causes thereof THe first particular whereby that blessed society to which we are brought by the Gospel is set out in this phrase Church of the first-born The Greek word translated Church commeth of a Greek verb which signifieth to call the compound whereof signifieth to call out hence the word here translated Church which signifieth a company called together of their calling outward and inward and of the means of the one and the other Gods word and Spirit see Chap. 3. § 13. By the word men are called to profession of the true faith which is the outward calling Hereby visible particular Churches are constituted By the Spirit true faith is wrought in them whereby they are brought to yeeld from the heart true obedience to the faith which they professe These are they which constitute the forementioned general assembly the true Catholick Church and these are they who are here intended under these words First-born whose names are written in heaven The title First-born is a compound word of a verb that signifieth to bear or bring forth and of an adjective that signifieth First It importeth two things 1. A Nativity or birth 2. The excellency thereof The birth here intended cannot be meant of a birth after the flesh In that respect Nicodemus his scruple is to purpose Ioh. 3. 4. How can a man be born when he is old can he enter the second time into his Mothers womb and be born All such kinds of birth in this mystery are excluded Ioh. 1. 13. in those phrases Not of blood nor of the will of flesh nor of the will of man It s therefore stiled Tit. 3. 5. regeneration a being born again or a new birth And this must needs be spirituall The excellency of this birth is noted in this particle FIRST For the first is a word of order and of honour Its applied to Christ the second person in sacred Trinity and to Sons of men See Chap. 1. v. 6. § 67 68. In this place it may be appropriated to the Iewes or extended to all Saints Yea both these may even in this place well stand together For the Iewes being Gods first-born and we being brought to them and made partakers of their priviledges are also Gods first-born as well as they From this priviledge we may observe 1. They who are of the true Church are new-born The metaph or of first-born being applied to the Church imports as much So much likewise is intended Psal. 87. 5. And of Sion it shall be said this and that man was born in her But more fully expressed Ioh. 1. 12 13. and Iam. 1. 18. Christ makes it a matter of absolute necessity Ioh. 3. 3 5 7. Except a man be born again he cannot see the Kingdome of God The reason thereof may be taken from that utter depravation which hath seisââ¦d on man for repairing whereof no patching or piecing will serve the turn but a new making It s called a new birth to distinguish it from our generall birth and it s stiled a birth to set out the work of God more lively 1. Hence we should be stirred up to put our selves upon examination whether we be of the number of Gods new borne till we have some evidence thereof we can have no assurance of any interest to the generall assembly or to the priviledges appertaining thereunto For your help herein take these few signes of regeneration 1. A new form and image even such an one as after God is created in true holinesse and righteousnesse Eph. 4. 24. Hereby Saint Paul knew that they at Rome to whom he wrote were born againe because saith he Rom. 6. 17. Ye have obeyed from the heart-root that form of doctrine into which ye were delivered Here he useth a fit resemblance taken from a mold into which metals are cast the metall will be of that shape whereof the mold is and beare that image which is engraven on the mould Thus they who by the word are begotten againe will carry the shape and image of the word which is the image of God So do all creatures that are not monsters beare the image of that which begat them If ye say of a Pig or Puppy this is a womans Child will any beleeve you Much lesse will I beleeve that he who carries the Devils image is born of God 2. Spirituall life manifested by spirituall motions and affections such as the Apostle intendeth under this phrase Rom. 8. 5. They that are after the Spirit do mind the things of the Spirit And also under this God will quicken your mortall bodies by his Spirit v. 11. A Child that is not still-born will soon
he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life John 3. 16. Who now should first make this known but he himself whom it so much concernes 4. The honour of the Gospel It adds much to the honour of an Ambassage to have it sent and delivered by a man of note and name for birth for dignity for estate for parts and abilities But the Son is the most eminent and excellent of all every manner of way Phil. 2. 9. Note Heb. 1. 5 c. 1. This may inform us of the difference betwixt the time of the Gospel and the time of the Law this difference in this very respect is expresly noted Heb. 1. 1. It appears to be a point worthy due observation in that he beginneth with it and so largely insisteth upon it as he doth in the first Chapter The difference between them in this very kind that Jesus is the author of the Gospel is the ground of that life and efficacy which the Apostle attributes to the Gospel above the Law 2 Cor. 3. 6 c. Other excellencies of the Gospel are here laid down by the Apostle in the words following whereof more in order here let this ground-work of them that Christ speaketh be well weighed §. 125. Of receiving the word of Christ. THe main thing here expressed by the Apostle is That Christs word ought in no case to be rejected which is implied under this phrase See that yee refuse not him that speaketh As there are negative inhibitions for this as Deut. 18. 19. Heb. 3. 8. So affirmative injunctions Acts 7. 37. Matth. 17. 5. The penalties denounced against such and inflicted on such whereof hereafter do further inforce the point so Christs complaints Matth. 11. 16 c. The ground of the point may be 1. The worth and value of Christs word in it self This is that treasure and pearl whereof our Saviour speaketh Matth. 13. 44 46. Prov. 3. 14 15. Will a wise man refuse that which is of worth and price 2. The need wherein we stand of it Light is not more needful for and useful to such as are in darknesse then the Gospel to us We all by nature sit in darknesse Eph. 5. 8. Yea we are blind Rev. 3. 17. But the Gospel as it is light so it hath an enlightning vertue Luk. 4. 18. Act. 26. 18. Will a blind man refuse that which can give him sight and light Note Mar. 10. 51. 3. The heighnousness of the sin manifested by the notation of the word whereof see § 123. 1. This may inform us of the many wayes of refusing Christ speaking as 1. They that lived in Christs time and would not hear him Nicodemus comming by night Joh. 3. 2. shews that many were affraid or ashamed to come unto him 2. They that came to hear but believed not what they heard Ioh. 12. 37 38. 3. They that took offence at what he spake Matth. 15. 12. 4. They who perverted his words Ioh. 6. 52. 5. They who for a while heard him but afterwards left him Ioh. 6. 66. 6. They who desired him to depart from them Maâ⦠5. 17. 7. They who cunningly fought to ensnare him Luk. 20. 20. 8. They who openly spake against that he uttered and preached Ioh. 7. 12. 9. They who blasphemed his word and works Mar. 3. 30. 10. They who persecuted him for his doctrine Ioh. 8. 40. Now that Christ is taken from us he is refused by such as 1. Read not what he hath caused to be written as 1 Tim. 4. 13. 2. Come not to the Church Matth. 23. 37. 3. Believe nothing that they hear Act. 28. 24. 4. Come to catch as Ier. 20. 10. 5. Come to mock as Act. 17. 32. 6. Seek to silence the preachers of the Gospel as Act. 4. 18. 1 Thes. 2. 16. 7. Persecute them as 1 Thes. 2. 15. 2. How doth this aggravate that light esteem which many have of the Gospel of Jesus Christ. The occasions thereof are these 1. Some on meer ignorance not knowing the need and worth of the Gospel as the Cock in the fable refused the pearl on the dunghill see Jer. 5. 3 4. 2. Or self-conceit thinking that they have enough of themselves and that they need not the Gospel Christ stiles such whole righteous Matth. 9 12 13. Such an one was the Angel of the Church of Laodicea Rev. 3. 17. 3. Misconceit of the over-strictnesse of the Gospel terming it Cords bonds as Psal. 2. 3. or misinterpreting or misapplying it as Ioh. 6. 60 66. 4. Or a too high esteem of the world and the things thereof as Mark. 5. 17. Luk. 14. 18 c. 2 Tim. 4. 10. 5. Or fear of danger and dammage for the profession thereof Ioh. 12. 42. 2 Tim. 4. 16. 6. Or a prepossessed mind with other doctrines contrary to the Gospel Gal. 1. 6. and 3. 1. Or a mind infected with Idolatry and superstition as Ier. 44. 16 17. Such are Papists 7. Or an impious profane mind caring for no religion but wholly given to satisfie their carnal appetite These are the Swine intended Matth. 7. 6. 8. Or hatred of the Ministers of the word 1 King 22. 8. Ioh. 15. 18 19. 9. Or hatred of God himself because they know he will judge them Ioh. 15. 18. Luk. 19. 14. 10. Or a malicious spite against the Spirit of grace Heb. 10. 29. Act. 7. 51. This is the highest pitch of impiety that can be this is that unpardonable sin Mar. 3 29 30. 3. To admonish us to take heed of all means and occasions that may any way alienate our hearts from the Gospel and bring us to refuse the same 1. Take heed of winking or any way closing our eyes against the Gospel thence will the devill take occasion to blind our minds Note 2 Cor. 4. 4. 2. Be not over-conceited of thine own sufficiency and fulnesse this provokes God to send men empty away Luk. 1. 53. Rather acquaint thy self with thine own emptinesse and insufficiency Note 1 Cor. 4. 7. and 2 Cor. 3. 5. 3. Be well informed in the liberty of the Gospel Never any word nor profession brought men to more sweet and comfortable liberty then the Gospel of Jesus Christ Luk. 4. 18. The Apostle stiles it the glorious liberty of the Sons of God Rom. 8. 21. Note Ioh. 8 36. They that know and believe this will not count the Gospel a bond 4. Take off thine heart from the world and all the vanities thereof It s of abewitching nature It intoxicated Judas and Demas and so it doth many thousands Note Matth. 13. 22. Such a contrariety there is betwixt the Gospel and the world as Iam. 4. 4. 5. Purge all base slavish fear out of thine heart Fear not men nor any thing that man can do Matth. 10. 26 28 31. Place thy fear upon a more excellent and powerful object even God himself Note Luk. 12. 4 5. Withall cast off
man As there is a difference between the divine and humane essence so betwixt their works The divine essence is eternall and immutable but humane mutable and momentary So the counsell and work of God stands for ever but mans alterable tending to decay This disserence is oft noted and much pressed in sacred Scripture Prov. 19. 21. Acts 5. 38. and 7. 48. 2. This may instruct us in the difference betwixt things earthly and heavenly They are made by mans hands these without hands 2 Cor. 5. 1. Heb. 9. 24. So betwixt corporall and spirituall Eph. 2. 11. Col. 2. 11. Yea and betwixt legall and Evangelical Heb. 8. 2. So in this text By this difference the excellency of the ministry of the Gospel is cleerly set forth For as things heavenly are more excellent then earthly as spirituall then corporall as things made by God then things made by man So the ministry of the Gospel then the ministry of the Law 3. This discovers the folly of many who too much dote on things made by man or invented by him See more hereof Chap. 9. v. 24. § 121. 4. Pray for wisedome whereby you may approve of those things which are most excellent duely distinguishing the things that diffââ¦r and chuse that good part which shall not be taken away Luk. 10. 42. §. 132. Of the unchangeablenesse of the Gospel HEtherto of the alterablenesse of the Law and of the reason thereof The unchangeablenesse of the Gospel follows expressed in this phrase the things which cannot be shaken may remaine Whereby is evidently demonstrated That the Gospel is unchangeable In this respect the new Covenant is said to be established never to be removed Heb. 8. 6. and 10. 9. In this respect its called an everlasting Covenant Heb. 13. 20. an everlasting Gospel Rom. 14. 6. For there is not there cannot be a better Covenant a better Gospel If there be an alteration it must be to the better Therefore was the first altered that a better might come in the room thereof 1. This very much tends to the setting forth of the excellency of the Gospel And surely its a great commendation to be so excellent as a more excellent cannot be That is unalterable because there is no better to come in the room thereof no better Covenant no better Word no better Sacraments no better ordinances ever to be expected 2. This may stir us up to have the Gospel in high account If Saints under the Law had that which was alterable in so high account how much more ought we highly to esteem what is unalterable Consider therefore what is written of their esteem of the Law and thereupon reason with thy self and say shall I lesse respect that which is unchangeable which is so excellent as no better can be expected to succeed in the room thereof then the Iewes did that which was alterable and had a beter to succeed in the room thereoft This is the main end of making known this difference betwixt the Law and the Gospel The inference which the Apostle maketh from the removing of those things that are shaken namely that the things which cannot be shaken may remain sheweth the end of Gods substituting the Gospel in the room of the Law thereby is evidently demonstrated That Gods change is to the better See my Sermon preached before the House of Lords Sep. 1645. stiled The progresse of Divine Providence on Ezek. 36. 11. §. 133. Of receiving the Kingdome from God Heb. 12. 28. Wherefore we receiving a Kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear IN these words the Apostle maketh the use of that large and long commendation which he hath given to the Gospel and the ministry thereof viz. That we who live under it should have an especial care of serving God and approving our selves to him For our better encouragement thereunto the Apostle setteth down the blessing which we do enjoy under the Gospel and that is a Kingdome whereby is meant Gods special Kingdom whereby he governeth his Church and elect people which is begun here in this world and in that respect called the Kingdome of grace and perfected in the world to come in which sense it is called the Kingdome of glory So that hereby the Apostle giveth us to understand That the Church of Christ is a Kingdome under which title it is oft set out both in the old and new Testament See hereof Chap. 1. v. 8. § 112. The meanes whereby we come to enjoy this Kingdome is in this word receiving which implieth that we have it not of our selves we have it of another so much the word receiving implies That other can be none but God for it is the Kingdome of God he hath the ordering and disposing of it So that it is not of a mans self to be of the Kingdome of God or to have it therefore it s said to be prepared for us Matth. 25. 34. and we are said to be chosen heires of this Kingdome as Iam. 2. 5. yea to be called thereunto as 1 Thess. 2. 12. and translated into it Col. 1. 13. The truth whereof doth clearly appear both from the excellency of the Kingdome it self and from our own disability 1. Such is the excellency of this Kingdome which in that respect is stiled the Kingdome of God the Kingdome of heaven as by all the men and means in the world it cannot be obtained What is said of the redemption of souls Psal. 49. 7 8. may be applied to the possession of this Kingdome It s more worth then the whole world and all things therein 2. On the other side such is mans disability as he hath nor power nor means nor mind to get it 1. He hath no power to get it 2 Cor. 3. 5. 2. Nor means 1 Cor. 4. 7. Rom. 11. 35 36. 1 Chro. 29. 11 12 c. 3. Nor mind Rom. 8. 5 7 1 Cor. 2. 14. Matth. 23. 37. Prov. 1. 20. Luk 14. 18. 1. This may inform us in the difference betwixt this and other Kingdomes Other Kingdomes may be by men sundry waies obtained as 1. Many are born heirs of Kingdomes as Kings eldest Sons yea all the Children of free subjects are members of the Kingdome 2. A right to the priviledges of an earthly Kingdome may be purchased by mony Acts 22. 28. 3. Such a right may be obtained by favour and friendship of men So Herod became King of Galile So many are made free-Denisons 4. Such as by conquest obtaine it As sundry Kings of Israel and their followers As William the Conqueror and his followers By none of these means nor any other like them can the Kingdome of God or any right thereto be obtained it must be given of God and so received 2. This should stir us up to seek this Kingdome of him from whom only it can be received Note Iohn 4. 10. Plead and presse his promise Matth. 7. 7. And
to death in the valley of Achor which was without the Camp Iosh. 7. 24. So Naboth 1 King 21. 13. So Stephan Acts 7. 58. As for Christ the Evangelist expresly notes that they brought him unto a place called Golgotha which is being interpreted the place of a skull Matth. 27. 53. Mark 15. 22. But though those malicious Jews did what they did in spite yet God so over-ruled their practices as he thereby brought his own Councel to passe as it is said of the Jews crucifying Him being delivered by the determinate Councel and fore-knowledge of God ye have taken anâ⦠by wicked hands have crucified and slain Acts 2. 23. And as here in this Text is implied an especial type concerning him was fulfilled Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his Instruments to the accomplishment of his own blessed will This gives us good ground to support our spirits against secret plots and open practices of the enemies of God and his Church and to rest upon the Divine Providence and believe that God hath a work to be effected even by them for his own glory and Churches good This suffering of Christ without the Gate was in the worlds eye a matter of ignominy and reproach which is evident by the Apostles explication thereof in this phrase Bearing his reproach ver 13. Hereby is verified that which the Apostle hath affirmed concerning Christ That he éndured the Crosse despising the shame Chap. 12. 2. Of the shame whereunto Christ was put See Ch. 6. v. 6. § 42. §. 130. Of the Resolution of Heb. 13. 10 11 12. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle 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 12. Wherefore Iesus also that he might sanctifie the people with his own bloââ¦d suffered without the gate THe Summe of these verses is A Declaration of the Damage which ariseth from addicting ones self to legal Rites The Damage is a depriving himself of that benefit which comes from Christ. This is 1. Propounded vers 10. 2. Illustrated vers 11 12. Of the Proposition there are two parts 1. A Declaration of the Point 2. A Description of the Persons here concerned The Point holds two things 1. The kinde of benefit in this Metaphor Altar 2. The means of partaking thereof in this other Metaphor eat The Persons are of two sorts 1. Such as partake of the benefit in this phrase We have 2. Such as misse of it In setting down the latter is noted 1. The cause of their missing of the benefit They serve the Tabernacle 2. A consequence thence arising They have no right The Illustration is by applying the truth to a type Hereof are two parts 1. The Type v. 11. 2. The Truth v. 12. The Type was the manner of burning certain Sacrifices Hereof are two parts 1. A Description of those Sacrifices 2. The place where they were burnt They are described 1. By the kinde Bodies of Beasts 2. By the use of them Hereabout are expressed 1. That part of them that was brought Bloud 2. The person by whom it was brought The Highpriest 3. The place into which it was brought The Sanctuary 4. The end why for sin The second part of the Illustration is the truth of the fore-said Type Whereof observe 1. The Inference in this word Wherefore 2. The Substance Of it there are two parts 1. The Person Iesus 2. His Suffering This is set out 1. By the place where he suffered without the Gate 2. By the end why he suffered That he might sanctifie This is set out 1. By the Subject whom he sanctified The people 2. By the means wherewith he sanctified bloud This is amplified by the kinde of bloud his own §. 131. Of the Observations raised out of Heb. 13. 10 11 12. I. CHrist is an Altar He is here set down under that Metaphor See § 122. II. Christ properly belongs to Christians They are they of whom the Apostle thus saith We have See § 122. III. Partakers of Christ believe on him This is to eat of the Altar here meant See § 123. IV. Men may deprive themselves of all right to Christ. This negative clause Have no right to eat intends as much See § 123. V. Maintainers of legal Rites have no right to Christ. Under this phrase Which serve the Tabernacle maintainers of legal Rites are meant See § 123. VI. Types are proofs of truth This causal particle FOR gives proof hereof See § 124. VII Bruit beasts were sanctified under the Law The bodies of the beasts here mentioned were sanctified VIII Bloud was a means of expiation Therefore was bloud carried into the Sanctuary on the day of expiation IX The means of expiation was presented in the place of Gods presence This was the Sanctuary X. The Highpriest was the Minister of expiation He carried in the bloud XI Expiation was made to take away sin This phrase for sin implieth thus much XII Sacrifices for expiation were burnt without the place of mens habitation This is without the Camp These six last Observations are couched under the legal Rites set down v. 11. XIII Christ purposely did and endured all to fulfill what was prefigured Thus much is intended under this particle of inference Wherefore See § 128. XIV Iesus was the substance of the legal shadows An expresse instance is here given thereof See § 129. XV. Iesus is he that sanctifieth This work is here attributed to him See § 129. XVI They are a peculiar people whom Christ doth sanctifie This word people sets out such See § 129. XVII Mens sanctification was an end of Christs suffering For so it is said He suffered that he might sanctifie See § 129. XVIII Bloud is the means of sanctifying See § 129. XIX Christ offered his own bloud These two last Doctrins are comprized under this phrase His own bloud See § 129. XX. Christs was a suffering death This word suffered intends as much See § 129. XXI Christs was a reproachfull death It was without the City where malefactors were put to death See § 129. XXII God turned mens mischievous plots to the fulfilling of what he had prefigured Christ was by the malice of his adversaries put to death without the City but thereby the type of burning the beast without the Camp was fulfilled See § 129. §. 132. Of imitating Christ. Verse 13. Let us go forth therefore unto him without the camp bearing his reproach FRom Christs accomplishing the forementioned type by suffering without the gate the Apostle raiseth a tropologicall use concerning Christians imitating Christ therein This is manifested two waies 1. By this illative Conjunction therefore Because Christ did so Christians must do the like 2. By following that metaphor of going out of the camp This particular giveth instance that
carried themselves We must use this world only for necessities sake making use of such things as in it are needfull for us not placing our happinesse therein The number and person in which this Verb we have is observable These seem to restrain this condition to such as the Apostle was and they to whom he wrote as if Saints and Beleevers were the only persons that have here no continuing City The truth is that no men at all whether in the Church or out of the Church whether Beleevers or Infidels have a continuing City here yet is this in speciall appropriated to Beleevers in two especiall respects One in regard of the worlds dealing with them The other in regard of their esteem of the world 1. The world doth what he can to drive Beleevers from place to place to unsettle their abode and to make them weary of the world 2. Beleevers use the world as an uncertain unstable estate They knowing that there remaineth a rest for the people of God namely in another world study to enter into that rest Heb. 4. 9 11. Hereby a worldling and a Believer may be differenced The worldling in his imagination hath here a City a place whereon he setteth his heart and setleth his abode The Beleever hath here no continuing City §. 139. Of seeking a City to come OF the forementioned instability of this world Beleevers make this use to seek that which is stable This particle of opposition BUT intendeth such an inference or use The Verb translated seek is a compound The simple signifieth to seek and that with earnestnesse It is used to expresse our earnest prayer to God Matth. 7. 7. This compound carrieth an emphasis and implieth a seeking with a desire to obtain and is thereupon translated to desire Phil. 4. 17. It is used to set forth the Gentiles seeking after the things of this world Matth. 6. 32. which is with great desire to obtain them It is also used of Herods seeking for Peter when he was delivered out of prison Acts 12. 19. which was with such a desire to ãâã him as he commanded the Keepers of the prison to be put to death because he found him not Finally It is used in such a sense as here namely of the Patriarchs seeking a Country to come Heb. 11. 14. So as the things above are with such diligence to be sought as we may at length enjoy them We must labour to enter into the rest to come See Chap. 4. v. 11. § 63 64. The opposition betwixt the former part of the verse and this plainly proveth that there is a stable estate Our English expresseth it under this particle ONE and it is implied under a relative particle in the Greek as if he had said Though there be no stable estate here yet there is one in the world to come This stable estate is thus described A City which hath foundations Heb. 11. 10. It is so stable as it cannot be moved Heb. 12. 28. It fadeth not away 1 Pet. 1 4. Nor moth nor rust can corrupt nor thief stââ¦al the treasures that are there Matth. 6. 20. 1. That City is the place of Gods own aboad Matth. 6. 9. Psal. 123. 1. 2. It is the place and state prepared for the unalterable condition of Saints and in these respects stable 1. Though the children of this world may seem about the things of this world to be wiser in their generation then the children of light Luke 16. 8. yet herein their egregious folly appeareth that they so dote upon this world where there is no stable estate as they clean lose that stable estate which is to come like those Israelites who upon some hardnesse in the wildernesse would return into Egypt and so neglect Canaan Num. 14. 4. Men here in this world can preferre perpetuall inheritances before uncertain tenures Yet the most sure inheritances that men can ãâã are uncertain 2. This demonstrateth the wisdom of such as being inlightned by Gods Word and guided by his Spirit have learned to discern betwixt the Camps in this world and Cities in the world to come and answerably preferre these before them The world many times wondreth at their choice but it is because they are blinde and cannot rightly judge betwixt things that differ they who have their eyes rightly enlightned will say Surely this is a wise and understanding people Deut. 4. 6. 3. This may stay us against the uncertainty of all things here below against losses casualties yea and death it self because we have in heaven a better and an enduring substance Heb. 10. 34. This stable estate is here said to come for it is not here enjoyed but prepared and reserved for us In this respect this Apostle said there remaineth a rest See Chap. 4. v. 9 § 56. They have the right to this City to come who have no City in this world for the same person is used in both parts of the Text namely the first person plurall WE We have no City but we seek one to come They who account this world to be a City will not seek a City to come which sheweth that they have no right thereunto but the seeking of believers giveth evidence of that right which God hath given them unto that which they seek For it is the Spirit of God which worketh in them a minde to seek Hereby men may know their right to that City that is to come §. 140. Of the Resolution of Heb. 13. v. 13 14. 13. Let us go forth therefore unto him without the Camp bearing his reproach 14. For here have we no continuing City but we seek one to come THese two verses set out the contempt of the world This point is 1. Propounded v. 13. 2. Confirmed v. 14. In propounding the point is set down 1. An inference upon that which went before in this word therefore 2. The substance Herein is to be considered 1. The manner of propounding the point and that by way of exhortation Let us go forth 2. The matter whereof it consisteth Hereof are two parts 1. A duty to be done 2. A burthen to be born In the duty is expressed 1. An act go forth 2. The object of that act which is of two kindes 1. From what we must go without the Camp 2. To what we must go unto him In setting out the burden is set down 1. The kinde thereof reproach amplified in the subject thereof in this relative His that is Christ. 2. An act on our parts bearing The proof is taken from the difference betwixt this world and the world to come The main difference is about stability which is denied to this world but asserted to the world to come The deniall is brought in as a reason of the foresaid duty as appears by this word for It is set forth 1. By a metaphor no City 2. By the place Here. 3. By the persons to whom in speciall it is
Christ last and second 9. 143 144 Comming of Christ looked for by believers 9. 145 Comming of Christ yet to come 10. 139 Comming of Christ speedy 10. 140 Communication of properties in Christ 9 57 Companions with sufferers 10. 126. Lord 11. 138 Company with wicked dangerous 11. 138 Comparisons see Parables Compassion in Priests and Ministers 5. 9 Compassion on all sorts 5. 11. and 10. 128 Complaints of God 3. 105 Concealing such as in danger 11. 125 Conclusion to be expressed 4. 53 Conception of Christ 8. 6 Conditions stand with free grace 12. 43 Confessors and Professors distinguished 11. 259 Confessors brought to wander 11. 261 Confessors brought to want 11. 262 Confession of sin 10. 7 8 Confessors hardly handled 11. 264 Confidence for profession of faith or faith it self 3. 61 Confidence to be maintained 10. 132 Confesse thy condition 11. 67 Conscience what it is 13. 155 Conscience good and evill 13. 155 Conscience not quieted by legal rites 9. 49 Conscience most affected with sin 9. 83 Conscience quieted when purged from sin 10. 5 Conscience evil 10. 66 Consider what it intendeth 3. 21 Consider weighty matters 3. 22 Consider Christ above all 3. 23 41 Consider one another 10. 75 Consecrated a way is by Christ 10. 55 Consolation from Gods promises 6. 144 Consolation strong 6. 145 Conspiring in sin aggravates it 3. 104 Constancy See Perseverance Constancy of Christ in sufferring 12. 18 Content with thy gifts 2. 37 Content with any estate 11. 45. And 53. 61 62 c. Continue See Persevere Continue God doth his great works among opposers 3. 100 Continuance in sin aggravates it 3. 102 109 Contradictions of sinners against miseries 12. 24 Contradiction make weary 12. 2 Contrary vices to be avoided 6. 8â⦠Contraries cause contrary consequences 4. 31 Converted ones at first most assaulted 10. 119 Converted ones at first great courage 10. 121 Conviction works on affection 7. 77 Corruption bitter 12. 84 Corruption to be kept down 12. 85 Corruption defileth many 12. 87 Courage spirituall needfull 12. 25 Covenant what it is 7. 94. and 8. 39 Covenant made with Christ â⦠118. 8. 45 Covenant and Testament differenced 7. 94 Covenant with Christians wherein better 7. 94 Covenant established on the Mediator 8 24 Covenant of God established on promises 8. 26 Covenants four causes 8. 40 Covenant new 8. 35 Covenant a prop to faith 8. 41 Covenant of works 8. 42 Covenant of works why promulged after mans fall 8. 42 Covenant of Grace 8. 45 46 Covenant upon tables of stone 9. 30 Covenant of God the ground of the good he doth 10. 46 Covet best gifts 2. 37 Courage spiritual needful 12. 25 Country of believers 11. 72 Councell of God immutable 6. 135 Creation not understood by reason 1â⦠8 Creation by Gods word 11 8 Creation of nothing 11. 8 Creatures variously taken 4. 75 Creatures perish how many wayes 1. 137 139 Creatures how altered by Christ 1. 140 Creatures cannot work miracles 2. 28 29 Crosse what it is 12. 17 Crosse of Christ 12. 17 See sufferings Crown Crowning 2. 60 Cruelty in death 11. 255 Cruelty of men exceeds beasts 11. 271 Crucifie Christ again 6. 41 Curse followes rejecting 6. 49 Custome no sure rule 10. 80 D. DAnger See Distresse Danger utmost to be declared 6. 30. and 10. 87 Danger of others to be prevented 11. 125 187 Danger to be timely prevented 11. 126 Danger to be prevented so long as may be 11. 127 Danger avoided by such as have courage 11. 147 158 168 Dangerous places made the safest 11. 168 Davids name frailties crosses graces priviledges 11. 211 212 c. Day To day taken for eternity 1 50 This Day applied to set times 1. 58. and 1. 61 Day the extent of it 3. 76 91 146 Daily do good 3. 145 146 Day the last 10. 82. How it approacheth 10. 83 Day the last how it is seen to appear 10. 84 Day the last how fitted for it 10. 85 David the penman of the book of Psalms 4. 44 David a type of Christ 11. 217 Death of Christ vanquished Satan 2. 144 Death See Mortall Death fearful 2. 149 Death in Gods power 5. 41 42 Death principles about it 6. 19 Death of Christ a death of suffering 2. 76 Death in causes of Religion 10 103 Death approaching take care of posterity 11. 112 119 Death most irrecoverable 11. 240 Dead works 6. 8. and 9. 8â⦠Dearest yeelded to God 11. 93 Dearest subject to destruction 11. 159 Deceitfull sin is 3. 122 148 Defer not repentance 3. 76 Defences against God in vain 11. 175 Degrees of sin 2. 18. 3. 85 Deliverance from spirituall bondage 2. 152 Deliverance out of troubles 11. 121 Depart from God See Apostates Deputed to his function Christ was 3. 33 See Appointed Desertions spirituall take not away all comfort 3. 64 Desire of doing good 13. 156 Desires though earnest may be in vain 12. 96 Desperat distresse avoided 11. 23â⦠Despââ¦se the Law who do 10. 102 Despisers of the Law put to death 10. 103 Despisers of Gospel more sorely punished 10. 107 Determined God hath whom to blesse 11. 90 Devil destroyed 2. 141 Devils power of death 2. 142 143 Devil an accuser 2. 146. 3. 122 Devil compriseth all the evill angels 2. 147 Devil described 3. 122. ãâã ãâã ãâã ãâã ãâã â⦠74 81. and 3 164. and 6. 84. and 10. 5 Dy men must 9. 133 Dy but once men do 9. 134 135 Different times argue different things 4. 29 Different things discerned by faith 11. 144 Different priviledges from God 11. 277 Diffidence See unbelief Diligence about heavenly rest 4. 64. and 6. 79 Directions to be added to admonitions 3. 143 Disgraces See reproaches Disgrace put upon professors ââ¦0 124. Disgrace a kind of persecution ibid. Disobedience distinguished from transgression 2. 14 Distresse no just cause of distrust 3. 39 See Danger See Desperate Distrust See unbelief Divers doctrines 13. 115 Divine truths differenced 2. 22 Doctrines divers and strange 13. 115 Dominions 1. 84 Dominion of Christ 2. 61 69 Doubling a word an emphaticall hebraisme 6. 103 Draw neer to God 10. 62 Drinks legall 9. 50 Dulnesse in hearing 5. 50 Dulnesse from want of exercise in Gods word 5 68 Duty necessary 2. 3 Duty daily to be done 3. 145 E EArth the foundation 1. 131 Earths and heavens extent 1. 130 Earth the place of Saints plgrimage 11. 69 Efficay of Christs propheticall office 2. 122 127 Efficacy of Christs blood before shed 9. 90 Elder not ever the worthier 11. 11 106 Elders who are 11. 6 Election Gods power therein 2. 131 Elect only given to Christ 2. 133 Elect perfected by Christ 10. 40 Eliah died not 9. 133 Elohim when to be taken of God when of creatures 1. 107 Encrease of Gods goodnesse to his Church 8. 53. And 11. 57 61 End of world cleared 9. 119 End justifieth not an act 11. 125 Endeavour after heaven 4. 63 Endeavour acceptable 13.
How God is Christs God God entred into Covenant with Christ for the Church See Chap. 8. v. 8. §. 45. The relation betwixt God and Christ is a sure ground of confidence Beleeving Iews knew the Messiah to be God ãâã ãâã ãâã ãâã ãâã Id quod proprium singularitââ¦r charum est ãâã ãâã ãâã ãâã ãâã See Chap. 3. v. 6. §. 54. Of Gods deputing Christ to his Function See Ch. 2. v. 3. §. 2. a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã conjunctus est usurpatur de ijs qui sunt ejusdem conditionis Eccl. 4. 10. b ãâã ãâã ãâã ãâã ãâã participes conâ⦠sortes a ãâã ãâã ãâã ãâã ãâã habere cum alijs Partem habere participem esse See Cha. 2. v. 14 §. 139. Chrys. Hom. 3. in cap. 1. ad Heb. Istos etiam haereticos eodem testimonio refellit Theophylactus Enar. in Heb. See §. 64 Verse 8. Verse 9. Verse 8. Verse 9. ãâã ãâã ãâã ãâã ãâã See §. 64. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b See the Churches Conquest on Exod. 17. 15. §. 72. c ãâã ãâã ãâã ãâã ãâã Exo. 23. 17 Josh. 3. 11. d ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã World not eternall Arist. de Coelo l. 3. c. 9 10. Mundum ab aeterno constare improbabile impossibile est Aug. Quââ¦st ex Vet. Test. q. 28. Seleuciani vel Hermiani elementorum materiam de qua factus est mundus non a Deo factam dicunt sed Deo coeternam Aug. Hares Haer. 59. What is comprised under earth Three heavens a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã of ãâã ãâã ãâã ãâã ãâã ponere ãâã ãâã ãâã ãâã ãâã solent ãâã ãâã ãâã ãâã ãâã suppeni seu imo loco poni ut caetera strues possit eis superstrui c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã The earth is immoveable ãâã ãâã ãâã ãâã ãâã Arist. de Calo. l. 2. c. 13. Anthropomorphitas vocant quoniam Deum sibi fingunt cogitatione carnali in similitudinem imagââ¦is corruptibilis hominis Aug. de Hares Hââ¦m 50. Deum ipsum omninò corpus esse praesumunt putantââ¦s quid corpus non est prorsââ¦s ââ¦llum esse substantiam Aug. Ep. 112. De membris Dei quae assiduè Scriptura commemorat nâ⦠quisquam secundum carnis hujââ¦s formam figuram nos esse crederet ââ¦imiles Deo propââ¦crea eadem Scriptura alas ' Deum habcre dixit quas nos utrique non habemus c. Aug. Ep. 111. Meââ¦nder mundum asscreââ¦t ââ¦b Angelâ⦠factum Saturâ⦠Angelos scpteâ⦠fecisse mundum diccbat Sic Cerinthiani Merinthiani alijque Aug. ââ¦e Haeres Arist. de Coeâ⦠l. 3. c. 4. Cic. de Nat. deor l. 1. Idem de fiâ⦠bon mal l. 1. Quae ferramenta qui vectes quae machinae quâ⦠ministri tanti operis fucrant Cic. de Nat. dââ¦or ãâã ãâã ãâã ãâã ãâã How Unchangeablenesse is attributed to sundry things See the Guide to go to God or An Explanation of the Lords Prayer §. 126. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Mundum videmus passioââ¦i subjectum per secula senectââ¦te deficere credimus siniri Aug. quaest ex Vet. Test. q. 28. Non est nane illa claritas luminis nec sunt ille stellarum vires quae fuerunt terrae etiam vires deficiunt quotannis Moll praelect in Psa. 102. 27. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã stelit immotus ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Enallage temporis ãâã ãâã ãâã ãâã ãâã Mosescaââ¦it ãâã ãâã ãâã ãâã ãâã praesent ãâã ãâã ãâã ãâã ãâã futu ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Verse 12. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ab ãâã ãâã ãâã ãâã ãâã indââ¦o ãâã ãâã ãâã ãâã ãâã induit ãâã ãâã ãâã ãâã ãâã circumijcere ãâã ãâã ãâã ãâã ãâã volves ãâã ãâã ãâã ãâã ãâã mutatus est Inde ãâã ãâã ãâã ãâã ãâã mutavit Erasmus Beza Ribera ãâã ãâã ãâã ãâã ãâã Chrysost. Theophylact. ãâã ãâã ãâã ãâã ãâã dixit Arist. Rââ¦et l. 3. c. 2. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã exinanivit a ãâã ãâã ãâã ãâã ãâã vacuuâ⦠inanââ¦s ãâã ãâã ãâã ãâã ãâã Sym. Athan. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã See Cha. â⦠ver 6. §. 50. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Why the Father advanced his Sonne ãâã ãâã ãâã ãâã ãâã Vicisti Galilae Theodoret. Eccl. Hir. l. 4. c. 25. The array of spirituall enemies How enemies conquered still remain The array of Christs Army ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Scabellum pedum tuorum ãâã ãâã ãâã ãâã ãâã The emphasis of an Interrogation See §. 46. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Of this Greek word See Ch. 2. v. 12. §. 70. ãâã ãâã ãâã ãâã ãâã Angels deputed by God to their places ãâã ãâã ãâã ãâã ãâã All Angels are Ministers Magna dignitas animarum ut unaquaeque habeat abortu nativitatis in custodiam sui Angelum delegatum Hier. in Mat. 18. Thom. par 1. q. 113. Art 2. Doway Annot. on Gen. 28. 16 Rhem. Anno. on Mat. 18. 10. Rhem. Annot. on Act. 12. 15 Plato in Politic. Lege Origen in Mat. Tract 5. Rhem. Annot. on Mat. 18. 10. Cum quis susceperit fidem tunc Christus tradit cum Angelo Origen in Mat. Tract 5. * ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã vel ãâã ãâã ãâã ãâã ãâã * See v. 6. §. 72 Exo. 14. 14. 1 Sam 11. 13. e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã Why our future estate is stiled salvation The excellency of salvation Of eternal salvation See Ch. 5. v. 9. §. 50 51. Of the glory of it See ch 2 v. 10. §. 93. That it lis a reward ch 6. v 9. §. 57 a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã Saints sure of salvation See ch 3. v. 12. §. 134. ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã The excellency of the Teacher requires the more heed in hearing ãâã ãâã ãâã ãâã ãâã Of practising our selves that whereunto we incite others See The Saints Sacrifice on Psal 116. 19. §. 121. a ãâã ãâã ãâã ãâã ãâã Aorist
And the parties that partake of the foresaid benefit are thus ãâã They that come unto God This in generall giveth proof that mans endevour must be used for attaining ââ¦vation See Chap. 4. v. 11. § 63. The limitation of the salvation which Christ bringeth to such persons is ãâã to be taken in reference to the power of Christ as if that were restrained ãâã but to the fruit and bââ¦nefit of that which Christ hath done whereof none can ââ¦take but such as come to God Of this word comming as here used See Chap. 4. v. 16. § 92. The ãâã ãâã metaphoricall transferrââ¦d from the body to the soule The foot of the soul ãâã by we go to God is faith that hath a power to cary up our soul to heaven ãâã God sitteth on a throne of graâ⦠so as to go or come to God and to come to ãâã throne of grace do both intend one and the same thing The point here intended is this That they only partake of salvation that by ãâã in Christ seek it of God and rest on God for it This is frequently set foââ¦ââ¦der the metaphor of comming or going as Isa. 55. 1 Matth. 11. 28. Heb. 4. 1â⦠ãâã 10. 22. Rev. 22. 17. This act of comming doth not imply any matter of merit For what ãâã ãâã there in a beggars comming to one for almes and craving it This duty is enjoyned to raise up in ââ¦s a desire of salvation and an expectatiâ⦠thereof together with a good esteem thereof 1. Hereby we see that the benefit of redemption is not universall All shall not be saved 2. This cannot be but a matter of great terrour to all such as on any ground ââ¦fuse to come to God Note the issue of all those that refused to come to the Kinâ⦠supper Luk. 14. 2â⦠It skillââ¦h not whether their refusall be upon despising the offer or upon despair If they come not to God they cannot be saved 3. This should stir us up to go to God by prayer by frequenting all his ââ¦ces and by oft raising our hearts unto him Salvation is worth the seeking 4. This is a matter of great comfort to such as have their hearts bââ¦nt to go to God Him that commeth to me I will in nâ⦠wise cast out saith Christ Ioâ⦠6. 37. In that salvation is thus appââ¦opriated to them that come to God by just conââ¦quence it followeth that they who come to God shall be saved §. 105. Of Christ the meanes to bring us to God THe meanes or way here prescribed to come unto God is by Christ Fâ⦠bâ⦠Christ only is accesse made to God Eph. 3. 12. Hereupon this inference iâ⦠ãâã upon Christs being our Priââ¦st let us therefore come boldly Heb. 4. 16. And ãâã draw neer Heb. 10. 22 In this respect he is stiled ââ¦he mediator betwixt Gââ¦d ãâã ãâã 1 Tim. 2 5. And the way Iohn 14. 6. wherein we may go to God even ãâã and living way Heb. 10. 20. and the door Iohn 10. 9 whereby we may ãâã ââ¦trance unto God Of the grounds and reasons hereof see The whole Armour of God Treat 3. Pâ⦠â⦠Of Prayer § 62. 1. Hereby is discovered the folly of those who either presume to come to God by themselves alone without Jesus Christ their mediator as Jews Turks all manâ⦠of Pagans or use other mediators as Papists do none of these can have any acââ¦esse ââ¦nto God For there is one mediator between God and men the man Christ ãâã 1 Tim. 2. 5. The word one is there meant exclusively as if he had said only ãâã ãâã one alone 2. Hereby let us learn in all our addresses to God to have our eye upon Christ ãâã ââ¦aith fast fixed on him so may we be sure of a gracious admittance to God ââ¦o all therefore in his name In his name pray Iohn 16. 23. and give thankes Eâ⦠5. 20. and all other things Col. 3. 17. §. 106. Of Christs intercession THe ground of that power or opportunity which Christ hath to save such as come to God is thus expressed Seeing he ever liveth c. This phrase He ever liveth intends as much as this He endureth ever Both this and that hath reference to Christs Priest-hood See v. 24. § 98. This latter phrase He ever liveth addeth some light to the former in that it sheweth that he doth not only endure as a livelesse and senselesse thing may do Witnesse Sâ⦠and Moon Psal. 72. 5. and the earth Psal. 78. 69. But as one living to take notice of his Church generation after generation and to do for it what he seeth needfull and meet to be done The adverb here translated ever is not the same that was used before v. 24. § 98. but it intendeth as much and it implyeth not only an enduring without end but also without intermission 1 Thess. 4. 17. Upon Christ thus living for ever this particular end to make intercession is inferred The verb translated intercession is a compound The simple verb signifieth to have or to enjoy Acts 24. 2. or to obtain Heb. 11. 35. This compound signifieth to call upon one It is a juridicall word and importeth a calling upon a Judge to be heard in this or that against another Acts 25. 24. Râ⦠11. 2 or for another Ro. 8. 34. So here Christ maketh intercession for them The metaphor is taken from Atturneys or advocates who appear for men in Courts of Justice or from Councellors who plead their Clients cause answer the adversary supplicate the Judge and procure sentence to passe on their Clients side Thus is Christ stiled our Advocate 1 Joh. 2. 1. This Act of making intercession may also be taken for Kings favourites who are much in the Kings presence and ever ready to make request to the King for their friend Though this be thus attributed to Christ yet we may not think that in heaven Christ prostrateth himself before his Father or maketh actuall prayers That was a part of his humiliation which he did in the dayes of his flesh Heb. 5. 7. But it implyeth a presenting of himself a sacrifice a surety and one that hath made satisfaction for all our sins together with manifesting of his will and desire that such and such should partake of the virtue and benefit of his sacrifice So as Christs intercession consisteth rather in the perpetuall vigor of his sacrifice and continuall application thereof then in any actuall supplication This is to be noted to meet with an objection against the alsufficiency of Christs sacââ¦ifice which is this Object If it be requisite to adde intercession unto Christs oblation then was not that obligation perfect and alsufficient Answ. This intercession is not any addition of new merit but only an application of the same This application is not by reason of any defect in the sacrifice but by reason of the need of the Church whose members do arise one after
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ⦠Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacââ¦ifice which once he offered up for our sins Thaâ⦠hâ⦠is Gods favourite is evidââ¦nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. ãâã expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said ãâã ãâã entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our ââ¦demption 2. To make application of his sacrifice to his Church time after time ãâã to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a ãâã that sacrifice The reason which Papists forge for their supposed ãâã bloody sacrifice is directly against this intercession of Christ for if ãâã still remain our Priest in heaven and as our Priest still makes intercession ãâã us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the ãâã ãâã grace in that we have an advocate who also is Gods favourite there alwayes ââ¦sent An advocate that is able to make our cause good He himself hath ãâã ãâã indured whatsoever is requisite to make our cause good He is a favourite to ãâã God will hearken Though we be unworthy and have much incensed Gods ãâã yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that ãâã yea rather that is risen again who is even at the right hand of God who maketh ââ¦nuall intereession for us When thou art troubled with horror of sin when thoâ⦠ãâã in any distresse when thou art going out of this world lift up the eyes of thy ãâã ãâã Christ thy advocate at the throne of grace making intercession for thee and in ãâã commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of ãâã persevering unto the end and it is the more sure because it is not in our selves ãâã in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former ãâã of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come ãâã God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting ãâã hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for ãâã In the amplification of it we have 1. The end to make ãâã 2. The Persons for whom for ãâã Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase ãâã ãâã liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for ãâã hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became ãâã Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puââ¦e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
eyes Rev. 7. 17. that is all matter of grief the like may be said of other disliking affections 8. That use which souls have of senses as of seeing hearing and the like increaseth that admiration which they have of those excellenâ⦠objects which they see and hear and more ravisheth them therewith 9. That utterance or expressions which they make of their mind is most divine tending only wholly continually to the praise and honour of God Note how in this respect they are set out Rev. 19. 1 6 7. 10. Souls in heaven are every way so perfect as they will be most fit to be united to glorified bodies which shall be made like the glorious body of Christ Phil. 3. 21. which are said to shine as the firmament and the stars Dan. 12. 3. Yea as the Sun Matth. 13. 43. which are incorruptible and spiritual 1 Cor. 15. 42 44. spirituall I say 1. In regard of their freedome from all dulnesse and heavinesse 2. In regard of their wonderful agility activity celerity and other like properties 3. In regard of their sustentation only by their spirits without food apparel sleep Physick or any natural help By these forementioned particulars you may discern the perfection of glorified souls which God is pleased to communicate unto them 1. Thereby to give evidence of the perfect ââ¦ulnesse of his goodnesse unto man A great evidence was given at first in mans creation A greater evidence in mans renovation and regeneration This the greatest in regard of the absolutenesse and unchangeablenesse of it 2. To magnifie the glory of the Son of God the head of Saints Note 2 Thes. 1. 10. where it is said that Christ shall be glorified in his Saints The perfection of Saints verifieth and gives proof of the fulnesse of the merit and vertue of the things which Christ hath done and suffered for mans Salvation 3. To give proof of the victorious power of the regenerating Spirit in Saints For the perfection of Saints gives demonstration of the Spirits full conquââ¦st over the flesh and all other enemies of the soul. The rest which Solomon had was a good evidence of the full conquest which David had got over all the enemies of Israel 4. To satisfie the longing desires of Saints For all they in whom the good work of grace is once begun most earnestly desire the perfection thereof This they do 1 Partly in regard of the flesh which lieth heavy on their souls as appeareth Rom. 7. 24. 2. And chiefly in regard of their earnest desire to have as neer a communion with God and as full a participation of his Image as may be note Phil. 3. 13 14. Brethren I count not my sef to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those which are before I presse towards the mark for the price of the high calling of God in Christ Iesus 1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections whereunto they are here subject in this world Fitly may I apply in this case Isa. 40. 1 2. The warfare of a righteous soul against the flesh the world and the devill is accomplished as her iniquity is pardoned so is it utterly subdued and she made perfect An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections Hereon therefore meditate while here you live It s some comfort that imperfections are a common condition and that men may be truly righteous though imperfect but this is a far greater that their imperfections shall all be taken away and they made perfect 2. This may be a motive to set before us for a pattern the Spirits in heaven and that upon this ground because they are made perfect This is the main scope of the third petition in the Lords Prayer This is intended Heb. 6. 12. where the Apostle exhorteth us to be followers of them who through faith and patience inherit the promises 3. This may afford ground of exultation and rejoycing upon evidences of the approach of our dissolution because the time of our being made perfect then commeth §. 113. Of the communion of Saints on earth with Saints in heaven THe principal point intended in these last words now followeth intimated in this particle AND which hath relation as to other particulars precedent so to that phrase ye are come c. viz. by the Gospel to the spirits of just men made perfect So that the Apostle doth hereby give us to understand that by the Gospel Saints on earth have communion with Saints in heaven Here are two particulars 1. The Communion it self 2. The means thereof viz. the Gospell 1. For the first that there is a communion betwixt Saints on earth and in heaven is evident from divers places of Scripture as Eph. 1. 10. Col. 1. 20. especially Eph. 2. 19. where we are said to be fellow-Citizens with the Saints namely of all the Saints that having lived before on earth were then glorified as well as of those who then were or after should live on earth and in their time be glorified Now fellow-Citizens have a mutual communion one with another and are partakers of the same priviledges That which is set down Luk. 1. 17. for an evidence of the power of the Baptists ministery that he should turn the hearts of the Fathers to the Children do th also prove the point for by Fathers he means the ancient Jewes deceased and glorified and by Sons such as living on earth were brought to believe in Christ. By turning their hearts to them is meant an acknowledgement of them to be their genuin Children in that they be of their faith as Gal. 3. 7. Ioh. 8. 39. 2. That the Gospel is a means of this communion whereby it comes to be a priviledge of the new Testament is evident by the forementioned proofs of the point Quest. Was there not a communion betwixt Saints on earth and in heaven before Christ was exhibited Answ. 1. Not so cleerly and fully revealed Now many things in sacred Scripture are appropriated to the Gospel not simply and exclusively but comparatively in regard of the perspicuous manifestation of them as Heb. 8. 10. and 9. 8. 2. The Gospel preached in regard of the substance of it was under the Law Heb. 4. 2. Unto us saith the Apostle was the Gospel preached as well as unto them The first promise after mans fall Gen. 3. 15. contained the substance of the Gospel and that was the substance of the New Testament by vertue whereof Saints of old had all the spiritual and celestial communion which they had 3. The extent of this communion to all of all sorts as Eph. 1. 10. and Matth. 8. 11. from the east and west is proper to the Christian Church after an especiall manner The grounds of this mutuall communion betwixt heaven and earth are these 1. Their
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inââ¦er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their ââ¦ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bââ¦ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iââ¦dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the