the glory which shall be revealed in us Rom. 8. 18. For our light affliction which is but for a moment worketh for us a â—…ar more exceeding and eternall weight of glory 2 Cor. 4. 17. Gods bounty and magnificence puts him on hereunto In all things he sheweth himself like a God And in all things exceeds man None shall repent the losse of any thing for his sake This added to the former is a strong incitement to do undergo let go and endure whatsoever God calls us unto The husbandman waiteth for the precious fruit of the earth c. Jam. 5. 7. And should not we waite and endure for this precious recompence Hold not wealth too dear cast not away this recompence of reward â—… This latter property enduring implieth an everlastingnesse in the reward here intended Hereof see Chap. 5. v. 9. § 51. §. 131. Of Saints assurance of heaven THat the reward here spoken of might not be mistaken he expresseth the place where it is to be enjoyed in Heaven This is plentifully proved in the new Testament especially The place addeth much to the excellency of it Hereof see chap. 2. v. 10. § 93. This is the true Paradice 2 Cor. 12. 4. This is that City for the setting out whereof the most pretious things of this world are used Rev. 22. 10. 1. This amplifieth the bounty of God He seeketh not on earth that which satisfieth him to bestow on his therefore he provideth an inheritance in Heaven for them Indeed if man be regarded earth may seem an habitation good enough for him notwithstanding all he can do or endure But it seemeth not enough to the divine Majesty to bestow 2. Who would not serve such a Master who would not depend on such a Father 3. Much may this comfort Saints against their ordinary condition in this world Were it not for their hope in Heaven they would be of all men the most miserable 1 Cor. 15. 19. But expectation of Heaven is enough to uphold their heads and hearts 4. Sundry duties may hence be inferred 1. Heaven is on high therefore set your affections on things above Col. 3. 2. 2. Heaven is invisible Look up to it with faith the eye of the soul Heâ—… 11. 27. 3. Heaven is farre off Therefore wait till the Lord come Matth. 25. 14. 4. Heaven is a pure and clean place Therefore cleanse your selves from all filthinesse 2 Cor. 7. 1. 2 Cor. 6. 6. 5. Heaven is not for external pharisaical righteousnesse Matth. 5. 20. Let us make our Robes whiâ—…e in the blood of the Lamt Rev. 7. 14 15. 6. Heaven may be forfeited by the things of this world Therefore be ready to let them go for Christs sake 7. Heaven is to come Therefore look for it chap. 9. 28. 8. The Keyes of the Kingdom of heaven are Gods Ordinances Mat. 16. 19 Let them therefore be observed and kept pure To all that hath been said about reward the Apostle annexeth this evidence knowing in your selves This is sometimes set down as a duty Eph. 6. 8. And sometimes as a priviledge implying that God by his Spirit giveth his Saints even here while they live on earth this prerogative to know they have such a reward layd up for them in heaven It hath been shewed chap. 1. v. 14. § 161. That Saints are sure of salvation and by those evidences whereby it is made sure to them they may know it It hath also been proved in The whole Armour of God Treat 2. Part. 6. Of faith § 36 37. c. That true faith may be known Now faith is the substance of things hoped for that is the reward in heaven They therefore that know they have faith may also know that they have in heaven an enduring substance §. 132. Of holding fast confidence Heb. 10. 35. Cast not away therefore your confidence which hath great recompence of reward THe illative conjunction therefore sheweth that this verse is added as a conclusion of the former point Namely that we should persevere in our holy profession because it hath so great a reward By this inference it is evident that true Christians may have their eye upon the reward that is set before them in suffering for the Gospels sake See more hereof chap. 6. v. 18. § 149. The duty enjoyned upon aiming at reward is set down negatively thus cast noâ—… away your confidence Of the composition and diverse acception of the word translated confidence see chap. 3. v. 6. § 61. The word signifieth in general a free profession Some refer it to an open profession of the Christian faith before men Thus they make it contrary to a mans drawing back v. 38. But most interpreters take it to be a firm confidence in God which maketh us free in uttering our mind to him In this sense it importeth the cause of a free profession of the faith which is confidence in God This being attained must be maintained which for the greater enforcement the Apostle thus expresseth negatively cast not away The word used by the Apostle is a compound the simple verb signifieth to cast or lay aside Rev. 2. 22. 4. 10. The compound to cast away as the blind man that made haste to Christ cast away his Garment Mark 10. 50. They that do not fast hold their confidence cast it away Of fast holding confidence see chap. 3. v. 6. § 68. Hereby the folly of proud secure carelesse and fearful Christians is discovered who after evidence of some confidence given cast away the shield of faith like a fearful bragadocia after one skirmish casteth away his Armour and brings upon himselfe a perpetual reproach of a coward To encourage Christians to stand to their cause and to hold their confidence to the end The Apostle expresly declareth the issue of perseverance in this phrase which hath great recompence of reward The relative which hath reference to confidence for it is of the same gender and giveth us plainly to understand that perseverance procures a blessed recompence See chap. 3. v. 6. § 69. These two words recompence of reward are the interpretation of one greek compound word whereof see chap. 2. v. 2. § 16. Here it is taken in the better sense for that reward which is mentioned before § 130. concerning which Christ saith be that endureth to the end shall be saved Mat. 10. 22. Hereupon Christ himself at the end of his work saith I have finished the work which thou gavest me to do and 〈◊〉 O Father glorifie thou me c. John 17. 4 5. And this Apostle thus I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousnesse 2 Tim. 4. 7 8. The reward is given at the end of the work as in a race it is given at the Goale and in the battel he that overcometh is recompenced Revel 2. 7. Of the benefit
XII Under the Gospel Gods whole will is revealed Herein lieth the opposition betwixt that phrase at sundry times v. 1. being spoken of Gods former dispensing of his will by parts and his revealing of it under the Gospel Ioh. 14. 26. Acts 20. 27. Hereupon a curse is denounced against such as shall teach any other Gospel Gal. 1. 8 9. and against such as shall take from or add to this Gospel Rev. 22. 18 19. XIII Under the Gospel there is one only way of making known Gods will This appears by the opposition of this phrase v. 1. in divers manners That only way is preaching as hath been before shewed § 11. XIV Christ was a Prophet For God spake by him He was as he is stiled Luk. 7. 16. a great Prophet XV. Christ hath an absolute jurisdiction He is an Heir An heir to the great King of Heaven and Earth This sets forth Christs Kingly Office XVI Christ as Mediator received his dominion from his Father He appointed him Heir XVII Christs dominion extendeth it self to all things This is expresly set down under this phrase Heir of all things Psal. 2. 8. XVIII Christ is the Creator Joh. 1. 2. Col. 1. 16. XIX The Father created by the Sonne This is expresly here set down and it is to be taken in respect of the distinction that is betwixt their persons and the order of their working The Father worketh by the Sonne and the Sonne from the Father XX. All things in Heaven and earth were created by the Sonne The word worlds implieth as much For the plural number is used to shew that the world above and the world beneath even Heaven and all things therein and earth and all things therein were created by him §. 39. Of the heads of Doctrines raised out of the third Verse XXI DIvine mysteries may be illustrated by sensible resemblances These two resemblances Brightness Character are for that end here produced There is in many visible and sensible creatures a kinde of divine stamp In that they are sensible we that are best acquainted with visible and sensible matters are much helped in apprehending things mysticall that are any wayes like them XXII The Sonne is of the same essence with the Father XXIII The Sonne is light of light very God of very God XXIV The Sonne is coeternal with the Father XXV The person of the Sonne is distinct from the person of the Father XXVI The incomprehensible glory of the Father most brightly shineth forth in the Sonne So as the Father is made conspicuous in the Sonne These and other like mysteries are very pertinently set forth under these two Resemblances Brightness Character whereof see § 19 c. XXVII Christ is the preserver and governour of all things This phrase upholding all things intendeth as much XXVIII Christ ordereth all things by his command The Greek word translated word importeth as much See § 25. XXIX Christs command is irresistible It is here stiled the word of his power whereby he disposeth all things according to his own will Psal. 115. 3. XXX Christ is a true Priest The act of purging applied to him demonstrateth as much For it is proper to a Priest to purge Lev. 14. 4 c. and 16. 16. XXXI Christ was a true man This phrase by himself sheweth that the sacrifice by which Christ purged was himself namely his body or his humane nature For Christ hath given himself for us an offering and a sacrifice to God Ephes. 5. 2. XXXII Christ was God and man in one Person As man he suffered and was made a sacrifice as God he added such merit to his sacrifice as it purged away sinne Chap. 9. 14. XXXIII Christs sacrifice was effectual to take away sinne For it is directly said that he purged our sinnes Chap. 9. 14. XXXIV Christ was exalted after he had humbled himself His purging sinne implieth his humbling of himself unto death When he had done this then he sate c. This implieth his exaltation Luk 24. 26 46. Phil. 2. 8 9. XXXV Christ having finished his sufferings ceased to suffer any more He sate down and rested Rom. 6. 9 10. As God when he had finished all the works of Creation rested Gen. 2. 2. Heb. 4. 10. so Christ after his sufferings XXXVI Christ as our Priest ever presents himself before God for us namely to make intercession for us Christs sitting implieth abode This abode being at Gods right hand is before God even in his sight This is he that purged our sinnes therefore he is there as our Priest and to make intercession for us And because there is no limitation of his sitting or abode it is to be taken for a perpetuall act All these are plainly expressed in other places as Chap. 9. 24. and 10. 12. Rom. 8. 34. XXXVII Christ as Mediator is inferior to the Father The right hand is below him that sits on the Throne Mark 10. 37. XXXVIII Christ as Mediator is advanced above all creatures The right hand is the next place to him that sits upon the Throne and above all that stand about the Throne as all creatures do 1 King 2. 19. Gen. 41. 40. Eph. 1. 20 21. Phil. 2. 9. XXXIX Christ is a King He sits on the right hand of the Majesty or of the Throne of the Majesty Chap. 8. 1. This is a royal Kingly seat Psal. 110. 1 2. 1 Cor. 15. 25. XL. The highest Heaven is the place of Christs rest and glory This phrase on high intendeth as much It is expresly said that he is set on the right hand of the throne of the Majesty in the Heavens Chap. 8. 1. And it is also said that the Heaven must receive him untill the time of restitution of all things Acts. 3. 21. §. 39. Of Christs Excellency Verse 4. Being made so much better then the Angels as he hath by inheritance obtained a more excellent Name then they THough the Apostle premised the three former verses as a Proem and therein couched the Summe of the Doctrinal part of this Epistle yet he passeth from that general Summe to the particulars so as he maketh the one depend upon the other as is evident by the Participle being made whereby that which followeth is knit to that which goeth before This verse therefore is a Transition from the geneal to the particulars for it followeth as a just consequence and necessary conclusion from the premises and it is premised as the principal Proposition of all that followeth in this Chapter The Excellency of Christs Person is the principal point proved from this verse to the end of this Chapter and that by an argument of unequals The inequality is betwixt Christ and Angels He is infinitely preferred before them The Apostle in the former verses proved Christ to be more excellent then the excellentest men even such as God extraordinarily inspired with his holy Spirit and to whom he immediately revealed his will that they might make it known to others
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.
same and so followed him as he presented them with himself to his Father This was the wonder and thereupon it might well be said Behold O that Ministers and people would so carry themselves as in this respect to be as signs and wonders and all to say of them Behold When all flesh was corrupt before God Noah remained upright Gen. 6. 9 c. Ioshua professeth that though all Israel should serve other gods he and his house would serve the Lord Iosh. 24. 15. Though Elijah knew none to remain faithfull with the Lord but himself yet he remained very zealous for the Lord 1 King 19. 10. When many that followed Christ departed from him the twelve Disciples abode with him Ioh. 6. 68. These and others like to them have been willing to make themselves signs and wonders in all ages by cleaving close to Christ. This is a point of triall whereby our faithfulnesse may be proved If we shrink from Christ for the world as Demas did 2 Tim. 4. 10. or for persecution aâ—… they who are resembled to the stony ground Matth. 13. 21. or because the doctrine of the Gospel seemeth hard and harsh as the Capernaitans did Ioh. 6. 66. or for any other bye respect we have not that courage and confidence as may cause others to say of us Behold §. 125. Of Christs going with those whom he lead to God THis Pronown of the first person I hath respect to the Sonne of God who very elegantly by a double rhetoricall figure is here brought in speaking to his Father and that by way of rejoyeing for the good successe of his Ministry Behold I and the children c. As if he had said Here am I O Father whom thou didst send out of thine own bosome from heaven to earth to gather thine Elect out of the world I have done that for which thou sentest me Behold here am I and they This is a speech of much confidence arising from his faithfulnesse crowned with good successe This made him with much cheerfulnesse present himself to God Thus did the two faithfull servants cheerfully appear before their Lord to give up their account Faithfull servants may be assured of the Lords gracious approbation and bountifull remuneration But on the other side slothfulnesse and unprofitablenesse makes servants afraid to appear before their Lord See all these exemplified Matth. 25. 20 c. What an encouragement is this for Ministers of Gods Word and other servants of the Lord to improve to the best advantage they can the talent which the Lord hath committed to them that with confidence they may say to God Behold I. Of Christs faithfulnesse see more on Chap. 3. 2. This expresse mention of himself Behold I sheweth that he would not send otherâ—… to God without himself Herein he shews himself to be that good Shepheard that goeth before his sheep Joh. 10. 4. In this respect he is stiled the Captain of their salvation v. 10. See § 95. He would not leave them till he had presented them to his Father to be setled iâ—… that inheritance which he had purchased for them This is a worthy pattern for all that have a charge committed to them to abide with them to be an example unto them not to leave them or send them away to the work of God themselves alone but to go with them and hold out with them so as every one that hath such a Charge may say as our Head here doth Behold I. In doing this we shall save our selves as well as others 1 Tim. 4. 16. The Apostle had an especiall care hereof as appeareth by this his profession I keep under my body and bring it into subjection left that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9. 27. What a miserable thing is it for Ministers to be like them who built the Ark wherein Noah and his family were preserved but they themselves perished To prevent this in preaching to others we must preach to our selves from our own hearts to our own hearts For in exercising our Ministry we sustain a double person one of a Preacher another of an hearer They who so do in their approaching to God will say Behold I. Of inciting our selves to that whereunto we stirre up others See § 4. §. 126. Of Christs bringing others to God THe Lord Christ thought it not enough to present himself to his Father but he brings others also whom he joyns with himself by this copulative AND. Thus in that powerfull prayer which at his going out of the world he made to his Father for himself he joyns those whom his Father had given unto him and saith I pray for them which thou hast given me for they are thine Neither pray I for these alone meaning his Disciples but for them also which shall beleeve on me through their word c. Ioh. 17. 9 20. For their sake Christ came into the world For their sake he sanctified himself Joh. 17. 19. For their sakes he became poor 2 Cor. 8. 9. For their sakes he did and endured what he did and endured See § 83. Herein Christ manifested his zeal of Gods glory for the more were brought to God the more glory redounded to God and also his good respect to others for it was a singular benefit an high honour to be by and with Christ presented to God He thus makes them partakers of his own glory Iohn 14. 3. 17. 21 c. They whose hearts are inflamed with a zeal of Gods glory and filled with love of their brethren will be like minded they will endeavour to lead on others with them in such courses as may bring them to God Such a Magistrate will say Behold I AND my subjects Such a Minister Behold I AND my people Such a Father Behold I AND my children Such a Master Behold I AND my servants Such a Tutor Behold I AND my pupils So others that have Charge Such as they honour God and do good unto others so they do much promote their own glory For they that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the starres for ever and ever Dan. 12. 3. Of inciting others to go along with us in duty see The Saints Sacrifice on Psal. 116. 19. § 120. §. 127. Of the efficacy of Preaching the Gospel THis bringing of others to God is here brought in as an effect of Christs Propheticall Office and manifesteth the efficacy of the Gospel whereby all that belong to God are brought in to him Though by nature they be dead in sinne yet the sound of Christs mighty voice pierceth into their ears and heart Hereupon saith Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. We have an evidence hereof in Christs Ministry while he lived on earth For saith he to his Father of his Disciples While I was
fore-runner This act of Christ being premised immediatly before his Priest-hood sheweth that heaven is the place where Christ continueth to exercise his Priest-hood 1. That was prefigured by the most holy place Heb. 9. 11. 2. There is the mercy seat or throne of grace whereon his Father sitteth Heb. 8. 1. 3. That is the only place of true happinesse 4. That was shâ—…t against us by our sins but Christ by his own blood entred in thither 〈◊〉 obtained eternall redemption for us Heb. 9. 12. See more hereof Chap. 4. v. 14. § 84 85. To move us the rather to apply this entring of Chrinst into heaven unto our selves the Apostle here expresly saith that he did it for us So as a main end of Christs entring into heaven was for our good As he came down from heaven for our good so for the same end he entred into heaven again Indeed for us and for our good he did and endured all that he did and endured See Chap. 2. v. 9. § 83. In particular he entred into heaven for us 1. To prepare places for us Iohn 14. 2. and 12. 26. 2. To make continuall intercession for us Rom. 8. 34. 3. To make us partaker of his own glory Iohn 17. 24. Rev. 3. 21. 2 〈◊〉 2. 〈◊〉 We are utterly unable of our selves to enter into heaven Ioh. 3. 13. Therefore Christ ascended for us to open a passage for us and to bring us thither 1. This putteth a difference betwixt the ascension of Christ and of others 〈◊〉 ascend thither Christ ascended by his own power and for the good of others But all others that inter into heaven entred by vertue of Christs entring 〈◊〉 and for themselves This phrase God hath raised us up together and made us sit together in heavenly places in Christ Iesus Eph. 2. 6. is very emphaticall and 〈◊〉 that we are not only in hope but indeed entred into heaven in the person of Christ and that by vertue of our neer union with him 2. This is a strong motive to believe in Christ. If Christ did all for us 〈◊〉 〈◊〉 not then good reason for us to apply what Christ did and suffered to our selves Meditate hereon for strengthning your faith If we apply not to our selves 〈◊〉 Christ did we do not only lose the benefit of all but also we make void as 〈◊〉 as in us lyeth the main end of Christs entring 3. From the particular we may receive a general direction to apply to our 〈◊〉 〈◊〉 Christ himself so his offices actions natures properties value and vertue of what he did and endured for all was for us 4. This ministreth singular comfort against all the troubles which in this 〈◊〉 we are subject unto Let not your hearts be troubled saith Christ in my Fathers 〈◊〉 are many mansions and I go to prepare a place for you John 14. 1 2. Thus Christ comforteth his Disciples against troubles upon this consideration that he himself as a fore-runner entred into heaven for their sakes even to prepare places for them On this ground we may support our selves against trouble because Christ in heaven prepareth a rest for us and we have no cause to fret at the honours wheâ—… unto wicked men are advanced in this world in that Christ prepares honour enough 〈◊〉 us in heaven 5. This sheweth the reason of the assurance of our hope that is an Anchor caâ—… within the vaile namely because Christ hath entred thither for us that we should be made partakers of the happinesse there enjoyed For this cause doth the Apostle here make mention of Christs entring thither for us This assurance then ariseth not from our selves but from that order and meanes which God hath appointed and afforded to us That we might not be mistaken about the foresaid fore-runner and his entring into heaven for us the Apostle doth expresly name him under this title Iesus which signifieth a Saviour and this amplifieth all the fore-mentioned points that the forerunner is a Saviour and he that entred into heaven for us as a Saviour Upon such a ground did this Apostle thus set down Iesus by name Chap. 4. v. 14. § 86. Of this name Iesus See Chap. 2. v. 9. § 73. §. 161. Of Christ a Priest after the order of Melchisedec THe latter part of this verse in these words made an High-Priest for ever after the order of Melchisedec is a pertinent and perfect transition betwixt the Apostles digression and his description of Christs Priest-hood Of his digression See Chap. 5. v. 11. § 57. This transition eyeth both that which went before and that which followeth In reference to that which he had delivered about the fore-runners entring into heaven he hear sheweth what an one he was even the only true High-Priest who is for us in things pertaining to God Hereby the benefit of Christs entring 〈◊〉 is much amplified In reference to that which followeth this transition layeth down the sum of the Apostles large discourse about Christs Priest-hood He doth here resume the very words at which he brake off his fore-mentioned discourse Chap. 5. v. 10. that thereby we might the better discern how he returnes to his sonner matter and proceeds therein This is the third time that this testimony of Christs Priest-hood hath been alledged namely Chap. 6. v. 6. and 10. and here And it is twice more mentioned in the next Chap. v. 17. and 21. Yea twice more hint thereof is given Chap. 7. â—… 11 15. It is a testimony that setteth down sundry remarkable points about Christs Priest-hood as 1. The warrant that Christ had to execute this function in this word made which by the Apostle himself is thus explained called of God Chap. 5. v. 10. § 54. Christ was deputed by God to this excellent function That this word made implyeth a deputation or ordination to a function is shewed Chap. 5. v. 5. § 24. Where this word made is used to the same purpose 2. The kinde of function expressed in this word Priest That Christ was a true Priest is proved Chap. 2. v. 17. § 172. 3. The dignity of that function in this word high which declareth that Christ was the chiefest of Priests see Chap. 2. v. 17. § 173. 4. The everlasting continuance of this function For he is here said to be a Priest 〈◊〉 ever See Chap. 5. v. 6. § 29. 5. The singular kind of Priest-hood for this phrase after the order implieth a peculiar kind of function 6. The eminency of Christs Priest-hood for the mention of this person Melchisedec sheweth that Christs Priest-hood was of all the most eminent He was such an one as never any like him Of the two last points See Chap. 5. v. 6. § 30. §. 162. Of the resolution of Heb. 6. 19. 20. THe sum of these two verses is A description of Christian hope Of the description there are two parts One setteth out the use of hope The other the qualities of
Christs mediation teacheth us to do whatsoever we do in word â—…r 〈◊〉 in the name of the Lord Iesus Col. 3. 17. Whensoever therefore we present our pâ—…rsons our prayers praises or any other due service unto God let the eyes of our soul be upon this Mediator and do all in his name Ioh. 16. 23. Eâ—…h 5. 20. It hath been an anciâ—…nt and is a commendable custome to conclude our prayers and praises thorow the mediation of Jesus Christ our Lord. 5. This office of Christ ought also to stir us up in all things to seek to please God and to endeavour to bring our will heart and affections yea all the powers of our soul and parts of our body into an holy subjection to Gods blessed will and that upon these two especiall grounds 1. Gods wrath being pacified by Christs mediation and peace â—…ade betwixt God and us it is most meet that we should seek in what we are able to preserve this peace 2. Christ in pacifying Gods wrath and procuring his favour to us hath undertakâ—…n to bring us unto God and to make us a free people unto him and thereupon hâ—…th given unto us his Spirit to enable us so to do It is a part of Christs Mediatorship as to procure God to be at peace with man so to draw man to be at peace with God and to cease to rebell against him By this latter we may have assurance of the former For the latter being a work wrought â—…y the Spirit of Christ in us is more sensible and may better be discerned by us By â—…ur heart to God-ward we may know Gods heart to us-ward 1 Ioh. 4. 19. §. 24. Of Christ the Mediator of a Covenant CHrists Mediatorship is here in speciall applyed to the Covenant This is the Covenant whereof Christ is said to be a Surety Hereof see Chap. 7. v. 22. § 93 94. He is also stiled the Mediator of the New Testament Heb. 9. 15. And the Mediator of the New Covenant Heb. 12. 24. This Christ is said to be in two respects 1. In that he hath procured a Covenant to passe betwixt God and man As upon rebels rising against their King if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects and so handle the matter as to procure an agreement and a Covenant thereupon he might be called the Mediator of that Covenant a Mediator that procured it 2. In that he hath ingaged himself to see on both parts that Covenant performed Thus he is called a surety of tâ—…e Covenant see Chap. 7. v. 22. § 93. This Christ undertook to do in his respect to God and man 1. To God that he might set forth the honor of his Father For never since the world began was there such an instance of Gods wisdome power truth justice and mercy as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. § 87. 2. To man that he might free him out of the most miserable and desperate case that a creature could be in and bring him to the most happy state that a creature could be brought unto 1. This affords matter of great admiration for of all offices that Christ undertook this doth most especially commend his love unto us especially if we duly weigh the dignity of his person and unworthinesse of ours the heynousnesse of mans sin and the fiercenesse of Gods wrath the meanes which Christ used to pacifie that wrath and the benâ—…fit which redoundeth to us thereby 2. This also ministers much matter of consolation for it is a strong prop to our faith Christ being the Mediator of a Covenant betwixt God and man mans faith is supported by two most stable and everlasting pillars which are The mercy and faithfulnesse of God His mercy in vouchsafing to be appeased so far as to enter into Covenant with man His faithfulnesse in making good his Covenant which is a point of jâ—…stice and in reference hereunto Saints have appealed to the righteousnâ—…sse and justice of God 3. This also gives to us who are Gods confederates great and just cause to be 〈◊〉 carefull of keeping Covenant on our part Our Mediator and surety is ingaâ—… hereupon If we make forfeiture on our part we give God just occasion to 〈◊〉 us on his part the benefit of the Covenant This point of Christ being Mediator of a Covenant is much amplified by this 〈◊〉 added thereunto better He is the Mediator of a better Covenant Hereof see 〈◊〉 Chap. 7. v. 22. § 94. §. 25. Of better promises THis phrase which was established upon better promises hath reference to the Covenant stiled better For the antecedent Covenant and the relative which are both of the same gender number and person Of the emphasis of the Greek word translated established see Chap. 7. v. 11. § 62. It implyeth that the Covenant is a firm and stable Covenant setled upon an inâ—…iolable Law such a Law as like the Law of the Medes and Persians altereth not 〈◊〉 6. 8. Of the Greek word translated promises see Chap. 4. v. 1. § 6. Of the Greek word translated better see Chap. 1. v. 4. § 39. Of promises being priviledges see Chap. 7. v. 6. § 44. The promises here intended are stiled better in reference to those that were made to Abraham and to his seed under the Law For he speaketh here of promises appertaining to the new covenant whereupon it was established Some make the difference between the promises of the one and other covenant to be in matter and substance as if the promises of the former covenant had been oâ—…ly of external earthly and temporall blessings But they clean mistake the difâ—… who extend it so far and therein do much dishonour God and the faithfâ—…ll Jewes 1. They make the great Lord of heaven and earth who is ever the same and changeth not to be in former times like unto the inferior Gods of the Gentiles whom they imagined to abide on earth and to bestow only temporall blessings 2. They make the faithfull children of God that then lived to be as our children who delight in outward fair toies Their ground for restraining Gods promises under the Law to outward temporal blessings resteth on the form of words wherein those promises were then made But they consider not that spirituall and celestiall matters were comprised under them Canaan Jerusalem and the temple were types of heaven Their deliverance from 〈◊〉 and other enemies were types of their freedome from sin satan and all manâ—… of spirituall enemies It hath been shewed Chap. 6. v. 13. § 95. That Christ 〈◊〉 comprised under the promises made to Abraham Hereupon it is said tâ—…at tâ—…ey desired a better Countrey that is a heavenly Heb. 11. 16. Therefore for substance the same promises were made to them that are made to us They had promises of spirituall blessings made to them Deut. 30. 6. and
manner of offering Indeed in some places God rejecteth sacrifices by reason of an evill manner of offering them as Isa. 1. 11 c. But no circumstance in this Psalme intimateth any such thing 2. If it were granted that the Psalmist speaketh of the manner of offering it would not follow that thereupon he should not intend an abrogation of the sacrifices themselves for both may stand together God may reject them in regard of the impoâ—…y of them in themselves and also in regard of peoples evill manner of offering 〈◊〉 Thus we see that the Apostle hath fitly quoted this testimony according to the 〈◊〉 and meaning of the Prophet §. 13. Of Christs doing that for man which could not else have been done THe Apostle inferreth the testimony here set down as a consequence following upon the impotency of the legall sacrifices as appeareth by this particle of inâ—…ce wherefore as if he had said Because the blood of bulls and goats could 〈◊〉 â—…ke away sin therefore Christ offered himself to do it so as Christ did that 〈◊〉 〈◊〉 which without him could not have been done He saw that there was no 〈◊〉 and wondred that there was no intercessor therefore his arm brought salvation c. 〈◊〉 59. 16. and 63. 5. 1. His love and pitty moved him to offer his aid 2. His divine power made him able to effect what he offered This is a strong motive to induce us wholy and only to trust on Christ and to 〈◊〉 upon him §. 14. Of Christs comming into the world THe time of Christs offering himself to do what he did is thus expressed When he â—…eth into the world or word for word comming into the world This phrase setteth out the incarnation of Christ. A like phrase was used to set â—…t the same thing Chap. 1. v. 6. § 66. But there it is attributed to the Father 〈◊〉 when he bringeth in the first hegotten into the world There are two distinct Greek words translated world in the one and the other place Of the notation of the Greek word translated world in this place See Chap. 4. v. 3. â—… 29 The very words of this Text are applied to mens ordinary conception and birth Iâ—…b 1. 9. when a man is first born he is said to come into the world because he was not in the world before This sheweth that Christ came into the world as other men do He took flesh Joh. 1. 14. He came out of the woâ—…b Luk. 1. 31. and 2. 7. and passed thorow his infancy childhood and man-age here on earth All this he did that he might be a fit surety and Saviour of man and do and 〈◊〉 such things as were requisite for mans full redemption The foresaid phrase of comming into the world may have further reference to the 〈◊〉 of Christs humane nature with the divine In regard of his divine nature and manifestation of the glory thereof he may be said to be in heaven but by assuming humane nature he came into the world Thus it is said that he came down from heaven Joh. 3. 13. and he descended into the lower parts of the earth Eph. 4. 9. Yea himself thus saith of himself I came forth from the Father and am come into the world again I leave the world and go to the Father He came into the world by his incarnation he left the world by his ascension into heaven This comming of the Son of God into the world giveth instance of the low degree of his humiliation an evidence of his transcendent love of man should not this bind us to him and stir us up to love him to obey him to put our trust on him and to undergo any condition he shall call us unto §. 15. Of Christs willingnesse to offer himself THis word He saith is by the Apostle attributed to Christ and it implieth a readinesse or forwardnesse in him to do what he did This is further manifested by this phrase attributed to him v. 7. Loe I come especially as it is expressed Psal. 40. 8. I delight to do thy will O my God That metaphor which Christ himself useth Ioh 4. 34. doth more fully expresse his mind in this case my meat is to do the will of him that sent me and to finish his work If we observe the whole course of his life we shall find it to be wholly composed unto his Fathers will When he was but a child he could say Wist you not that I must be about my Fathers businesse Luk. 2. 49. 1. The respect which he bare to his Heavenly Father put him on hereunto For Gods will was his rule I seek not mine own will saith he but the will of the Father which hath sent me Joh. 5. 30. and 6. 38. Yea that was a law unto him and he put a 〈◊〉 upon it thus I must work the workes of him that sent me Joh. 9. 4. For he set himself to honour his Father 2. That respect also which he bears to children of men made him forward to do and indure what he did because it was for their redemption out of all misery and to bring them to eternall happinesse 1. This is a great incouragement to make us fly to Christ and to rest upon him and upon his sacrifice He being so ready and forward to do and endure what he did for us can we doubt of his accepting us comming unto him or may we question his Fathers accepting of what he did 2. This instructeth us in the kind of Christs sacrifice It was a free will offering a willing a cheerfull gift In this respect it is the more acceptable to God the more available for us and worthy of more praise to him 3. We ought here to look unto Christ and be followers of him For he is set before us as an object of faith and as a rule for practice Let therefore the same mind be in us which was in Christ Iesus Phil. 2. 5. They who are guided by Christs Spirit will be so minded as David his Princes and people were exceeding forward in offering to the Lords house and did what they did most willingly 1 Chro. 29. 6 c And the Macedonians to their power and beyond their power were willing of themselves to contribute to the necessity of the Saints at Ierusalem 2 Cor. 8. 3. And Saint Paul thus professeth his readinesse even to die for Christ I am ready not to be bound only but also to die at Hierusalem for the name of the Lord Iesus Act. 21. 13. This forwardnesse as it manifesteth good will so it makes that which is done more acceptable unto God and ministers much ground of confidence as appeareth by this phrase Accept I beseech thee the free will offerings of my mouth O Lord Psal. 119. 108. See more hereof Chap. 9. v. 14. § 79. §. 16. Of Gods rejecting legall Sacrifices THe Apostle further proveth the impotency and insufficiency of legall Sacrifices by Gods rejecting them
all private businesse whatsoever Wherein he was not one to make up a number but a chief one He sat as one of the Assessors and very frequently filled the Chair in the Moderators absence And such was his constant care and conscience of spending his time and improving it to the best advantage that he would fill up the void spaces of his Assembly-affaires with his own private studies To which end it was his constant practice to bring his Bible and some other Books in his pocket which upon every occasion he would be reading as was observed by many He was likewise chosen by a Committee of Parliament among others to make Annotations upon the Bible being well known to be a Iuditious Interpreter of Scripture How well he hath performed his trust is evident to all that read the Annotations from the beginning of the first book of Kings unto Iob which was his part In which the Intelligent Reader will observe such skill in the Originall such acquaintance with the Sacred Story such judgement in giving the sense of the Text and such quicknesse and pertinency in raising observations that without the help of any otherComment a man may accommodate himself with the Sense Doctrines and Uses of most of those Scriptures which came under his hand in those cursory Annotations When the book of Sports and Recreations on the Lords Day was appointed by publick Authority to be read in severall Churches thorowout the Nation as divers other faithfull Ministers he utterly refused to read the same resolving to suffer the utmost rather than manifest the least approbation of such a wicked and ungodly thing so contrary to the expresse letter of the Scripture By reason of his ability and dexterity in resolving cases of conscience he was much sought unto for resolving many doubts and scruples of conscience and that not only by ordinary Christians but also by diverse ministers in City and Country and that by word of mouth and writing being accounted the Father of London Divines and oracle of his time He was likewise a sweet comforter of troubled consciences wherein he was exceeding skilfull and dexterous as many hundreds in the City have found time after time being sought unto far and near by such as groaned under afflictions and temptations many of whom through Gods blessing on his labours were restored to joy and comfort out of unspeakable terrors and torments of conscience He was of a most sweet and meek disposition yea such was his meeknesse of Spirit that it seemeth unparalleld for though he had lived with his Wife above 20. years together yet neither Child nor Servant could ever say that they observed an angry countenance or heard an angry word proceed from him towards her all her life Some have observed that in his visage towards his latter end he did much resemble the picture which usually passeth for Moses his effigies Certainly he was the exact effigies of Moses his Spirit and in this resembled him to the Life that he was one of the meekest men this generation knew He was as a great Peace-kâ—…eer so a great Peace-maker having an excellent dexterity in composing differences far he was from doing others wrong and far from revenging wrong done by others He suffered much both by the Speeches and also by the Actions of evill and envious persons yet he would pray for them rather than in any harsh way requite them He accounted revilers and wrong-doers to do more hurt to themselves than to him Sundry scandalous and false aspersions have been cast upon him particularly by such as have been guilty of those crimes which they have laid to his charge For some who have lived by an unwarrantable trade of Usury for justifying their own unwarrantable practice have not stuck to impute the same to him from which he was ever free never putting any Monies out to use either by himself or any other for him neither directly nor indirectly as he hath been often heard to say as in his life so not long before his death He was ever Charitable especially to the godly poor according to the direction of the Apostle Paul in Gal. 6. 10. Where he exhorteth us to do good unto all especially unto them who are of the household of Faith He maintained some poor Scholars at the University wholy at his own charge and contributed liberally towards the maintenance of others He was of such a charitable and bountifull disposition that though his Father left him a competent estate yet such were his disbursements yearly for his Kindred and others who stood in need of relief that from the death of his Father till his Children came to be of years to call for their portions he laid up nothing of all his commings in so that they who out of envy cry up his estate to be greater than it was do consequently cry up his Bounty Charity because whatsoever his estate was it was wholy laid out for the relief of such as stood in need necessary expences for his Family only excepted which as it doth appear from the Doctors papers So in his life time he expressed as much to some of his Children And truly as in other things he excelled others so in this even himself He was very conscionable in spending his time from his youth to his very death He did use to rise very early both Winter and Summer In the Winter he did constantly rise so long before day as he performed all the exercises of his private devotions before day light and in the Sommer time about four of the Clock in the Morning by which meanes he had done half a daies work before others had begun their studies If he heard any at their work before he had got to his study he would say as Demosthenes spake concerning the Smith that he was much troubled that any should be at their Calling before he at his He was a man of much temperance and sobriety as in his eating and drinking so in his apparell As for recreations howsoever many pious persons do spend time therein and that lawfully in warrantable recreations yet he spent none therein Insomuch as he was never expert in any kind of exercise for recreation He hath been often heard to say that he took not any journey meerly for pleasure in all his life time study and paines having been all waies both in youth and age his chiefest pleasure and delight Yea it was his meat and drink to be doing the will of his heavenly Father wherein he took as much pleasure and delight as naturall men do in their eating and in their drinking or in their sports and pastimes Such was his Carriage and Conversation that there was scarce a Lord or Lady or Citizen of quality in or about the City that were piously affected but they sought his acquaintance and were ambitious of his Company wherein they look
mention of an Epistle which St Paul wrote to them to whom he himself wrote his Epistles who were Hebrews 1 Pet. 1. 1. 2 Pet. 3. 1. These proofs of the Divine Authority of this Epistle shew how justly it is accounted Canonical as it hath been in all ages of the Church for where Catalogues of Canonical Scriptures have been made this Epistle hath been put into the number and they have been accounted Hereticks that have denied it to be Canonical §. 2. Of the Excellency of this Epistle ADmirable is the Excellency of every part of sacred Scripture which savoureth of more then an humane spirit And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us As 1. The Mysteries couched therein The greatest and profoundest Mysteries of our Christian Religion are therein propounded concerning God the Father Son and holy Ghost Concerning the Natures Person and Offices of Christ Concerning the sufficiency of Christs Sacrifice and efficacy of his Intercession Concerning the excellency of the New Covenant Concerning the life of Faith and concerning the priviledge of these later times c. 2. The variety of Histories therein recollected We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof and not only of such as are registred in holy Writ but also of such as fell out since the Prophets ceased to record any 3. Explication of legal Types and Application of them to their distinct Truths No other book is herein comparable to this Epistle 4. Confutation of Heresies It may be termed the Maul of Popery which is a Mass of Heresies Popish Heresies are most against the Offices of Christ Especially against his Priesthood Those Heresies are so fully met withall in this Epistle as if it had been written sine Popery began God fore-seeing what poisonous heresies would be broached prepared this Antidote against them 5. The pithy Perswasions unto all holiness and new obedience the powerfull Encouragements to constancy and perseverance the dreadfull Denunciations against Apostasie and Impenitency the sweet Consolations to such as for Christs sake endure the Cross which are here and there thorowout in this Epistle mixed Thus much in general to commend this Epistle unto us The Title thereof is next to be considered §. 3. Of the Title THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS IT is not probable that this Title was set down by the first Pen-man of this Epistle For he might as well have premised his usual inscription with his Name and Calling which Apostles do in all other their Epistles as have prefixed the foresaid Title Titles before the Apostles Epistles and Subscriptions after them are not accounted Canonical as the Epistles themselves but supposed to be added by some that afterwards did transcribe the Epistles For there are gross mistakings and palpable errours in many of them And though some of them may hit the mark and declare the truth yet doth it not thereupon follow that they are Canonical Although every thing that is Canonical be most true yet every truth is not Canonical For that only is accounted Canonical which was given by inspiration of God Titles therefore and Superscriptions added to the Epistles of Apostles are no sufficient grounds of Doctrine nor may Articles of Faith or Rules for life be founded on them yet they give some light to the matter and may be handled by way of Preface As for the Title of this Epistle no just exception can be taken against it Every Particle therein is undoubtedly most true It plainly demonstrates both the Parties and the Means of the Authors declaring his minde The Parties are 1. The Pen-man or Author 2. The People to whom it was in special directed The Author is described 1. By his Name Paul 2. By his Calling The Apostle The People are described by their Parentage Hebrews The Means is by way of writing a Letter The Epistle §. 4. Of the Author of this Epistle THe proofs before produced for the Divine Authority of this Epistle give evidence that an Apostle or some other extraordinary Minister immediately inspired and infallibly insisted by the divine Spirit was the Author of it Some have supposed it to be written by Luke the Evangelist or by Clemens some by Apollos whose learning and eloquence joyned with great piety is much commended who also in speciall is said to have mightily convinced the Iews Acts 18. 24 25 28. But the evidences following do more then probably evince that Paul the Apostle was the Author of this Epistle 1. The Aucient Greek Churches accounted it to be St Pauls and thereupon prefixed this Title before it The Epistle of Paul c. And in the Catalogue of St Pauls Epistles this is reckoned up whereupon there are said to be fourteen Epistles of St Paul 2. Both Matter and Manner of penning this Epistle is agreeable to St Pauls other Epistles 3. That which St Paul stileth his token in every Epistle 2 Thes. 3. 17. is also in the close of this Epistle thus set down Grace be with you all Amen Indeed in most of his Epistles he stiles it the grace of Iesus Christ yet in both his Epistles to Timothy and to Titus it is as here 4. The mention which is made of Timothy who was St Pauls associate of whom he oft makes mention in his other Epistles and gives the same Epithete to him that is here our brother Timothy Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To shew that that very Paul is here meant who was immediately called by Iesus Christ and infallibly assisted by his Spirit he is described by his extraordinary function The Apostle Hereof see Chap. 3. v. 1. Thus much of the Author Objections made against this Pen-man of this Epistle are answered in their due places See Chap. 2. § 27. §. 5. Of the Hebrewes THe People to whom in speciall the Apostle directed this Epistle are stiled Hebrewes whereby that Nation which descended from Abraham is meant This Title Hebrewes is oft used in the old and new Testament It was first given to Abraham himself Gen. 14. 13. Then to Ioseph when he was a servant in Egypt Gen. 39. 14 17. Afterwards to all that stock Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6 9. Acts 6. 1. Phil. 3. 5. Abraham the father of this people was stiled an Hebrew in two especiall respects 1. Because he came from Heber who was pronepos the third from Shem Gen. 11. 10. 14 25. Shem after the world was divided to the sonnes of Noah was the first father of the blessed Seed Gen. 9. 26. After that the whole world began again to fall from God and rebelliously conspired to build a Tower that might keep them safe from another flood so as God to hinder that work confounded their Languages but Heber separated himself from that
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 Câ—…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
sleep God spake to Adam when he was awake Gen. 3. 9 c. And to Solomon in a dream when he was asleep 1 King 3. 5. 2. God spake by the voice of Angels to Lot Gen. 19. 1 c. This phrase Chap. 2. v. 2. the word spoken by Angels sheweth that God oft revealed his will to men by Angels 3. God most frequently declared his minde by children of men whom he oft indued with an extraordinary spirit Thus much is intended in this phrase God spake by the Prophets 4. Gods minde was sometimes make known by signes In this respect a voice is attributed to signes as when God thus saith to Moses If they will not hearken to the voice of the first signe they will beleeve the voice of the latter signe Exod. 4. 8. Thus also God spake by his Judgements whereupon saith a Prophet Hear ye the rod and who hath appointed it Mich. 6. 9. Under this head Sacrifices may be comprised for God spake to Abel and to Cain by their Sacrifices Gen. 4. 4 5. So to David by his 1 Chro. 21. 26. And to Solomon by his 2 Chro. 7. 1. And to Elijah by his 1 King 18. 24 38. By sundry other Types did God also use to speak to his people Exod. 29. 42. and 30 6 1 Sam. 28. 6. Iudg. 6. 37 c. Visions also may be referred to this head visions were visible representations of things presented to mens eyes Isa. 6. 1. Ezek. 1. 1. 5. God used to declare his minde inwardly by revelations Isa. 38. 4 5. And by inspiration Thus holy men of God spake as they were moved by the holy Ghost 1 Pet. 1 21. A difference betwixt revelation and inspiration was this that revelations were of some particular matters Daâ—… 2. 19. But inspiration implieth a more generall assistance 2 Tim. 3. 16. 6. The most usuall and ordinary means of Gods declaring his will to his people was by ordinary Ministers which were among the Jews Priests and Levites Ezra 8. 4. And by the written Word Luk. 16. 31. This variety of means whereby God spake to his people of old is here intimated to shew that God doth now under the Gospel more uniformly and constantly declare his minde for the word whereby God speaking of old is set out is in the Greek â—… participle and hath reference to the verb v. 2. word for word it may thus be translated At sundry times and divers manners God speaking in time past c. hath in these last dayes spoken c. This relative expression of God speaking implieth a difference betwixt God speaking then and now Then variously so many wayes as we heard before now uniformly after one and the same manner which is by preaching So Christ made known the will of his Father Mark 1. 14 38. So did his Apostles Mark 6. 12. Christ after his resurrection made them also so to do thoroughout the whole world Mark 16. 15. So they did Acts 8. 4. For it pleased God by preaching to save them that beleeve 1 Cor. 1. 21. Obj. Paul and other Apostles wrote sundry Epistles whereby they declared the will of God Answ. They wrote no other things then what they had preached Such things they wrote that they might remain upon perpetuall record for the continuall good of the Church God is said to speak both of old and now by way of resemblance after the manner of men Men by speaking use to manifest their minde This is the most frequent and accustomed manner of expressing a mans inward conceptions even such things as they would have others to know and take notice of In allusion hereunto Gods manifesting his minde is stiled speaking At the beginning when God manifested his minde every day this phrase is used God said Gen. 1. 6. which is all one as this he spake and so it is translated Psal. 33. 9. The time wherein God declared his minde part by part and sundry wayes is here stiled the time past whereby he meaneth all that time that passed from the beginning of the world till the exhibition of the Sonne of God in the flesh This is evident by the opposition of this phrase in time past to the last dayes mentioned in the next verse The Greek word may thus be translated of old whereby is hinted such a time as should be altered What the Apostle saith of the old Covenant may be applied to this old time that which is old is ready to vanish away Heb. 8. 13. And we that live since that old time may say Old things are past away 2 Cor. 5. 17. This sheweth that those were not times of perfection If they had been perfect no place should have been sought for other times This stile of those former times amplifieth the times whereunto we are reserved They who lived in those times are stiled Fathers and by them are intended such as lived before the fullness of time who may also be called Ancestors For it is usuall in all sorts of Authors to set out Ancestors under this title Fathers because posterity by lineall degrees come from Ancestors as children from fathers Thus is this title expresly expounded Luk. 1. 55. For mention being made of God speaking to the Fathers by way of exposition it is added to Abraham and to his seed Now because Abraham and his posterity were of old the only people of God they are by a property stiled Fathers and God is said in an especiall manner to be the God of the Fathers Thus is this title a title of honour yet here it is used by way of diminution intending such as lived out their course and ended their dayes before the joyfull and glorious times foretold by the Prophets and expected by those fathers were come Luk. 10. 24. Ioh. 8. 56. 1 Pet. 1. 11. The greatest that then lived was less then the least of the Kingdom of God which began with the manifestation of the Gospel Matth. 11. 11. To these Fathers God spake as it is in the originall in the Prophets and so in the next verse in the Sonne Both these phrases have an especiall and distinct emphasis The former importeth that God was after an especiall manner in the Prophets inspiring their mindes and ordering their tongues â—…o as they spake not their own words but the very words of God As for the Sonne all the fullness of the Godhead dwelleth in him bodily Col. 2. 9. Not as in meer men by assistance efficacie or power but essentially and personally that is by union of the Deity with the humanity in one person Many Interpreters both antient and modern do change this particle in to by whom our English do follow The transmutation of these two Prepositions is usuall in all sorts of Authors especially in sacred Scripture Not unfitly may it so stand in this place and because the Prophets who were indeed children of men but sent of God and by God instructed in his
likewise Joh. 5. 19. The difference is only in the manner The Father doth all by the Sonne and the Sonne doth all from the Father The Apostle here sets out the dignity of Christ under this title Heir rather then Lord as Acts 2. 36. 1. To give proof of that relation which he noted before that Christ was truly and properly a Sonne For he was the Heir 2. To shew the perpetuity thereof For the heir ever abideth in the house Gen. 21. 10. Ioh. 8. 35. 3. To manifest the right that we have to be adopted sonnes and heirs Ioh. 8. 36. If the Sonne shall make you free ye shall be free indeed In this respect we are stiled Ioynt-heirs with Christ. This dignity of Christ to be Heir is further amplified by the extent thereof in these words of all things The Greek may be restrained to persons as being of the masculine gender or extended to things as of the newter This latter includeth the former For if he be heir of all things then also of all persons For he that is heir and Lord of all things must needs also be so of all persons Besides it is more proper to say an heir of things then of persons Well therefore hath our English taken away the ambiguity by translating it heir of all things and thus it answers the propheticall Promise Psal. 2. 8. I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession §. 18. Of Christ the Creator of the worlds THe Apostle goeth on in setting out the dignity of Christ and to that excellency which appertained to him as Mediator betwixt God and man he addeth a greater being proper to him as he is God Almighty in these words By whom also he made the worlds Though this word Made be a common work attributed in other places to mens works as well as to Gods yet in this place it is taken for that divine work which is proper to God alone create as Acts 14. 15. and 17. 24. So as it pointeth at that first great work of God which is mentioned Gen. 1. 1. This is evident by the things made comprised under this word worlds The Greek word according to the proper notation and most usual acceptation thereof signifieth Aeternity It is oft put for an age The Hebrew hath a word which is every way taken in the same sense The Root or Verb whence it cometh signifieth to hide Thereupon Time the date whereof is hidden is set out thereby and that in these considerations following 1. Aeternity Psal. 90. 2. 2. A long date the end whereof was not known Deut. 13. 16. 3. Continuance of legal Rites till they ended in their truth Exod. 12. 24. 4. Continuance of Rites till they determined in the Iubile Exod. 21. 6. Lev. 25. 40. 5. The time of a mans life 1 Sam. 12. 22. By a metonymy the same word setteth out the world that was made in the beginning of time and hath been continued throughout all times and ages And because the world which compriseth under it all things that ever were made is distinguished into three parts 1. The invisible glorious world of the blessed in Heaven called the highest world 2. The starry skie wherein all that the Scripture stileth the hoast of Heaven are contained and this is called the middle world 3. The elements and all things compounded of them or contained in them Even all that space which is under the Moon and whatsoever is comprised therein this is called the inferiour world In regard of this distinction of parts the plurall number worlds is used Answerably in Greek a word of the same signification is used in the plurall number He made the worlds These three worlds are distinguished into two namely Heaven and Earth Col. 1. 16. Thus we see how under this word worlds all things that ever were made above and below visible and invisible are comprised So as the making of the worlds setteth out the divine power of Christ. Where it is said that God by him made the worlds the Sonne is not set out as a meer instrument in this work but as a primary and principal agent therein together with the Father for what thing soever the Father doth these also doth the Sonne likewise Joh. 5. 19. That particle likewise is not to be taken of doing different things like to an other for he there speaketh of the very same thing but of doing them by the same power authority dignity with the same minde and will after the same manner to the same end and that jointly together the Father and the Sonne Therefore what the Father is said to do by the Sonne is in other places said to be done by the Sonne simply considered in and by himself without relation to the Father as Ioh. 1. 3. All things were made by him And Col. 1. 16. All things were created by him The Father is said to do this and that by the Sonne for these reasons 1. To give proof of the distinction of Persons 2. To â—…et out the order of the Persons the Father first the Sonne second 3. To declare their manner of working the Father by the Sonne and the Sonne from the Father Gen. 19. 24. 4. To shew the consent of the distinct Persons Father and Sonne 5. To demonstrate the identity of the essence of Father and Sonne that both are one divine nature and essence in that the same divine work is attributed to both This consequence is inferred upon a like ground Ioh. 5. 17 18. As the Father is here said to make the worlds by his Sonne so of God in reference to the Sonne indefinitely it is said By whom are all things Chap. 2. v. 10. The Sonne therefore is here declared to be true God §. 19. Of Christ the brightness of Gods glory STill doth the Apostle proceed in setting out the divine glory of that Sonne by whom the Father hath made known his will to us under the Gospel in these words spoken of the Sonne in relation to the Father Who being the brightness of his glory c. The word translated brightness is metaphoricall but very fit for the point in hand The Verb whence it is derived signifieth to send forth brightnesse or light and the Noun here used such brightness as cometh from light as the brightness or light or sun beams issuing from the Sun No resemblance taken from any other creature can more fully set out the mutuall relation between the Father and the Sonne For 1. The brightness issuing from the Sun is of the same nature that the Sun is 2. It is of as long continuance as the Sun Never was the Sun without the brightness of it 3. This brightness cannot be separated from the Sun The Sun may as well be made no Sun as have the brightness thereof severed from it 4. This brightness
Persons in the Unity of Essence and the Union of God and man two distinct Natures in one Person Therefore sundry resemblances are used one to set out one point an other an other and yet all that can be used cannot to the life and full set out the Eystery Again As Christs humane nature is Hypostatically united to the divine nature Christ is visibly the character or express image of God For in Christ incarnate the divine properties were made most conspicuous as Almighty Power infinite Wisdome Truth Justice Mercy and the like In Christ as God-man dwelt all the fullness of the Godhead bodily Col. 2. 9. In this respect the glory of Christ made flesh is said to be the glory as of the only begotten of the Father Joh. 1. 14. and in that flesh saith Christ of himself He that hath seen me hath seen the Father Joh. 14. 9. Thus the resemblance here used is very fit For he that seeth the character or figure which is on the thing stamped or printed sees therein the figure that is on the instrument wherewith it was stamped §. 22. Of the Benefits arising from the relation of the Sonne to the Father BY the resemblance of a character we see what is to be sought in Christ namely whatsoever is in the Father As the former metaphor implieth that the glory of the Father is invisible till it shine forth and shew it self in the Sonne so this likewise declareth that the Fathers excellency is as it were hid and could not be known unless it were revealed and laid open in this character or express image Again As the former metaphor implieth that out of Christ who is that brightness there is no light at all but meer palpable darkness for God whâ—… only is as the Sun light in himself and the fountain of all light to all creatures doth by this brightness only shine out to us Ioh. 1. 9. So this metaphor importeth that in Christ the Father is truly and thoroughly to be known For a character well made doth not only in part and obscurely but fully and to the life demonstrate the image that is on the stamp It is truly and properly an express image §. 23. Of the fit resemblance of the Sonne to a Character TO exemplifie this latter resemblance of a Character as we have done the former of brightness in some particulars take for instance the character or stamp that is on coyn and the engravement that is on the tool wherewith the character on the coyn is made 1. The character cometh from the engravement on the tool 2. The character is most like to that engravement 3. Whatsoever is on the engravement is also on the character 4. The engravement and the character are distinct each from the other All these were before set down in the former metaphor of brightness but yet this of a character is not unnecessarily added for by the vulgar sort it is better conceived and it doth more sensibly set down the likeness and equality betwixt the Father and the Sonne then that of brightness doth which is the principall end of using these resemblances To apply this resemblance It doth so far as an earthly resemblance can set out these mysteries following concerning God the Father and God the Sonne 1. The Sonne is begotten of the Father Psal. 2. 7. 2. The Father is made manifest in the Sonne Col. 1. 15. 3. The Sonne is equal to the Father Phil. 2. 6. 4. The Father and the Sonne are distinct each from other Ioh. 5. 32. and 8. 18. These mysteries are expresly revealed in the sacred Scriptures otherwise all the wits in the world could not have found them out by the forementioned or by any other resemblances Resemblances are for some illustration of such things as may upon surer grounds be proved §. 24. Of Christ upholding all things AS a further demonstration of Christs dignity and dominion the Apostle attributes another divine effect to him One was in these words made the worlds The other in these and upholding all things by the word of his power The copulative particle AND sheweth that as the forementioned resemblances of Brightness and express Image set out a divine dignity for copulatives are used to joyn together things of like nature so these words set out a divine dominion they are all divine The word Upholding is metaphoricall and by way of resemblance applied to Christ. It signifieth to bear carry or uphold a thing as the friends who took up and brought to Christ a palsey man And also to move carry order and dispose a thing as the windes drive and carry Ships hither and thither The LXX use this word to set out the Spirits moving upon the waters at the first forming and creating things And the Apostle useth it to set out the Spirits guiding and disposing the Prophets in penning the sacred Scriptures The word may fitly be here taken in all these significations for neither do cross the other but all well and truly stand together It is most clear that the divine providence is here described being distinguished from the former work of creation Now Gods providence is manifested in two things 1. In sustaining all things that he made 2. In governing them In that this divine work of providence is attributed to Christ he is thereby declared to be true God To shew that that phrase which the Apostle used before in a mutual relation between the Father and the Sonne about making the worlds thus By whom he made derogating nothing from Christs supream soveraignty or absolute power in that work as if he had been used for a Minister therein here most simply without any such relation he attributeth the divine work to him and extendeth it to all things that were made excepting nothing at all in this general phrase All things whether visible or invisible in Heaven on earth or under the earth Col. 1. 16. To give yet more evidence to Christs true deity he further adds this clause by the word of his power §. 25. Of Christs word of power THe particle translated word is not in the Greek that whereby Christ the Sonne of God is oft set out especially by St Iohn both in his Gospel and Epistle but an other which importeth a command in which sense it is used Luk. 5. 5. for Christ is herein resembled to an absolute Monarch who at his word hath what he will done He needs no more but command Thus it is said Psal. 33. 6. By the word of the Lord were the Heavens made and in way of exposition it is added v. 9. He spake and it was done he commanded and it stood fast Yet further to amplifie this soveraignty of Christ the Apostle addeth this epithete of power which after the Hebrew manner is so expressed to shew the prevalency of Christs word nothing can hinder it it is a most mighty word For the Hebrews use to set out a surpassing excellency
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.
Such were the Patriarchs Prophets and the Heads of the People But these as all other men notwithstanding their excellencies were on earth mortall Therefore he ascendeth higher and â—…ulleth out the celestiall and immortall spirits which are called Angels Angels are of all meer creatures the most excellent If Christ then be more excellent then the most excellent he must needs be the most excellent of all This excellency of Christ is so set out as thereby the glory and royalty of Christs Kingly office is magnified For this is the first of Christs offices which the Apostle doth in particular exemplifie in which exemplification he giveth many proofs of Christs divine nature and sheweth him so to be man as he is God also and in the next Chapter so to be God as he is man also like to his brethren Chap. 2. v. 17. The comparison here made betwixt Christ and Angels is not a meer simple comparison thus Christ is more excellent then Angels but it is comparatively propounded as a comparison of a comparison thus Christ is so much better then Angels as he hath obtained a more excellent Name This comparative comparison much sets out the transcendency of the point that he is beyond all comparisons even infinitely better The word translated made is sometimes used declaratively to shew that the thing spoken of is so and so as where it is said when Iesus WAS in Bethania and sometimes efficiently as where it is said Iesus was made an high Priest Howsoever this word in relation to Christs deity cannot be taken but in the first sense only declaratively yet in regard of his humane nature and of his Person consisting of both natures and of his Offices it may be taken in both senses for in those three respects he was advanced and made so and so excellent Now the Apostle speaks of him not simply as God but as God-man King Priest and Prophet Thus it is fitly and truly translated being made namely by his Father who begat him sent him into the world and advanced him above all the world In this respect he is said to be better that is more excellent For this comparison hath not so much relation to the goodness of Christs Person as to the dignity thereof In this sense is this word oft used in this Epistle and translated by some more excellent Yea Chap. 7. v. 7. it is opposed to less and so signifieth greater the less is blessed of the better that is the greater in dignity or in office So in our English we stile such as are more excellent to be better men The Greek comparative is derived from a Noun that signifieth power But it is frequently used for the comparative of the Greek positive which signifieth good and in that respect it is oft translated better It is a general word and applied to sundry kindes of excellencies as to such things as are more commodious 1 Cor. 7. 38. and more usefull to others 1 Cor. 12. 31 and more beneficiall to ones self Phil. 1. 23. and more effectual Heb. 9. 23. and more comfortable 1 Pet. 3. 17. and less damagable 2 Pet. 2. 21. and more excellent Heb. 10. 34. and more eminent or greater in dignity Heb. 7. 7 and thus is it here to be taken §. 40. Of Angels Excellencies THe persons before whom Christ is here in excellency preferred are stiled Angels better then the Angels The signification of this name Angel the nature of Angels their special office and quality is by this our Apostle himself distinctly set down v. 7. Yet here it is meet that we consider some of the Angels excellencies that so we may the better discern both the reason why the Apostle doth give this instance of Angels and withall the surpassing excellency of Christ who excels such excellent creatures Some of the Angels excellencies are such as follow 1. Angels are spirits The substance whereof they consist is spirituall This is the most excellent substance that any creature can have and that which cometh the nearest to the divine nature for God is a Spirit Joh. 4. 24. A spirit is of substances the simplest and freest from mixture and composition the purest and finest and every way in the kinde of it the most excellent A spirit is not subject to grosseness drowsiness weariness heaviness faintness sickness diminution alteration putrifaction consumption or any like imperfections which bodies as bodies are subject unto 2. Angels as at first created and so remaining are after the image of God the purest holiest and readiest to all goodness of any meer creature In regard of their likeness to God they are stiled sonnes of God Iob 1. 6. In regard of their promptness to goodness they are thus set out Yee that do his Commandements hearkening to the voice of his words Psal. 103. 20. 3. Angels are the most glorious of all Gods creatures In glory they surpass the brightness of the Sunne To set out the glory of an Angel his countenance is said to be like lightening and his rayment white as snow and shining Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison a light is said to shine in the prison Acts 12. 7. The glory of the Lord that is surpassing incomprehensible glory is said to shine round about upon the apparition of an Angel Luk. 2. 9. So resplendent is an Angels brightness as it hath much affrighted worthy Saints Luk. 1. 12. and 2. 9. Yea St Iohn was so amazed at the apparition of an Angel as he fell at his feet to worship him Rev. 19. 10. and 22. 8. 4. Angels have the highest habitations of all creatures farre above the Moon Sunne and all the glorious hoast of the highest visible Heaven They are in the invisible Heavens where the divine glory is most conspicuously manifested In regard of the place of their residency they are stiled Angels of Heaven Matth. 24. 36. 5. Angels have the most Honourable function for they alwayes behold the face of God in Heaven Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King they minister to the most high in an especiall manner Dan. 7. 10. Their principal attendance is upon the Sonne of God made man Ioh. 1. 51. and upon his mystical body v. 14. §. 41. Of Christs Excellencies above Angels IN all the sorementioned Excellencies is Christ more excellent then Angels For 1. Christs divine nature is infinitely more excellent then an angelical spirit Yea his humane nature by the hypostatical union of it with the divine hath likewise a dignity infinitely surpassing an Angels nature 2. Christ is the express image of the person of his Father which is more then to be created as Angels were after Gods image 3. Christ is the brightness of Gods glory Therefore more glorious then the most glorious Angels Christ is in Heaven at the right hand of the Throne of the Majesty Therefore in place of residency higher then Angels 5.
c. Prov. 8. 23 24 25. In this sense he was called the first-born Col. 1. 15. First-born because he was begotten before all things and only-begotten because he alone was properly begotten of God Some of the ancient Fathers and later Divines do in this sense take this word hodiè to day For it signifieth the present time and in divine things there is a continuall presence or presentness as I may so speak neither is there any thing past as if it ceased to be or to come as if it were not yet or as if there had been a time when it was not The Greek word whereby eternity is set out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. l. 1. ds Coelo signifieth a continual being of things 5. God the Fathers begetting his Sonne manifesteth an equality of Father and Sonne For if the nature of both be enquired after it will hereby be found to be God and not one greater then another This also did the Sonne receive of the Father He did not beget him equal and then add to him when he was begotten equality but in begetting him he made him equal For being in the form of God to be equal with God was no robbery Phil. 2. 6. but nature because he obtained it by being begotten he did not usurp it by a proud advancing of himself Where equality is there is the same nature and one substance §. 51. Of the Fathers and Sons one and the same essence THe Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith which were implied under these two Metaphors Brightness of his glory and expresse image of his Person The two Mysteries are these 1. The Son is of the same Essence with the Father 2. The Son is a distinct Person from the Father For the first To beget doth in generall imply a communicating of his essence that begetteth to him that is begotten But the speciall begetting here intended declareth a communicating of the whole essence Hence by undeniable consequence it followeth that the begotten Son of God is of the same essence with the Father To make this mystery the more clear the Greek Church used a compound Greek word which signifieth consubstantiall or of the same essence A word which hath been used by the ancientest Fathers and put into the Nâ—…cene Creed which was ratified by the subscription of 318. Bishops there assembled and thus translated in our English Liturgy of one substance with the Father All the places that set out the Unity of the Father and the Son such as these I came forth from the Father Joh. 16. 28. I and my Father are one Joh. 10. 30. and all the places that stile the Son GOD give proof hereunto So do the divine incommunicable properties attributed to the Son as Eternity Isa. 9. 6. Col. 1. 17. Ubiquity Matt. 18. 20. 28. 20. Omnipotency Phil. 3. 21. Immutability Heb. 1. 12. Omniscience Joh. 1. 48. 21. 17. The like may be said of divine effects done by the Son as Creation Joh. 1. 3. Sustentation Col. 1. 17. Miracles Joh. 15. 24. Remitting sin Mat. 9. 6. Quickening the dead in sin Joh. 5. 21. Raising himself Rom. 1. 4. Raising others Joh. 5. 28 29. §. 52. Of the Father and the Son distinct Persons THe other mystery is this The Son is a distinct Person from the Father These two Relative considerations Beget Begotten necessarily imply a distinction It hath been before shewed that the distinction is not in nature essence or substance therefore the Fathers have of old used this word Person to shew wherein the distinction consisteth Of this word Person see § 21. That the Son is a Person or subsistence is evident by these phrases in Scripture which give him a particular and proper subsistence as this Title I am which Christ applieth to himself Ioh. 8. 58. And this the Son hath life in himself Joh. 5. 26. And this What thing soever the Father doth these also doth the Son likewise Joh. 5. 19. and many the liâ—…e That the Person of the Son is distinct from the Person of the Father is manifest by these correlative Titles Father Son and correlative Actions beget begotten and such Phrases as these The Word was with God Joh. 1. 1. The Son is in the bosome of the Father Joh. 1. 18. I came forth from the Father Joh. 16. 28. And such as seâ—… out their distinct order and manner of working as God made the worlds by the Son ver 2. He hath chosen us in him Eph. 1. 4. The Lord rained from the Lord Gen. 18. 24. The Lord said unto my Lord Psa. 110. 1. For further clearing this great mystery of the generation of the Son of God let us consider the difference betwixt it and other Generations and Operations §. 53. Of the difference betwixt the generation of the same Person as Son of God and Son of Man 1. THe Generation of the Son of God was eternall before the world but of the Son of man in the last daies of the world 1 Pet. 1. 20. This was that fulnesse of time which the Apostle mentioneth Gal. 4. 4. 2. The former was without mother the latter without father Thus may we reconcile these different terms without Father without mother Heb. 7. 3. 3. By the former Christ did really and fully partake of the divine nature He was true God very God of very God yet being a distinct Person he became fit to assume mans nature By the latter he so really assumed mans nature as he became a true man Man of the substance of his mother and that after such a manner as he was declared thereby to be true God and in that respect called the Son of God Luk. 1. 35. yea he was God manifested in the flesh 1 Tim. 3. 16. 4. By the former he became fit to be a Mediator in all things which required divine dignity authority power worth merit and efficacy By the latter he became fit to be a Mediatour in all such things as required infirmity ministry service or any kinde of suffering §. 54. Of the difference betwixt divine Generation and Predestination THere are among other divine operations three which are in themselves very remarkable yet not to be compared to the divine generation of the Sonne of God Those three are these Predestination Creation Regeneration A due consideration of the difference betwixt them and this will much illustrate this 1. The generation of the Son of God doth differ from Predestination which is an internall and eternall work of God in that it is a Personall Act proper to the Father alone and that only in relation to the Son But Predestination is an essentiall act if I may so use this word common to all the Persons Father Sonne holy Ghost and that in relation to Angels and men Besides Predestination as all other works of God towards
begotten thee that is even now is it manifest that a Sonne of man is the begotten Sonne of God Besides Christs Incarnation was so strange his mother being a pure Virgin as she her self said How shall this be At that time therefore said the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 34 35. After his conception before his birth his Name was set down Iesus and that upon this ground He shall save his people from their sins Mat. 1. 21. which none could do but the begotten Son of God Answerably at the day of his Birth an Angel said To day is born a Saviour which is Christ the Lord Luk. 2. 11. Could so much be said of any but of the begotten Sonne of God Hereby an Angels voice the Hodiè To day is expresly set down of the day of Christs Birth Hereupon on that day a multitude of the heavenly host sang Glory be to God in the Highest Luk. 2. 14. Where a Prophet of old prophesied of the birth of this God-man thus he sets it out Isa. 9. 6. 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 Wonderfull Counsellour the Mighty God the Everlasting Father the Prince of Peace Can this possibly be meant of any but of the begotten Sonne of God Thus we see how fitly this particle this day may be applied to the time of Christs Incarnation which was first wrought in and by his conception and then manifested to the world in and by his Birth §. 59. Of the Particle This day applied to Christs Resurrection THere was another time wherein Christ was on Earth manifested to be truly and properly begotten of God and that was at his resurrection For when he had so farre subjected himself to the power of his enemies as to suffer them to do to the very uttermost what possibly they could for men after they have killed the body have no more that they can do Luk. 12. 5. to shew that by his divine nature he could undo all and make all void he rose again from the dead Thus was he declared to be the Sonne of God with power namely by the resurrection from the dead Rom. 1. 4. For it was not possible that the Sonne of God should be holden of death Act. 2. 24. Sundry both ancient and later Divines do apply these words This day have I begotten thee to the Resurrection of Christ For by that power which Christ had to raise himself from the dead it evidently appeared that he was indeed the begotten Sonne of God of such power as the Father had and therefore of the very substance of the Father true God in power true God in essence This they do the rather thus apply because St Paul himself seemeth so to do Act. 13. 33. Concerning St Pauls particular application of this Text to Christs resurrection much is disputed pro con for it and against it There are two principall points which the Apostle laboureth to prove in that Sermon Act. 13. 17. One that God according to his promise raised unto Israel a Saviour ver 23. The other that this Saviour being put to death God raised him from the dead ver 30. Now in ver 33. the former of these two points seemeth to be proved by this testimony Thou art my Son this day have I begotten thee and the later by two other testimonies ver 34 35. But to which of those two points soever that Text be applied either to Gods raising unto Israel a Saviour Iesus or to Gods raising this Iesus from the dead It is most clear that the Apostle produceth this Text Thou art my Son this day have I begotten thee unto the Son of God manifested in the slesh and that he applieth this day to that distinct time wherein God manifested his Son or shewed him forth to the world §. 60. Of the many evidences of Christs Divine generation Quest. 1. WEre there not other times wherein Christ was manifested to be the Sonne of God besides his Conception Birth and Resurrection Answ. Yes very many He was manifested to be the Son of God and that after his wonderfull birth 1. By Simâ—…ons and Anna's Testimonies when he was presented in the Temple Luk. 2. 29 38. 2. By the Starre that conducted the three Wise men out of the East to him and by their worshipping him and offering gifts to him Matth. 2. 2 11. 3. By his disputing with the Doctors in the Temple at twelve years old and telling his mother that he must be about his Fathers business Luk. 2. 42 46 49. 4. By Iohn the Baptists testimony of him Luk. 3. 16 17. Ioh. 1. 29. 3. 29 c. 5. By the Fathers testimony of him at his Baptism and by the holy Ghosts liting upon him Matth. 3. 16 17. The like testimony was given at his transfiguration Matth. 17. 5. and a little before his passion Ioh. 12. 28. 6. By his manner of resisting and commanding the devil away Matth. 4. 3 c. 7. By discovering mens inward disposition Ioh. 1. 47. 2. 25. 6. 70. and thoughts Matth. 9. 4. 16. 7 8. 8. By his divine Doctrine Ioh. 7. 46. 9. By his many mighty Myracles Ioh. 15. 24. 10. By his manner of forgiving Sinne Matth. 9. 2 6. 11. By the power which he gave to his Disciples Matth. 10. 1. Mark 16. 17. Matth. 16. 19. yea and by breathing the holy Ghost into them Ioh. 20. 22. 12. By overthrowing them that were sent to apprehend him Ioh. 18. 6. 13. By his manner of giving up the ghost and the wonders thereat Matth. 27. 54. Mar. 15. 39. 14. By his ascention Act. 1. 9. 15. By the gifts he gave after his ascention Eph. 4. 8. 16. By the Functions of King Prophet and Priest conferred on him Heb. 5. 5. By these and other notable evidences the eternall Sonne of God who from the beginning did as it were lie hid in the bosome of the Father and under the Law was shadowed over was manifested to be the begotten Sonne of God §. 61. Of the extent of This day Quest. 2. IF there so many dayes wherein Christ was manifested to be the Sonne of God How is it said This day as if there were but one only day Answ. This day is not alwayes strictly referred to one set day consisting of 12 or 24 hours but to a determined present time which may consist of many hours dayes and years Moses oft setteth down the time of Israels abode in the wilderness under this day as Deut. 10. 15. and 26. 16 17 18. and 27. 19. It is usually put for that time wherein they live concerning whom it is spoken as 1 Chron 28. 7. Ier. 44. 2. Dan. 9. 7. Luk. 4. 21. And it is used to distinguish present times from former times as
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
promise had been thus made I will manifest that I am the Father of that Sonne which I will raise up to them and that he is my Sonne In like manner saith the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. §. 64. Of the resolution of the fifth Verse THe exemplification of the former comparison ver 4. here begins and continueth to the end of this Chapter In this exemplification there are sundry proofs given both of Christs Excellency above Angels and also of Angels inferiority to Christ. Christs excellency is exemplified in eight particulars which are these 1. That relation which is betwixt God the Father and the Sonne in this verse 2. That worship which is due unto Christ v. 6. 3. Christs Divine nature v. 8. 4. Christs Royal function v. 8. 5. The eminency of Christs gifts above others v. 9. 6. Christs great work of Creation v. 10. 7. Christs immutability v. 11 12. 8. Christs Glory and Dignity v. 13. The Inferiority of Angels is exemplified in three particulars 1. That Duty which they owe to Christ namely to worship him v. 6. 2. Their created nature v. 7. 3. Their Office to attend upon Saints v. 14. In this verse the first branch of the exemplification of Christs excellency above Angels is set down The summe of it is The Relation betwixt God the Father and Christ. In setting down hereof we are to observe 1. The Proof 2. The Point The Proof is taken from testimonies of Scripture which are two The first is taken out of Psal. 2. 7. Wherein observe 1. The Manner of producing the testimony 2. The Matter whereof it consisted The Manner is noted two wayes 1. Negatively Because no mention is made in Scripture of any Angel to be Gods Sonne the Apostle concludes that no Angel is Gods Sonne 2. Interrogatively whereby he propounds the case to them to judge of it Unto which of the Angels said he c. The Matter of the testimony consisteth of a relation Whereof observe 1. The circumstances 2. The substance The Circumstances are two 1. An Apostrophe of the Father to the Sonne Thou art 2. The time This day The Substance of the testimony sets out 1. The Kind of relation my Sonne 2. The Ground of it I have begotten thee The other testimony of Scripture is taken out of 2 Sam. 7. 14. In producing this testimony observe 1. The connection of it with the former in this phrase and again 2. The substance thereof Wherein again observe 1. The Manner of expressing it by way of promise I will be c. 2. The Matter thereof Which expresseth 1. The relative a Father 2. The correlative a Sonne §. 65. Of the Doctrines arising out of the fift Verse I. A Testimony of Scripture is a sound proof See § 46. II. A negative Argument from Scripture is a good Argument This is to be taken of Articles of Faith and such things as are necessary to be known by Christians For in such things the whole councel and will of God is made known unto us by the Scriptures Hereupon a curse is denounced against such as take from or add to the Scriptures Rev. 22. 18 19. III. Christians ought to be so expert in the Scriptures as to know what is therein set down or what not This I gather from the Apostles Interrogation Unto which of the Angels c. Hereby he would have them judge of the truth of what he said which they could not do unless they had been well exercised in the Scriptures IV. No Angel is properly Gods Sonne For they are Angels concerning whom the Apostle propounded this question and that by way of negation V. Christ is the true and proper and only Sonne of God This is the main scope of this testimony See § 15. VI. The Father acknowledgeth Christ to be his Sonne This Apostrophe thou art c. expresly sets down the Fathers acknowledgement This is to strengthen our Faith the more in this great Article as Matth. 3. 17. 17. 5. VII The true Sonne of God is begotten of God The inference of the latter part of this testimony upon the former plainly proveth the Doctrine of this great Mystery See § 49 c. VIII The generation of the Sonne of God is an eternal generation This is gathered from one signification of the particle this day See § 50. IX God gave visible evidences of his Sonnes eternal generation This also ariseth from this word This day See § 58 c. X. Sundry testimonies may be alledged for one and the same point Here the Apostle joyneth several testimonies by these conjunctives and again XI God continueth to be the same to his Sonne This word of promise I will be to him a Father intends as much As he is ever the same in his essence so also in his will and affection towards his Sonne XII The Sonne of God is such to his Father as his Father is to him The addition of this correlative He shall be to me a Sonne upon the former part I will be his Father imports so much XIII The truth of what was promised to Solomon as a type was accomplished in Christ. This application unto Christ of that which was first spoken unto Solomon proves as much §. 66. Of bringing Christ into the world Verse 6. And again when he bringeth in the first-begotten into thâ—… world he saith And let all the Angels of God worship him HEre the Apostle produceth another argument to prove the excellency of Christ above Angels The first clause And again importeth as much Such a phrase was used before § 63. to note a connexion of two confirmations of one and the same argument Here it is used to distinguish two arguments produced for proof of the main point The point is That Christ is more excellent then Angels The argument is because he is the only true Sonne of God This argument was confirmed first by one testimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Before this later to shew that it tendeth to the same purpose that the former did he premiseth this clause and again Here to that argument taken from Christs dignity he addeth another taken from the subjection of Angels to Christ And because it proveth as much as the former did he saith And again In the Greek a particle of opposition but is used which is here well turned into a copulative and For all the testimonies tend to the same scope In the Greek also the words are somewhat otherwise placed then in our english word for word thus But when again he bringeth in c. This may seem to imply that Christ was twice brought into the world And there be that apply this to Christs second comming in his glory and all the holy Angels with him Matth. 25. 31. and say that then again God brought him into the world But
that second comming of Christ is not agreeable to the scope of that Psalm out of which this testimony is taken Nor yet to the scope of the Apostle in this Chapter which is to set out the dignity and excellency of the Sonne of God made flesh and so sent into the world Wherefore to avoid that mistake most translators and expositors turn it as our English hath done and so place this particle again as it may have reference to this verb he saith as if it had been thus expressed And again he saith when he bringeth in c. The notation of the Greek word here translated World sheweth that he understandeth the habitable part of the earth where men abide so as the Sonne of God was unto sonnes of men to be as one among them By bringing into the world is meant a manifestation in the world Then was Christ first manifested when he was incarnate or born as we say of a child new born it is brought into the world Yet is not this phrase to be restrained only to that time or to that act but also to be extended to all those evidences whereby in the world he was manifested to be the Sonne of God especially to that dignity and dominion which the Father gave him over the whole world in that he made him heir of all things v. 2. gave him the uttermost parts of the earth for his possession Psal. 2. 8. yea and all power in Heaven and earth Matth. 28. 18. so as the bringing him into the world may imply a setting of him a King in the world and over all the world even over all things that be under God By vertue of this high dignity and supream Soveraignty the Father subjected all creatures to his Sonne as he was God manifested in the flesh the Angels themselves were not exempted For he hath set him far above all Principality and power and might and dominion and every name that is named not only in this world but also in that which is to come Ephes. 1. 21. If the 97 Psal whereunto the Apostle hath relation be observantly read that which I have said will be found to be especially there intended For it is a Prophesie of Christs Royalty the magnificence whereof being set out in the six first verses in the seaventh he denounceth confusion on such as worship false Gods and chargeth all that by reason of any divine excellency conferred on them have this glorious title Gods attributed unto them to worship this true God the Lord Christ so exalted §. 67. Of Christ the first-begotten HIm whom before the Apostle stiled the Sonne the Sonne whom the Father begat he here calleth the first-begotten How Christ is begotten of the Father hath been before shewed § 49 c. Here we are to declare how he is the first-begotten For by way of excellency and property is this title here given unto him The word translated first-begotten is a compound of a verb that signifieth to bring forth or to beget and of an Adjective that signifieth first It is translated also first-born It is in sacred Scripture applied to sonnes of men as well as to the Sonne of God When it is spoken of meer men it is translated first-born They are so called for order or Honour sake In regard of order sounes of men are stiled first-born simply and relatively 1. Simply for such as first open the wombe though no other come out of the same womb Thus is it expounded Exod. 13. 2. In this sense Israel who at that time was Gods only Sonne is stiled his first-born Exod. 4. 22. And Iesus as born of the Virgin Mary is thus stiled her first-born Matth. 1. 25. 2. Relatively in relation to others that follow after out of the same womb as 1 Sam. 17. 13. Eliab the first-born and next unto him Abinadab c. In regard of this relative consideration some translate it thus Eliab the eldest For Honours sake they are stiled first-born to whom the preheminency and priviledges of the first-born do belong The preheminency was to be as a Lord and Ruler over the family In this respect Cain is said to have the excellency and to rule over his brother Gen. 4. 7. The priviledge of the first-born was to have the inheritance or at least a double portion Deut. 23. 15 16 17. Both these namely the preheminency and the Inheritance upon just ground might be transferred from the eldest to the better deserving Son Thus were both translated from Esau to Iacob Gen. 27. 28 29. And the former was translated from Reuben to Iudah and the latter from Reuben to Ioseph 1 Chron. 5. 1 2. In relation to the honour of first-born Saints as having reference to God and mystically and spiritually stiled first-born Heb. 12. 23. This Title is attributed to the Sonne of God in regard of his Natures and Person 1. In relation to his divine nature He is the first-begotten of God in regard of the eternity of his Sonne-ship Thus is he stiled the first-born of every creature Col. 1. 14. that is begotten before any creature was made even eternally He is said to be born or begotten to set out his divine nature being the very same with the Father whereas all creatures are made and first-born or first-begotten to shew that he was before all even eternall And thus is he also the only begotten Sonne of God Ioh. 3. 16. 2. In relation to his humane nature he is said to be the first-born of his mother the Virgin Mary Mat. 1. 25. for he first opened her womb yea he was the first that ever was conceived of the holy Ghost and born of a Virgin 3. In regard of his person consisting of two natures God and man hypostatically united together he is said to be the first-born from the dead Col. 1. 18. or the first-begotten of the dead Rev. 1. 5. For as man he died as God he raised himself from the dead Rom. 1. 4. He is said to be the first-begotten of the dead in respect of honour and order 1. In honour in that he rose as a Priest and Lord to ascend up into heaven and to sâ—…t at his Fathers right hand there to make intercession for his Church Rom. 8. 34. and to rule and govern the same Act. 2. 32 33. c. These are the priviledges of the first-born 2. In order In that none rose to glory never to die again before him Many were raised from the dead before he rose again but they were raised to such a life as they had before a mortall life subject to death and answerably they died again But Christ being raised from the dead dâ—…eth no more Rom. 6. 9. very probable it is that they who were raised out of their graves at Christs resurrection went after him into heaven and returned not to death again In this respect Christ is such a first-born as many
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
subdued Christ hath no occasion of using authority over them There is no fear of their rising against him 4. As for this phrase The Sonne also himself shall be subject It is to be taken in regard of his humane nature and office of mediation in which respect he is subject to the Father If hereupon it be objected that in these respects Christ was alwaies subject to the Father I answer That the excellency of his Deity being till then as it were clouded under the vale of his flesh and of his Office it did not so conspicuously fully and perfectly appear as at the end of the world it shall This subjection then is to be taken comparatively in reference to that infinite difference which then shall be manifested betwixt the divine and humane nature of God When the Sonne of God assumed humane nature to the unity of his divine nature the Word was made flesh Joh. 1. 14. and God was manifested in the flesh 1 Tim. 4. 16. Now though it pleased the deity to make it self in a manner visible in that flesh Ioh. 14. 9 yet was the flesh as a veil obscuring the surpassing brightnesse of the Deity And although by divine words and works uttered and done in this flesh by enduring that heavy burthen which was laid on it for our sinnes by the resurrection of it from the dead by the ascention of it into heaven and by the high exaltation of it at the right hand of God the Deity did by degrees more and more brightly and clearly shew it self forth yet still the flesh remained as a veil and a cloud But when the enemies of all sorts shall be subdued then will the Deity of the Son so brightly and conspicuously shew it self as the humanity shall be no veil unto it but rather it shall appear to be infinitely inferiour to it and in this respect subject unto it so as the humane nature of Christ shall not lose any dignity which it had before but the divine nature shall more clearly manifest it self in it self and as we speak in its own likenesse The subjection therefore of the Son is to be taken of the clear manifestation of the excellency of the Deity not of any diminution of the dignity of the humanity 5. The subjection before-mentioned may be understood of the body of Christ and Christ because he is the head of that body be said to be subject For this subjection to the Father is set down as a high degree of honour and happinesse To what higher degree can any creature attain unto then to be Gods Subject Now because the whole body of Christ shall not be fully brought into the protection and tuition of the Father before that day therefore by a kinde of excellency the Son in regard of his mysticall body is said then to be subject 6. All may be taken of Christs Kingdom of Intercession and grace whereof the Church so long as it was militant had need but not of his Kingdom of glory in which his Church shall ever triumph §. 110. Of the necessity of Christs continuall sitting upon his Throne THere is an absolute necessity that Christs Throne should be for ever and ever because there never was nor can be any worthy meet or able to succeed Christ in the Throne and to go forward with that work which he had begun Wherefore that his good beginning might not prove vain it was necessary that he should have an everlasting Kingdom Among men a good supply may be made and one man may go on with that good work which another hath begun and perfect the same David made great preparation for the Temple 1 Chron. 22 2. c. 28. 11. c. but his Sonne Solomon perfited the Temple after the death of his Father 2 Chr. 5. 1. But there is one only true nasurall Sonne of God one Mediator between God and Man So as there can be none like to him to succeed him on the Throne Besides Christ ever liveth and therefore needeth no Successor But all men are mortall and are not suffered to continue by reason of death This reason the Apostle rendreth of the difference betwixt the Priesthood of men which was changeable and the unchangeable Priesthood of Christ Heb. 7. 23 24. This everlastingnesse of Christs Kingdom doth much commend the same and sheweth it to be farre more excellent then all the Kingdomes of men and that it shall stand when all others are brought to nought Christ shall be the Conquerour over all In this respect he is to be feared above all and to be trusted unto more then all Dan. 6. 26. 7. 14. 1 Tim. 4. 10. §. 111. Of Christs Scepter THere is another Sign here used to set out Christs Kingdom that is a Scepter Indeed the Greek word used by the Apostle signifieth a wand or stick or staffe It is by the Septuagint oft used as here for a Scepter So the Hebrew word is indefinitely put for a staff or a stick but more especially for a Scepter as Gen. 49. 10. Numb 24. 17. In the Book of Ester there is oft used a compound Hebrew word which signifieth such instrument as Kings use to sway which is properly a Scepter This is so proper to a King as he is called a Scepter-holder or Scepter-bearer Amos 1. 5 8. As a Throne and a Crown so a Scepter are all Ensignes proper to a King and that to set out his Majesty and Authority Therefore when a King was chosen and inaugurated and annointed they were wont to put a Scepter into his hand A King by swaying his Scepter this way or that way manifesteth his minde When he inviteth any to come to him or would have silence made or vouchsafe grace and favour to any or declare his dislike of a thing and displeasure he doth it by the motion of his Scepter so as his minde may be discerned thereby When Ahasuerus would give an evidence of his favour to Esther he held out his Scepter to her Esth. 5. 2. 8. 4. Because a Scepter is proper to a King by a Metonomy it is oft put for a Kingdom or Royall dignity as Gen. 49. 10. Numb 24. 17. And the destruction of a King and Kingdom is set out by breaking a Scepter Isa. 14. 5 Zec. 10. 11. That a Royall Scepter is here meant is evident by the word Kingdom annexed to it The Scepter of thy Kingdom And that by this Scepter the government of a Kingdom is here meant is manifest by the Epithete of righteousnesse added thereto a Scepter of righteousnesse that is a righteous government of a Kingdom In this respect a King is said to have a Scepter to rule Eze. 19. 14. There are two things whereby the Apostle commendeth the foresaid Scepter One is the dignity of it The other is the equity of it The dignity is the greatest that can be implied in this word Kingdom A Scepter of a Kingdom is a
is of all things the most searching For the spirit searcheth all things yea the deep things of God 1 Cor. 2. 10. 8. Oyl was one of the things which of old were offered unto God for Sacrifices When Iacob set up a pillar as an Altar he powred oyl upon the top of it Gen. 28. 18. 35. 14. Under the Law it was offered up with their meat-offerings Lev. 2. 1. 16. Hence is it that Iotham bringeth in the Olive-tree thus speaking Should I leave my fatnesse wherewith by me they honour God and Man c. The fatnesse of that Tree is oyl God was honoured thereby in that it was offered up to him for Sacrifice Man was honoured thereby in that he was consecrated by it to an high office as of a King or Priest or Prophet Christ was a Sacrifice to God for a sweet smelling savour Eph. 5. 1. and the very bodies of his members of his members are a living Sacrifice to God Rom. 12. 1. Phil. 2. 17. So are their works of charity Phil. 4. 18. and their praising of God Heb. 13. 15. 9. Oyl and annointing dead corps therewith preserveth them from putrefaction Of old therefore they were wont to annoint dead corps therewith Mar. 16. 1. Luk. 23. 56. The Spirit subdues corruption and keeps men from sending forth ill savours as filthy communication and a filthy conversation 10. Oyl is a most precious thing This Epithete precious is oft attributed to ointment as 2 King 20. 13. Psa. 133. 1. Ecel 7. 1. Mat. 26. 7. Kings were wont to treasure it up among other precious things Isa. 39. 2. and among things usefull and necessary for man 2 Chro. 32. 28. Hos. 2. 8. What more precious then the Spirit of God then the gifts and graces thereof What more needfull and what more usefull §. 121. Of Oyl of Gladnesse THE Oyl wherewith Christ was annointed is here called the Oyl of Gladnesse We heard before that this Oyl setteth out the Spirit of God and the gifts and graces thereof Now joy is in Scripture said to be joy of the holy Ghost 1 Thes. 1. 6. Ioy in the holy Ghost Rom. 14. 17. and joy is reckoned up among the fruits of the Spirit Gal. 5. 22. So as it is that Spirit that is in Christ and his members which maketh this to be Oyl of gladnesse This phrase Oyl of Gladnesse is an Hebraism like to that which is before set down ver 8. Scepter of righteousnesse See § 113. This Hebraism here intendeth two things 1. The Excellency of this Gladnesse No externall joy is to be compared to it 2. The quantity of that joy It is exceeding great It farre surpasseth all the joy that ever was or can be which is further manifested in this phrase following above thy fellows This Epithete gladnesse is here attributed to this oyl in relation to Christ the head and to all beleevers his members It hath relation to Christ in two respects 1. As it quickned him up and made him joyfull in all his undertakings for our redemption Christ being by his Father deputed to his Function most willingly and joyfully undertook it and managed it As a Bridegroom coming out of his chamber he rejoyced as a strong man to run his race Psa. 19. 5. When he cometh into the world he saith I delight to do thy will O my God Psa. 40. 8. When he was in the world he said My meat is to do the will of him that sent me and to finish his work Joh. 4. 34. 2. Gladnesse hath relation to Christ by reason of the fruit that sprouted out from thence His coming into the world and doing and enduring what he did was matter of rejoycing to others in which respect the Prophet exhorteth the daughter of Zion to shout and to be glad and rejoyce with all the heart Zep. 3. 14. Zec. 9. 9. And the Angels that brought the first news of Christs birth do thus proclaim it Behold I bring you good tidings of great joy which shall be to all people Luk. 2. 10. 2. This Epithete gladnesse hath relation to the members of Christ in two respects 1. As the things whereof in Christ they are made partakers are matters of great joy For so many and so great are the benefits which beleevers receive from Christ by vertue of that annointing as they very much rejoyce their hearts Many of these benefits are expresly set down Isa. 61. 1 2 3. Other benefits are in other places distinctly noted as redemption from sinne reconciliation with God justification in his sight adoption regeneration sanctification and the end of all eternall salvation If any things in the world cause true joy and gladnesse surely these effects which flow from the annointing of Christ will do it 2. As the members of Christ are quickened up by that Spirit which cometh from him do and endure readily willingly cheerfully joyfully what the Lord cals them unto as Psa. 122. 1. 1 Chr. 29. 9 17. It is said of those on whom the Spirit rested that they received the Word gladly and mutually communicated together with gladnesse On a like ground the Eunuch whom Philip baptized and Pauls Jaylor are said to rejoyce Act. 8. 39. 16. 34. This fruit of joy gives evidence of a Beleevers Union with Christ and of the abode of Christs Spirit in him For the Spirit is as Oyl of a diffusing nature Hereby we may gain assurance to our own souls and give evidence to others of the Spirit that is in us So did the Jews of old 1 Chron. 29. 9. and Christs Disciples Luke 10. 17. and Christians in the Primitive Church Heb. 10. 34. Phil. 2. 17 18. To shew our selves true members of Christ we ought further so to carry our selves in our severall Functions as we may cause others to rejoyce So did Solomon 1 King 5. 7. and Hezekiah 2 Chron. 29. 36. and the Apostles Act. 15. 31. This we shall do by diligence faithfulnesse justice equity uprightnesse mercifulnesse and by disposing of our affairs to the good of others So did Christ. §. 122. Of the Fellowship betwixt Christ and Saints THE abundant measure of the Spirit in Christ is further amplified by comparing it with that measure which is in others It far exceeds all others The persons with whom the comparison is made are stiled Christs fellows Both the Hebrew and Greek word imply such as partake of one and the same condition See Cha. 3. v. 1. § 17. Hereby in speciall Professors of the true faith are meant In generall this word fellows may be extended to all Men and Angels All are stiled his fellows in regard of that low degree whereunto the Sonne of God Creatour of all things humbled himself by assuming a created substance So that as he was a creature Angels were his fellows yea it is said Chap. 2. 9. that he was made a little lower then Angels for the suffering of death Yet all the gifts and endowments of all the Angels are not
Translations had inserted it To the second exception that the Psalmist maketh no mention of Christ in that Psalm I answer three things 1. That the three Persons in sacred Trinity are one in essence minde will and work Ioh. 5. 17 19 20. What the one doth the other also doth So as the same act may be applied to any one of them 2. Wheresoever mention is made of any act of God in reference to a creature It is most properly the act of the Son For the Father doth all by the Son In particular by him he made the worlds V. 2. 3. The Kingdom of Christ is expresly described in the latter part of the Psalm v. 12. c. and that for the comfort of the Church to support her in her great distresse being much overwhelmed with sore affliction by reason of the Babylonish captivity To exemplifie this in a few particulars Who had mercy on Zion Who built up Zion Was it not the Lord Christ Whose name do the converted Gentiles fear Whom do the Kingdomes serve Is it not the Lord Christ Psa. 102. 13 15 16 22. It is therefore evident that this Text as the former were is most fitly applied to Christ. The Apostle had before v. 2. said that God by the Sonne made the worlds Here to shew that the Sonne was not as Arius taught an instrument or Minister in that great work but the principall Authour He doth in speciall thus apply it to the Sonne Thou Lord in the beginning hast laid c. The first particle AND hath reference to the first clause of the 8. verse namely to these words Unto the Sonne he saith Which words are here understood as if he repeated them again And unto the Sonne he saith Thou Lord c. Unto the Sonne there he saith Thy Throne c. AND Unto the Sonne here he saith Thou Lord c. There is the same Authour of that and this testimony The Greek word Lord is apparently of the Vocative case and further declared to be by an Apostrophe directed to the Lord by this particle of the Second Person THOU See § 106. §. 128. Of the Title Lord applied to Christ. THe Greek word translated LORD being applied to God is ordinarily put for Iehovah which is the most proper name of God and never attributed to any but to the true God True it is that in the Hebrew there is another name of God which is translated Lord and ofttimes attributed to man as Gen. 18. 12. and 45. 8. yet usually this name when it is put for God is pointed with such pricks or vowels as Iehovah is and with these points it is never attributed to any but to God In this Text the Title Lord is without question the interpretation of Iehovah For the Title Iehovah is in that Psalm seven times used as v. 1. 12 15 16 19 21 23. and once Iah V. 18. which is an abbreviation of Iehovah Wherefore the Title Lord doth here intend Iehovah and being applied to Christ setteth out his divine nature and declareth him to be true God even that God who hath his being of himself and ever continueth of and by himself the eternall and immutable God even He which is which was and which is to come Rev. 1. 4. The Lord that changeth not Mal. 3. 6. Who in regard of his self-existency giveth to himself this Title I am that I am and also this I am Exod. 3. 14. Thus this Title Lord in relation to Iehovah giveth further proof of the true and proper Divinity of Christ. To Christ by an excellency and property is this Title Lord frequently attributed David long before Christs incarnation in the Spirit called him Lord Mat. 22. 43. The Angel that brought the first news of his birth stiles him Christ the Lord Luk. 2. 11. Both his Disciples and others in his life so called him After his resurrection when he was discerned by Iohn Iohn said to Peter of him It is the Lord Joh. 21. 7. Christ himself thus saith Ye call me Lord and ye say well for so I am Joh. 13. 13. It was usuall with the Apostles in their Epistles thus to stile him the Lord Iesus Rom. 1. 8. And he is said to be the one Lord Iesus Christ 1 Cor. 8. 6. A Prophetesse called him Lord anon after he was conceived even while he was in his mothers womb Luke 1. 43. Christ is Lord in sundry respects 1. As God In regard of his divine nature God said I am the Lord Exo 6. 2. 2. As the Sonne of God In regard of his Person For of the Sonne in relation to the Father it is said The Lord rained fire from the Lord Gen. 19. 24. 3. As God-man In regard of the hypostaticall union of Christs two Natures in one person Thus saith Thomas to Christ on earth My Lord and my God Joh. 20. 28. 4. As King of the Church In regard of that authority and dignity whereunto God hath advanced him I have set my King upon my holy Hill of Sion saith the Father to his Sonne Psa. 2. 6. God hath made him both Lord and Christ Act. 2. 36. On these grounds divine worship hath been yeelded unto him on earth as unto the Lord In his Infancy Mat. 1. 11. In his Man-age Mat. 8. 2. After his Resurrection Mat. 28. 9. In the time of his Ascention Luke 24. 52. And now also Christ being in heaven and sitting as Lord on his Throne is worshiped Rev. 4. 10. 5. 14. Thus he is still and ever shall be worshipped as the true Lord by his Church Answerably all other divine respect is to be yeelded to him He is to loved with all the soul with all the heart with all the minde and with all the strength Accordingly is he to be feared admired adored called upon beleeved in served obeyed subjected unto praised for all things in all things glorified preferred before all advanced above all and every way esteemed as a Lord even our Lord the most high supream Soveraign over all §. 129 Of Christs Eternity THE Eternity of this Lord is further set out in this phrase In the beginning namely in the beginning of time so as that which was before that beginning was without beginning properly eternall Thus is the eternity of God manifested in the very first word of the holy Bible Gen. 1. 1. and the eternity also of the Son of God Ioh. 1. 1. He that in the beginning laid the foundation of the earth was before that foundation was laid and before that beginning In that respect saith the Sonne of God of himself The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was c. Pro. 8. 22 23. c. As the eternity of the Creator is by this phrase in the beginning intended so the plain contrary concerning creatures is expressed Creatures being
neither moth nor rust deth â—…rrupt nor theeâ—…s do break through nor steal Mat. 6. 20. §. 162. Of Instructions and Directions arising from the Inheritance of Salvation SUch an Inheritance as Salvation made sure to us affords sundry Instructions and Directions Instructions are such as these 1. It commends Gods Philanthropy his peculiar love to men who by nature are children of wrath and heirs of hell yet made to be partakers of the inheritance of salvation Ephes. 2. â—… 3. Colos. 1. 12. Tit. 3. 3 4 5. 2. It takes away all conceit of merit by mans works For an inheritance is the free gift of a Father 3. It is enough to uphold our spirits against penury ignominy and all manner of misery in this world An heir that as long as he is a childe differeth nothing a servant but is under Tutors and Governours yet because he is Lord of all will not be dejected but will support himself with this that he hath a fair inheritance belonging to him 4. It is a great encouragement against all things that may threaten death yea and against death it self in that death brings us to the possession of this excellent inheritance Directions are such as these 1. Subject thy self to thy Fathers will and to that government under which he sets thee because thou art his heir Gal. 4. 2. 2. Raise up thy affections to the place of thine inheritance and set thy heart thereon Colos. 3. 1. Matth. 6. 21. 3. Love not the world neither the things that are in the world 1 Iohn 2. 15. Salvation is not there to be had 4. Moderate thy care about earthly things thou hast a heavenly inheritance to care for 5. Suffer with joy all things for thy profession sake knowing that thou hast an heavenly inheritance Heb. 10. 34. 6. Search thine evidences about this inheritance There is great reason that in a matter of so great consequence thou shouldst be sure of thy evidence for thy right hereto 2 Pet. 1. 10. 7. Expect with patience the time appointed for the enjoying this inheritance Through faith and patience the promises are inherited Heb. 6. 12. 8. Walk worthy of this high calling Ephes. 4. 1. and of God who hath called thee to his Kingdom and glory 1 Thess. 2. 12. 9. Be ever thankfull for this priviledge especially Colos. 1. 12. 1 Pet. 1. 3 4. 10. Despise not any of these heirs because they are here poor and mean Iames 2. 5. Ismael was cast out because he mocked the heir Gen. 21. 9 10. §. 163. Of the Resolution of the 13 and 14 Verses IN these two last verses the eighth and last proof of Christs excellency is set down See § 64. The summe of them is a difference betwixt Christ and Angels The Parts are two The first is the Dignity of Christ v. 13. The second is the Inferiority of Angels v. 14. In setting down Christs dignity both the manner and matter is observable The manner is in this phrase Unto which of the Angels said he at any time Hereof see § 64. The matter declares two things 1 The kinde of dignity 2 The continuance thereof In the Kinde we may observe 1 The ground of it Gods will God said Sit. 2. The greatnesse of it This is set down 1 By an act Sit. 2 By the place The place is set out under a Metaphor on my right hand This shews 1 Christ inferiority to God 2 His superiority above all creatures The continuance noteth out a double end 1 The time how long untill 2 The reason why to make thine enemies c. In expressing this later end observe 1 A concessum or thing taken for grant Enemies 2 A consequence which is their utter destruction in this phrase make thy foot-stool Verse 14. In describing the inferiority of Angels two things are remarkable 1 The manner by an interrogation Are they not c. 2 The matter Wherein is declared 1 The nature of Angels Spirits 2 Their Function Both these are amplified by this particle of universality ALL. The Function of Angels is set out 1 By the kinde thereof ministring 2 By the end In the End is expressed 1 An act to minister 2 The Persons for whom These are described 1 By their priviledge Salvation 2 By their right thereunto Inherit This is illustrated 1 By the time of injoying their inheritance Which is to come 2 By the certainty thereof Both these are implyed under a note of the Future tense Shall §. 164. Of the Doctrines arising out of the 13 and 14 Verses OF the Doctrines arising out of these word To which of the Angels said he at any time See § 65. I. God the Father is the Author of Christs exaltation He said Sit. See § 149. II. Christ as Mediatour is inferiour to the Father III. Christ as Mediatour is advanced above all creatures These two Doctrines are gathered out of this phrase On my right hand See Doct. 37 38. on v. 4. § 38. IV. Christ hath enemies The mention of enemies shews as much See § 151. V. Christs enemies shall be subdued God undertakes as much I put See § 153. VI. Christs enemies shall be utterly subdued The Metaphor of making them his footstool proves this See § 154. Verse 14. VII Emphasis is to be added to weighty matters This is manifest by the manner of expressing this Point by an Interrogation Are they not These two are expressed in this phrase Ministring spirits See § 156. VIII Angels are Spirits IX Angels are Minister s. X. Angels ministry is especially for Saints Saints are here intended under this phrase which shall be Heirs See § 158. XI Every Angel of what degree soever is a Minister to Saints The general particle All implies as much See § 156. XII Salvation belongs to Saints See § 159. XIII Salvation belongs to Saints by right of inheritance See § 160. XIV The fruition of Saints inheritance is to come See § 161. XV. Saints are sure of salvation These two last Doctrines arise out of the note of the Future tense Shall be See § 162. CHAP. II. §. 1. Of the Resolution of the second Chapter THe Apostle having distinctly and largely set out the excellency of Christs Divine nature and Royal Function in the former Chapter In this he sets out his humane nature and the excellency of it Elegantly he passeth from the one to the other by a transition wherein he sheweth an especiall use to be made of the former point This is indeed a digression in regard of the matter of Doctrine but a most pertinent and profitable digression and that in the five first verses of this Chapter In the rest of the Chapter the other article concerning Christs Humane nature is distinctly demonstrated The summe of the transition is an exhortation to give good heed to the Gospel This exhortation is first propounded verse 1. and then inforced in the four next verses Two Points are noted to inforce the duty One is the dammage the other
if they had been thus joyned together But we see Iesus crowned with glory and honour The thing questioned in the former verse was this we see not yet all things put under him To that in way of opposition the Apostle addeth this But we see Iesus Crowned This crowning of Jesus is a cleer demonstration that all things are put under his feet for it sheweth that he hath dignity and authority over them all And it is here again upon the mention of Christs suffering set down to take away the scandall of Christs cross for Christ crucified was unto the Iews a stumbling block and unto the Greeks foolishness 1 Cor. 1. 23. But the glory of Christ after his suffering made his suffering to be accounted no despicable matter but rather most glorious it being the way to a Crown of glory and honour To shew wherein Iesus was made lower then Angels this phrase is inserted For the suffering of death The Preposition translated FOR is diversly used in the new Testament It is sometimes set before the genitive case and then it signifieth the efficient cause and that principall as Rom. 1. 5. or instrumentall as Matth. 1. 22. or the means whereby a thing is effected as Acts 5. 12. In all these senses it is translated By. See Chap. 3. v. 16. § 164. Sometimes it is set before the accusative case and is translated FOR then it signifieth the finall cause as Matth. 14. 3 9. and in this sense it is sometimes translated because as Matth. 13. 21. In the next verse both cases are joyned to it so as it signifieth both the finall and the efficient cause Here it is joyned with the accusative case But the sentence is so placed between the humiliation and exaltation of Christ as it may be referred to either Some refer it to the one some to the other It being referred to Christs humiliation implieth the end of his being made less then Angels namely for death that he might suffer death or that he might die For Jesus as God was eternall immortall and could not die but as man he was mortall he could he did die Some place Christs humiliation below Angels in his death and thus translate it lower then the Angels by the suffering of death Our english giveth an hint of this by putting this divers reading in the margin thus or by But the accusative case with which the preposition is here joyned will hardly bear that interpretation Again Others referre this clause concerning Christs death to his exaltation thus We see Iesus for the suffering of death crowned which is as if he had said Because he suffered death he was crowned c. If this be taken of the order or way of Christs entring into glory namely that after he had suffered death he was crowned with glory it well agreeth with other Scriptures which thus speak Ought not Christ to have suffered these things and enter into glory Luk. 24. 26. He became obedient to death wherefore God also hath highly exalted him Phil. 2. 8 9. But thereupon to inferre what Papists do that Christ by his passion merited his own glorification is no just consequence nor an orthodox position For 1. The Greek phrase noteth the finall rather then the meritorious cause 2. The glory whereunto Christ was advanced was due to him by virtue of the union of his humane nature with his divine 3. The glory whereunto he was advanced was too great to be merited 4. It impaireth the glory of Christs passion to say that hereby he merited for himself implying that he aimed therein more at his own glory then our good 5. It lesseneth Gods love to man as if God should give his Sonne to suffer that thereby he might attain unto another glory then he had before 6. Christ going out of the world thus prayeth O Father Glorifie thou me with thine own self with the glory which I had with thee before the world was Joh. 17. 5. How was that merited in the world which he had before the world was 7. The Rhemists themselves and other Papists acknowledge that Christ was strait upon his descending from Heaven to be adored by Angels and all other creatures I suppose that the main scope of the Apostle is to set out the end of Christs being made lower then Angels namely that he might be a sacrifice to expiate mans sin and thereby to make reconciliation betwixt God and man In this respect the first interpretation is the fittest namely that Christ was made man for this very end that he might die This is most agreeable to the proper meaning of the phrase and minde of the Apostle Thus do many Ancient and later Divines take it This is a second proof of Christs true manhood namely his death See § 1. §. 75. Of Christs being man to die HAd not Christ assumed an humane nature which in the substance and sundry infirmities thereof is inferior to the Angelicall nature which is spirituall and incorruptible he could not have died To imagin that as God who only hath immortality 1 Tim. 6. 16. he should die would imply the greatest contradiction that could be God is a Spirit of spirits more free from any corporall infirmity and from death then any created spirits can be Yet to effect what Christ did by his death he that died must be God For Christ died not as a private person to pay his debt but as a Surety for man and a Redeemer of man For man therefore he was to satisfie infinite justice to remove the insupportable curse of the Law to break the bonds of death to overcome the devil that had the power of death No single creature could do all these Immanuel God with us God made man died and by death effected whatsoever was requisite for mans full Redemption As by being man he was made fit to suffer so that manhood being united to the Deity was made able to indure whatsoever should be laid upon it and thereby also an infinite value worth and merit was added to his obedience for it was the obedience of him that was God but in the frail nature of man Behold here the wonder of wonders Christ undertakes a task above the power of all the Angels and to effect it he is made lower then Angels If ever power were made perfect in weaknesse it was in this §. 76. Of Christs Sufferings THe Apostle here addeth suffering to death For the suffering of death to shew that it was not an easie gentle light departure out of this world but a death accompanied with much inward agony and outward torture This word in the plurall number Sufferings is frequently used in the New Testament both to set out the manifold sufferings of Christ as 1 Pet. 1. 11. and also the sufferings of Christians for Christs sake as Rom. 8. 18. The singular number Suffering is used in this only place but collectively it compriseth under it
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 â—…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
that whosoever beleeveth in him should not perish but have everlasting life Joh. 3. 16. §. 88. Of the necessity of Christs being man to die ON the forementioned grounds there was a necessity of Christs suffering In this respect a MUST is attributed to that which is here said It became So saith Christ of himself He must suffer Matth. 16. 21. and Thus it must be Matth. 26. 54. The Sonne of man must he lift up Joh. 3. 14. Ought not Christ to have suffered these things Luk. 24. 56 This may serve to stop the mouthes of such conceited persons as are overbusie in enquiring after Gods supream high prerogative namely whether he could not by virtue of it have forgiven mans sinne without any such satisfaction and by his grace received him to glory Since it became God to take this course and that the holy Ghost saith it must be so O man who art thou that repliest against God When Gods will is manifested it is overmuch curiosity to dispute about his prerogative Moses hath set down a singular rule for us to order our reasonings by which is this Those things which are revealed belong unto us Deut. 29. 29. It may be that these grounds It became him It must be are expressed to prevent all further disputes about this point It much becomes us who look to partake of the benefit of that which became God so to order to be very circumspect over our selves and to take heed that we pervert not that to Gods dishonour which so much became him They pervert it who take occasion from Gods grace in giving his Sonne and from the satisfaction which his Sonne hath made for our sinnes to continue in sinne This is it concerning which the Apostle with great indignation and detestation saith God forbid Rom. 6. 2. This is to turn the glory of God into lasciviousnesse Jude v. 4. This is to tread under foot the Sonne of God c. Heb. 10. 29. What greater aggravation can there be of a sinne then this §. 89. Of these phrases For whom By whom are all things THese phrases For whom are all things and by whom are all things have reference to God who gave his Sonne to death and by them is he described These two prepositions FOR BY are the interpretation of one Greek word which is the same that in the former verse is translated FOR for the suffering The variation of the cases joyned to the preposition varieth the interpretation Hereof see § 74. Of the greek Noun See § 76. The former sets out God as the finall cause for whose glory all things are In this sense it is said The Lord hath made all things for himself Prov. 16. 4. namely for his own glory To this very purpose saith the Apostle All things are to him Rom. 11. 36. These prepositions FOR and TO intimate one and the same thing which is the End Thus the woman is said to be made for the man 1 Cor. 11. 9. which is for the mans sake for his good Gen. 2. 18. The Greek phrase which signifieth To him is translated FOR him ca. 1. 16. To make this more cleer our english often addeth this particle Sake which is a note of the finall cause As for the kingdom of heavens sake Matth. 19. 12. For my Names sake saith Christ Luk. 21. 17. For the Gospels sake 1 Cor. 9. 23. The latter phrase By whom sets out God as the Efficient and Creator of all In this sense this phrase is applied to Christ By him were all things created Col. 1. 16. It is also applied to his blood as to the procuring cause of redemption He hath purchased the Church with his own blood Acts 20. 28. This generall all things is to be taken in the largest extent that can be nothing at all excepted so it is taken Ioh. 1. 3. Col. 1. 16. Heb. 1. 3. and in other places where mention is made of creation and providence See more of this generall § 66. Here it is expresly mentioned to shew the ground of Gods putting all things in subjection under Christs feet even because all things were for him and by him God had power to dispose all things as he would because all things were By him He made all And he had a right so to do because all were made For him even for him to dispose them as he would See § 37. These phrases for him and by him have reference both to Creation and also to Providence For God worketh hitherto Joh. 5. 17. namely by his providence and thereby all things are preserved Psal. 147. 8 9. and ordered Psal. 33. 13 c. In the foresaid description of God the finall cause for whom is set before the efficient by whom to shew what it was that put God on to make preserve and govern all things Surely he put himself on he aymed at himself even at his owâ—… glory That all things might be For him all things were By him All things being for God we also all we have and all we can do ought to be for him Glorifie God in your body and in your spirit which are Gods 1 Cor. 6. 20. Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10. 31. See more hereof in my Explanat of the Lords Prayer entituled A Guide to go to God Petit. 1. § 30 31. All things being by God it is our duty to acknowledge that in him we live move aâ—…d have our being Acts 6. 28. and that as all things were created so they are preserved and governed by him Iob 38. 4 c. Psal. 104. 2 c. and thereupon to fly to him in all our needs distresses and dangers to call upon him and depend on him for every good thing to commit our souls bodies states endeavours even all that we have to him to be content with every event to submit all our purposes to his will and for all things to blesse him Iob 1. 21. We ought the rather to be thus minded because God doth nothing but what becometh him This description of God for whom are all things and by whom are all things is added to this motive it became him to shew that there is a comelinesse in all things done by him He hath made every thing beautifull in his time Eccles. 3. 11. Wherefore though we can see no reason of Gods doings yet we may see good reason to account them them the best This title by whom having reference to God as also Rom. 11. 36. giveth a full answer to the Arrians who from this phrase All things were made by him Joh. 1. 3. Inferre that the Sonne is inferiour to the Father and his instrument in making the world §. 90. Of Sonnes in relation to Christ. THis clause in bringing many Sonnes unto glory seemeth by our english Translators to have reference to him who is
much It is derived from a root that signifieth a sacred thing worthy of good account a thing honoured and highly esteemed being freed from such blemishes as might dishonour it The Greek word translated holy is from the same root To sanctifie is an act attributed to the Creator and to creatures 1. To the Creator in reference to himself and others 1. To himself two wayes 1. In manifesting the excellency of his power justice and other attributes Ezek 28. 22. 38. 23. 2. In vindicating his righteousnesse from unjust imputations Ezek 36. 23. 2. To others 1. In a reall conferring of holinesse upon them 1 Thes. 5. 23. Thus each person in the sacred Trinity is said to sanctifie as the Father 〈◊〉 The Sonne Ephes. 5. 26. The holy Ghost Rom. 15. 16. 2. In setting apart to sacred imployments Thus God sanctified his Sonne Iohn 10. â—…6 And the Sonne sanctified himself Iohn 17. 19. Thus God sanctified men Ier. 1. 5. beasts Numb 8. 17. and other things Exod. 29. 44. yea and â—…mes too Gen. 2. 3. 2. To creatures this act of sanctifying is attributed as to men and others Men are said to sanctifie God Themselves Other men and Other things 1. Men sanctifie God two waies 1. By acknowledging his excellencies Matth. 6. 9 2. By an undaunted profession of his truth 1 Pet. 3. 15. 2. Men sanctifie themselves by preparing themselves to perform holy services holily 1 Chron. 15. 14. 3. Men sanctifie other men 1. By being Gods Minsters in setting them apart to sacred Functions Lev. 8. 30. 2. By preparing them to holy services Exod. 19. 10 1 Sam 16. 5. 3. By using means of reconciliation between God and them Iob 1. 5. 4. Men sanctifie other things 1 By impioying holily such times and things as are holy Exod. 20. 8. 2. By using means that others may observe holy duties aright Ioel 1. 14. 3. By dedicating and consecrating them to the Lord for his service Thus under the Law men sanctified houses and lands Lev. 27. 14 16. Other things besides men are said to sanctifie two waies 1. Typically as sundry rites under the Law Heb. 9. 13. Matth. 23. 17 19. 2. Ministerially as the word and prayer under the Gospel 1 Tim. 4. 5. The word by giving us a warrant for what we use or do Prayer for obtaining a blessing thereupon §. 102. Of Christ sanctifying THis act of sanctifying here mentioned properly belongeth to Christ and that as he is God-man the Mediatour betwixt God and man He is by an excellency and property stiled a Sanctifier He that sanctifieth because in most of the forenamed respects he may be said to sanctifie 1. Christ in reference to himself sanctifieth I sanctifie my self saith he Iohn 17. 19. As the Father set him apart and deputed him to be a Priest and sacrifice for men so he voluntarily undertook what his Father deputed him unto He offered up himself Heb. 7. 27. He gave himself Eph. 5. 2. By this will are we sanctified Heb. 10. 10. 2. He sanctified the Lord God as we are enjoyned 1 Pet. 3. 15. in that he made a good confession before Pontius Pilate 1 Tim. 6. 13. I have glorified thee on earth â—…aith he to his Father as he was going out of the world Iohn 17. 4. 3. He sanctifieth others and that sundry waies 1. In setting men apart to sacred functions he gave some Apostles and some Prophets c. Eph. 4. 11. 2. In furnishing men with gifts when he ascended up on high he gave gifts unto men Eph. 4. 8. 3. In purging men from their pollutions Hereof see Chap. 1. v. 3. § 27 28 29. 4. In induing them with sanctifying graces Of his fulnesse have all we received and grace for grace John 1. 16. Thus is he made sanctification to us 1 Cor. 1. 30. 5. In being a means of reconciliation betwixt God and us v. 17. What Iob did to his children after their feastings Iob 1. 5. Christ doth continually by his intercession Heb. 7. 27. 6. By taking us into a Conjugal society with himself Eph. 5. 31 32. we are sanctified to him as the unbeliever is sanctified to the believer 1 Cor. 7. 14. 7. In Dedicating and Consecrating his Church to God as first fruits Iames 1 18. The Apostle by ascribing this act of sanctifying to Christ gives us to understand that he is the Author of his Churches sanctification 1 Cor. 1. 30. for Christ is the only alsufficient head of the Church As all life sense motion and vigour descends from the head to all the members so all manner of spiritual life and grace from Christ. God gave not the Spirit by measure to him John 3. 34. for it pleased the Father that in him should all fulnesse dwell Col. 1. 19. There is in Christs death a mortifying power whereby our old man is crucified with him Rom. 6. 6. And there is in his resurrection a quickening vertue that like as Christ was raised up from the dead so we also should walk in newnesse of life Rom. 6. 4. How this act of sanctifying is attributed to the Father also and the holy Ghost and to the Word and Ministers thereof See Domest Dut. on Eph. 5. 30. Treat 1. § 76. We are the rather to take notice of this that Christ undertakes to be a Sanctifier that in all our needs we may have recourse to him for grace Thus we are invited to do Isa. 55. 1. Matth. 11. 28. Iohn 7. 37. That we may receive grace from Christ we must be well informed in the means which he hath sanctified to sanctifie us These are his holy Ordinances in special his Word and Prayer 1 Tim. 4. 5. As we finde any sanctifying grace wrought in us we ought with thankfulnesse as the tenth Leper did Luke 17. 16. to acknowledge from whence it cometh and withall we ought to use what we receive to the glory of him that hath sanctified us 1 Pet. 2. 9. §. 103. Of those who are sanctified THe correlative which answereth to the forementioned Sanctifier is comprised in this phrase They who are sanctified This passive sanctified sheweth that this is a priviledge conferred on them They were not so by nature they were not so of themselves even they were of the common stock of the polluted mass no better then the worst Of such saith the Apostle We were by nature the children of wrath even as others Eph. 2. 3. We our selves also were sometimes foolish disobedient c. Tit. 3. 3. In regard of naturall condition there is none righteous no not one Rom. 3. 10. Such were they of whom the Apostle saith But ye are sanctified 1 Cor. 6. 11. This giveth evidence of the free grace of God and it doth much commend his love It is a means to strip us of all self boasting and to humble us deeply It is an especiall ground of giving all praise to God The same word in the passive is here used that was before in the
word brother see Chap. 13. § 3. The relation betwixt the Son of God and sonnes of men is a mixed relation partly naturall partly spirituall Naturall is that the Son of God became a son of man descending according to the flesh from the same stock that we do even from Adam Luk. 3. 23 38. Spirituall is that sonnes of men are made partakers of the Divine Nature For in that very respect wherein he that sanctifieth and they who are sanctified are of one they are also brethren Thus this relation is properly betwixt Christ and Saints For though Christ assumed the common nature of man yet all men are not made partakers of the Divine Nature This is proper to the Regenerate who are born again and that of God John 1. 13. and adopted as children into Gods Family which is the Church Of such as these saith Christ Behold my brethren Matth. 12. 49. Tell my brethren Matth. 28. 10. Go to my brethren Joh. 20. 17. and more generally at the last day Christ giveth this title Brethren to all his Elect whom he setteth at his right hand Matth. 25. 40. As this gives evidence of the low condescention of the Son of God so also of the high exaltation of sonnes of men For the Son of God to be a brother to sonnes of men is a great degree of humiliation and for sonnes of men to be made brethren with the Son of God is an high degree of exaltation For Christs brethren are in that respect sonnes of God heirs of heaven or Kings not earthly but heavenly not temporary but everlasting Kings Behold the honour of Saints Men count it an honourable priviledge to be allied to honourable personages Such matches are much affected But all alliance with men are but basenesse to this Who can sufficiently declare the excellency of the Son of God Besides this is no titular but a reall priviledge By vertue hereof God is our Father Iohn 20. 17. we have a right to all that is Christs 1 Cor. 3. 22 and we are coheirs with Christ of the heavenly inheritance Rom. 8. 17. Herewith we may uphold our selves against all the scoffs and scorns of the world and against all outward meannesse Quest. May we by vertue of this relation call the Son of God our brother Answ. We have no example of any of the Saints that ever did so They usually give titles of dignity to him as Lord Saviour Redeemer c. Howsoever the Son of God vouchsafe this honour unto us yet we must retain in our hearts an high and reverend esteem of him and on that ground give such titles to him as may manifest as much Inferiours do not use to give like titles of equality to their superiours as superiours do to their inferiours It is a token of love in superiours to speak to their inferiours as equals but for inferiours to do the like would be a note of arrogancy §. 107. Of calling Brethren CHrist is said to call them brethren To call in this place is not a meer nominall titular or complementall word but very emphaticall It implieth an open acknowledgement of a thing and a free profession thereof Thus God saith of the Gentiles I will call them my people Rom. 9. 25. that is I will before all the world declare and professe that they are my people and acknowledge them for my own Thus is this word taken Matth. 5. 9 19. And in the negative saith the Prodigall to his Father I am no more worthy to be called thy son Luk. 15. 21. and Paul I am not meet to be called an Apostle 1 Cor. 15. 9. The Prodigall was his Fathers son and Paul was an Apostle but both the one and the other thought himself unworthy to be acknowledged such as they were Christ where he vouchsafeth a dignity and priviledge will openly acknowledge it Behold my brethren saith he to his Disciples Matth. 12. 49. Such will he confesse before his Father which is in heaven Matth. 10. 32. and before the Angels of God Luk. 12. 8. Rev. 3. 5. He giveth a good proof hereof sitting on his Throne of glory where he saith to all his brethren Come ye blessed of my Father inherit the Kingdom c. Matth. 25. 34. Thus ought we to call and acknowledge one another according to those relations wherewith God hath knit us one to another §. 108. Of Christs not being ashamed of his brethren TO shew that the meannesse and manifold imperfections of children of men shall be no impediment to Christs gracious and glorious acknowledgement of them to be his brethren it is here further said that he is not ashamed to call them brethren The root from whence the Greek verb translated ashamed is derived signifieth filthinesse Thence a nown signifying shame at some unbeseeming thing is drawn as where Christ saith to him that affected the highest room Thou begin with shame to take the lowest room Luke 14. 9. and again that the shame of thy nakednesse do not appear Rev. 3. 18. Now shame is a disturbed passion upon conceit of disgrace From that nown the simple verb which signifieth to be ashamed ariseth The word here used is a compound and the composition addeth emphasis When it is affirmatively used it signifieth to be much ashamed What fruit had you then in those things whereof you are now ashamed Rom. 6. 21. True converts are much ashamed of their sins past When it is negatively used it signifieth to be nothing at all ashamed as where the Apostle saith I am not ashamed of the Gospel of Christ Rom. 1. 16. So it is also used in reference to sufferings for Christ 2 Tim. 1. 8 12 16. This very word is applied to God in reference to such as believed on him God is not ashamed to be called their God Heb. 11. 16. God was not at all ashamed of that relation which was between him and them nor is Christ at all ashamed at this title Brethren in reference to himself and Saints notwithstanding his own infinite excellencies and mens meannesse basenesse and filthinesse in themselves This is one speciall point wherein Christ manifesteth himself to be meek and lowly in heart We ought to learn of him so to be Matth. 11. 29. All ages cannot afford such a parallel Abrahams example in calling Lot brother Gen. 13. 8. And Iosephs when he was advanced to be next unto the King in acknowledging his brethren Gen. 45. 4. And Moses when he was accounted Pharaohs daughters sonne acknowledging the Hebrews to be his brethren Exod. 2. 11. 4. 18. were very rare but no more comparable to this of Christ then the light of a dim candle to the bright shining of the sun This pattern of Christ is the rather to be noted because it stript such as are ashamed of their relations to others of all excuse Some husbands are ashamed of their wives when they are raised
their name from this root There is in one word a difference betwixt the LXX and the Apostle but the word in the one and the other signifieth one and the same thing §. 111. Of Christs declaring God THe word which the Apostle here useth translated declare is more emphaticall then that which the LXX useth This is a compound word The simple Verb signifieth to make known or declare From it is derived the word Angel which in the generall signifieth a Messenger sent to declare his minde who sent him The Verb admits sundry compositions every of which addes much emphasis As 1. To explain or clearly and fully to declare a thing When the Messiah cometâ—… he will tell us all things Joh. 4. 25. namely fully and clearly 2. To divulge and spread abroad That my Name might be declared throughout all the earth Rom. 9. 17. 3. To celebrate or shew forth Ye do shew the Lords death 1 Cor. 11. 26. 4. To shew forth or make evident Shew forth the praises of God 1 Pet. 2. 9. 5. To professe openly and freely to declare Professing godlinesse 1 Tim. 2. 10. and to promise God promised Tit. 1. 2. 6. To command or enjoyn I command saith the Apostle 1 Cor. 7. 10. 7. To shew beforehand or foretell Act. 3. 18 24. 8. Among other compounds that which is here used by the Apostle wants not his Emphasis for it imports a declaring of that which is for that end received This is the word which Christ useth to Iohns disciples Shew Iohn again these things which ye do hear and see Matth. 11. 4. This also is the word which the Apostle twice useth in this manner We have seen it and SHEW unto you That which we have seen and heard DECLARE we unto you 1 John 1. 2 3. Two points are here intended under the full sense of this phrase I will declare 1. Christ had from auother that which he delivered to others The Preposition with which the Greek Verb is compounded implieth as much and other places of Scripture do expresly shew who that other was namely He that sent him even his Father For thus saith Christ My doctrine is not mine but his that sent me Joh. 7. 16. and I speak to the world those things which I have heard of him that sent me as the Father hath taught me I speak these things Joh. 8. 26 28. This is to be taken of Christ as Gods Minister and Messenger and that in our nature 2. Christ concealed not that which his Father appointed him to make known He declared it The Psalmist by way of Prophesie bringeth in Christ affirming 〈◊〉 much of himself thus I have preached righteousnesse c. I have not hid thy righteousnesse within my heart I have declared thy faithfulnesse and thy salvation I haâ—… not concealed thy loving kindenesse and thy truth Psal. 40. 9 10. Yea Christ himself pleadeth this as an evidence of his faithfulnesse to his Father while he was on earth thus I have manifested thy Name unto the men which thou gavest me c. for I haâ—… given unto them the words which thou gavest me Joh. 17. 6 8. For indeed this is aâ—… especiall point of faithfulnesse and Christ was faithfull to him that appointed him Heb. 3. 2. In both these is Christ a president and pattern to us and we ought in both these to be faithfull to him that hath appointed us See The whole Armour of God on Epâ—… 6. 19. Treat 3. part 7. § 180 c. §. 112. Of Christs declaring Gods Name in mans nature THat which Christ declared is here said to be the Name of God for it is God even his Father to whom Christ here saith I will declare thy Name Under the Name of God is comprised every thing whereby God hath made himself known unto us See more of Gods Name in my Explanation of the Lords Prayer entituled A Guide to go to God § 20 21. This phrase I will declare thy Name implieth that Christ maketh known whatsoever is meet to be known of God so much of Gods excellencies and so much of his counsell as is to be known Thus is this title Name used Ioh. 17. 6 26. That which the Apostle saith of himself might Christ say most properly and in the largest extent I have not shunned to declare all the counsell of God Act. 20. 27. For this end did Christ take upon him to be the Prophet of his Church and that in our nature He was that Prophet in two respects 1. Because none else knew the Name of God None else knew Gods excellencies and Gods counteâ—… Thus much is intended under this phrase No man hath seen God at any time John 1. 18. and under this No man in heaven nor in earth neither under the earth was able to open the Book neither to look thereon Rev. 5. 3. 2. Because Christ to the full knew all For in him are hid all the treasures of wisdom and knowledge Col. 2. 3. Thereupon it is said The only begotten Sonne which is in the bosom of the Father he hath declared him Joh. 1. 18. And he hath prevailed to open the Book and to loose the seven seals thereof Rev. 5. 5 9. This Christ did in our nature because we were not able to endure the brightnesse of the divine Majesty to speak unto us witnesse the affrightment of the Israelites at hearing Gods voice in delivering the Law Exod. 20. 19. This reason is rendred of Gods making his Sonne a Prophet in our nature Deut. 18. 15 16. Of the difference betwixt Christs and others declaring Gods will see Chap. 1. § 14. The duty hence arising is expresly laid down by Moses thus Unto him ye shall hearken Deut. 18. 15. and by God himself thus Hear ye him Matt. 17. 5. See more hereof § 5. Chap. 3. v. 1. § 25. v. 7. § 77 78. How can we now hear Christ Answ. 1. Many of Christs Sermons and instructions are recorded by the Evangelists so as in well heeding them we hear Christ. 2. Christ instructed his Apostles in all things needfull for his Church to know For thus saith he to them All things that I have heard of my Father I have made known unto you Joh. 15. 15. and Christ commanded his Apostles to teach people to observe all things whatsoever he had commanded them Matth. 28. 20. and so they did v. 3. 1 Ioh. 1. 3. Yea Christ gave Pastors and Teachers after them and endowed them with gifts sufficient for the building up of his Church Eph. 4. 11 12. and these stand in Christs stead 2 Cor. 5. 21. and Christ speaks in them 2 Cor. 13. 3. Hereupon saith Christ He that receiveth whomsoever I send receiveth me Joh. 13. 20. Thus we see how Christ may be hearkened unto in all ages even to the end of the world Of Christs being a Preacher
See v. 3. § 22 24. §. 113. Of appropriating Christs Propheticall Office to his brethren THe speciall persons for whom Christ was a Prophet are stiled Brethren and that in relation to Christ himself For thus he himself cals them Of this relation see § 106 107. Expresse mention is here made of this relation to shew who they be for whom in speciall Christ took upon him to be a Prophet namely for his spirituall kindred These are the babes to whom the mysteries of the Gospel are revealed Matth. 11. 25. These are they to whom it is given to know the mysteries of the Kingdom of heaven Matth. 13. 11. These are they of whom Christ in his preaching said Behold my mother and my brethren Matth. 12. 49. For these and these alone are given to Christ. Of these thus saith Christ I have manifested thy Name unto the men which thou gavest me out of the world I have given unto them the words which thou gavest me I have declared unto them thy Name and will declare it John 17. 6 8 26. Quest. Why did Christ himself preach to all of all sorts and why commanded he his Disciples to teach all Nations and to go into all the world and preach the Gospel to every creature Matth. 28. 19 20. Mark 16. 15. Answ. For his Elect sake which were here and there in every place mixed with reprobates as good corn is mixed with tares and solid grain with chaff The Elect only receive the benefit of Christs Propheticall Office others are more hardened thereby Matth. 13. 13 14 15. Hereby such as are kindely and effectually wrought upon by the Ministry of the Gospel wherein Christs Propheticall Office is executed may know that they are Christs brethren chosen of God given to the Son of God heirs of eternall Life §. 114. Of Christs Propheticall Office setting forth Gods praise ANother branch of Christs Propheticall Office is thus set down In the midst 〈◊〉 the Church will I sing praise unto thee The addition of this clause to the former gives us to understand that Christs Propheticall Office tended to the setting forth of the praise of God as well as to the instructing of men in Gods will Hereupon saith Christ to his Father when he wâ—… going out of the world I have glorified thee on earth Joh. 17. 4. As his love to man moved him to undertake the former so his zeal of Gods glory put him on to the later Those two duties of instructing man and praising God belong to all faithfull Prophets of the Lord and they ought to aim at both Yea they are both so linked together as they can hardly if at all be severed For he that declareth Gods Name aright unto men doth therein set forth Gods praise and he whose heart iâ—… set upon setting forth Gods praise will declare his Name to men because thereby Gods praise is set forth §. 115. Of singing Praise THis phrase I will sing praise is the interpretation of one Greek word The root signifieth to celebrate ones praises Thence proceedeth a Nown which signifieth an hymn or song in ones praise The Heathen used to set out aâ—… accurate form of praises especially of the praises of their Gods under this word hymn It is twice used in the New Testament Eph. 5. 19. Col. 3. 16. And in both places it is joyned with Psalms and spirituall songs Psalms were such as are found in the Book of Psalms Hymns such as were composed in speciall for the praise of God Songs such as were metrically and artificially penned Because such songs for the most part were light and lascivious he addeth this Epithete Spiritual To teach Christians to take heed of wanton songs From that Nown hymn the Verb here used by the Apostle is raised It implieth two things 1. The Matter of a duty which is the setting forth of Gods praise 2. The Manner of praising him cheerfully melodiously with singing Of praising God namely what it is to praise him for what he is to be praised and why this duty is to be performed See my Explanation of the Lords Prayer entituled A Guide to go to God § 238 239 240. Of solemn praise and manifestation thereof and unsatisfiednesse therein Sâ—… The Saints Sacrifice on Psal. 116. § 1 85 86 108. The prime principall and proper object of praise whom Christ would praise was God It was God to whom he thus directed his speech I will praise THEE See The Saints Sacrifice on Psal. 116. 12. § 79. St Paul in another place thus bringeth in Christ performing this duty For this cause I will confesse to thee among the Gentiles and sing unto thy Name Christ in his life time accomplished that which was by the Psalmist foretold of him and that according to the literall sense of the word He sang praises to God The very word of the text is used where it is said of Christ and his Disciples They sung an hymn Matth. 28. 30. This practise of Christ doth not only justifie and warrant this manner of setting forth Gods praises by singing but also commends it much unto us For Christs practise of an imitable duty is a great commendation of that duty We are oft exhorced to be followers of him As this duty is here commended so it is also expresly commanded Eph. 5. 19. Col. 3. 16. Good warrant there is for performing this duty privately alone or in a family and publickly in a Congregation This direction Is any man merry let him sing Psalms Jam. 5. 13. warrants singing by one alone Paul and Silas their singing of Psalms Act. 16. 25. warrants singing by two or three together The forementioned practise of Christ and his Disciples singing after Supper Mark 14. 26. warrants singing in a family And this phrase When you come together every one of you hath a Psalm 1 Cor. 14. 26. implieth the Christians course in singing Psalms publickly in Churches Hereunto tendeth the mention of a Church in this text This manner of setting forth Gods praises even by singing is frequently mentioned in the last Book of the New Testament which foretelleth the then future estate of the Christian Church Rev. 5. 9. 14. 3. 15. 3. They therefore straiten this duty too narrowly who restrain it to the Pedagogy of the Jews Then indeed it was more frequently used especially with all manner of musicall Instruments For then even the externall man needed more outward and sensible means of quickning it Singing was under the Law so highly accounted of as he that was said to be a man after Gods heart 1 Sam. 13. 14 hath this title as an high commendation given unto him The sweet Psalmist of Israel 2 Sam. 23. 1. Though singing be not now altogether so needfull in regard of the externall riâ—…e and manner of quickning as it was under the Law Yet is it not under the Gospel needlesse or uselesse For though Christians be men in reference to the non-age of
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 〈◊〉 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 woâ—…d here translated Church and Congregation Act. 13. 43. in generall signifieth 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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
those who beleeved on him unto his Father notwithstanding that they were in the world accounted wonders and monsters Thus these words being properly intended of Christ are fitly by the Apostle applied to him Others take them properly meant of the Prophet himself and that in regard of his Function in which respect they may be applied to all the Ministers of God and if to all then most especially to Christ the chiefest and Head of all Thus the Apostles application of this testimony to Christ may by just consequence be sound and good I rather incline to the former application of the words by way of Propheste for three especiall reasons 1. Because sundry other passages of this Chapter are so applied in other places of the New Testament as was before shewed § 118. 2. Because the later phrase of this testimony whom the Lord hath given me is oft and that very properly in other places applied to Christ as Ioh. 6. 39 65. 17. 6 8 9. But we never read it in a spirituall sense spoken of any other Prophet oâ—… Minister 3. The Apostles allegation and application is without all question much more pertinent if the words be taken as a Prophesie §. 121. Of Christs being one with Saints THe foresaid testimony being applied to Christ giveth proof of his humane nature and shews him to be one with us and that in three respects 1. In that he ranketh himself in the number of Saints saying Behold I and the children and so presenteth himself with the rest of Gods children unto God as to a common father of them all according to that which elsewhere he saith I asceâ—… unto my Father and your Father c. Ioh. 20. 17. 2. In that he presenteth himself unto God as his Minister who had faithfully fulfilled the task which was committed to his charge Hereupon it followeth that he was inferiour to his Father who appointed him a Prophet 3. In that the nature of relation intimated in this word children implieth that he is of the same nature with them For father and children properly taken are all of the same nature §. 122. Of the efficacy of Christs Propheticall Office Obj. THis relative children may have reference to God the Father who gave them as well as to Christ who bought them Answ. It may not be denied but that Saints are Gods children as they are regenerate Ioh. 1. 13. 1 Pet. 1. 3. and as they are adopted Rom. 8. 15 16. But the Prophet and Apostle do both speak of Christs Propheticall Office and to shew the power thereof these children are brought in as begotten by Christs Word and Ministry and in this respect they are styled children in reference to Christ. The Prophet Isaiah maketh mention hereof to shew that notwithstanding the infidelity obstinacy and apostacy of the greater part of them which professed themselves the people of God Christ by his Gospel should so work upon all those that were given unto him by his Father as they would all hearken unto his voice and follow him till all being gathered together both he and they should be presented unto God his Father To this very purpose is it here also applied by the Apostle to shew the power and efficacy of Christs Propheticall Office that notwithstanding he took upon him mans weak nature and met with many obstacles yet through the help of God in whom he trusted he should bring many children with him to glory §. 123. Of the manner of quoting a Text. COncerning the expression of this testimony it may seem to be an imperfect sentence because the later part set down by the Prophet is left out in this quotation Answ. So much is quoted as served to the Apostles purpose and in the quotation of a Text so much is sufficient Compare Matth. 4. 15 16. with Isa. 9. 1 2. and you may observe the like The Apostle quoteth only these words And to thy seed Gal. 3. 16. which make not a full sentence yet they were enough to his purpose 2. This sentence as quoted by the Apostle is a full Proposition for this note of attention Behold compriseth under it that which maketh the words joyned with it a full Proposition as Matth. 12. 18. 3. The Verb substantive which would make up this sentence useth to be understood and so it is Isa. 8. 18. §. 124. Of this particle Behold THis title Behold useth to be prefixed before remarkable matters It is a note of Demonstration of Attention of Admiration 1. Where a matter worthy to be seen or earnestly desired is to be seen this particle is premised as if it were said Behold it is here before you or Behold it is here to be seen Thus it declareth the evidence of a thing as where it is said Behold there came wisemen from the East Matt. 2. 1. And so it is a note of demonstration 2. When a matter that deserves more then ordinary attention is delivered men use to premise this particle Behold as when Christ uttered that excellent Parable that setteth down the different kindes of hearers he thus begins Hearken Behold Mar. 4. 3. 3. When a strange and wonderfull matter that will hardly be credited is delivered we thus expresse it Behold as Behold I shew you a mystery 1 Cor. 15. 51. That mystery was a great wonder indeed namely that we shall not all sleep Here the word Behold may be taken in all those three respects For 1. It doth point out and plainly demonstrate who they be that may with confidence present themselves to God namely Christ and his children 2. It shews that it is a point well worthy to be marked that Christ should take of sons of men to be his children and present them to his Father 3. It is that which causeth wonder to all the world In a word this note Behold implieth that the point here noted is a very remarkable point worthy of all acceptation 1 Tim. 1. 15. Of all mysteries the mysteries that concern Jesus Christ are the most remarkable This note therefore Behold is frequently set before them both in the Old and New Testament as Isa. 7. 14. 28. 16. 32. 1. 42. 1. Zach. 3. 8. 9. 9. Matth. 12. 41. Luke 2. 34. Iude v. 14. Rev. 1. 7. 18. They are therefore with the more diligence to be attended unto and with the greater care to be heeded See § 5. Here in particular this particle Behold setteth out a matter of admiration which was done to the astonishment of the world This is further manifest by the Prophets adding this clause are as signes and wonders For the greater part even of those among whom Christ exercised his Propheticall Office rejected his Ministry He came unto his own and his own received him not Joh. 1. 11. Yet notwithstanding the obstinacy of the greater part Christ himself persisted in exercising his Function and they that were given him of his Father hearkened to his word believed and obeyed the
are a peculiar people All are not children Rom. 9. 7 8. Nor are all given by God to Christ. That there is a set and certain number given to Christ is evident by sundry passages in the prayer which Christ made to his Father at his going out of the world Eight severall times is this word Given there used and that to set out Gods free grace therein Ioh. 17. 2 4 6 7 9 11 12 24. God being the supream Soveraign over all hath power to chuse or refuse to take or leave whom he will This the Apostle exemplifieth by a comparison taken from a Potter Rom. 9. 21. Surely there is inflnitely a farre greater difference between the Creator and creatures then between a Potter and clay This power of God over creatures doth the Apostle in that Chapter plentifully prove both by Divine testimonies taken out of the Old Testament and also by other solid Arguments Let not therefore any dare to open his mouth and plead against God because he useth this his prerogative in chusing some and leaving others This use of this great mystery doth the Apostle thus presse O man who art thou that repliest against God Shall the thing formed say to him that formed it Why hast thou made me thus Rom. 9. 20. If we cannot fathom the depth of this mystery nor discern the equity thereof let us impute it to the shallownesse of our apprehension and cry out with the Apostle O the depth of the riches both of the wisdom and knowledge of God! Rom. 11. 33. Farre be it from us to impute any unrighteousnesse to God It should seem that in the Apostles time some in this case did so For the Apostle in reference to such thus saith What shall we say then Is there unrighteousnesse with God! with much indignation doth the Apostle thus reject that conceit God forbid Rom. 9. 14. §. 132. Christ the means of bringing all good to man 4. THe relative ME hath reference to Christ For it is Christ that saith Behold I c. God being to make choice of a peculiar people that they might be vessels of mercy and glory commended them to his Son to be fitted and so brought thereunto Where it is said God loved the world it is added he gave his only begotten Son c. Iohn 3. 16. All the blessings whereof we are made partakers are conferred upon us in and with Christ. We are chosen in Christ made accepted iâ—… him we have redemption in him Eph. 1. 4 6 7. we are reconciled to God by hiâ—… Col. 1. 20 21. Iustified by his blood Rom. 5. 9. Called by him 1 Pet. 5. 10. Sanctified in him 1 Cor. 1. 2. Saved through him Rom. 5. 9 10. This course 〈◊〉 bringing men to glory by Christ doth very much amplifie Divine mercy and sundry other Divine properties as hath been shewed § 87 88. Behold here the difference betwixt the execution of that part of Gods decâ—… which respecteth mans salvation and of that whereupon followeth mans condemnation The benefit of the former is wholly out of man and only in Christ Christ doth whatsoever is meritorious to bring the Elect unto salvation The isâ—… of the other is altogether in man himself who meriteth by sinne his own dâ—…nation The former is to be observed to strip man of all boasting and to make him give all the glory to God The later to clear and justifie God and to lay all the blame on man §. 133. Of restraining the benefit of Christs Offices to the Elect. THe whole reason thus set down Which God hath given me implieth a restrain of the efficacy of Christs Propheticall Office to them alone whom God hath given him It intendeth that all they shall partake of the benefit of Christs Propheticall Office and thereby be brought to God and none but they To the 〈◊〉 purpose saith Christ All that the Father giveth me shall come to me Joh. 6. 37. Thâ—… phrase is both extensive and exclusive It extendeth it self to every one of God Elect who are given by God to Christ and it excludeth all but them So much 〈◊〉 intended by this phrase As many as were ordained to eternall life beleeved Acts 13. 48. All they and none but they This exclusive restraint Christ doth somewhat more expresly set down where he saith to his Disciples Unto you it is giâ—… to know the mysteries of the Kingdom of heaven but to them it is not given Mat. 13. 1â—… See more hereof § 113. The speciall reason hereof is thus rendred by Christ himself Even so Fatâ—… for so it seemed good in thy sight Matth. 11. 26. And again It is your Father good pleasure to give you the Kingdom Luk. 12. 32. See more hereof § 37. That which is here intended of the restraint of the efficacy of Christs Prophetical Office may be applied to the restraint of the benefit of his other Offices yea 〈◊〉 of all that he did and endured for man All is restrained to the Elect whom God hath given to his Son See § 81. Yea it may also be applied to the efficacy of the Gospel preached by Christs Ministers Their Ministry is effectuall only to the Elect Acts 13. 48. Quest. Why then is the Gospel preached to all even to reprobates as well atâ—… the Elect. Answ. 1. Because these cannot be discerned one from the other here in thâ—… world 2. Because these are here in this world mixed together as wheat and chaff in the Barn 3. To make the reprobate the more inexcusable By the efficacy of the Gospel men may know that they are the Elect of God given to Christ and shall be eternally saved They who reap any benefit by the Ministry of the Gospel ought not to attribute it to any wit wisdom conceit memory or other parts of their own but only to the good pleasure and gift of God The praise which Christ gave to his Father in the behalf of babes Matth. 11. 25. must such as are effectually wrought upon much more give unto God in behalf of themselves and say Not unto us O Lord not unto us but unto thy Name give glory Psal. 115. 1. A due consideration of this point will keep us from spirituall pride and arrogancy and make us humble before God and thankfull unto him See more hereof § 162. §. 134. Of the Resolution of Heb. 2. v. 12 13. 12. Saying I will declare thy Name unto my brethren in the midst of the Church will I sing praise unto thee 13. And again I will put my trust in him And again Behold I and the children which God hath given me THe summe of these two verses is A description of Christs Propheticall Office This is here brought in as a confirmation of Christs humane nature wherein he executed that Function See § 1. In this description two points are considerable 1. The Inference 2. The Substance The Inference in this word Saying in particular verifieth that which was asserted in the words immediatly preceding
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
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 prâ—…vide not for his own and especially for those of his own house he is worse thâ—…n an 〈◊〉 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 〈◊〉 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 〈◊〉 their own houses then others Of Comforts and Duties hence arising See 〈◊〉 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 châ—…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 sâ—…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 〈◊〉 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 〈◊〉 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
ends of their profession Surely â—…ciples had well tried themselves in this case who said to Christ We beleeve and are sure that thou art that Christ John 6. 69. and thereupon professed that they would never depart from him Oâ—… objections against this trial of a mans self See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 36 37 c. §. 132. Of the Persons and Grace that cannot utterly be lost FOr further clearing this Point of departing from God or falling from grace it will be requisite distinctly to consider 1. What persons may fall 2. From what grace they may fall 3. How far they may fall 1. The persons about whom the Question is are Professours of the true faith Saints by calling or called to be Saints Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts 1. Chosen and called Revel 17. 14. Their calling is an inward and an effectual calling 2. Called but not chosen Mat. 22. 14. Their calling is only external and formal These later may fall from that which the former cannot fall from and also fall much further See § 131. § 134. 2. The grace from which mens falling in departing from God is questioned is either remaining in God himself or inherent in man Election is an act of God residing in himself and altogether depending on his good pleasure Justification also consists in Gods accepting our persons not imputing our sinnes unto us But faith whereby we are justified and the several fruits of Sanctification are inherent in man wrought in him by the Spirit of God These graces inherent in man are of two sorts They are either in truth and in the judgement of certainty or in appearance only and in the judgement of charity 3. Concerning the degree or measure of falling from grace That may be either in truth in whole or for ever or only in sense in part or for a time To apply these distinctions 1. The Elect being effectually called cannot in truth totally and finally fall away This Proviso if it were possible Matth. 24. 24. being interposed in the case of falling away and that in reference to the Elect sheweth that it is not possible that the Elect should utterly be drawn from Christ. 2. No true sanctifying saving grace can be totally lost In this respect the beloved Disciple saith that Whosoever is born of God doth not commit sinne For his seed remaineth in him and he cannot sinne because he is born of God 1 Joh. 3. 9. They who are born of God are endued with true saving sanctifying grace To commit sinne is wholly to give himself over to sinne and so utterly to fall from grace This the regenerate cannot do This reason is there rendered because the seed of God that is the Spirit of God by vertue whereof we are aâ—… it were out of a certain seed born again and made new men abideth in us 3. They who are effectually called and endued with such grace cannot finally fall away For these are given to Christ and for this end that he should not lose them but raise them up again at the last day John 6. 39. In this respect they are resembled to a tree planted by the rivers of water that bringeth forth his fruit in his season whose leaf also shall not wither Psalm 1. 3. And to Mount Zion which cannot be removed but abideth for ever Psal. 125. 2. and to an house built upon a rock which though the rain descended and the flouds came and the winds blew and beat upon that house yet it fell not Mat. 7. 24 25. How far hypocrites and reprobates may fall See Chap. 6. v. 6. § 37. §. 134. Of the Grounds of Saints stability THe grounds whereupon the Elect effectually called and endued with â—…ving gâ—…ce are so established as they can never totally fall are these 〈◊〉 such like 1. The stability of Gods Decree Whom God did predestinate them he also 〈◊〉 led and whom he called them he also justified and whom he justified them 〈◊〉 〈◊〉 glorified Rom. 8. 30. So as God will bring his Elect to glory Therefore 〈◊〉 cannot finally fall Election is that foundation of God which standeth sure 〈◊〉 this seal the Lord knoweth them that are his 2 Tim. 2. 19 Therefore the Lord 〈◊〉 keep them safe 2. The faithfulness of Gods promises 1 Cor. 1. 8 9. 1 Thess. 5. 24. Now 〈◊〉 hath made many promises for keeping his Saints so as utterly they shall never 〈◊〉 part from him as Isa. 54. 10. Ier. 32. 40. Mat 16. 18. Ioh. 6. 39. 3. Gods constant care over them Though they fall they shall not be utterly 〈◊〉 down for the Lord upholdeth them with his hand Psal. 37. 24. 1 Cor. 10. 13. 4. Their insition into Christ and union with him being members of his 〈◊〉 dy Ephes. 1. 22 23 5. 23. 1 Cor. 12. 12. If a member of Christs body 〈◊〉 be clean cut off thaâ—… 〈◊〉 would be imperfect See Domest Dut. on Eph. 5. 30. 〈◊〉 1. § 71 78. 5. Christs continual and effectual intercession Rom. 8. 34. A particular instâ—… hereof we have in Peters case to whom Christ thus saith I have prayed for thâ—… 〈◊〉 thy faith fail not Luk. 22. 32. A more general instance we have in that effecâ—… prayer which Christ made to his Father a little before his departure out of 〈◊〉 world Ioh. 17. 11 c. 6. The abode of the Spirit in them Concerning that Spirit Christ thus saith â—… will pray the Father and he shall give you another Comforter that he may abide 〈◊〉 you for ever John 14. 16. That Spirit is called the anointing which abidâ—…li Saints 1 John 2. 27. And the Spirit that dwelleth in them Rom. 8. 11. See 〈◊〉 1. v. 14. § 161. These grounds as they are evident proofs of the stability of Saints So the shew that this Doctrine giveth no matter of boasting to man but returnedâ—… the glory to the blessed Trinity See Chap. 6. v. 11. § 75. §. 135. Of Objections against the certainty of Saints Perseverance 1. SOme object against the immutability of Election as if the very Elect migâ—… fall Their Objections are of four sorts Object 1. Christ threatneth to take away ones part out of the book â—… life Answ. In Scripture a man is said to be written in the book of life either iâ—… the judgement of certainty as Revel 21. 27. or in the judgement of 〈◊〉 and that by reason of their profession To take away the part of such 〈◊〉 of the book of life is to manifest that he never had any part therein Obj. 2. David maketh this imprecation Let them be blotted out of the boâ—…k of is living Psal. 69. 28. Answ. This imprecation was by divine inspiration made against Iudas 〈◊〉 others like him whose names are said to be written in the book of life by 〈◊〉 of their profession only in the judgement of charity
History after the mention of the Sabâ—… yet they were all made within the six daies Eden and the trees therein were â—…e on the fourth day Gen. 1. 12. and the woman on the sixth day for then he â—…e them male and female Gen. 1. 27. All the creatures that were made are comâ—…sed in the first Chapter of Genesis in the second Chapter he sets down the distinct 〈◊〉 of making many things Mention is there made of the manner of making 〈◊〉 himself v. 7. who notwithstanding is expresly said to be created on the sixth 〈◊〉 Gâ—… 1. 27. Here by the way take notice of the absurd doctrine of Popish Transubstantiaâ—… whereby Papists imagine such a creature to be made as God never made a 〈◊〉 that cannot be seen or felt an humane body in the form of bread and blood â—…ch likewise cannot be seen nor felt but appears in the shew of wine To omit 〈◊〉 absurdities this seemeth to adde a strange new creature to the creatures â—…ch God made in the six daies as if he had not then finished all 2. In regard of the perfection of every particular creature God is said to finish 〈◊〉 Nothing needed to be added to any neither did any thing need to be 〈◊〉 to make it better I know saith the wise man that whatsoever God doth it 〈◊〉 〈◊〉 forever nothing can be put to it nor any thing taken from it Eccles. 3. 14. Is this respect it is said of every creature which God made It was very good Gâ—… 1. 36. Such was Gods wisdom as he saw what shape stature proportion and property was 〈◊〉 for every thing Such was his power as he was able to effect whatsoever in wisdom he saw meet Such was his goodnesse as he would answerably create and order every thing â—…earn to admire every work of God and to adore and reverence the Lord himself that made them Rest content in what he doth submit to him in all his works Seek not to alter them Matth. 5. 36. 6. 27. 10. 30. Learn of God to finish what belongeth unto thee before thou leave thy work of thyself It was Christs meat to do the will of him that sent him and to finish his â—…rk Joh. 4. 34. Yea he layeth a necessity upon himself in this respect saying I â—…st work the works of him that sent me while it is day We cannot finish our work â—…ll our day be ended Therefore whatsoever thine hand findeth to do do it with thy â—…ight c. Eccl. 9. 10. §. 29. Of this phrase From the Foundation of the world THe time of Gods finishing his works is thus expressed From the foundation of the world There was before mention made of the foundation of the earth Chap. 1. v. 10. § 131. But there another Greek word was used which implied the 〈◊〉 of the earth This word also may intimate a stability The word is a compound The simple Verb signifieth to cast The compound to cast or lay 〈◊〉 A foundation useth to be laid down in the earth It is the lowest part of an â—…fice whereupon all the rest of the structure lieth The Latines use to expresse it by these two words a foundation laid The other Noun translated world signifieth in Greek order ornament aâ—… So it is translated 1 Pet. 3. 3. whose adorning c. From this Root there is a Verb derived which signifieth to adorn as women aâ—… themselves c. 1 Tim. 2. 9. and to garnish Matth. 12. 44. Fitly doth this notation appertain to the world as here it is taken namely for 〈◊〉 universe or whole fabrick of all creatures which were made by God in a most â—…ely order and beauty For God made every thing beautifull in his time Eccl. 3. 11. This was before shewed § 28. This universe or world is here said to have a foundation and that in two especiall respects 1. To intimate the stability of it It was not like a building without a foundation as that house was which was built on the sand and soon fell Luk. 6. 49. Sâ—… Chap. 1. v. 10. § 131. 2. To demonstrate the beginning of it For a foundation useth to be first laid Thus is it used Heb. 6. 1. In this later sense this phrase the foundation of the world is oft used When mention is made of things eternall a Preposition that signifieth before is set before iâ—… As of Gods love to his Sonne Thou lovedst me saith Christ to his Father before the foundation of the world Joh. 17. 24. And of Election God hath chosen us before 〈◊〉 foundation of the world Eph. 1. 4. 1 Pet. 1. 20. When the point is of things about the beginning of the world this Preposition from is used Christ is said to be a Lamb slain from the foundation of the world Rev. 13. 8. In this phrase from the foundation of the world doth the force of the Apostles argument especially lie The rest of the Sabbath was upon the beginning of the world Therefore it cannot be that rest which is to come Things of different times whereof one is of time past the other of time to coâ—…e cannot be the same The Paradise wherein Adam in his innocency was cannot be the same which Christ hath promised to him that overcometh Rev. 2. 7. The calling of the Jews out of the Babylonish captivity cannot be that which is promised of calling them to embrace the Gospel Rom. 11. 26. David that died many hundred years before the exhibition of Christ cannot be that David which is promised to be a Prince among Christians Ezek. 34. 24. 37. 24 25. §. 30. Of the Interpretation of the former part of Heb. 4. 4. Verse 4. For he spake in a certain place of the seventh day on this wise And Gâ—… did rest the seventh day from all his works BOth the particle of connexion which is a causall conjunction FOR aâ—…d the very matter of this verse do evidently demonstrate that it is brougâ—… in as a proof of that which went before namely that God finished his worâ—… This is proved by Gods resting A wise man that undertakes a work will not 〈◊〉 or clean give over his work till it be finished If any do otherwise he gives occâ—…sion to men to mock him Luk. 14. 29 30. We cannot therefore think that God who is wisdom it self would rest till he had finished what he intended Of 〈◊〉 imitating God herein See the later end of § 28. The kinde of proof is drawn from a Divine testimony which is thus intimated He spake 1. He names not the Author but indefinitely saith HE. This having reference to the sacred Scripture out of which the words which he quoteth are taken 〈◊〉 needs be meant if we consider the principall Author of the Holy Ghost whom 〈◊〉 expressed Chap 3 v. 7. or if we consider the Penman of Moses who wrote 〈◊〉 Book out of which this testimony
his particle of opposition BUT as if it had been said Though Christ â—…fied not himself by assuming the Priesthood to himself yet he was glorified thereby by his Fathers conserring it upon him To make the Apostles meaning more clear take all these words He that 〈◊〉 unto him Thou art my Son to day have I begotten thee as a description of the Father and repeat the word glorified which must needs be here understood then the sense will appear to be this Christ glorified not himself to be 〈◊〉 an Highpriest but his Father glorified him in ordaining him to be the Highpriest This Verb to be made is inserted to confirm that which was before noted â—…ers 1. § 3. about ordaining an Highpriest For to be made an Highpriest is to be deputed or appointed and set apart to that Function In this sense is this 〈◊〉 made frequently used as Hebr. 7. 16 21 22. §. 25. Of Psal. 2. 7. applied to Christs Priesthood THese words He that said unto him Thou art my Sonne to day have I begotten thee are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son as we have shewed Chap. 1. v. 5. § 48 c. where the â—…hole text is expounded The Apostle doth here again alleadge it to prove that the Father ordained Christ to be the Highpriest for his Church Obj. In this testimony there is no mention of a Priesthood Answ. 1. This testimony is an express description of the Father and it being iâ—…serted upon the question of Christs Priesthood it implieth that the Father made him Highpriest 2. This word begotten may be extended to conferring dignity or an honourable Function upon one as well as communicating essence 3. It being taken for grant that Christ was an Highpriest for the Father to acknowledge him to be his Sonne ratifieth that Function and implieth that it was his Fathers pleasure that he should be the Highpriest Thus Christ being come a Prophet into the world his Father ratified that Function by this testimony This is my beloved Son in whom I am well pleased and thereupon he inferreth this duty 〈◊〉 him Matth. 17. 5. 4. The Psalmist immediatly after this testimony expresseth a branch of Christs Priesthood in these words Ask of me c. Psal. 2. 8. Now in quoting a Text it is not unusuall to expresse only a part of it because the remainder may be found in the place out of which it is quoted 5. It was the purpose of the Apostle to set out the dignity of the Office as well as the Office it self That this was his purpose is evident by these two words hoâ—… glorified applied thereunto Now that God the Father should glorifie his begotten Son by making him an Highpriest much amplifieth the dignity of that Function Thus is this testimony a most pertinent testimony It is a testimony taken out of sacred Scripture and in that respect the more sound as was shewed Chap. 1. ver 5. § 46. Of quoting the very words of Scripture See Chap. 3. ver 7. § 74. Of quoting neither Book nor verse See Chap. 2. ver 6. § 50. §. 26. Of Christ being glorified by his Priesthood Quest. HOw could the begotten Son of God who is true God equall to the Father be glorified by being made an Highpriest Answ. 1. Distinguish between the Sonne of God singly considered in his Diâ—… nature or as the second Person in sacred Trinity and united to the humane nature and thereby made also the sonne of man In this later respect was he gâ—…orified 2. Distinguish between honour conferred on one by such and such an underâ—… and the honour arising from undertaking such a thing Though such a 〈◊〉 can simply conferre no honour on Christ yet in the managing of it he â—…ight bring much honour to himself and to his Father who appointed him thereâ—… as glory of mercy justice truth wisdom power and other like Attributes Thus was Christ and his Father by him glorified in the lowest degree of his humiliation even in his kinde of death Such undertakings as bring glory to God do glorifie the undertakers Therefore Christ exhorteth his to let their light so shine before men that they may see their 〈◊〉 works and glorifie their Father which is in heaven Matth. 5. 16. No man can in a right way glorifie God but he shall therein glorifie himself 〈◊〉 that 1. In regard of the work it self For every thing is so much the more gloricâ—…s by how much the more God is glorified thereby 2. In regard of the fruit and reward that will follow thereupon For he 〈◊〉 can and will perform what he hath said hath said Them that honour me I will 〈◊〉 1 Sam. 2. 30. This is the right way to be glorified Walk in this way whosoever thou 〈◊〉 〈◊〉 wouldst be glorified §. 27. Of Gods begotten Son our Highpriest A Main point intended in the foresaid testimony is that God the Father â—…ed his begotten Son to be an Highpriest In this respect is he said to be called of God an Highpriest v. 10. As he was 〈◊〉 a Prophet Chap. 3. v. 2. so an Highpriest In this respect he is said to be sent Joh. 3. 34. and anointed Luk. 4. 18. There was an absolute necessity that this Son of God should be our Priest in 〈◊〉 respects 1. In that none was able to do the work that was to be done for us by our 〈◊〉 but the Son of God Of those works See Chap. 2. v. 17. 2. In that none was worthy to appear before God for us but his own Son 〈◊〉 none sit but he for the honour of the true Priesthood This doth much commend the love of God who gave his begotten Son to be our Priest Ioh. 3. 16. It doth also Minister great ground of boldnesse unto us to approach unto the Throne of grace having the begotten Sonne of God to be our Priest We 〈◊〉 make no question of his sufficiency to the whole work which he is able to 〈◊〉 to the very utmost nor can we make any doubt of Gods accepting him Hâ—… is the begotten Sonne of God and beloved in him the Father is well-pleased Matth. 3. 17. §. 28. Of the Coherence and meaning of the sixth verse Verse 6. As he saith also in another place Thou art a Priest for ever after the 〈◊〉 â—… 〈◊〉 BEcause the former testimony was somewhat obscure the Apostle addeth 〈◊〉 other which is more perspicuous and lesse subject to exception For 〈◊〉 the Priesthood it self and also Gods deputing Christ thereunto are here 〈◊〉 set down These two Conjunctions As Also give proof that the following 〈◊〉 tends in generall to the same purpose that the former did so as more then one Dvine testimony may be produced to prove one and the same thing as hath 〈◊〉 shewed Chap. 1. v. 5. § 67. This Verb he saith may admit a treble reference 1. To David who was the
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
2. § 11. and chap. 3 v. 6. § 68. These two Epithites are joyned together with a double copulative which our English thus expresseth both sure and stedfast To set out more fully and to the life the certainty of hope according to that which Ioseph said of Pharachâ—… two dreames It is because the thing is established by God Gen. 41. 32. This then giveth evident proof that a believers hope is firm and stable See v. 11. § 80. The former of the foresaid Epithites being sometimes used for safe and joyned with the other that signifieth stedfast giveth us further to understand that the spirituall safety of a Christian dependeth on the assurance of his hope as the safety of a ship dependeth on the surenesse of the Anchor For he that wavereth is like a 〈◊〉 of the Sea driven with the wind and tossed Jam. 1. 6. Hereupon the Apostle exhorteth to be stedfast and unmoveable 1 Cor. 15. 58. Sathan will not cease to raise stormes against us by himselfe and Ministers if therefore our Anchor be not sure and stedfast we shall be exposed to very great danger This should the more incite us to give all diligence to have our hope established See v. 11. § 80. §. 155. Of entring into that within the vaile THe object of hope or ground whereon the Anchor of the soul is cast is thâ—…s described which entreth into that within the vaile The Greek noune translated vail is a compound The simple verb signifieth to Open. One compound signifieth to stretch out Rom. 10 21. Another to cover From thence is derived the word that signifieth a vaile For the use of a vaile was to cover Exod. 40. 21. or hide a thing The word translated that within is of the comparative degree The positive signifieth within and this comparative inner Acts 16. 24. In this phrase the Apostle alludeth to the Tabernacle or Temple wherin the most holy place was severed from the other part of the Temple by a Vaile Exod. 26. 33. 2 Chro. 3. 14. That with in the vaile was the most holy place which was a type of heaven hereof see more on Heb. 9. 13. The hiding of the most holy place with a vaile prefigured the invisibility of heaven to us on earth The comparative may be used either by way of distinction and that betwixt this and the outward vaile whereby the holy place was divided from the court appertaining thereunto In reference hereunto this inner vaile is called the secâ—… vaile Heb. 9. 3. Or else the comparative may set out the inner part For the noâ—… Vaile is a of the genitive case as if it were thus translated the inner part if â—…e 〈◊〉 Thus it setteth out the most holy place as was noted before Of the emphasis of this compound enter into see chap. 3. v. 11. § 116. 〈◊〉 of doubling the preposition in the verb and with the noune as if it were 〈◊〉 translated entereth in into see chap. 4. v. 11. § 65. Here it implieth the extent of a believers hope that it cannot rest till it have attained to heaven and till it be well setled Herein lyeth a difference betwixt the Anchor of a ship and this Anchor of the 〈◊〉 That is cast downwards to the bottome of the water where the ship is stayed this is cast as high as heaven it selfe §. 156. Of hope of things not seen THis part of the description of hope that it entereth into that within sheweth that hope is of things not seen This doth the Apostle expresly prove Rom. 8. 24. As faith so hope is the evidence of things not seen Heb. 11. 1. By hope we look at the things which are not seen 2 Cor. 4. 18. God hath begotten us again unto a lively 〈◊〉 of an inheritance reserved in heaven 1 Pet. 1. 3 4. This God hath so ordered to try our patience Faith Love c. 1 Pet. 1. 7 8. 1. Herein lyeth a main difference betwixt a Christians hope and sight This latter is of things visible The former of things invisible 2. Herein lyeth a main difference betwixt the hope of true Christians and meer worldlings whose hope is onely on the things here below which are visible 3. This teacheth us to waite for the things which we hope for For if we hope for that we see not then do we with patience waite for it Rom. 8. 25. It is very requisite that we walt with patience lest otherwise we saile of the end of our hope §. 157. Of hope of heaven THe mention of the Vaile in this phrase that within the vaile further sheweth that heaven is the object of a believers hope The Apostles description of the hope of Gods calling doth evidently demonstrate thus much Eph. 1. 18. but more cleerly doth another Apostle thus set it out God hath begotten us again unto a lively hope to an inheritance incorruptible c. 1 Pet. 1. 3 4. The Apostle therefore joyneth these two together the blessed hope and the glorious appearing of Christ Tit. 2. 13. It is hereupon stiled hope of salvation 1 Thes. 5. 8. An helmet of salvation Ephes. 6. 17. The Apostle takes this for granted where he saith If in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15. 19. and in this respect saith the wiseman the righteous hath hope in his death Prov. 14. 32. Heaven is the highest and chiefest of all Gods promises it is the end of them all For the purchase hereof Christ came down from heaven 1. Herein lyeth another difference betwixt the hope of Saints and worldings The hope of worldlings ariseth no farther then the earth The hope of Saints ariseth as far as heaven 2. Hereby proof may be made of the truth and excellency of a Christians hope If it be fixed on things below it 's base and false 3. In all losses and crosses let us have an eye to this object of our hope So long as heaven abides we need not be over carefull This makes believers think themselves happy when the world accounts them miserable §. 158. Of Christs running in our race Verse 20. THe first part of the twentieth verse is an explanation of the place where a believers hope is fixed in these words whither the fore-runrâ—…r is for us entred 1. It is said to be a place entred into and in that respect passable 2. It is entred into by a fore-runner Thereupon we may be directed how to enter 3. That fore-runner is Iesus our Saviour so as we may with the greater confidence follow him 4. He did what he did for us This addes much to the strenghtning of our confidence The word translated fore-runner is in this place only used As our English so the Greek also is a noune compound The simple verb signifieth to run Matth. 28. 8. The preposition with which it is compounded signifieth before Luk. 14. 4. The verb
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 〈◊〉 〈◊〉 uterine brothers that came out of the same womb yet Moses was so preferr'd 〈◊〉 office before Aaron as God himself said to Moses in reference to Aaron 〈◊〉 〈◊〉 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 â—…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 â—…postles were but of mean outward condition yet in regard of their function 〈◊〉 were in a high degree advanced above others Excellency Dignity Superiority and other like priviledges are not from â—…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 〈◊〉 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 〈◊〉 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 〈◊〉 in his own house Matth. 13. 57. This was the pretended ground of Corah 〈◊〉 and Abirams mutiny Numb 16. 3. Great damage doth hence arise not only to â—…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 〈◊〉 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 〈◊〉 must needs be counted greater then they The confirmation of the consequence resteth on the person of whom 〈◊〉 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 〈◊〉 〈◊〉 He whose descent is not counted from them which are the interpretation of this mystery without descent because his descent or pedigree was not 〈◊〉 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—… 〈◊〉 or pedigree or linage The verb signifieth to utter or declare or 〈◊〉 〈◊〉 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 〈◊〉 and the Levits Their descent was counted from Levi and from Abraham 〈◊〉 Melchisedecs from none such Or otherwise this phrase from them may indefinitely be taken as if it had been 〈◊〉 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 〈◊〉 and in that respect much mâ—…re was Christs Priest-hood greater and thâ—…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 pâ—…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 〈◊〉 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 〈◊〉 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 â—…ham yet is it not proper to him alone but rather common to all that are of the same faith who are stiled â—…eires of promise Chap. 6. v. 17. It hereby
the Ark. So as all these types the Ark the pot of Manna and Aarons rod c. are implyed to be together in the most holy place §. 22. Of Manna THe third holy type here mentioned to be in the most holy place is thus set down the golden pot which had Manna Two things are here expressed 1. The type it self 2. The vessel wherein it was preserved This is the more distinctly recorded and the more carefully to be observed because it was not only a type which prefigured a truth to come but also a Sacrament to seal up Gods promise of Christ unto them For Manna was to the Jewes 〈◊〉 the bread of the Lords Supper is to us of it â—…aith the Apostle they did all eat the 〈◊〉 spirituall meaâ—… Manna was to the Jewes spirituall meat and the same spirituall 〈◊〉 which we Christians eat that is Christ himself his body 1 Cor. 10. 3. The history of Manna is distinctly set down in the 16. Chapter of Exodus We will consider it 1. In generall with reference to the main truth 2. In the particular circumstances whereby the resemblance betwixt the type and truth will more cleerly be manifested As other types so this typified Christ. For as the rock whereof the Israelites drank was Christ So was Manna The hidden Manna which hath reference to this Manna sets out Christ Rev. 2. 17. Christ is to the souls of believers as Manna was to the bodies of the Israelites I 〈◊〉 the living bread saith Christ which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will giâ—…e for the life of the world Joh. 6. 51. This teacheth us to hunger after Christ that is earnestly to desire him to eat of his flesh that is to believe on him made man for this end we must frequently and seriously meditate on this heavenly Manna and on the necessity and excellency thereof Our bodies do not more need food then our souls need Christ nor can corpâ—…rall food do such good to our bodies as Christ to our souls The Israeliâ—…es were exceedingly troubled when they wanted bread Exod. 16. 3. By this type let us bring our hearts more to desire Christ so shall we make good use of him §. 23. Of the name the Author the place and kind of food pâ—…efigured under Manna ABout this third type sundry particular circumstances are to be duly obâ—…erved 1. The Title given to it 2. The Author of it 3. The Place whence it came 4. The Kind of food 5. The Manner of giving gathering and using it 6. The Meanes of reaping benefit by it 1. The title is thus expressed It is Manna Exod. 16. 15. The word is an Hebrew word and retained in the Greek Latine English and other languages The Verb whence it commeth signifieth to prepare Ionah 2. 1. It signifieth also to distribute or appoint Dan. 1. 10. This word according to the derivation of it intendeth a portion prepared Wisdome 16. 20. This typified Christ as a portion prepared for us Of Christ it may well be said as was said of that portion which Elkanah gave to Hannah it was a worthy portion 1 Sam. 1. 5. no such portion was ever given to children to men Herein we may well rest and say The Lord is the portion of mine inheritance c. Psal. 16. 5. So as we may count all things but losse for this portion Phil. 3. 8. 2. The Author of this Manna was the Lord. For Moses said unto them This is the bread which the Lord hath given you to eat and withall the Lord said hereupon ye shall know that I am the Lord your God Exod. 16. 12 15. The people of Israel were at that time when Manna was first given in such distresse for want of food as none could help them but the Lord himself That distress so moved his bowels as he gave evidence of his extraordinary power in providing for them Christ himself thus applyeth this point my Father giveth you the true bread Joh. 6. 32. This world is as destitute of spiritual food as the wilderness was of corporal and God was as much moved with our spiritual need as with their corporal Much doth this commend both the type and the truth Things given by great persons especially if they be seasonably given in great need and for singular use are highly esteemed 3. The place from whence Manna came is said to be heaven Exod. 16. 4. Psal. 78. 23 24. It was so ordered to shew that it came from God yea also to give evidence of the excellency thereof in which respect it is also called Angels food Psal. 78. 25. Object Christ saith that Moses gave them not that bread from heaven Joh. 6. 31. Answ. 1. Christ speaketh of the highest heaven but Moses of the lowest heaven where the clouds are For from thence Manna fell 2. Christ especially intendeth the quality of that Manna that is was not as he himself heavenly Yet by the place from whence that Manna fell was typified that Christ the truth thereof was truly and properly from the highest heaven For the bread of God is 〈◊〉 which commeth down from heaven and giveth 〈◊〉 unto the world Joh. 6. 33 51. In this respect it is said of Christ that he is the Lord from heaven 1 Cor. 15. 47. Christ was true God and by assuming our humane nature he came down from heaven This addeth somewhat more to the commendation of this food Things farre 〈◊〉 are highly esteem d. This food is fetchr as far as from heaven yea it is heavenly food and therefore the more highly to be esteemed 4. For the kind of food Manna is thus described a small round thing as small as the hour frost on the ground It was like Coriander seed white and the taste of it was like wafers made with honey Exod. 16. 14 31. In this description four points are observable 1. The quantity of the grain It was small Thus Christ that he might become food for us was made smal that is mean and of no reputation Isa. 43. 2 c. Phil. â—… 7. As Christ became poor to us 2 Cor. 8. 9. So he became smal to make us great 2. The figure of the grain it was round not as wheat but Coriander seed This figure â—…oteth out a kind of fulness and perfection as four square setteth out steadiness and stability Rev. 21. 16. 〈◊〉 typifieth that fulness of grace which is in Christ Col. â—… 19. 3. The colour of it was white This colour in Scripture is used to set out purity 〈◊〉 51. 7. Rev. 7. 14. This typified the purity of Christ Heb. 7. 26. My beloved is white saith the Church 〈◊〉 〈◊〉 On this ground we may more perfectly trust to what he did and endured for us 〈◊〉 we may more boldly in him appear before God though we be black yet
even in this world The negative not may imply a double opposition 1. To the Jewes Tabernacle which was of liveless and senseless materials Such as were had here below in this world 2. To our bodies Christs body was not such a body so built up as ours is and that in sundry respects 1. The extraordinary conception thereof Luk. 1. 34 35. 2. The hypostaticall union of it with the divine nature Matth. 1. 23. 3. The superabundant grace that was in it Ioh. 3. 34. Col. 1. 19. A main point here intended is that Christs body far surpassed the Jewes Tabernacle 1. The Jewes Tabernacle was but a type or shadow This a true Tabernacle Chap. 8. v. 2. 2. That was but a dead way to tread upon but this a living way to bring men to heaven See Chap. 10. v. 20. 3. That was The work of mens hands This of God Chap. 8. 2. 4. That nor any thing in it could make perfect This can Chap. 10. v. 10 14. 5. That in it self did not make acceptable to God but this doth Matth. 3. 17. 6. That was never united to the deity This is Rom. 9. 5. Had the Jewes their Tabernacle in high account which was only a shadow of this which was made of senseless materials which was the work of mens hands which could not make perfect How unworthy are they to live under the Gospel who lightly esteem this farr more excellent Tabernacle the body of Jesus himself §. 56. Of the difference betwixt the typicall and reall meanes of attonement Vers. 12. THe Apostle having declared the truth of the Tabernacle proceedeth to set forth the truth of the service which was performed in the most holy place whereunto the high Priest entred thorow the holy place This he doth negatively and affirmatively that the difference betwixt the type and truth might more evidently appear He beginneth with the negative thus Neither by the blood of goats and calves The high Priest under the law entred with the blood of these two kinds of beasts into the most holy place to sprinkle it upon the mercy-seat to make thereby an attonement Levit. 16. 14 15 16. But this was too mean a means for Christ to work a true attonement thereby For it is not possible that the blood of buls and goats should take away sins Heb. 10. 4. There is in the law mention made of sundry other kinds of sacrifices as of sheep and Lambs and of soules Lev. 1. 10 14. Yea there is mention made of a Ram for a bâ—… offering on that day when the High Priest entered into the most holy place Lâ—… 16. 3. But he carried not the blood of any other sacrifice into the most holy place but only of Goats and Bullocks Of the things typified under these and other kinds of sacrificâ—…s see v. 19. § 102. The Beasts which the Law stiled Bullocks the Apostle here calleth Calves because the Bullock was to be but a young one Lev. 16. 3. To shew what an infinite disparity there was betwixt the blood that was â—…yped by the foresaid blood of Goats and Calves the Apostle thus sets it out by his own blood This relative his own hath reference to Christ v. 11. Now Christ was true God as well as true man God-man in one person Hereupon it is said that God hath purchased the Church with his own blood Act. 20. 28. Well might the Apostle infer this latter kinde of blood with the particle of opposition BUT not by the blood of Beasts BUT by his own blood There cannot be a greater difference betwixt a type and a truth thâ—… in this The true price of â—…ans redemption is as far different from the type as God iâ—… from beasts The truth was actually to do what the type could not and so great a matter was to be done by the truth as could not be done by any inferior means then God himself yea then the blood of God This kind of opposition is a great aggravation of their dotage who reject the truth and trust to the type They prefer Beasts to God §. 57. Of Christs own blood the price of mans redemption THe expression of blood in setting out the truth as well as in the type confirmeth that which was before noted that there is no access to God without expiation and that there is no expiation without blood Hereof see verse 7. § 43. 53. The limitation of the kind of blood in this relative his own further manifesteth that the blood of God is the price of mans sin In this respect it is said that â—…esus sanctified the people with his own blood see chap. 13. v. 12. § 129. And that the Sonne of God purged our sin by himself see chap. 1. v. 3. § 29. In this sense it iâ—… said That â—…ey crucified the Lord of glory 1 Cor. 2. 2. 〈◊〉 Is there any blood in God could God shed blood Answ. No the deity simply and singly considered in it self could not but 1. The person God and man is here joyntly to be considered and that extended to the divine nature which was proper to the humane The divine nature so asseâ—…ed and united to it self the humane in one person as properties of the one are attributed to the other 1 Cor. 2. 8. Iohn 3. 13. 2. The divine nature afforded assistance to and supported the humane nature 3. The divine nature had proper works in the act of mans redemption as to adde dignity merit and efficacie to the sufferings of the humane nature Thus in regard of the inseparable union of Christs two natures and of the sufficient assistance which the divine nature afforded to the humane and of the proper actions of the divine nature the blood whereby man was redeemed may well be â—…led the blood of God No lessâ—… price could work out so great a work For infinite wrath was to be pacified 〈◊〉 justice â—…o be satisfied infinite grace to be procured 1. Beâ—…ld hâ—…re the value and worth of mans redemption Well might the Apostle 〈◊〉 it preâ—…ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a 〈◊〉 price Heaven Earth all things in them are not to be compared to this blood 2. Take notice hereby of the vile and cursed nature of sin which must by such a means be exâ—…d Nâ—…â—…ood like to that which causeth death No death like the death of him that is 〈◊〉 God 3. Herein the extent of Christs love is manifested Eph. 5. 25. Though no lesse price could redeem the Church then Christs own blood yet Christ would not spare that The great God shed his blood for sinful man 4. O the more then monstrous in gratitude of such as will spare nothing for Christ their Redeemer not the vanities of this world which can do them no true good not their sins which make them most miserable 5. Let the consideration of this great price of our redemption move us to hold nothing
to free us from our sins He appeared to put away sin So clearly is this revealed to Christians by the Gospell as an Apostle saith to them ye know that the was manifested to take away our sins 1 Joh. 3. 5. An Angel before the birth of Christ declaring by what name he should be called giveth this reason thereof Thou shalt call his name Iesus for he shall save his people from their sins Matth. 1. 21. And his forerunner upon Christs first appearing publickly thus set him out Behold the Lamb of God which taketh away the sin of the world Joh. 1. 29. 1. Sin was it that implunged man into so wofull a plight as it had been better for him not to be then not to be freed from sin 2. Such was his case as neither he himself nor all creatures in the world were able to free him 3. God was pleased to take pitty on man in that miserable condition On these and other like grounds Christ appeared to take away sin This is such an instance of Gods love to man as exceedeth all expression all apprehension If it be demanded how far sin is taken away I answer in a double respect 1. In reference to the condemning power of sin Rom. 8. 1. This is set out in Scripture by many metaphors whereof see The Guide to go to God or An Explanation of the Lords Prayer 5 Petit. § 130 c. 2. In reference to the domineering power of sin for by Christ that power is subdued Sin hath not power in believers to make them slaves to it Object Sin remains in the best and maintains a combate in them Rom. 7. 21 23. Answ. Sin remains in the regenerate as one that hath a deadly wound which can never be cured yet may retain life and so struggle and strive This the Lord suffereth for the tryall and exercise of his Saints These two respects about the condemning and domineering power of sin may be the more fitly applyed to this taking away of sin by reason of that double law which concerneth sin One is a law against sin which is the law of God The other is the law of sin whereby sin hath a kind of command Of this speaketh the Apostle Rom. 7. 23 25. The word here used of putting away is applyed to the ceremonial law and translated a disanulling Heb. 7. 18. and it may imply in some respect a disanulling of the foresaid double law about sin This taking away of sin affords great matter of comfort to poor sinners who know the nature of sin and feel the burthen hereof Were it not for knowledge of this doctrin and faith therein they could not but be cast into Belshazzars passion Dan. 5. 5. But by this doctrine that fear is taken away and matter of thanks is ministred Rom. 7. 25. Yea also of an holy triumph 1 Cor. 15. 55 56. When therefore we have accesse to God for pardon of sin let us think on this But withall let us by the latter namely freedome from the domineering power of sin gain assurance of the former which is freedome from the condemning power of sin For where the Apostle â—…aith there is no condemnation to them which are in Christ he addeth who walk not after the flesh but after the Spirit Rom. 8. 1. They deceive themselves who being held as slaves under sin dream of freedome from the punishment of sin For the wages of sin is death Rom. 6. 23. The means or rather the true proper cause of taking away sin as aforesaid is thus expressed By the Sacrifice of himself The Sacrifice according to the notation of the Greek word implyeth blood yeâ—… death even that which is slain so as Christ put away sin by his death See v. 22. § 111. This Sacrifice was of himself even his own blood See v. 12. § 57. and Chap. 1. v. 3. § 29. These are great amplifications of Christs good respect to us §. 132. Of the resolution of Heb. 9. 25 26. And observations thence raised Vers. 25. Nor yet that he should offer himself often as the high Priest entereth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers. 25. THâ—…se two verses set down another difference betwixt Christ and legall Priests The difference is 1. Propounded v. 25. 2. Proved v. 26. The difference as propounded consisteth in two things especially 1. In the things offered For Christ offered himself but the high-Priest offered the blood of others 2. In the time for Christ did not offer himself often but the high-Priest every year offered the blood of others This latter part of the difference is amplified by the place whereinto the high-Priest entered here sâ—…iled the Holy place Vers. 26. The proof is taken from the kind of Christs offering which was a suffering 1. This is set down by way of supposition then must he often have suffered which is amplified in the time since the foundation of the world 2. An inference is made thereupon The inference is thus expressed he hath appeared And it is enlarged 1. By the time which admits a double consideration 1. One that it was but once 2. The other that it was in the end of the world 2. By the end to put away sin This is illustrated by the means whereby he put away sin the Sacrifice of himself Doctrines I. Christ brought an offering Vers. 25. II. The offering that Christ brought was himself These two doctrines are here taken for granted See § 126. III. Christ did not often offer himself This is here expressed See § 126. IV. Christ in not offering himself often was unlike the legall high-Priest The negative particle nor applyed to Christ and the note of comparison as applied to the high-Priest proves this point See § 127. V. There was an high-Priest under the law See § 127. VI. The high-Priest under the law entered into the tabernacle That was the holy-place here mentioned See § 127. VII The legall Priest oft offered Sacrifice Every year his solemne Sacrifice was offered up See § 127. VIII The legal Priest appeared before God with blood This is here intended under this phrase with the blood See § 127. IX The blood which the legal Priest carried before the Lord was the blood of beasts Under this word others beasts are understood See § 127. X. Christ offering himself was a suffering to death This is raised from the meaning of this word suffered as it is inferred as a reason of Christs not offering himself See § 128. XI Christ must not oft have suffered This is here taken for granted See § 128. XII There was but one Sacrifice of Christ from the beginning of the world to the end This is implyed under this phrase since the foundation of the world See § 128. XIII Christ hath
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 Enoâ—…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 sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…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 〈◊〉 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 â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 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 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 5. 4 1. and to sing
thy surety Know that the just God will not exact a 〈◊〉 twice He will not exact that of such as believe in Christ which Christ their 〈◊〉 hath born and discharged for them This believers have two strong pillars to rest upon Gods infinite mercy and â—…ect justice 4. Christ bearing our sins may be a matter of imitation and that in two things especially 1. In bearing Christs Crosse. In reference to Christs bearing of our sins Christ had just cause to say he that taketh not his Crosse and followeth after me is not â—…rthy of me Mat. 10. 38. Hath Christ born our sins our curse and shall not we bear his Crosse 2 In bearing one anothers burthen To this very purpose doth the Apostle presse this very example of Christ. Rom. 15. 1 2 3. Gal. 6. 1 2. §. 40. Of Christs bearing the sins of many THe persons whose sins Christ did bear are said to be many This implyeth both an extent as opposed to few and also a restraint as opposed to all In this double respect it is oft used as Isa 53. 12. Mat. 20. 28. 26. 28. We may from hence infer that the number of those whose sins Christ hath born iâ—… great they are in number many The thousand thousands that ministred to Christ and ten thousand times ten thousand that stood before him may be comprised under this indefinite particle many Dan. 7. 10. And that great multitude which no man could 〈◊〉 Rev. 7. 9. Herein God would manifest both his rich mercy and also the infinite value of Christs death Obj. It is said that few there be that finde the way to life Mat. 7. 14. And that man are called but few chosen Mat. 20. 16. and that Christs flock is a little flock Luke 1â—… 32. Answ. Those places are to be taken comparatively in reference to the number of Reprobates who perish The number of the Elect that are redeemed by Christ simply considered in it self is a very great number But compared with the number of those that are and shall be condemned it is but a small number That Christ did bear the sins of many and that they are many that shall be saved is a great incouragement to go to Christ for pardon of sin and for freedom from the pâ—…ishment thereof Let none think that they shall be driven back because there are many that do partake of the benefit of Christs sacrifice Let them rather be moved to go to Christ because their going may be an evidence of the truth of this that Christ did bear the sins of many The means of partaking of grace are not like to the pool at Bethesda wherein only one and that at a certain time was cursed of his maâ—…dy Iohn 5. 4. The pool of Christs blood that cleanseth from all sin is continually open and all that come unto it are cured At one Sermon three thousand were cured Act. 2. 41. at another five thousand Act. 4. 4. §. 141. Of Christs not dying for all THe restraint of this particle many as opposed to all giveth us to understand that Christ did not bear the sins of all none excepted In this restraint it is said that he bare the sins of many Isa. 53. 12. 1. This is not to be taken of the valew worth and sufficiency of Christs Sacrifice For it was of infinite value and sufficient to have redeemed all the men that ever were and shall be yea and more worlds too if God should make them 2. It is not to be taken of the external ministerial offer of Christ and his Sacrifice It may safely be granted that the offer is general because it is made by such as know not the secret counsel of God Though there be no contrariety betwixt Gods secret and revealed will yet there is a difference betwixt the determination of Gods counsell and dispensation thereof Many things are determined which are not revealed as the day of judgement Mark 13. 32. In the manner also of revealing Gods will many things are so ordered as they do not directly declare what is determined For instance God commanded Abraham to offer up his Son Isaac Gen. 22. 2. but did not reveale that his purpose was only to try Abrahams faith and obedience therein So it was revealed to Ionah that Nineveh should be overthrown but did not make known that the end of that threatning was to bring them to repentance Ionah 3. 4 c. God oft concealeth part of his counsell purposely to effect what he intended To apply this to the point in hand though Christ be by the outward dispensation of Gods ordinances offered to all yet may it not thence be inferred that Christ actually died for all The offer is made to all without exception of any that among those all they for whom Christ was indeed given might believe and others made inexcusable The question therefore is of the very act and intent of Christ in offering himself whether his death were an actual satisfaction for the sins of all and every one and whether he so took the sins of all upon him as he intended to stand a surety for all and so discharged the debt of all 1. Sundry Scriptures prove the negative in that they appropriate Christs death to the elect and restraine it to a peculiar people Of these Scriptures see Chap. 2. v. 9. § 81. 2. Gods gift is made the ground of redeeming those who are redeemed For Christ sanctifieth himself that is setteth himself apart and consecrateth himself to be a Priest and sacrifice for them that are given to him of his Father Iohn 17. 19. but all are not so given unto him For they are given out of the world being called out from the rest of the world Besides all that are given to Christ come to him and he casteth them not away For it is the will of him that sent him that of all which he hath given him he should lose none John 6. 37 39. 3. Christ expressely denyeth to pray for all Ioh. 17. 9. This sheweth that his intercession appertaineth not to all Now satisfaction and intercession are two inseparable parts of Christs Priest-hood and fruits of his sacrifice He maketh intercession for whom he hath made satisfaction and for whom he maketh no intercession he hath made no satisfaction 4. Christs blood is the most precious thing that can be 1 Pet. 1. 18 19. It is too precious to be spilt in vain but spilt in vain it must be in reference to them who partake not of the benefit thereof if it were shed for them Objections made against this point are such as these Object 1. Such places of Scripture are set out the generality of the redeemed under this general particle all thus he died for all 2 Cor. 5. 15. He gave himself a ransome for all 1 Tim. 2. 6. Answ. Of the divers limitations of this general particle all See Heb. 2. v. 9. § 81. Object 2. Christs
He or â—…e himself The word is emphatical and implieth a singular person It excludeth all others as if he had said He and none but he He alone There is a like pronoun used and translated this man whereof see Chap. 7. v. 4. § 33. This here hath reference to him of whose excellency much hath been spoken before and who is expresly named Iesus Christ v. 10. This singular person is here set down in opposition to that generall particle 〈◊〉 That implied many Priests this only one so that there is but one only Priest of the New Testament Of this point see Chap. 7. v. 24. § 99. It is here taken for granted that Christ offered a Sacrifice in that it is said after he had â—…ffered or word for word having offered which sheweth that he was a true Priest Hereof see Chap. 2. v. 17. § 172. That was the one sacrifice which is here mentioned which word is to be taken exclusively as if he had said onely one or but one as hath beene before shewed Chap. 7. v. 27. § 115. The end of this sacrifice is expresly set downe to be for sins Sin was that procuring cause which moved Christ to offer himselfe up a sacrifice and also the finall cause to take away that for which he offered himselfe up In regard of the former sin brought man into that woefull plight and into that depth of misery as neither man himselfe nor all creatures in the world were able to free him out of the same Christ thereupon was moyed to put in himselfe that he might free him out of that misery In this respect that which implunged man into that misery moved Christ to doe that which might free him out of that misery Sin which caused the one caused also the other Sin caused mans death and sin caused Christs death In regard of the latter sin was taken away by Christs sacrifice for thereby a ransome was paid and satisfaction made to the justice of God for mans sin and thereupon sin taken away Of sundry inferences raised from Christs taking away fin by his sacrifice see Chap. 9. v. 26. § 131. In setting forth this point of Christs offering one sacrifice for sin the Apostle setteth out the excellency of Christs Priest-hood above the Levitical Priest-hood and that in these particulars 1. Christ was but one they were many 2. His sacrifice was but one they were more then one 3. His sacrifice was but once offered for when he had offered that one he ceased and offered no more they offered oftentimes 4. His sacrifice tooke away sin theirs could not There is a circumstance of time betwixt Christs offering one sacrifice for sin and his sitting down at the right hand of God in this phrase for ever so placed as it may be referred to the one or to the other For it is in the mixt betwixt both The distinction of sentences by a comma determineth the point If the comma be placed after the word for ever then it s referd to that which goeth before and setteth out the perpetuall efficacy of Christs sacrifice whereof see v. 1. 4. § 39. Thus our English doe refer it for they have put a comma after this word for ever But if a comma be set before this phrase for ever It hath reference to Christs sitting at Gods right hand and setteth out the everlastingnesse of Christs sitting there Thus the vulgar Latin referr it and other translators Neither of these crosse the other for both imply in generall the same thing which is the alsufficiency of Christs sacrifice The former which is the perpetuall virtue of Christs sacrifice sheweth the thing it selfe that it is perfect and maketh perfect The latter which is Christs perpetuall sitting at Gods right hand manifested the reason of the perfection of Christs sacrifice as is shewed Heb. 7. v. 24. § 98 99. §. 36. Of Christs sitting at Gods right hand AS the humiliation of Christ was manifested in offering a sacrifice so his exaltation in sitting at Gods right hand after he had offered that sacrifice Hereof see Chap. 1. v. 3. 30. 31 c. This is here purposely added to amplifie the forenamed excellency of Christs Priest-hood For 1. This phrase set downe is a note of dignity and authority and importeth that Christ continueth to execute his function not as his servant as the Priests did but as a Lord. 2. This dignity and authority is amplified by the place where he is said to sit down which is the highest place that any can be advanced unto even next unto God himselfe at his right hand we never read that any was so highly exalted 3. It is much illustrated by the continuance thereof which is without date for ever It is an Eclipse of the lustre of any glory to have a date and a period The very thought that such a glory shall be removed or taken away cannot but much dampe the spirit of him that enjoyeth that glory Of the phrase here translated d for ever See Chap. 7. v. 3. § 26. Of Christs everlasting Priest-hood See Chap. 5. v. 6. § 29. and Chap. 7. v. 24. § 98. and Chap. 7. v. 25. § 106. §. 37. Of Christs waiting upon his Fathers will Heb. 10. 13. From hence-forth expecting til his enemies be made his foote-stoole THis verse doth in particular explain this generall phrase for ever as it hath reference to the execution of Christs Priestly function v. 12. That phrase for ever as there used is til all his enemies be brought under In setting down that exemplification Christs expectation thereof is thus expresed From hence-forth expecting The word translated from hence-forth is derived from a verbe that signifieth to lack Luk. 18. 22. or to want Tit. 3. 13. Properly it signifieth a remainder So here it implieth that though Christ were set at Gods right hand yet there remained some what to be done by him which was to subdue his enemieâ—… Til that time it remained that he should continue to perfect what he had begun The next word translated expecting is a compound The simple verb signifieth to receive Matth. 10. 40. this compound in common use signifieth to expect 〈◊〉 15. 43. or wait for Now men expect such things as they would gladly receive The expectation of Christ here noted is in reference to that day which his Father hath appointed to judge the world Act. 17. 31. Christ is able in a moment to destroy all his enemies but because it is the will of his Father that the Church shall be tried and assaulted with enemies Christ patiently waiteth in that place and expecteth that time wherein the enemies of his Church shall be destroyed He willingly waiteth his Fathers will and good pleasure he thinkes it not over long that enemies still continue Some of them are old enemies as all the evill Angels who still retain their being might and malice Other enemies succeed one another as
Rev. 22. 20. And this comparative expression Heaven and Earth shall passe away but my word shall not passe away Mark 13. 31. Among other words this of Christs comming is to be understood See more of the certainty of Christs comming to judgement Chap. 9. v. 2â—… § 137. Yet to assure these Hebrewes of the certainty of Christs comming the Apostle addeth this clause and will not tarry namely beyond the time set down and appoynted by the Father For he hath appointed a day in the which he will judge the world Acts 17. 31. The Greek word translated tarry is ordinarily used for putting off or making delay And that beyond a time appoynted or expected Thus it is used Matth. 25. 5. Luk. 12. 45. In this sense it is here denyed that the Lord will tarry As it is said of the Israelites that the self same day namely at the end of foure hundred and thirty years which the Lord had set down before hand it came to passe that all the host of the Lord went out from the land of Egypt Exod. 12. 41. Even so in the self same day that the Lord hath appointed for his comming he will come and not â—…rry That day cannot be prevented shall not be over-slipt Aâ—… the truth of God is manifested in the accomplishment of all his purposes and promises so especially in this because it is the day of restitution of all things and of giving a just recompence to every one that ever were or shall be See more hereof v. 25. § 82 83 84 85. §. 141. Of the Resolution of Heb. 10. 36 37. Vers. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Vers. 37. For yet a little while and he that shall come will come and will not tarry IN these two verses is laid down an especiall help for perseverance Vers. 36. This help is 1. Propounded v. 36. 2. Confirmed v. 37. In the proposition is declared 1. The means it self 2. The end thereof The means is in one word patience amplified by the need thereof yee have need of patience The end of this grace is a blessed recompence This end is 1. Generally hinted in this phrase that ye might receive 2. Particularly exemplified In the exemplification is set down 1. The time when they should receive the reward in this word after 2. The ground of the reward About the time is noted 1. Mans Act in this word done 2. The rule thereof Gods will 2. The ground of the reward is in this word promise Vers. 37. The confirmation is taken from the comming of the Lord. This is set out 1. By the time yet a little while 2. By the person who is described by his purpose he that shall come and by his performance This performance is amplified by the certainty of it and that two wayes 1. Affirmatively will come 2. Negatively will not tarry §. 142. Of observations out of Heb. 10. 36 37. Vers. 36. I. PAtience is an help to perseverance For this end it is here brought in See § 135. II. They who have attained some patience have need of more These Hebrews had endured much yet they have need of patience See § 135. III. Patience is a needfull grace So it is here expressed to be See § 135. IV. Patience procureth reward For this end he exhorteth them to patience See § 136. V. Reward is after work done Thus much is expressed See § 136. VI. Gods will is mans rule So it is here laid down to be See § 136. VII Gods will must be practised This word done intendeth as much See § 136. VIII They who observe the condition shall partake of the recompence This word receive intends as much See § 136. IX Gods promise is the ground of mans reward The reward therefore is expressed under this word promise See § 136. Vers. 37. X. Saints sufferings are but short They are a very very little time See § 138. XI The Lord is yet to come In this respect this title He will come is given unto him See § 139. XII The Lord will assuredly come This is plainly expressed See § 140. XIII The time of the Lords comming shall not be put off He will not tarry See § 140. XIV The Lords comming is a strong motive to hold out His comming is here brought in as a reason tending to that end See § 137. §. 143. Of comparing Heb. 10. 38. with Hab. 2. 4. Heb. 10. 38. Now the just shall live by saith but if any man draw back my soul shall have no pleasure in him HEtherto of patience as one means of persevering in the Christian profession another means here followeth which is faith In setting down this means that it might be the better heeded it is produced from the Prophet Habakkuk Chap. 2. v. 4. But so as the Apostle useth his liberty to leave out adde and alter what seemeth fitting to his purpose 1. The Prophet setteth these words the just shall live by his saith in the last place but the Apostle in the first The reason may be this He would first establish them by the promise of life before he terrified them with fear of Apostacy 2. The Prophet adds this affix HIS by his faith but the Apostle leaves it out For the Greek and Latine use to understand such affixes The LXX use another affix or relative pronoun namely MY thus by my faith whereby they make God to be the object of that faith as if the Lord had thus said the just live by that faith wherewith they rest on me 3. Where the Prophet saith his soul which is â—…ifted up the Apostle thus hath it If any man draw back whereby he declareth the wofull consequence of confidence in ones self For this phrase his soul which is lifted up setteth out self confidence which is an occasion of a mans drawing back and falling away which is the main point here disswaded 4. Insteed of this phrase his soul is not upright in him used by the Prophet the Apostle useth this in reference to God My soul shall have no pleasure in him and that to declare the fearfull issue of mans disrespect to God For the Prophets phrase implieth that the backslider is not upright and faithfull with God and thereupon the Apostle inferreth that God can take no pleasure in him Thus we see by this variety of words and order that the Apostle is so far from contradicting any thing in the Prophet as he doth clear his sense and meaning Fitly doth the Apostle infer this testimony The just shall live by faith upon Christs certain comming mentioned in the former verse to shew that through faith in that comming of the Lord the just supports himself and so lives by that faith §. 144. Of righteous or just men OF the notation of the Greek word translated just see Chap. 1. v. 9. § 114. We sometimes translate this same word righteous Chap.
could be made of nothing he denyed the Creation of the World But by faith we believe it because Gods word hath revealed as much The very first phrase in Scripture In the beginning intendeth as much For before the beginning of things there could be nothing but the Creator who gave them a being If there were any thing before that had not been the beginning This instance of believing the world to be made of nothing giveth proof of the latter clause of the description of faith v. 1. namely that it is the evidence of things not seen §. 9. Of the Resolution of and Observations from Hebr. 11. 3. THis verse gives an evidence of the Worlds Creation Hereof are two parts 1. The evidence it self 2. An inference made thereupon In setting down the evidence four points are observable 1. The thing evidenced The Worlds were framed 2. The means thereof By the word of God 3. The kind of evidence Faith 4. The manifestation thereof We understand In setting down the Inference one thing is granted another is denyed That which is granted is That things seen were made That which is denyed is That they were made of things which appear for they were not made of such Doctrines I. The world had a beginning This is here taken for granted II. The worlds were made in their full perfection The word translated framed implyeth as much III. Gods word was the onely means of making the world This means is here expressed IV. All things were made of nothing This is intended under this phrase were not made of things which do appear V. Faith gives evidence to Creation This is the main intendment of this verse VI. Faith is in the understanding Not that it is only there It is also in the will It worketh affiance as well as assent But by faith we understand §. 10. Of Cain's and Abel's names Heb. 11. 4. By saith Abel offered unto God a more excellent Sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts for by it he being dead yet speaketh HEre beginneth a particular exemplification of the effects of faith This is set forth by a distinct enumeration of such Worthyes as gave proof of their saith Though every Worthy be not here set down yet I may well say that the chief and most principal are named Others are comprized under general words 〈◊〉 Elders v. 2. All these v. 13. Prophets v. 32. They passed through the Red Sâ—…a v. 29. And sundry effects common to many v. 33 c. The first of all is Abel who was the first son of man born of man that was born again and was endued with a true justifying saving faith as his faith here mentioned was which is evidenced by Gods accepting him and his sacrifice for without such a faith it is impossible to please God v. 6. Abel according to the Hebrew notation signifieth vanity for it is derived from a verb which signifieth to become vain Ier. 2. 5. A noun hence deâ—…ed is used by the Wise man to set out the vanity of this world Eccl. 1. 2. Some say that this name was given by a prophetical spirit in reference to Abel's â—…timely death But I suppose rather that this name was given in acknowledgement of that vain mortal and miserable condition whereunto mankind was brought by the first fin There may be the same reason of the name of Adam's Grandchild Enos which also signifieth mortal or miserable Gen. 4. 26. Adam and Eve had a Son before Abel His name was Cain which is a noun derived from an Hebrew verb which signifieth to get or obtain or to possess what is gotten By this name an acknowledgment was made of Gods mercy and truth In giving seed that so the accomplishment of the promise concerning seed Gen. 3. 15 might be in confidence expected The interpretation of this name Cain is thus expressed I have gotten a man of the Lord Gen. 4. 1. These two names do give us to understand that Gods goodness and mans â—…tchedness are both worthy of frequent and serious meditation The former niseth up mans heart to admire Gods goodness and to be thankfull unto him The latter strippeth man of all self-conceit and humbleth him before God §. 11. Of the difference betwixt Abel and Cain THE aforesaid two brothers Cain and Abel came from the loyns of the same Father and a out of the womb of the same Mother Many are of opinion that they were twins of a birth because it is said Adam knew his wife and she â—…ceived and bare Cain but it is onely said that she again bare his brother Abel Gen. 4. 1 2. It is not again said that Adam knew her again and that she conceived again Answ. This argument doth not necessarily infer the foresaid point It is no matter of great consequence to know whether they were twins or no. I will not therefore stand to discuss it This is evident by the text that both of them were the Sons of Adam and Eve and that Cain was the elder and probable it is that these two were the first that ever came out of a Mothers 〈◊〉 Of the two the younger was the better yet being younger in birth he was inferiour in dignity For God himself said to Cain in reference to Abel 〈◊〉 shalt rule over him Gen. 4. 1. By this first instance of difference betwixt persons it plainly appears 〈◊〉 spiritual grace doth not alwaies accompany external prerogatives As here 〈◊〉 accepted Abel before Cain so Sem before Iapheth Gen. 5. 32. 10. 21. 〈◊〉 Iacob before Esau Gen. 27. 37. and Iudah before his brethren Gen. 49. 8. and Ioseph also Gen. 37. 7. and Ephram before Manasseh Gen. 48. 19. 〈◊〉 David before his brethren and Salomon before his 1 Chron. 28. 4 5. 〈◊〉 v. 32. § 193. God is free in bestowing his grace on whom it pleaseth him From Gods preferring the younger before the elder the Apostle proveth the free grace of God Rom. 9. 11 12. This in particular warranteth Parents to observe how grace aboundeth in 〈◊〉 Children above others and answerably esteem them See Domest Duties of Parents Treat 6. § 67. In general it directeth all how to set their hearts upon any even as they see them seasoned with grace Prov. 12. 26. Take heed of respecting men upon outward respects Iam. 2. 1. §. 12. Of God's Church in Adam's Family and different Offerings OF Abel it is said that he offered unto God Of this phrase offering and that to God see Chap. 5. v. 1. § 6. This is here set down as an act of piety and service performed to God The like is implyed of Cain For if Abel offered a more excellent sacrifice than Cain then Cain also offered such as it was But the Historie expresly seâ—…s dowâ—… that Caâ—…n brought an offering to the Lord Gen. 4. 3. It is probable that these Bâ—…others were yet
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 〈◊〉 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 â—…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 â—…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 â—…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 dâ—…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 〈◊〉 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
Angell and a Devill There was as great a disparity betwixt the persons offered Iesus and Isaac Isaac was a meer man a sinfull man a man that deserved death death was a debt once to be paid Heb. 9. 27. But Jesus was true God Rom. 9. 5. He was God manifest in the flesh 1 Tim. 3. 16. He was perfectly pure and that as God 1 Iohn 1. 15. and as Man also Heb. 7. 26. he was no wayes guilty of death in himself nor subject to death further than he voluntarily subjected himself Iohn 10. 18. Isaac was indeed a begotten son but begotten of man and part of his substance Jesus was the onely begotten of God the same in substance with the Father Iohn 10. 30. Isaac was a beloved son whom his father loved Gen. 22. 1. Iesus was infinitly more beloved and that of God Matth. 17. 5. Isaac was a child of joy of Iesus when he came into the world an Angell thus saith Behold I bring you good tidings of great joy which shall be to all people and thereupon a multitude of heavenly host thus praised God Glory to God in the highest c. Luk. 2. 10 14. Isaac was a child of blessing But why even because Iesus was of his seed Gal. 3. 16. Iesus is he in whom truly and properly Abraham himself Isaac and all others are blessed Most of the excellencies of Isaac consist in this that he was a type of Iesus but Iesus is the truth of all types and the truth far surpasseth the types 2. The motive which put on God to offer up his Son went far beyond that wherewith Abraham was moved to offer up his Son Abraham was tried he was tried by an express charge from God Gen. 22. 2. He might not therefore forbear to do it it was a bounden duty necessity lay upon him he had sinned if he had refused it But there was no such motive to put on God to offer his Son he was under no such command it was his own good pleasure and superabundant love that moved him Iohn 3. 16. Besides Abraham might expect approbation and remuneration from God From whom could God expect any recompence 3. There was as great a difference in the manner of the one and the others offering his Son Abraham laid the wood to burn the sacrifice on Isaac to be sacrificed The Cross whereon Christ was to be crucified was laid on Jesus Iohn 19. 17. Isaac was bound to be laid on the Altar but Jesus was nailed to the Cross Iohn 20. 25. Isaac was offered up only in his Fathers intent and purpose but Iesus was actually and really offered up If Isaac had been offered up it would have been but a speedy death but Iesus was put to a torturing and cursed death Gal. 3. 13. What tongue can utter what heart can conceive the bitterness of the agony whereunto Iesus was brought He was a surety for sinners and as a surety having all the sins of all the Elect laid on him he was offered up 4. The benefit of the oblation of the one and of the other doe differ as much as the other points The benefit of Isaac's being offered was a proof of the Fathers obedience to God and of the Sons patience These were indeed very acceptable to God and they were abundantly rewarded by him Gen. 22 12 16 17. But by the offering up of Jesus an attonement is made for sin Gods wrath is pacified his Justice satisfied his favour procured and he that had the power of death the Devill vanquished the Law as an inditement against us cancelled the curse thereof removed we freed from damnation and made heirs of eternal salvation Nothing that ever was done in the world gives such cause of admiration There never was nor can be the like matter of gratulation The offering up of Iesus is the onely true ground of all consolation This is such a pattern of imitation as cannot possibly be paralled Of all things it most confirms this main point Nothing is to be held too deer for God §. 95. Of Isaac's yielding to be offered up THere are about this offering up of Isaac sundry circumstances which do much set out Isaac's patience in yielding to be offered up 1. His age Some say that this was in the thirty seventh year of his age That was the year of Sarah's death for Sarah was ninety years old when Isaac was born and an hundred and seven and twenty when she dyed Others in the five and twentieth others in the fifteenth year of his age There are no certain proofs for any of these but this is certain that he was of a good growth and strength in that he could carry up hill such a burchen of wood as was enough to have burnt him to ashes Gen. 22. 6. 2. The age of his Father who was an hundred year old when Isaac was born Gen. 21. 5. So as he must at this time be much above an hundred years 3. The solitariness of these two who were alone and no body with them for Abraham left the company that came with him and his Son below the hill and that afar off Gen. 22. 4 5. Thus there was none at all to assist Abrahams in doing what he was about 4. Abraham bound Isaac and laid him on the Altar upon the wood Gen. 22. 9. This could not be without Isaac's voluntary submitting of himself for he was strong enough to have resisted his old Father and to have kept himself from being a sacrifice But it is more than probable that when they came to the place where Isaac was to be offered up Abraham made him acquainted with Gods charge for no other motive could have made him yield himself so far as he did Had it not been for that charge Prudence Piety Justice Charity Humanity and other like vertues had moved him not only to disswade but also to hinder his Father from such an unnatural act That therefore which moved the Father to attempt such a fact moved also the Son to yield unto it which was Gods charge Hereby it appeareth that what God will must be endured It is the Lord let him do what seemeth him good 1 Sam 3. 18. Let the Lord do to me as seemeth good to him 2 Sam. 15. 26. In this the pattern of Christ goes beyond all others who in his bitter agony said to his Father Not as I will but as thou wilt Matth. 26. 39. This giveth instance of the extent of that obedience which we owe unto God which is not only readily to do what he requireth but also patiently to endure what his pleasure is to call us unto God hath a greater power over us than the Potter over the clay Isa. 64. 8. But the Potter may order the clay as it pleaseth him Ier. 18. 4 5 6. The Lord may beat may bruise may break us after his own pleasure No man may open his mouth against God Rom. 9. 20 21. But such
Blessed Hereof see § 105. The parties whom he blessed were not his immediate sons but his sons sons 〈◊〉 sons of Ioseph for Ioseph was his youngest son save one so as Iacob was a Good-father to these whom he is here said to bless Hereby we are given to unâ—… that Grand-fathers ought to bear such respect to their Childrens Chilâ—… as to their own The like is noted of a Grand-mother For Naomi took the 〈◊〉 of her daughter in law and laid it in her bosome c. Ruth 4. 16. Grandfathers are as Fathers In the right line there are no degrees If Adam 〈◊〉 now living he should so far as he was able take care of the whole world 〈◊〉 did of Cain and Abel 1. This instructeth us in the extent of a Grand-fathers duty 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers and that by reverence obedience all manner of 〈◊〉 and recompence also In setting down the persons blessed the Apostle useth an indefinite particle which signifieth Every one which may intend many sons But because the 〈◊〉 maketh mention onely of two Ephraim and Manasseh Gen. 48. 20. 〈◊〉 translators for perspicuity sake have translated it both It is probable that at 〈◊〉 time he had but these two sons Other sons that he should have after these 〈◊〉 a kinde of generall blessing Gen. 48. 6. These two here intended were Ephraim and Manasseh Ephraim was the 〈◊〉 but purposely named before his elder brother Manasseh because God 〈◊〉 more honor to him See v. 4. § 11. Ephraim according to the derivation of the word signifieth fruitfull This 〈◊〉 Ioseph himself rendreth of that name that God had caused him to be fruitâ—… in the land of his affliction Gen. 41. 52. That name might also be given by 〈◊〉 Prophetical spirit for he proved the most fruitfull of all Iacob's sons the 〈◊〉 of Ephraim was the greatest Tribe Ephraim is of the dual number be 〈◊〉 Ioseph then had two sons Manasseh signifieth forgetfull That name was given by the father in meâ—… of that advancement whereunto God had brought him and thereby made 〈◊〉 forget all his toil c. Gen. 41. 51. These two were by this blessing made heads of two distinct Tribes whereby 〈◊〉 to pass that Ioseph had two portions which was the priviledge of the 〈◊〉 son 2 Chron. 5. 1. For Ioseph was the eldest son by whom Iacob first and 〈◊〉 loved and who was his truest wife Though Manasseh and Ephraim were the two particular persons blessed yet they are not expressed by their own names but by that relation which they had 〈◊〉 their Father and thus stiled the sons of Ioseph Ioseph is here 〈◊〉 1. For honours sake for it was an honour to Ioseph to have two sons blessed is two distinct heads of several Tribes which honour none of the brethren of Ioseph had 2. To shew a ground of that blessing which was because they were the sons of Ioseph Hereby God would manifest that his goodness extends it self to the children of belivers Ioseph was a believer possessed with a true fear of God who by no tryalls could be drawn from his God Therefore though he might seem to be cast out of the Church yet is he preserved as an head and stock thereof among others and his children though born of a woman that was a stranger and in a strange land are here naturalized by Iacob and made free Denisons of the Church yea stocks out of which the Church should sprout Thus said God to Abraham I am thy God and the God of thy seed Gen. 17. 7. And an Apostle saith to believing Christians The promise is unto you and to your children Acts 2. 39. §. 112. Of taking care of posterity at the time of our death THe time of Iacob's blessing the sons of Ioseph is here said to be when he was a dying Of the composition and meaning of the word translated dying See Chap. 7. v. 8. § 51. The participle here used implieth not only the moment of giving up the Ghost but also the neer approach of death manifested by old age sickness or any other like occasion This circumstance of the time here noted sheweth that the time of a mans departing out of this world is a seasonable time to think of posterity and to doe what lieth in his power for their good In the history it is said that the time drew nigh that Israel must dye and again it was told Ioseph that his Father was sick Gen. 47. 29. and 48. 1. when Iacob took order about matters after his death so Isaac when he intended to bless his sons thus saith Behold now I am old I know not the day of my death Gen 27. 2. When God had told Moses that he should be gathered to his people then Moses thought of a successor Numb 27. 13 16. Yea Moses himself rendred this reason concerning his Declaration of the future estate of Israel that he was an hundred and twenty years old and could no more goe out and come in among them Deut. 31. 2. This reason Ioshua rendred on the like occasion I am old and stricken in age Josh. 23. 2. At such a time God appointed such a duty to Hezekiah 2 King 20. 1. Yea Christ himself when he was upon the Cross takes care for his Mother Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches 2 Pet. 1. 14. and other Apostles 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory and of true love to his Church in that it contenteth us not to promote the one and the other in ourselves or in our own time but also endeavour to have it done by others after our time 2. The time of ones death is in this respect the fittest because if that time be let slip there remains no time after it for us to do any thing There is no work nor device nor knowledge nor wisdom in the grave Eccles. 9. 10. When the night cometh no man can work John 9. 4. 3. The time of a mans departure is the most seasonable time because the words of a dying man make the deeper impression 1. How many are there who as if the world were onely for themselves take no care for their posterity They neither care to instruct nor to direct nor to pray in reference to future times nor to make their will About making a will See chap. 9. v. 16. § 94. See also Domestick duties Treat 6. Of Parents § 62. 2. A generall instruction may be here raised for all who are mortal and ought to learn to dye daily daily to testify a care of posterity by instruction exhortation encouragement in good things admonitions against evill and predictions of such things as we have good ground before hand to make known See § 119. §. 113. Of Jacobs worshipping upon his staff ANother effect of
by men Exod. 14. 13. 11. He was far from envy and ambition Numb 11. 29. 12. Great was his respect to his Father-in-Law Exod. 18. 7. 13. He was willing to take and follow good advice Exod. 18. 24. 14. He was very faithfull Numb 12. 7. Of the particulars of Moses faithfulness See Chap. 3. v. 2. § 39. 15. He put himself out to the uttermost for the peoples good Exod. 18. 13. 16. He had care for the good of his posterity Numb 27. 16 17. The gifts and graces of Moses are for imitation and that by all sorts of people in like places as Servants Children Parents Courtiers Rich-men Noble-men Ministers Magistrates Princes Exiles and others §. 135. Of Mâ—…ses his privileges 1. GOd set a Stamp upon him in his infancy Exod. 2. 2. 2. He was extraordinarily preserved Exod. 2. 5. 3. He was advanced to high honour Exod. 2. 10. 4. He was made a deliverer of Gods people Exod. 3. 10. 5. He was made a Ruler and Governour of Gods people Exod. 18. 13. 6. God maintained his Authority against gainsayers Numb 16. 28. 7. He was an extraordinary Prophet none like him Deut. 34. 10. 8. He was the first and largest Pen-man of Sacred Scripture he declared the state of the world and Church for the space of 2750. years Numb 21. 18. All the sacred Rites whereby God of old was worshipped were delivered by him 9. God spake to him face to face mouth to mouth so familiarly as to no otâ—…er Prophet Numb 12. 8. Exod. 33. 23. 10. He was more mighty in miracles than any before Christ. Acts 7. 36. 11. His prayer was powerfull with God Exod. 32. 10. Ier. 15. 1. 12. Twice he tasted 40. dayes and 40. nights together Deut. 9. 18. 13. He was thrice 40. years preserved 40. in Pharaoh's court Acts 7. 23. 40. 〈◊〉 Mâ—…dian a strange land Acts 7. 30. and 40. in the wilderness 14. Oâ—…d age did not dim his sight not abate his natural force Deut. 34. 7. 15 He was buried by God himself Deuâ—… 34. 6. The like is not noted of any other 16. His memorial was very pretious in the Church of God aâ—…d still remains 17. He was a special type of Christ and that in these respects 1. As Moses had Gods stamp at his birth so an extraordinary Star in heaven manifested Christ to be of special use for Gods Church 2. As Moses life was sought so soon as he was born by Pharaoh so Christs by Herod 3. As Moses was saved in Pharaoh's Court so was Christ in the land of Egypt 4. Both Moses and Christ were born in the lowest ebb of the Church 5. As Moses his face did shine when he had been upon the Mount so Christs Matth. 17. 2. 6. As Moses was a deliverer of Gods people so Christ. 7. As Moses was a Prince to govern a Priest to offer Sacrifice and a Prophet to instruct so Christ. 8. As the Law was given by Moses so grace and truth came by Iesus Christ. John 1. 17. 9. Moses was a Mediator Gal. 3. 19. So Christ 1 Tim. 2. 5. 10. Moses was grieved at the sins of people Exod. 32. 19. So Christ Mâ—…rk 3. 5. 11. As Moses was punished for the people Deut. 1. 37. So Christ suffered for them The foresaid privileges do enform us in the providence and bounty of God §. 136. Of refusing of honour THE first effect whereby Moses his faith is evidenced was his refusing of hoâ—… The word which we translate reâ—…used is opposed to confessing or acâ—…â—…edging a thing And we commonly translate it denied as it is said of Iohn the 〈◊〉 â—…e confessed and denied not Joh. 1. 20. This refusing is not here to be taken 〈◊〉 plain or apparent expression of his minde by word of mouth but rather 〈◊〉 behaviour whereby it might easily be inferred that he refused the honours of 〈◊〉 â—…or he went day after day out of the Court and conversed among the Chilâ—… of Israel which were in bondage and at length clean left Court Land and all Obâ—…ect Moses was forced to leave Court and Kingdom for fear of his life 〈◊〉 2. 15. Aâ—…sw 1. He voluntarily brought upon himself that occasion of flying out of 〈◊〉 and that by defending one of his brethren against an Egyptian had â—…e preâ—… his own honour before his respect to his poor brethren he would never 〈◊〉 adventured to have killed an Egyptian in the quarrell of an Israelite 2. When he heard that that fact was known he made no means to obtein 〈◊〉 or pardon which questionless he might have obteined if he had conâ—… his relation and respect to the Israelites his brethren but rather took the 〈◊〉 to free himself from that wicked course Therefore this word Refused 〈◊〉 implieth a voluntary act is used Tâ—…at which by his carriage he so refused was to be called the son of Pharaohs 〈◊〉 The word called implieth a reputing or accounting one to be such and such iâ—… one as when we think and account such an one to be rich or honorable or learned we use to say of him that he is a rich or an honorable or a learned man and so call him Pharaoh here mentioned was the King of Egypt his daughter was a great Princess It seemeth that she had been married and either had at this time an husband or was a widow but had no child of her own and thereupon adopted Moses to be her child which is implied in this phrase He became her son Exod. 2. 10. If she had an husband this might be done with his consent if she were a widow she did it of her own accord Howsoever hereby was Moses made a great man and a great Heir if not an Heir to the Crown which was no small honour If Pharaoh had no other Child his Daughter was Heir to the Kingdom and Moses her Heir This is here brought in as an effect of Moses his faith whereby it is manifested that Faith is of force to make believers sleight the highest honours on earth Ioseph was in Egypt advanced next to the King and his children might by his means have attained great and honorable places but he rather chose to have them incorporated into the society of Gods Saints than to have the highest honours in Egypt therefore he brought them to his Father to be blessed Gen. 48. 1. Daniel refused honors offered unto him by a great Monarch Dan. 5. 17. 1. Faith raiseth a mans mind and heart above this world and the honours thereof it presents unto him heavenly honours 2. Faith so cleareth the eye in beholding the things of this world as it makes a man discern them in their own proper colours vain transitory full of vexation and subject to many temptations thus it makes a man to sleight them This sheweth that ambitious persons have very little faith if they have any at all How can yee believe saith Christ which receive or affect honor one of another John
among the kinds of death Yea further it may be taken for temptations on the right hand as we speak as riches honours promotions immunities pleasures and other such like fair baites and are here reckoned amongst the kinds of cruell death because this kind of temptation was as dangerous as the cruellest death if not more For instance take David who all the while he was persecuted by Saul and while he had enemies in his Kingdom remained faithfull and constant with his God but peace and prosperity stole away his heart to satisfie his lust and to follow the same to the taking away of the life of Uriah 2 Sam. 11. 2. c. Demas was an old disciple and had long in the time of fiery persecutions held the true Faith yet at length the world made him revolt 2 Tim. 4. 10. It is said of Antiochuâ—… that by peace he should destroy many Dan. 8. 25. Though for many yeares after Christ was ascended the Church was under fiery persecutions yet then were the purest times thereof and in that respect Sathan is said to be bound Rev. 20. 2. But when thorough Constantines other Emperors large donations to the Church they enjoyed peace obtained much wealth and attained to high honors they proved in time to be Antichristian In this respect Sathan is said to be loosed Rev. 20. 3. Experience of all ages giveth further proof hereof In the latter end of Queen Maryes days there were sundry Professors who for the truth they held had patiently and couragiously endured long and hard imprisonment and other trialls for the Truths sake and had remained so constant therein as they were condemned to death and ready to be burned but by the sudden death of Queen Mary were as brands pulled out of the fire and set at libertie Of these many in the halcyon days of Queen Elizabeth being preferred to high places and having obtained much wealth denied the power of Godlines and made shiprack of Faith and a good conscience There are two especiall grounds hereof 1. The deceitfullnes of these temptations 2. The foolishnes of mans heart 1. This epithite deceitfulnes is in general added to sin comprising under sin all temptations that lead thereto Heb. 3. 13. In particular it is attributed to riches Matth. 13. 22. And to pleasing lusts Eph. 4. 22. Of the respects wherein sin is deceifull See Chap. 3. v. 13. § 148. 2. The foolishnes of mans mind herein appeareth that it so doteth on these temptations as it is intoxicated therewith and prefers them before all other things Voluptuous persons are lovers of pleasures more than lovers of God 2 Tim. 3. 4. Covetous persons are Idolaters Ephes. 5. 5. They make their wealth their God Ambitious persons advance themselves above all that is called God 2 Thess. 2. 4. Baits are not more dangerous to the silly fish fowl and beasts than these temptations to men They are like a sweet poyson the venome whereof is not discerned till it hath soaked out the vital vigor in man and become incurable 1. This informes us in the vigor of Faith that enables a man to stand against these temptations as hath been exemplified in Moses v. 24 25 26. 2. This giveth proof of the subtiltie of Persecutors who can so far fawn on them they hate as to offer all pleasing things unto them We have heard how persecutors could offer freedom to professors if they would yield § 247. They shew themselves herein to be guided by the spirit of the old wily Serâ—…ent who hath his wiles Eph. 6. 11. Thus he tempted Christ reserving this kinde of temptation to the last place which Christ resisted with greatest inâ—…ignation Matth. 4. 8 9 10. 3. This instructeth us in the need use and benefit of crosses They are espeâ—… means to keep us from those temptations which are so dangerous We have cause in this respect to bear crosses the more patiently because they are means to wean us from this vvorld 4. This teacheth us to moderate our desire of the things of this world in 〈◊〉 they are temptations so dangerous They that will be rich fall into temptaâ—… and a snare and into many foolish and hurtfull lusts which drown men in deâ—… and perdition 1 Tim. 6. 9. We ought therefore to be so â—…ar from an immoderate desire of riches as if 〈◊〉 increase not to set our hearts upon them Psal. 62. 10. 5. This is enough to keep us from envying those that have this world at will they deserve more pity for they are subject to dangerous temptations 6. This also is enough to comfort such which want the preferments and proâ—… and pleasures which others have What want they Nothing but dangerous temptations snares and such things as may make them for ever miserable §. 257. Of persecutors seeking the bloud of professors THE ninth kinde of persecution and last of the three which was to death is thus set down were slain with the sword or word for word they died in the â—…aughter of the sword The sword hath in all ages been an usual instrument to put men to death therewith and that by beheading them or thrusting them through or otherwise taking away their life Much cruelty hath been shewed upon Saints by the sword I suppose that this kinde of death is in the last place noted to intimate the 〈◊〉 of martyrs that by their bloud have sealed up Gods truth The Apostles phrase induceth me to suppose so much The slaughter of the sword implieth a great slaughter In this respect a mouth is attributed to the sword and the sword is said to eat or devour and the same word which sâ—…gnifieth destruction is put for a sword because thereby many are destroyed see § 232. So many Prophets and Professors were slain with tâ—…e sword in Ahabs time as Elijah thought none to be left but himself 1 King 19. 10. That which is here said of slain or slaughter sheweth that Professors may be brought to Seal their profession by their bloud The first Professor that ever was was brought hereunto namely Abel Gen. 4. 8. so was Zechariah 2 Chr. 24. 21. I have the rather named these two in particular because Christ hath made especial mention of them Yet so as he implies many more betwixt them under this phrase all the righteous bloud shed upon the earth from the bloud of Abel unto the bloud of Zecharias Matth. 23. â—…5 1. This ariseth from an immortal hatred of the truth and an unsatiable thirst of the bloud of Professors thereof in persecutors 2. From a secret fear that persecutors have of Professors thinking they can never be secure till they be sure of the death of Professors Herâ—…by we see a necessity of preparing against the utmost that persecutors can do 〈◊〉 〈◊〉 to kill Luke 12. 4. This caution is hinted in this phrase ye have not yet 〈◊〉 unto bloud Hebr. 12. 4. What advantage is it to have much resisted 〈◊〉 if we yield
end Hereof see more Chap. 3. v. 12. § 133. 2. This cannot but much encourage us against our own weaknesse and manifold temptations whereunto we are subject that he who is the Author of our faith is also the finisher thereof 3. This giveth proofe of that sufficient help which we may have from Christ to finish our course aright For he that is the Author of our faith and sets us in the way is also the finisher thereof so as he will uphold us till he brings us to the end thereof What can more be desired then to be brought into the right way and to be enabled to hold ouâ—… unto the end Christ is not only as other Saints a Companion in our way with us nor yet only as a Guide to go before us and shew us the right way but an Helper and Supporter enabling us to run and finish our race §. 15. Of Christs setting joy before him THe more to encourage us in our Christian race to look unto Iesus the Apostle further setteth him forth in those things which he did as a patterne for our imitation in these words he endured c. Of imitating Christ See Chap. 13. v. 13. § 132. For our greater encouragement and better direction for following Christ the Apostle premiseth that which Christ aimed at in his sufferings and whereby he was encouraged the more cheerfully to endure them in these words for the joy that was set before him The preposition translated for is of a different signification 1. It signifieth instead or in the place or room as where it is said Archilaus 〈◊〉 instead of Herod Matth. 2. 22. And thus Will he for a fish give him a serpent that is instead of a fish Luk. 11. 11. Thus do many take this phrase grace for grace John 1. 16. one grace instead of another They who thus take it here give this interpretation of it Christ instead of that glory which he had in heaven voluntarily â—…umbled himself to earth and there 〈◊〉 the Crosse and despised the shame In the generall this collection is a truth and the phrase simply considered in it self may well beare it It is expresly set down Phil. 2. 6 7 8. 2. It implyeth a finall cause and here setteth down the prize which Christ aimed at â—…n enduring the crosse and despising the shame That here it is so taken is evident by these reasons 1. This preposition is frequently so used as Eph. 5. 31. Matth. 20. 28. And so it may be taken in the 15. verse of this Chapter 2. The participle here used set before is the same that was used v. 1. § 10. 3. The correspondency of this pattern of Christ with that former pattern of Saints doth further confirm the point 4. The great encouragement that we may hence have in running our race For by this joy set before Christ we may know that we also have a joy set before us Thus this shewes that Christ by having his eye set upon the joy which should follow upon his sufferings was thereby encouraged to endure what he did For with the nature of our infirmities he assumed the infirmities of our nature In this respect it is said that he trusted in God Chap. 2. v. 13. § 119. On this ground it is said that an Angel appeared to him in his Agony strengthening him Luk. 22. 43. This is a good warrant unto us to have an eye upon that recompence which will follow upon all our undertakings and sufferings in that course whereunto God calls 〈◊〉 See hereof Chap. 6. v. 18. § 149. and Chap. 11. v. 26. § 146. §. 16. Of that joy which Christ set before him THat end which Christ especially aimed at is here stiled Ioy and is derived from a verb that signifieth to rejoyce or be glad Ioh. 11. 15. This grace of joy or rejoycing is set down under another Greek word Chap. 3. v. 6. § 63. There is distinctly shewed what rejoycing is and what joy is Here joy is taken in a very high and transcendent degree As 1. For all that glory which Christ left when he descended into the lower parts of the earth Eph. 4. 9. Therefore a little before his ascension thereunto he thus prayeth O Father glorifie thou me with the glory which I had with thee before the world was John 17. 5. 2. All that was added by the work of redemption as 1. A clearer manifestation of Gods divine properties 2. The exaltation of his human nature 3. Mans redemption and Salvation following thereupon 4. The praises that through all Ages should be given to him 5. The preaching the Gospel through the whole world These and other particulars like to these are expressed under this title joy In foure respects 1. In opposition to the Crosse and shame which were very bitter and grievous 2. In regard of that true and great joy which that glory did give in it self For he was to be ever before his Father in his presence at his right hand Psal. 16. 11. 3. In regard of that joy and delight which Christ took therein The very expectation thereof was very joyous Psal. 16. 9. Much more the fruition 4. In regard of the joy which it bringeth to all that are given him of his Father Heb. 3. 16. By this we see that Christs crosse and shame had joy appertaining to it even while he was on earth The place and time of his suffering and shame Iesus reioyced in spirit Luk. 10. 21. This was foretold Psal. 16. 9 10. Christ cheerfully enduring the one and the other giveth further proof hereunto By this we are enformed in sundry remarkable points such as these 1. The kind of Saints sufferings Thâ—…y are herein like to Christ. Therefore Christ biddeth them to rejoyce Matth. 5. 12 So his Apostle 1 Pet. 4. 13. On this ground they have rejoyced Acts 5. 41. 1 Pet. 1. 6. 2. The difference betwixt Saints and others sufferings Saints suffer as memberâ—… of Christ with him and for him and in that respect have joy accompanying them Others sufferings are not so 3. The difference betwixt faith and sense What is grievous to sense is joyous to faith 4. Gods tender care over his Son and all that belong unto him Though in wisedome he see it meet to make them fulsompotions and to swallow bitter pills yet he so sweetens them as they willingly and joyfully take them 5. The reason why so many shrink from the Crosse or faint under the burthen of it and why they are troubled at shame Surely it is want of a due apprehension of this joy They are either ignorant of it or believe it not or regard it not or do not well poyze the one with the other the Crosse and shame with the joy They walk by sense and not by faith §. 17. Of Christs Crosses THe things which moved Christ to set the foresaid joy before him were two Gross and Shame A Crosse properly taken
a Father are opposed to the usuall practise of a Judge which is to take away the life of a Malefactor and is set out by these instruments of punishment Sword Halter Fire c. This last phrase Whom he receiveth is added as another motive whereby God is induced to scourge his Children The greek word is a compound The simple verb signifieth to receive This compound addeth emphasis and implieth to receive one as to acknowledge him to be his and thereupon to take speciall care of him Thus it is an amplification of the former motive concerning Gods love It is an evidence thereof In Hebrew it is thus expressed In whom he delighteth Prov. 3. 12. There is expression again made of a Son thus The Son in whom he delighteth or whom he accepteth For the Hebrew word signifieth to accept So it is oft translated by our English as Eccles. 9. 7. Deut. 33. 11. and in sundry other places As the former word expresseth the love of God So this latter setteth forth his care of them He receiveth them for his Sons he calleth them into the communion of Saints which is his Church even his House 1 Tim. 3. 15. and answerably dealeth with them Concerning this generall phrase every Son two doubts are raised 1. Whether none but Sons are scourged 2. Whether every Child without exception is scourged Answ. To the first Correcting Children doth not necessarily imply others impunity A Father that correcteth his Child may also punish a Slave Yet take correction in the proper ends and fruits thereof and it will be found proper to Children Answ. To the second Never was there never shall there be a Child of God in this world without correction v. 7 8. §. 41. Of Gods love in receiving those whom he doth 〈◊〉 IT is here taken for granted that God loves his Children God himself professeth as much Mal. 1. 2. Ier. 31. 3. And Saints acknowledge as much Deut. 7. 8. Eph. 2. 4. No ground of this can any where be found but in God himself It is therefore said of him that he set his love upon the Israelites because he loved them Deut. 7. 7 8. Of Christs love to his Church the order the truth the cause the quality the quantity and the continuance thereof See Domest duties Treat 4. § 61 63 65 67 69 72. Of love the cause of Gods chastening his Children See the whole Armour of God Treat 2. On Eph. 6. 15. part 5. § 25. It is said of those whom God loveth that he receiveth them also he taketh them into his house he taketh the especiall care of them The many invitations which the Lord maketh to such as come unto him sheweth how ready he is to receive them Isa. 55. 1. Ioh. 6. 37. The example of the Father of the Prodigall is an evidence hereof Luk. 15. 20. Christ is said to receive sinners Luk. 15. 2. Namely penitent sinners who thereby had evidence that they were loved of God The Lord received them to assure them of his speciall care for their good Men use to take care of such as they do receive as of Wives Children Servants Friends and others much more will God This is one speciall reason of all those relations which God vouchsafeth to passe betwixt himself and children of men This is a forcible motive unto such as are received of God to cast their care on him Psal. 55. 22. 1 Pet. 5. 7. Children on this ground can depend on their Parents Christ doth much presse this point Matth. 7. 11. §. 42. Of Gods scourging his Children TO the former word of chastening he addeth this other b scourgeth Of the difference betwixt these two words See § 37 40. It here implieth soare afflictions wherewith God afflicteth his Children He oft useth a whip instead of a rod 2. Sam. 7. 14. David was a man after Gods own heart yet severely scourged His manifold complaints give proof hereof as Psal. 6. 6. and 31. 9 10. and 32. 4. But more grievous are Iobs complaints The Histories of them both doth shew what cause they had to complaine as they did 1. Sometimes God scourgeth his for the more evident proof of that true and great grace that is in them This was Iobs case 2. For manifestation of his detestation of their enormous and scandulous sins This was Davids case 1. This gives us just cause when we are scourged of the Lord to examine our carriage towards him and to search after such sins as have provoked God to scourge 〈◊〉 Hereof see § 45. 2. It admonisheth us to take heed of offending our loving Father too much 〈◊〉 we so farr grieve his Spirit as to scourge us Though he do not clean withdraw his love from us yet in love he may so scourge us as to force us to repent again and again of our foolish carriage towards him He can tame us though be do not damne us 3. It teacheth us to carry our selves under scourging answerably to Gods dealing with us that will be by a deeper degree of humiliation Iosh. 7. 6. Iudg. 20. 23. 1 Sam. 7. 6. A Father expecteth as much To the truth of humiliation must be added a greater measure of watchfullnesse against sin for the future Numb 12. 14. Matth. 3. 8. An ingenuous and prudent child will so do both for fear of smart a burnt child dreads the fire and also to prevent his Fathers griefe 4. This manifesteth the undue censures of many concerning Gods children that they are no children of God because they are scourged of God This was the censure of Iobs wife and friends and of many that beheld David in his troubles 5. It directeth us to be prepared not for chastening only but for scourging also Consider what hath been registred of Gods ancient Worthies Chap. 11. 35 c. 6. This may comfort us in our sore afflictions whereunto we are subject that God may receive us and take us for his Children though he scourge us It is not want of love but great wisedome that moveth him to deale with us as he doth §. 43. Of conditions accompanying Gods grants Heb. 12. 7. If ye endure chastening God dealeth with you as with sons For what son is he whom the Father chasteneth not IN this and some verses following the Apostle commenteth upon that text of Scripture which he had before quoted From thence he inferreth the maine point which is that God in chastening men dealeth with them as with sons but upon this condition that they endure his chastening The manner of bringing in this evidence of Gods love by way of condition for something to be performed on our part thus if ye endure chastening sheweth that there is a condition to be observed on mans part for obtaining the benefit of Gods gracious dealing with him In all Covenants betwixt himself and man it was so In the first Covenant the condition was do this Gal. 3. 12. Hereby was intended perfect obedience which
then man was enabled to perform In the other Covenant of grace the condition is Beleeve and repent Mark 1. 15. Faith hath respect to our justification and compriseth under it all things tending thereto Under repentance all sanctifying graces are comprised whether they respect mortification or vivification the two parts of repentance Quest. How can free grace stand with a condition Answ. 1. With a condition of works to be don by our selves it cannot stand 2. The condition of the Gospel which is faith and repentance are the work and gift God Eph. 2. 8. Ier. 10. 23. 2 Cor. 3. 5. Ier. 31. 18 33. In this respect they are so far from impeaching the grace of God as they do much magnify the same God of his own free grace works in us that which he requireth of us for attaining life 3. Faith is not to be considered in this case as a work of man but as an hand or instrument whereby we lay hold on Christ. 4. Repentance is but a meer qualification for fitting us to enjoy that which Christ hath purchased for us 5. Both faith and repentance are evidences of our right to Christ Jesus and therefore are enjoyned that we might have some sensible assurance of our eternal Salvation On this ground we are to enquire after the condition which God requireth for the partaking of that which he freely granteth us as we do desire the benefit of the grant §. 44. Of the benefit of Afflictions arising from enduring THe particular condition here required on our part is to endure chastening Under chastening all manner of affliction that God layeth upon his children are comprised They are called chastening by reason of the end that God aimeth at in afflicting them which is their good as hath been shewed § 36 37. Of the meaning of the word enduring and of Christs excellent pattern in enduring the Crosse see § 18. That is a worthy pattern for us and it is the more to be heeded by reason of that inference which the Apostle here maketh that afflictions are made profitable by enduring them Matth. 10. 22. 2 Tim. 2. 12. Iam. 1. 12. and 5. 11. This therefore did the Apostle glory in on the behalf of the Thessaloâ—…ians 2 Thes. 1. 4. See more here of in The whole Armour of God on Eph. 6. 15. § 16 17. 1. By this we may discern an especial reason of that little good which many gain by crosses they faile of observing this maine condition They may beare the cross because they cannot cast it off but they do not endure it contentedly willingly in obedience to God What they do is perforce with much inward grudging and outward muttering 2. Thou maist learn hereby how to gain good by afflictions even by enduring them which that thou maist the rather do observe well these few directions 1. Look to God that smiteth and duly weigh his supreme Soveraignty his almighty power his unsearchable wisdome his free grace his rich mercy his great forbearance and other like excellencies 2. Be circumspect over thine inward disposition to keep thy self from fretting vexing and perplexing thy spirit 3. Be watchfull over thine outward behaviour that thou manifest no discontent therein 4. Be well informed in the manifold trials whereunto the best are subject in this world 5. Take to thy self an invincible courage and resolution to hold out and still prepare thy self for more when some are past §. 45. Of the need and benefits of Afflictions UPon observing the foresaid condition of enduring chastisement it is added that God dealeth with them as with Sons The verb translated dealeth with properly signifieth to offer to See chap. 5. v. 1. Here it hath a reciprocal reference to God himself as if it had been said he offereth himself or he is offered to you as to Sons Of Gods respecting Saints as Children see v. 5. § 32. The inference of Gods atherly respect to Sons of men upon their enduring chastisement gives further proof that afflictions are fruits of Gods fatherly care over his children as hath been proved v. 5. § 37. It is further manifested by the need we have of correction and by the good which commeth to Saints thereby 1. The need ariseth from without us and from within us Without us The world and the things thereof as plenty peace pleasure preferment such like allurements do ordinarily make men secure wanton and loose But afflictions take away the sweet of all those alluring baits experimentally discover the vanity of them Witnesse the mind of men in pain of body in sicknesse in 〈◊〉 of liberty and other crosses Isa. 30. 22. Within us are proud thoughts ambitious imaginatious covetous desires noysome lusts and many other abominable corruptions which as festring matter lie in the soul eating up the life thereof But afflictions are as a rasor to lâ—…nch the sores of the soul and to let out the putrifying infecting matter They are as purging pils and potions to purge out noysome humors and in that respect needfull 2. The good that commeth to Saints by afflictions is an effecting of those ends which their wise Father aimeth at even such as these 1. Examination of mens selves to find out that corruption which is to be purged out Lam. 3. 40. 2. Humiliation under Gods hand Iosh. 7. 6 c. 3. Deprecation not only of the Judgment but of the cause thereof Psal. 32. 5. 4. Conversion unto God 2 Chron. 33. 12. 5. Circumspection that they offend not in the like againe Psal. 119. 67. Of the good fruits of afflictions See more v. 5. § 37. The principall duty hence arising is that which the Apostle himself hath noted in the beginning of this verse that we endure afflictions See § 44. §. 46. Of all of all sorts subject to trials TO commend Gods dealing with his children so as hath been set forth by afflicting them the extent thereof is thus set out for what Son is he whom the Father chasteneth not The manner of bringing in this extent with this causal particle for sheweth that it is a proof of the point The proof is taken from the constant course thereof That which is done to every child none excepted must needs be needfull and useful Experience of the good it doth where it is used moves a wise Father impartially to use it towards every childe The phrase may either be comparatively used in reference to earthly parents or simply to our heavenly Father In the former reference thus as earthly parents correct their children so doth God all his In the latter reference thus God doth impartially deal with all his children There is none at all whom he suffereth to passe through this world without chastisements Yet to adde the more force to this assertion he sets it down interrogatively thus what Son c. Hereby the Apostle doth challenge all to give an instance of the contrary as if he had said shew me the child of God who hath
contrary matters Corruption is also set out to be of an infecting nature by the comparison of a 〈◊〉 2 Tim. 2. 17. which fretteth infecteth and eateth up one part after another Yea it is also resembled to a fire This is also a strong motive to make men watchfull against corruption that they â—…e not infected and defiled therewith How watchfull are men against the Leprosie and against the Plague in that these diseases do infect and defile a man The last word many doth adde much emphasis to the point and sheweth that the infection of corruption is very great not only parties themselves but others also and those many are defiled therewith By Ieroboams sin were many defiled 1 King 12. 30. This was his stile Ieroboam which made the people to sin 2 King 10. 29. So many were defiled with the God of Ahab as Elijah thought none free but himself 1 King 19. 14. The false prophesies of false Prophets defiled more then the true and faithfull Prophets could instruct and heale witnesse Ieremiahs time Not only Scribes and Pharisees and the rest of the Jewes but also Christian disciples were infected with the Pharisaicall conceipt of an externall and worldy Monarchy of the Messiah Multitudes of beleevers in the Apostles time were infected with the leven of the Ceremoniall Law After the Apostles time as other Heresies so that pestilent heresie of Arrianisme spread exceeding far in so much as the Arrians assembled sundry Councils which ratified their heresies and Bishops gave their suffrages thereto An Ancient Father hath this elegant expression of the fierce spreading of this heresie The whole world doth groane and wonders that she is made an Arrian Yet Popery hath spread it self far further How many in Germany Denmark Swethland and other places who have renounced the Popish Religion are notwithstanding infected with consubstantiation ubiquity of Christs body free will and many like errors Arminianisme also and Anabaptisme hath much prevailed I would to God that the infection of many of those leprosies and plagues had not spread so far as they have done into this Island whereby many have here been defiled As this circumstance of multitude is a great aggravation of corruption so the suppressing of it is a great amplification of their good paines who do their best endeavour to suppresse it §. 88. Of the resolution of and observations from Heb. 12. 15. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled THe sum of this verse is a Christians Caveat Hereof are two branches 1. The inference in this particle Looking 2. The substance wherein 1. The act required 2. The Object thereof In setting down the act Observe 1. The kind of duty required look 2. The extent thereof diligently The object is two-fold 1. Concerning grace 2. Concerning corruption The former is amplified 1. By our care of failing of it 2. By the extent of that care that no man 3. By the excellency of the grace grace of God The second kind of object is double 1. Set down metaphorically in this word root 2. Amplified 1. By the bitternesse of it 2. By the encreasing nature of it springing up 3. By the trouble it bringeth 4. By the infection of it defiled This latter is amplified by the multitude defiled many Doctrines I. By Gods grace it is that men live peaceably with others and bolily before God This ariseth from the inference of this verse upon the former See § 81. II. Christians must be watchfull over themselves The word translated looking intendeth as much See § 81. III. Christians watchfullnesse must be a serious watchfullnesse The emphasis of the Greek word intends as much See § 81. IV. A Christians watchfullnesse must extend to others Thus much is inferred from this phrase lest any man See § 81. V. Grace is the speciall object of a Christians circumspection So much is here expressed under the mention of grace See § 81. VI. A Christians grace is Gods grace See § 82. VII Professors may fail of grace So much the Apostle implieâ—…h here See § 8â—… VIII Circumspection must be against corruption The joyning corruption with grace under the word of watchfullnesse proves as much See § 83. IX Corruption is of a breeding nature As the word root so this epithite springing up demonstrateth as much See § 85. X. Corruption is speedily to be suppressed The word diligently looking intends as much See § 85. XI Growth of corruption causeth trouble See § 86. XII Corruption is infectious In this respect it is said to defile See § 87. XIII The infection of corruption spreadeth far See § 87. §. 89. Of Fornication Heb. 12. 16 17. Vers. 16. Lest there be any fornicatour or profane person as Esau who for one morsell of meat sold his birth-right Vers. 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears THese verses depend on the former as is evident by this phrase lest any Now it depends on that which goeth before as a particular exemplification of a generall caveat Fornication and profanesse are roots of bitternesse therefore Fornicators and profane persons we our selves may not be nor may we suffer such to be among us for so much doth this phrase in the extent thereof import lest there be any that is lest you your selves or any among you be such It seemeth that these two vices were too rise among the Hebrews therefore he exemplifieth the general into these two particulars viz. Fornication and profanesse As in the fourteenth verse he enjoyned peace which hath especiall respect to man and holinesse which respecteth God so here he forbiddeth a speciall sin against man which is fornication and also a sin against God which is profanesse Oâ—… the notation of the word translated fornication of the difference betwixt it and adultery of the heynousnesse of each sin and of the remedies to redresse them see Chap. 13. v. 4. § 37 c. §. 90. Of profanesse and the hainousnesse thereof THe second particular whereby the Apostles general caveat is exemplified is profanesse which is amplified in a particular instance of a profane person namely Esau. The word in the original is derived from a word which signifies a threshold most usually applyed to thresholds of sacred places from whence is derived the word in the original translated profane person that is one who is unworthy to step over a sacred threshold The notation of the Latine word imports as much namely far from the Church which is a sacred place Our English word profane comes from the Latine The notation of the word gives good light to the signification of the thing Profanesse is a slighting of sacred things The Apostles exemplification thereof shewes as much as will evidently appear by the story Gen.
them and kill them Thus 1 Sam. 28. 9. 2. In regard of a suddain and unexpected event Thus a beast going or running on in his way is suddainly and unexpectedly taken in a snare or a bird liting upon a spring to peck at meat is unexpectedly taken with a snare Thus Eccl. 9. 12. In the former sense Christs comming is a snare only to the unbelievers and impenâ—…tent In the latter sense it s as a snare to all sorts for it shall suddainly come upon all Note Matth. 24. 36 c. Yet may men be provided and prepared for that which is most suddain as a wise Traveller a prudent house-keeper a circumspect Captain or Governour of a Castle Thus will be all true believers prepared instance the five wise Virgins Mat. 25. 6. and the faithfull Servant v. 19. Mat. 24. 46. 2. Object Some object that of our Saviour Luk. 18. 8. when the Son of man comâ—… shall he find faith on the earth Answ. 1. That is not to be taken universally or generally without limitation or exception but indefinitely comparatively so few believers so little faith as compared to the multitude of unbelievers and the great measure of infidelity few or no believers observed little or no faith discerned The grounds proving it to be a prerogative of the New Testament to have accesse to the supreme Judge are these 1. The Gospell sets out mans redeemer and Saviour to be â—…udge and that in mans nature and as his surety who hath not only undertaken to discharge all his debts but also indeed to the full to the uttermost discharged the same II. The Gospell sets out the Judge in the manner of his judging to be most glorious to the Saints For 1. He shall come in the glory of his Father Matth. 16. 27. his humane nature which was on earth subject to manifold infirmities and at his death lasht with whips scratcht with thorns pierced with nailes and spear shall appear in a divine glory far surpassing the glory of the bright sun yea and of the most glorious Angels And he shall come with an innumerable company of those glorious Angels who on earth attended the Saints 2. Thrones shall be erected Rev. 20. 4. Not one only for the supreme Judge but many also for the Saints to be as assistants Luk. 22. 30. 1 Cor. 6. 2. â—…s not this a great priviledge 3. The dead in Christ that is believers shall first be raised as the Apostle â—…xpresseth 1 Thes. 4. 16. The Lord himself shall descend from heaven with a shout with the voyce of the Archangel and with the trump of God and the dead in Christ shall rise first So as they shall have the honour first to behold him to their unspeakable comfort 4. The Saints shall be separate from the wicked and set on the right hand of Christ as Matth. 25. 32 33. And before him shall be gathered all Nations and he shall separate them one from another as a shepheard divideth his sheep from the goats And he shall set the sheep on his right hand but the goats on the left Here the Saints are forced to complain of their mixture with the wicked Psal. 120. 5. Matth. 13. 27 28. 5. Believers shall first hear that joyfull sentence Matth. 25. 34 c. Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world For I was an hungry c. And then shall they be set on the forementioned thrones III. The Gospell sets out the issue of Christs comming to judgement to be most comfortable and glorious to Saints for 1. Their bodies as they shall be raised so they shall be changed corruption into incorruption as 1 Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortality 2. Their souls shall again be united to them their spirits made perfect as in the next clause 3. Both souls and bodies united shall be in everlasting glory The Gospell not the Law revealeth all these This therefore is a great priviledge of the Gospell 1. This discovereth a main difference betwixt the Law and the Gospell The Law makes the thought of God the Judge of all men to be most terrible That makes them wish the Mountains and Rocks to fall on them and hide them from the face of him that sitteth on the throne as Rev. 6. 16. The Law admits no covering of sin no forgiving of sin no reward upon desert in a word as men are now since Adams fall the Law permits the Judge to give no other sentence then of eternal damnation 2. This exceedingly commendeth the Gospel which doth more then the Law possibly can In righteousnesse it s no whit inferior to the Law It no more justifieth nor countenanceth sin then the Law but it maketh an unrighteous man righteous which the Law cannot do and it makes him that hath been a sinner with comfort to appear before his Judge even such a Judge as will set upon him the Crown of 〈◊〉 as 2 Tim. 4. 8. 3. This should stir us up to blesse God for this blessed word the Gospel It s well called Gospel that is a good spâ—…ll and an Angel might well say Luk. 2. 10. Fear not I bring you tidings oâ—… great joy which shall be to all people The â—…ulnesse of that gladsome message consists in this that it makes God the Judge of all to be such a priviledge as hath been shewed 4. Labour we to be well instructed in the Gospell in the admirable priviledges of the Gospell particularly in this and thereupon to believe the Gospel and to believe in him who is the main object of the Gospell thus shall we be made partakers as of other priviledges so of this great one 5. This should provoke believers to love the appearing of God the Judge of all to rejoyce therein that there is such a Judge to long for his appearing to search after the signes thereof to comfort our selves therein against all reproachâ—…s persecutions troubles afflictions or any crosses whatsoever §. 110. Of the excellency of mens souls as they are spirituall substances THe third particular whereby the members of the general assembly are set down is in this clause And to the spirits of just men made perfect These are such as are translated and made actuall members of the Church triumphant Quest. Why are these thus brought in after the Judge Answ. 1. To give evidence of the benefit of that function which God our Saviour hath undertaken viz. to be the Judge of all For by reason thereof being found truly righteous they are made perfect 2. To assure us that we also being such as they were shall in time be as they are Note 2 Tim. 4. 8. The parties here expressed are said to be Spirits This title Spirit signifieth an incorporeal spiritual substance it s oft opposed to a corporeal substance as Isa. 31. 3. Luk. 24. 37 39. Now a spirit is uncreated or created
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 inâ—…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 â—…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 bâ—…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 Iâ—…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
ascend to heaven then place thy confidence on the cry of Christs blood which speaketh all better things Without controversie there iâ—… more ground of confidence in the cry of Christs blood then can be matter of despairâ—… in the cry of our sins §. 128. Of the participation of Christs blood as it is a Christians priviledge HEtherto of the distinct points whence the last branch of Christians priviledge ariseth The intimation of the priviledge it self is in this copulative particle AND which hath a reference to the first verb in v. 22. Ye are come viz. by the Gospel to the blood of sprinkling We are said to come to this blood under the New Testament because it is actually shed and offered unto us in and by the preaching of the Gospel and participating of the Sacraments whereto when we come we come to this blood of sprinkling So that the Apostle doth hereby give us us to understâ—…nd That participation of Christs blood is a Christians priviledge This is to be taken of the actuall shedding of Christs blood For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world And to like purpose saith the Apostle Heb. 1â—… 8. Iesus Christ the same yesterday and to day and for ever which phrase may be understood in these four respects 1. In regard of the eternall decree of God the Father who had decreed from the beginning that Christ should be that Sacrifice that should expiate and do away the sins of the world 2. In regard of Gods promise which was made immediatly after mans fall Gen. 3. 15. As a seale of that promise sacrifices were offered being types of Christs blood Gen. 4. 4. 3. In regard of the efficacy of Christs blood For after it was purposed and promised to be shed it was to all purposes as effâ—…ctuall as after it was actually shed Therefore saith our Apostle Heb. 13. 8. Iesus Christ the same yesterday to day for ever 4. In regard of the vigor and virtue of faith In these four respects all believers even such as lived before Christ was actually exhibited did partake of the benefits of Christs blood and were thereby redeemed out of their naturall miserable bondage reconciled to God purged from their sins justified sanctified saved But the actuall shedding of Christs blood whereupon all the forementioned benefits depended was reserved to the time of the New Testament which is the time of the Christian Church In this respect its stiled the blood of the New Testament Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ Eph. 2. 13. They were not made nigh by the types of his blood those were a partition wall Eph. 2. 14. 1. This may inform us in the excellency of our times They are the best times that ever the Church had better then the best times of the Iews as accomplishments are better then purposes and performances then promises and substance then shadow and truth then types So much better are our daies then theirs O the blindness of those who discern not the excellency of these times 2 Cor. 4. 4. O the ungratefulness of those who regard it not 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ and to that blood of sprinkling whereunto we are now brought Note Heb. 10. 19 20 21 22. The types of this blood wrought much confidence in the believing Jewes how much more confidence ought this very blood it self now actually shed the blood of sprinkling whâ—…reunto we are come work in us Read Heb. 9. 11 12 13 14. §. 121. Of the resolution of Heb. 12. 18 19 20 21 22 23 24. Heb. 12. Vers. 18. For we are not come unto the Mount which might be touched and that burned with fire nor unto blacknesse darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they which heard entreated that the word should not be spoken to the many more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust through with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Vers. 22. But ye are come to Mount Sion and to the City of the living God the heavenly Ierusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first-born which are written in heaven and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Iesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel THe sum of these verses is The Christians priviledges Whereof are these two generall parts 1. The kind of priviledges 2. The use thereof v. 25. The kind thereof is set forth in the difference betwixt the Law and the Gospel In this difference we may observe 1. The manner of setting down both 2. The matter whereof each consisteth For the first 1. The things of the Law were earthly This is principally intended in this phrase the Mount that might be touched because it was an earthly Mountain which might be felt and seen 2. They were terrible the terror whereof is set out 1. By externall signes 2. By fearfull effects The terrible signes which appeared at the delivery of the Law were 1. A Mount touched 2. Burning with fire 3. Blacknesse and darknesse 4. Tempest Vers. 19. 5. Sound of Trumpet 6. Voyce of words 7. Stoning of beasts Vers. 20. The effects concerned both men and beasts 1. Beasts might not yea durst not come neer the Mount Vers. 21. 2. Men both of the common sort and also the most eminent amongst them even Moses himself was affrighted at the delivery of the Law Vers. 22. Secondly the priviledges of the Gospel are spiritual and heavenly they consist of ten distinct branches which may be brought to two heads 1. The places whereunto under the Gospel we are brought 2. The Persons to whom we are joyned The places are described by three Metaphors 1. Mount Sion 2. The City of the living God 3. Heavenly Ierusalem The persons are 1. Creatures or 2. Creator and 3. He that is betwixt both Vers. 23. The Creatures are 1. Angels amplified by their number said to be innumerable 2. Holy men And these are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified 1. By the name First-born 2. By this phrase which are written in heaven 3. By this clause the spirits of just men made perfect 2. The Creator set out by his jurisdiction Iudge of all wherein we may observe 1. The kind of function which he undertaketh Iudge 2. The extent thereof in these words Of all Vers. 24. 3. The person that is between both is expressed in these words And to Iesus the Mediator of the new Covenant
be with us are mo then they that be with them 2 King 6. 16. And this Say to them that are of a fearfull heart Be strong fear not behold your God will come with veâ—…geance even God with a reâ—… he will come and save you Isa. 35. 4. About all sorts of afflictions or temptations it is said There hath no temptation taken you but such as is common to man But God is faithfull who will not suffer you tâ—… be tâ—…mpted above that you are able but will with the temptation also make away to â—…scape that you may be able to bear it 1 Cor. 10. 13. About death we have this glorious insultation put into our mindes and mouths Dâ—…ath is swallowed up in victory O death where is thy sting 1 Cor. 15. 54 55. And they are pronounced blessed who die in the Lord c. Rev. 14. 13. Of a particular application of Gods promises See more in Domâ—…st duties on Eph. 6. 16. Treat 2. part 6. § 72 c. 6. Assurance of our right to Christ and interest in him All things are theirs whose Christ is This doth the Apostle not only in generall affirm but also in sundry particulars exemplifie For having laid down this generall position All things â—…re yours he doth thus exemplifie it Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Hereof he tenders this reason and ye are Christs and Christ is Gods 1 Cor. 3. 21 22 23. Well may they who have Christ rest content in any estate For 1. Christ is more worth then all the world He is that treasure for which a wise man will â—…ell all that he hath to buy that field where this treasure is He is that pearl for which a wise man will sell all that he hath to buy it Matth. 13. 44 45 46. 2. God with Christ freâ—…ly gives us all things Rom. 8. 32. 3. Christ can make all wants and all sufferings an advantage unto us To me to live is Christ and to die is gain Philip. 1. 21. Have not now they whose Christ is just cause to be content with that which they have whatsoever it be 7. Frequent and serious Meditation on that excellent inheritance which is purchased and prepared for us in heaven An heir that hath title to a rich inheritance will be content with such diet and apparel as his Father is pleased to allow him The heir as long as he is a childe diâ—…fereth nothing from a servant though he be Lord of all Gal. 4. 1. He goeth contentedly to School he doth what his father enjoyns him to do he rests contented with his present condition upon expectation of a future great inheritance yet at the most is it but an earthly inheritance How much more content should we be with the present on hope of an heavenly Inheritance 1 Cor. 9. 25. This was one special ground of Martyrs not contentment only but rejoycing also in their sufferings For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8. 18. Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of Glory 2 Cor. 4. 17. This was a reason whereby the Patriarchs were induced to live all their dayes in Tabernacles For they looked for a City which hath foundations whose builder and maker is God Heb. 11. 9 10. §. 64. Of the Necessity Equity Excellency and Commodity of Contentednesse TO the seven fore-mentioned grounds of Contentednesse other grounds may be added taken from sundry Adjuncts which do much commend the virtue and grace As 1. The Necessity of Contentednesse No man hath power over his own estate or condition of life to order it as he will Will he nill he that shall befall him which God allotteth to him Who can make that straight which God hath made croâ—…ked Eccles. 7. 13. The rich and poor meet together the Lord is the maker of them all Prov. 22. 2. This is spoken of God not only as the Creator of all of all sorts but also as the disposer of all mens estates and conditions He maketh some rich he maketh others poor 1 Sam. 2. 7. Which of you by taking thought can adde one cubit to his stature Matth. 6. 27. The very hairs of your head are all numbred Mat. 10. 30. There is therefore an absolute necessity of being in that estate and condition wherein God will have a man to be Now then to be willingly content with that which a man cannot alter is to make a virtue of necessity 2. The equity of contentedness Hardly can such an estate befall any one the like whereof or a worse hath not befallen others whom he hath cause to judge better then himself For every man ought to esteem other better then himself Phil. 2. 3. Is it not then most meet that we should be contented with that which others better then our selves have been content withall This is the Argument which Uriah pleaded for not going down unto his own house The Ark and Israel and Iudah abide in Tents and my Lord Ioaâ—… and the servants of my Lord are encamped in the open fields Shall I then go into my house to eat and to drink c. 2 Sam. 11. 11. 〈◊〉 renders this as a reason why he was content to die For I am no better then my Fathers 1 King 19. 4. Can any now living think himself better then they to whom the holy Ghost gives this testimony Of whom the world was not worthy Heb. 11. 38. yet thy waâ—…dred about in sheep-skins and goat-skins being destitute afflicted tormented they wandred in deserts and in moâ—…ntains and in dens and caves of the earth To saint and sink under a lighter burden then others carry contentedly and cheerfully doth not so much argue the weight of the burden as the weakness of him that sinketh under it 3. The Excellency of Contentment 1. Among other graces this is an especial one that maketh us most like unto God What greater excellency can be attributed to any creature then to be like his Creator When God would set forth the excellency wherein he intended to make man he thus expresseth it Let us make man in our Image after our likenesse Gen. 1. 26. We shewed § 61. that the Greek word translated contentednesse signifieth self-sufficiency and that this excellency was proper in the full extent thereof to God One of those Titles which in the Old Testament is given to God signifieth self-sufficient Now of all men the contented person is most sufficient in himself and by himself This is not to be taken in opposition to God as if any could be sufficient to any thing without God For we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3 5. But it is meant
which is sinfull or to omit a bounden duty Thus Christ himself went out of the Camp when upon Satans promise to give him all the Kingdoms of the world and the glory of them if he would worship him Christ with indignation said Get thee hence Satan Matth. 4 8 9 10. and when he used a like speech to Peter who disswaded him from suffering Matth. 16. 22 23. Abraham went out of the Camp when upon Gods command he went from his Country kindred and fathers house Gen. 12. 1. So did Isaac and Iacob who continued in a strange Land So did Moses Heb. 11. 24 25 26 27. So the Apostles who forsook all for Christs sake Matth. 19. 27. Motives to stirre us up so to go out of the Camp are these that follow and such like 1. The whole world lieth in wickednesse 1 Joh. 5. 19. So as we cannot in heart abide therein but that we must needs be tainted therewith 2. Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. And shall not we go out of that from which Christ by his death hath delivered us 3. The world hateth Christ Ioh. 15. 18. And shall we abide with them that are haters of our Saviour 4. The world hateth such as are Christs and beleeve in him How then may we in heart abide with it 5. Know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend of the world is the enemy of God Jam. 4. 4. If any man love the world the love of the Father is not in him 1 Joh. 2. 15. What more forcible motive can we have to drive us out of the world 6. By having our hearts set upon the world the safety of our soul is endangered Now What is a man profited if he shall gain the whole world and lose his own soul Or what shall a man give in exchange for his soul Such is the vanity of the world as it cannot be enough undervalued and such is the excellency of the soul and of eternall life purchased for it as they cannot be overvalued too much 7. The world is not only vanity of vanities but also vexation of spirit Eccl. 2. 17. O the folly of all such as embrace this present world which is the disposition of most men in the world even of those who have professed the true Religion If the state wherein men live do alter the true Religion into Idolatry most men will leave their Religion rather then the world Witness the practise of England in Q. Maries daies Few they were that then came out of the Camp to Christ. Yea of them who seemed to go out of the Camp and to suffer for Christ in Q. Maries daies being preserved to Q. Elizabeths daies did then like Demas embrace the present world §. 134. Of going to Christ. IN every motion there are two terms One from which the other to which one tendeth As in a race there are two goals one from which the other to which the runner maketh hast Two such terms or goals are here noted in this Text that from which a Christian goeth is the foresaid Camp or the world that to which he goeth is Christ. For this relative HIM unto him hath reference to Iesus v. 12 so as in taking our heart from the world we must set it upon Iesus for there is no other sure and safe subject to set it upon We must beleeve on Iesus we must love him and submit our selves to him and his Gospel and conform our selves thereunto and maintain the same with the uttermost of our power though it be to the loss of all that we have even of life it self Therefore before denying our selves the Lord premises this clause come after me and after it addeth this and follow me Matth. 16. 24. and to bearing ones crosse he addeth come after me Luk. 14. 27. Now by by denying ones self and bearing his crosse the same thing is meant that going out of the Camp intendeth By going unto Christ a superabundant recompence is made for all that can be left by going forth out of the Camp For Christ is that treasure and that pearl for which iâ—… a man sell all that he hath he can be no loser Matth. 13. 44 45 46. Christ can supply all our wants and ease all our griefs and comfort us in all our troubles and in the end bring us to eternall happinesse Come unto me saith he all ye that labour and are heavy laden and I will give you rest Matth. 11. 28. He that cometh to me shall never hunger and he that believeth on me shall never thirst Joh. 6. 35. In the world ye shall have tribulation but I leave with you peace my peace I give unto you Joh. 14. 27. 16. 33. Knowledge of Christ and â—…aith in him cannot but draw men out of the Camp and stirre them up to make speed to this other goal which is Christ. All the benefit of going forth out of the Camp is lost if they go not to Christ. The best that can be said of them is that which the Lord said of hypocrites They have their reward Matth. 6. 2. that is some vain applause of vain men This was all the reward that many of the Heathen had for their seeming contempt of the world This was the reward that Diogenes had for having no other house then a tub and Bias for accounting nothing his but the endowments of his minde and which Socrates and Phocion had for refusing such great gifts as time after time were sent unto them and which King Codrus had for casting himself into his enemies power in the habit of a beggar These and sundry others seemed to go out of the world but none of them went to Christ and thereupon had no other reward but vain applause of men The like may be said of Franâ—…iscan Friers who use to go barefoot and wear shifts of hair and Friers flagellant who use to whip themselves and Friers mendicant who go up and down to beg their food and Hermites who live in desolate places and Anchorites who mure themselves up within stone wals Though these and other like them professe themselves to be Christians and seem to go forth out of the Camp yet they do not go to Christ in that Christ requireth no such thing of them as they do to themselves These have their reward here in this world out of which they seem to go but they can look for none in the world to come I might apply this same to many that profess the true reformed Religion and seem to go far in contemning the world but the ends which they aim at do plainly demonstrate that they go not unto Christ. These two opposite terms without the Camp and unto Christ give us to understand that Christ is not to be found in the Camp Christ himself expresly saith that he is
with them in the world I kept them in thy Name Joh. 17. 12. The efficacy also of Christs Propheticall Office hath been manifested since his Ascension by the Ministry of his Apostles and of their successours in all ages This is a forcible motive to incite us Ministers to be diligent in declaring Gods Name and preaching the Gospel We may rest upon it that our labour shall not be in vain The efficacy of Christs Propheticall Function since his Ascension hath been very great All that belong to God shall by the preaching of the Gospel be brought to God Though there be many incredulous and obstinate yet Christ hath his children and they will receive our word If it were duly weighed what an honour it is to be spirituall Fathers and what recompence follows thereon it would certainly put on Ministers to preach the Gospel with all diligence This also may be a motive to people to give good heed to the preaching of the Gospel As this is to be done in regard of the excellency of the Teacher as was shewed before § 2. so also in regard of the efficacy of the Gospel Hear and your soul shall live Isa. 55. 3. For the Word of God which liveth and abideth for ever is an incorruptible seed out of which men are born again 1 Pet. 1. 23. §. 128. Of Christs children THey who are brought in to God by the Gospel are styled children and that in relation to Christ as he was a Prophet and begat them by the Gospel as was shewed § 122. This very title is given by Christ to his Disciples Ioh. 21. 5. According to the Greek notation it signifieth such as are instructed A Greek word that signifieth to instruct is thence derived The Greek word here used is a diminutive and translated little children Matth. 18. 3. 19. 13 14. for little children are specially to be instructed Train up or instruct a childe Prov. 22. 6. The LXX use the same word there in the singular number which the Apostle doth here in the plurall Other Ministers who are means of converting men which is a spirituall begetting of them are styled Fathers 1 Cor. 4. 15. and they who are begotten sonnes 1 Cor. 4. 14. or children The Greek word there used by the Apostle signifieth such as are begotten for it is derived from a Verb that signifieth to bring forth or beget The very word used in this Text is also put for such as are begotten by the Ministry of men and translated little children 1 Joh. 2. 13 18. If they who are instructed by mén who are but Ambassadors for Christ and instruct in Christs stead in whom Christ speaketh 2 Cor. 5. 20. 13. 3. are called and accounted their children much more justly are they to be called and accounted children of Christ who is the highest and chiefest Doctor and by whose Word and Spirit they are most properly begotten Of this relation betwixt Christ and Saints his children see more on § 90. §. 129. Of Gods power to exact an account THe reason of Christs bringing the foresaid children to God is thus expressed Which God hath given me The reason is taken from Gods commending them to Christs care The Argument may be thus framed They who are commended by the Supream Lord to be fitted for and presented to himself must be so presented to him But God the Supream Lord hath committed such and such to Christ to be so presented to himself Therefore Christ so presents them There are four words in this reason every of which carry Emphasis 1. This title God 2. His act hath given 3. This relative which 4. This other relative me 1. The expresse mention of God in this reason intendeth a high supream Soveraignty which he hath over all and a power which he hath to impose a task and exact an account of well imploying the same Hereupon Christ putteth a must upon himself about doing the work that he which sent him appointed him to do Iohn 9. 4. This made him so willing and forward therein as he made it his meat to do the same Iohn 4. 34. And he pleaded as much before his Father Ioh. 17. 4. Concerning others even all of all sorts evidence is given of Gods committing a charge to them and exacting an account of them in the Parable of the Talents for therein the Lord appointed to every servant his task and taketh a particular account of each one rewarding the faithfull and punishing the unfaithfull Matth. 25. 14 c. The Parable of the Steward gives further evidence of Gods Soveraignty in calling men to an account Luke 16. 2. And the Apostles frequent mention of the account which we muâ—… all give to God Rom. 14. 12. 2 Cor. 5. 10. Heb. 13. 17. 1 Pet. 4. 5. This is a strong motive to provoke us unto all diligence and faithfulnesse in improving to the best advantage that we can the Talents that we have They are given to us by him that hath a Soveraignty and Absolute Power over us that can and will call us to an account that can and will abundantly reward the faithfull and take sore revenge of the unfaithfull Matth. 25. 23 24 c. See Chap. 4. v. 13. § 79. §. 130. Of Gods free giving 2. THe act here attributed to God in this word given manifesteth Gods free grace For to give is an act of favour and grace it is opposed to meriting purchasing exchanging or returning a valuable consideration That which is bestowed upon merit purchase exchange or any like consideration cannot properly be said to be given This word is oft used to set out the free grace and favour of God to man and that in bestowing his Son upon him God so loved the world that he GAVE his only begotten Son c. Iohn 3. 16. Christ expresly declareth this to be the ground of any ones coming to him All that the Father giveth me shall come to me Joh. 6. 37 39. All things that Saints have or can hope for are freely conferred upon them the Lord will GIVE grace and glory Psal 84. 11 The Lord will give a crown of righteousnesse 2 Tim. 4. 8. It is your Fathers good pleasure to GIVE you the Kingdom Luke 12. 32. To make this the more clear the Apostles oft use a Verb which is derived from a Noun that signifieth free grace and is translated freely to give Rom. 8. 32. 1 Cor. 2. 12. and frankly to forgive Luke 7. 42. Though Christ being given meriteth for us remission of sins by his blood and purchased the heavenly inheritance Act. 20. 28. Eph. 1. 7. 14. yet to effect those things for us Christ was freely given to us and we to him See more hereof § 78. §. 131. Of Gods power in chusing or refusing whom he will 3. THe parties given to Christ are comprised under this relative WHICH This relative hath reference to the children before mentioned Those children
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 â—…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 conquâ—…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