A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

CHAP. II. (Book 2)

§. 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 the vengeance which may follow upon the neglect of the Gospel.

The dammage is intimated, in this phrase, Least we should let them slip.

The vengeance is first propounded (in this phrase, How shall we escape,) and then aggravated:

The aggravation is demonstrated, 1 By an Argument from the lesse. 2 By the excellency of the Gospel.

The Argument from the lesse is concerning the word of Angels, who are in the former Chapter proved to be farre inferiour to Christ; which Point is illustrated, verse 5.

The excellency of the Gospel is set out,

• 1 By the Matter which it holdeth out, Salvation, v. 3.
• 2 By the means of making it known. These means are
  • 1 The publishers thereof.
  • 2 The evidences thereof.

The Publishers were of two sorts:

• 1 The principle Authour.
• 2 Earwitnesses thereof▪ v 3.

The Evidences were signes, &c. v. 4.

About Christs Humane nature two things are demonstrated,

• 1 The low degree of Christs humiliation in assuming our nature: Thou madest him lower then Angels, v. 7.
• 2 The high exaltation thereof through Christs assuming it; Thou crownedst him with glory, v. 7.

For the better manifestation of these principles, the Apostle proves the main point, That Christ was man, by sundry Arguments:

The first argument is a Divine testimony. This is

• 1 propounded, verse 6, 7, 8.
• 2 Applied to the person here spoken of, v 9.

The second argument is taken from the end of Christs Incarnation, which was To taste death for every man. This could he not have done if he had not been man, verse 9.

A third argument is raised from the equity and meetness of the matter: It became him, v. 10. God would bring his children to glory by suffering. It was therefore meet to make the Captain of their salvation perfect through sufferings: Which could not be unless he had been man.

A fourth argument is taken from a special Function which Christ undertook, namely, to sanctifie the Elect, He that sanctifieth and they who are sanctified must be all of one, v. 11. Hence the Apostle maketh this inference, He is not ashamed to call them brethren, v. 11. This may also be taken as a proof of the point, Christs own witness thereof, confirmed in the next verse.

The fifth argument is taken from that opportunity which Christ, being man, had to exercise his three great Offices of Prophet, Prince and Priest.

• 1 His Propheticall Office is set out in a Divine prediction, I will declare thy Name, v. 12. It is further amplified by the ground of his incouragement to hold out therein (which is expressed in a Divine testimony, I will put my trust in him, v. 13.) And by the fruit or effect thereof, expressed in another like testimony, Behold I, and the children, &c. v. 13. These testimonies are further proofs of Christs humane nature.
• 2 Christs Kingly Office is set out in two especiall effects thereof; one to de∣stroy the devil, which he did by death; and therefore was man, v. 14. The other to deliver them who were in bondage, v. 15. which deliverance also he wrought by death. The two effects of Christs Kingly Office are proved by the main point in hand, and set down by an opposition of two different natures, of Angels and of Abraham. Christ destroied not the devil for Angels, but for men: He delivered not Angels, but men: therefore he took not the nature of Angels, but men, verse 16.
• 3 Christs Priestly Office is set out in this phrase, an High Priest: and it is amplified,
  • 1 By two needfull qualities, Mercifull, Faithfull.
  • 2 By two usefull effects:
    • 1 To make reconciliation, v. 17.
    • 2 To be able to suc∣cour, v. 18. It was requisite in these respects, that he should be man.

§. 2. Of the inference made upon Christs excellency.

HEB. 2. 1.

Therefore we ought to give the more earnest heed to the things which we have heard, least at any time we should let them slip.

IN the five first verses of this Chapter the Apostle declares a duty to be perform∣ed in regard of that excellent Teacher which God sent (namely his Son, more excellent then the excellentest meer creature) to reveal his Gospel to men. This duty is to give more then ordinary heed unto that Gospel. Thus much is intended under this particle of inference, Therefore: or as it is in the Greek, * 1.1 for this; even for this cause. Because God hath vouchsafed so excellent a Teacher, he must be the more carefully attended unto. Of this particle of inference, see chap. 1. §. 117.

This here hath reference to all the branches of Christs excellency mentioned in the former Chapter. Because he is Gods Son, therefore give heed. Because he is the Heir of all, therefore give heed. Because he made the worlds, therefore give heed. The like may be inferred upon all the other special excellencies of Christ. They are so many grounds of the Apostles exhortation: and the inference may be added as a conclusion of every one of them severally, as here it is of all of them joyntly.

The eminency of an Author in dignity and authority, and the excellency of his parts in knowledge, wisdom and other gifts, do much commend that which is spo∣ken by him. If a King, Prudent and Learned, take upon him to instruct others, due attention and diligent heed will be given thereunto. The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon, Matth. 12. 42. She counted Solomons servants who stood continually before him and heard his wisdom, to be happy, 1 Kings 10. 8. Iob was the greatest of all the men of the East, and he was a perfect and upright man: thereupon when the ear heard him it blessed him,

Iob 1. 1, 3. & 29. 11. But behold a greater then Solomon: a greater then Iob is here intended by the Apostle, Therefore we ought to give the more earnest heed, Heb. 12▪ 25. It was usual with the Prophets to premise before their Prophecies, such phrases as these, The word of the Lord: Thus saith the Lord, Hos▪ 1. 1, 2. & 4. 1. Exod. 4▪ 22. & 5. 1. and that purposely to work the more heed and attention in people to that which was spoken. This may be a forcible motive diligently to exercise our selves in all the holy Scriptures: because all Scripture is given by inspiration of God.

§. 3. Of the necessity of performing Duty.

THe foresaid inference is by the Apostle made a matter of necessity: as the phrase, we ought, importeth▪

The Greek verb is impersonall, and may be thus translated, it behoveth: and so* 1.2 it is translated Luke 24. 46. In regard of the necessity which it intendeth, it is oft translated must: and that in a double relation: One to Gods Decree: The other to Gods charge▪ The former respecteth Gods determinate counsell, his secret and absolute will. The later his revealed Word, and approving will▪

In the former relation it is said, Thus it must be, Matth 26▪ 54.

In the later thus, A Bishop must be blamelesse, 1 Tim. 3. 2. that is, it is his du∣ty to be so.

Here it is used in this later relation to duty; and in that respect well translated, we ought: that is, it is our duty: yet so as a necessity lieth upon us. It is not an arbitrary matter left to our own will to do or not to do; but by reason of the So∣vereignty and power which God hath over us, and charge which he hath laid upon us, we are bound to observe it. It may be said of hearing the Gospel, what Paul said of preaching it, Necessity is laid upon me, yea, wo is unto me, if I preach not the Gospel, 1 Cor. 9. 16. It may be said in this case, what Christ said to every of the se∣ven Churches of Asia, He that hath an ear, let him hear, Rev. 2, 7, 11, 17, 29. & 3. 6, 13, 22.

As Gods ordinance and charge requireth as much; so our own good, our best good, the spirituall edification and eternall salvation of our souls. As it is our duty in regard of Gods Commandment; we ought to obey God▪ so it will be our wisdom so to do. We ought to do the things which make to our own happiness.

§. 4. Of inciting our selves to that whereunto we stirre up others.

IT is observable how the Apostle ranks himself in the number of those on whom* 1.3 he laieth this necessity. He speaketh not to them in the second person, ye ought: but in the first person and plural number, we ought: I and you: You and I, even all of us. It is noted as a property of a good husband who would have that to be well effected whereupon he puts others, to go along himself, and to put to his own hand, that by his own practice and pattern he might the more quicken them whom he imploieth. This difference useth to be put betwixt a man carefull about his un∣dertakings, and a man careless therein. This later may in a morning say to others, Go Sirs to such a task: and he himself lie in his bed, or pursue his pastime: But the other saith Gaw Sirs, that is, go we, let us go together, I will go with you. This ought to be the care of such as incite others to duty: they must also speak to themselves, and quicken up their own spirits thereto. Hereby they shall much more effectually work upon their hearers: For when hearers observe that their teachers lay no more on them, then upon themselves, they willingly put their shoulder under the burden. A teachers example prevails much with hearers, Ioh. 13. 15. Ioshua's pattern is pertinent to this purpose: for thus he saith of himself, and of such as were under his charge, WE will serve the Lord, Josh. 24. 18.

§. 5. Of giving heed to the Gospel.

THe duty which the Apostle presseth upon himself and others, as a matter of necessity, is to give earnest heed to the things which they had heard. Hereby he means the Gospel, which he stiles Salvation; and of which he saith, It was first spoken by the Lord, and afterwards by his Apostles, v. 3, 4. Of these excellencies of the Gospel we shall speak in their due place.

By expressing the matter in the time past, things which we a 1.4 have heard, he giveth us to understand, that the Gospel had been formerly preached unto them; even before he wrote this Epistle: so as he wrote no new doctrine: but rather endea∣voured to establish them in that which they had received. He counts it safe to write the same things to them, Phil. 3. 1. even the same which they had heard before. Here∣by he watered what had been sown amongst them. Whither the seed of the Gospel had been cast amongst the•…•…e Hebrews by himself or some other, he doth not de∣clare. But certain it is, that that precious seed had been cast among them. They had heard the Gospel: He doth here water it that the crop may be the more plentifull.

For this end he calls upon them to b 1.5 give heed thereto. This is the interpretation of one Greek word, but a compound one, which signifieth to set a mans minde on a thing.

I finde it used in the new Testament in a double relation.

• 1. To things hurtfull.
• 2. To things usefull.

In the former respect it signifieth to beware, or to take heed of a thing: as, c 1.6 Be∣ware of false prophets, Matth. 7▪ 15. d 1.7 Take heed to your selves, Luk. 21. 34.

In the latter respect it signifieth to give heed, or to attend: as, they gave heed to those things which Philip spake, Acts 8. 6. And Lydia attended to the things which were spoken of Paul, Acts 16. 4. It is also of attending to the duties of ones calling, Heb. 7. 13. 1 Tim. 4. 13. It is here taken in the latter sense, and intendeth more then a bare hearing of a matter.

This being applied to Gods word, is opposed to all manner of slighting it; whether by contempt or neglect of it. He that despiseth the word of the Lord (Numb. 15. 31.) and they that spake against it (Acts 13. 45.) and they that turn away their ears from the truth (2 Tim. 4. 4.) and they that make light of the offer of grace (Matth. 22. 4, 5.) and they whose hearts are to the word as the way side, or the stony or thorny ground to the seed (Matth. 13. 19, &c.) do all of them that which is contrary to this duty: they do not give such heed to the word, as is here required. The duty here intended, is a serious, firm, and fixed setting of the minde upon that which we hear: a bowing and bending of the will to yeeld unto it: an applying of the heart to it, a placing of the affections upon it, and bringing the whole man into a holy conformity thereunto. Thus it compriseth knowledge of the word, faith therein, obedience thereto, and all other due respect that may any way concern it, 2 Tim. 2. 7. Matth. 15. 10. & 13. 23. Acts 4. 4. & 16. 14.

The comparative particle, a 1.8 More earnest, further sheweth that a diligent atten∣tion is here intended. b 1.9 The positive in Greek signifieth that which is more then usuall, or ordinary: that which excelleth or exceedeth. It is translated advantage, Rom. 3. 1. and above measure, Mark. 10. 26. It hath reference both to that which is good, and also to that which is evill; and signifieth an exceeding in the one and in the other. In setting out Christs gift, it is translated c 1.10 abundantly, Joh. 10. 10. and in aggravating Pauls rage, it is translated d 1.11 exceedingly, Acts 26. 11. and in Peters over confident profession e 1.12 vehemently, Mark 14. 31.

The comparitive degree addeth much emphasis; and intendeth a greater care and indeavour about the matter in hand, then in any other thing: as if he had said, More heed is to be given to the Gospel then to the Law; more to the Son, then to any servant; for he speaks of the Gospel preached by Christ.

It may be here put for the superlative degree, and imply the greatest heed that may possibly be given: and the best care and diligence, and utmost indeavour that can be used. Thus it is said of the Scriptures, we have ^f a more sure word; that is, a* 1.13 most sure word, 2 Pet. 2. 19. thus this very word in my text is oft put for the super∣lative degree: As where Paul saith of himself, In labours g 1.14 more abundant, in prisons more frequent, that is, most abundant, most frequent, 2 Cor. 11. 23.

Hereby as he doth incite them for the future, to make the best use that possibly they can of the Gospel that had been preached unto them: so he gives a secret and milde check to their former negligence, implying that they had not given formerly such heed, as they should have done, to so precious a word as had been preached un∣to them, but had been too carelesse thereabouts, which he would have them redresse for the future.

§. 6. Of the damage of neglecting the Gospel.

TO enforce that diligence in giving heed to the Gospel, the Apostle addeth the damage which may follow upon neglect thereof, in these words, lest at any time we should let them slip.

a 1.15 The Greek word translated let slip, is not elsewhere to be found in the new Testament. It signifieth b 1.16 to flow besides: as waters that flow besides a place. The word preached if it be not well heeded, will passe clean besides us, and do us no good at all.

The word also may signifie to flow through a thing; as water put into a colin∣der or riven dish: It slips through or runs out; thus it is quickly lost and doth no good. c 1.17 The Greek word here used, is used by the Greek LXX, Prov. 3. 21. and opposed to keeping sound or safe.

A forgetfull memory may fitly be resembled to a colinder: A colinder lets out water as fast as it receiveth it.

An Apostles resembles a forgetfull hearer, to one that beholdeth his naturall face in a glasse, and goeth away and straitway forgetteth what manner of man he was, Jam. 1. 23, 24. Both resemblances tend to the same purp▪oses; which is, to demonstrate the unprofitablenesse of negligent and carelesse hearers.

The fault here intimated, is contrary to that duty which is enjoyned, in these words, settle it in your hearts, Luk. 21. 14.

Because this act of slipping out, or sliding by, is here spoken of persons, not of things, as if it had been thus translated, lest we slip out; some thus expound it, lest we perish, as waters that slip out of the channel are soon dried up. This interpre∣tation is confirmed by these kind of speeches; We must needs die, and are as water spilt on the ground and cannot be gathered up again (2 Sam. 14. 14.) I am poured out like water, Psal. 22. 14. The waters fail from the sea, and the flood decayeth and drieth up. Job. 14. 11. They are dried up, they are gone away from men, Job 28. 4.

In the generall both senses tend to the same purpose; namely to demonstrate the damage that followeth upon neglect of the Gospel.

The preaching of the Gospel is by Gods institution the power of God unto salva∣tion, Rom. 1. 16. The damage is, that it proves altogether fruitlesse.

In the former sense the Gospel is to them that hear it, as lost. In the latter sense they themselves that hear it are lost, and misse of the salvation which the Gospel bringeth unto them. Such hearers were they of whom these and other like com∣plaints have been made; O that my people had hearkned unto me, Psal. 81. 13. Forty years long was I grieved with this generation, Psal. 95. 10. I have laboured in vain, I have spent my strength for nought, Isa. 49. 4. O Ierusalem, Ierusalem, how oft would I have gathered thee together even as a hen gathereth her chickens under her wings, and ye would not, Mat. 23. 37.

This phrase, lest at any time, is the interpretation of one Greek word, which though sometimes it imports a doubtfulnesse, or a peradventure, as we speak, and is translated, lest haply, Luk. 14. 29. if peradventure, 2 Tim. 2. 25. yet it doth not so al∣wayes. Where it is said, lest at any time thou dash thy foot against a stone, Matth. 4. 6. It is most certain that if the Angels kept us not, we should dash our feet against stones. And where it is said, lest at any time they should see with their eyes, Matth. 13. 15. it is certain, that they whose eyes are closed shall not see with their eyes. And also where it is said, Take heed lest there be an evil heart, ver. 12. assuredly there will be an evill heart in them that do not take heed. So assuredly they who are negli∣gent hearers of the Gospel, will lose the profit thereof. And though for a while they may retain it in their mindes and memories, yet it will sometime or other be lost, unlesse they give the more diligent heed thereto. Fitly therefore is this circum∣stance of time expressed, lest at any time. Of this phrase See more Chap. 3. ver. 12. §. 125.

▪§. 7. Of the resolutions and instructions of Heb. 2. 1.

Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

THis text doth in part set out the use to ▪be made of the Gospel. There are two observable things therein to be considered:

• 1. The Inference of it upon that which goes before: a 1.18 Therefore.
• 2. The Substance thereof in the rest of the verse.

Concerning the Substance there is observable,

• 1. A duty prescribed.
• 2. A motive used to inforce the same.

About the duty we may distinctly note,

• 1. The Matter whereof it consisteth.
• 2. The Manner of expressing it.

In the Matter is distinctly noted,

• 1. An act enjoyned, b 1.19 To give heed.
• 2. The object thereof, c 1.20 The things which we have heard.

Both these are amplified by the persons who exhort and are exhorted, d 1.21 We.

The Manner declares,

• 1. The necessity of the point, e 1.22 ought.
• 2. The diligence to be used, f 1.23 more earnest.

The Motive is taken from the damage that is like to follow upon neglect of the duty prescribed, g 1.24 lest.

That damage, as it is propounded, admits a double consideration:

• 1. The losse of the word that is heard.
• 2. The losse of the parties that negligently hear it, lest h 1.25 we should let them slip.

This is amplified by the time, at any time.

Doctrines arising out of Ver. 1.

• I. USe is to be added to Doctrine. The five first verses of this Chapter, do expres∣ly lay down a main use of the doctrine of Christs excellency, set out in the former Chapter.
• II. The more excellent the teacher is, the more is his word to be regarded. This ari∣seth out of this inference Therefore. Because God spake to us Christians by his Son, Therefore we must the more heed him. See §. 2.
• III. Due attention is to be given to Gods word. The act whereby the duty here required is expressed, in this phrase, give heed, proves as much. See §. 5.
• IV. Greater attention is to be given to the Gospel. It is the Gospel whereunto this word of comparison, more earnest, hath reference. See §. 5.
• V. Matters of weight again and again delivered are to be attended unto. This is in∣tended under the expressing of the object here set down in the time past, have heard▪ The things which we have heard. See §. 5.
• VI. We are bound to perform duty answerable to the means afforded. There is a ne∣cessity intimated in this word, ought. It is no arbitrary matter: a necessity lyeth up∣on us so to do.
• VII. In provoking others to duty, we ought to incite our selves. See §. 3. The Apo∣stle includeth himself together with others, by using the first person of the plurall number, We. See §. 4.
• VIII. The benefit of the Gospel, if it be slightly heeded, may be lost. See §. 6.
• IX. Men that hear the Gospel may be lost. These two last doctrines I gather from the various acception of the word, translated let slip. See §. 6.
• X. The fault of losing the benefit of the Gospel, is in those that hear it. The manner of inferring the motive upon the duty thus, lest we should, declares as much. See §. 6.
• XI. What is not at once lost, may be lost at another time. This is intended under this phrase, lest at any time. See §. 6.

§. 8. Of the Apostles manner of inforcing his matter.

Verse 2.

For if the word spoken by Angels was stedfast, and every transgression and dis∣obedience received a just recompence of reward:

Verse 3.

How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him?

Verse 4.

God also bearing them witnesse, both with signes and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own will.

THe first particle of this text, as our English sets it down, being a causal conjun∣ction* 1.26 For, sheweth that it followes as a reason of that which went before: a reason to perswade the Hebrews to attend diligently to the Gospel. The Apostle used one motive before §. 6. He addeth this to enforce them the further to observe his instruction: and that not only by adding one reason to another, as two blowes strike a nail deeper in then one: but by producing another more forcible motive then the former.

The former motive was taken from a dammage; namely losse of a benefit which might have been received by well heeding the Gospel; but this is vengeance, sore vengeance; even sorer then the vengeance which was wont to be executed under the Law, as the interrogation in the third verse doth plainly demonstrate.

The next particle, If, though it be a conditionall conjunction, yet doth it not* 1.27 alwayes leave a matter in suspence and doubt; as if there were question thereof, whether it would be so or no. It is oft used to lay down a sure, certain, infallible, undeniable ground to infer another truth thereupon. Where Christ saith, If I say the truth, why do you not beleeve me, Joh. 8. 46? he maketh no question of what he spake, whether it were true or no: but layeth it down as an unquestionable point, that the spake truth: and thereupon he aggravateth their undelief.

If this manner of arguing be put into a syllogisticall form, this will appear most clearly thus,

If I speak truth you ought to beleeve me.

But I speak truth: Therefore ye ought to beleeve me. So here, If slighting the word of Angels were sorely punished, much more shall the slighting of Christs word be pnnished.

This manner of arguing shewes, that the Apostles argument is taken from the lesse to the greater: For it was a lesse sinne to slight the word of Angels, then the* 1.28 word of Christ.

Of this kinde of conditionall expression See Chap. 3. v. 6. §. 60. See also The Saints Sacrifice, on Psal. 116. 14. §. 90.

§. 9. Of the word spoken by Angels.

BY the word spoken by Angels, is in generall meant that message or errand, as we* 1.29 speak, which Angels brought from God to men▪ even so much of Gods will, as he was pleased to reveal to men by the ministry of Angels.

Of Angels and their severall functions See Chap. 1. §. 70, 71, 82, &c.

Some restrain the word here intended to the Law delivered on mount Sinai: and foa that purpose alledge Acts 7. 53. and Gal. 3. 19.

Again, Some say that the Law is not here meant, and that upon these grounds:

• 1. That God himself delivered it. For it is expresly said in relation to the moral Law, God spake all these words, Exod. 20. 1. and in the preface of that Law, he that gave it, saith, I am the Lord thy God, &c. Exod. 20. 2.
• 2. That Christ the Sonne of God delivered it; for of him speaketh this Apostle in these words, whose voice then shook the earth, Heb. 12. 26. He there hath reference to the Law.
• 3. That Moses delivered it: for it is expresly said, The Law was given by Moses, Joh. 1. 17.

The seeming differences about the given of the Law, may easily be reconciled by a due observing of the different respect, wherein the one and the other is said to de∣liver the Law.

• 1. The Sonne of God is true God even Iehovah, as hath been shewed out of the former Chapter, §. 107, 128. So as what is done or said by the Sonne, is done or said by the true God. Besides the Father doth what he doth, and speaketh what he speaketh by the Sonne, and the Sonne doth and speaketh all from the Father. So

• as the Law may well be said to be delivered by God, and by the Sonne of God, with∣out any seeming contradiction at all.
• 2. As for that which is spoken of Moses, that the Law was given by him, it is to be taken ministerially and secondarily: God having published the Law on mount Sinai, afterwards wrote it in two Tables, which he gave to Moses: and Moses in his name gave it to the people. In like manner God made known all the other Laws, both Ceremonial and Judicial, to Moses first, and then Moses from the Lord declared them to the people.
• 3. Whatsoever can be said of Angels delivering the Law, it must needs be taken ministerially: This phrase, They received the Law by the disposition of Angels, may be thus taken, in the troops of Angels, or among the hosts of Angels. The Greek* 1.30 word translated disposition, is of the plurall number, and sometimes signifieth com∣panies disposed together, or set in order. It is said, that in delivering of the Law, the Lord came with ten thousands of Saints, Deut. 33. 2. These Saints were holy An∣gels, even those twenty thousand thousands of Angels, mentioned on the like occa∣sion, Psal. 68. 17. This phrase also, the Law was ordained by Angels, Gal. 3. 19. may be taken to be among Angels, who attended the Lord in delivering the Law; as they will attend him in his coming to judgment, Matth. 25. 31. Hereof see more on the first Chap. §. 96. The Apostle therefore may here have reference to the Law, and that may be one word of Angels here meant. But this must not be restrained only to the giving of the Law; but rather extended to other particulars also, which at other times Angels delivered from God to men. For before the Gospel was esta∣blished in the Christian Church, God frequently delivered his will to men by the ministry of Angels as we shewed in the first Chapter. §. 96. And wheresoever any judgment was executed upon any person, for any light esteem of that message which was brought by an Angel, the same may be here understood and applied to the point in hand.

§. 10. Of the respect due to Gods Word by any Minister delivered.

SOme take the word Angels, in the larger sense, for any manner of messengers* 1.31 from God that brought his Word to his people.

Of this large extent of Angels, see on the first Chapt. §. 79, 82.

If Angels be here thus largely taken, under the word of Angels may be compri∣sed every declaration of Gods will by any Minister, whether ordinary, as Prophets and Levites; or extraordinary, as Prophets; or coelestial, as the heavenly spirits. For the word or message of any messenger sent of God, is to be received as spoken by God himself, Isa. 13. 20. Gal. 4. 14. 1 Thes. 2. 13.

In this sense the comparison will lie betwixt the Ministry of Gods Word, before the exhibition of Christ and after it, and proves the ministry of the Word since Christ was exhibited to be the more excellent.

This comparison will well stand with the main scope of the Apostle: which is, to incite Christians to have the Gospel and the Ministry thereof in high esteem.

But that which the Apostle hath delivered in the former Chapter, and further de∣livereth in this Chapter, ver. 5, 7, 16. of coelestial Angels, clearly manifesteth that such heavenly spirits are here principally intended.

By just and necessary consequence, it may be inferr'd, that the word of all Gods Ministers before the time of the Gospel, was such, as the word of Angels is here said to be, stedfast, &c.

§. 11. Of the stedfastnesse of Gods word.

OF the foresaid word of Angels, it is said, that it was stedfast: that is, firm, sta∣ble,* 1.32 inviolable: that which could not be altered; that which might not be opposed, gainsaid or neglected. It is attributed to Gods promise, which never failed, Rom. 4. 16. to an Anchor, that fast holdeth a ship, Heb. 6. 19. and to a Testament, ra∣tified by the Testators death, which no man altereth, Heb. 9. 17. Gal. 3. 15.

The reason hereof resteth not simply on the authority or infallibility of Angels who delivered the word; but rather on the authority and infallibility of the Lord their Master who sent them. For the word of an Angel was the word of God, as

the word of the Lords Prophet, was the word of the Lord, 1 Sam. 15. 10. and as the word of an Ambassadour, or of an Herauld, is the word of the King or of him that appointed him: For if they be faithfull, as good Angels are, they will deliver nothing but that which is given them in charge: and that they will also deliver in the Name of their Master that sent them.

The word of Angels therefore being the word of the Lord▪ it must needs be stead∣fast: For with the Lord there is no variableness neither shadow of turning, James 1. 17. I am the Lord, saith God of himself, I change not, Mat 3. 6▪

§. 12. Of the stedfastness of the severall kindes of Gods Law.

SOme object the abrogation of the Law, which is said to be delivered by Angels, against the stedfastness thereof.

For a fuller Answer hereunto, I will endeavour to shew in what respect the se∣veral kindes of Gods Law may be said to be stedfast, notwithstanding any abroga∣tion of any of them.

Gods Law is distinguished into three kinds; Iudiciall, Ceremoniall and Morall.

• 1 The Iudiciall Law was steadfast so long as the Polity to which the Lord gave it continued.
• 2 The Ceremoniall Law was steadfast till it was fully accomplished in the truth and substance thereof: and in that accomplishment it remains everlastingly steadfast.
• 3 The Morall Law, which is here taken to be especially intended, was ever, and ever shall be a steadfast and inviolable Law. It endureth for ever, Psal 19. 9. This is it of which Christ thus saith, It is easier for heaven and earth to pass, then one title of the Law to fail, Luke 16 17.* 1.33

Indeed Christ hath purchased for such as believe in him, a freedom from the Law, in regard of sundry circumstances: Such as these:

• 1 In regard of an end for which it was at first instituted: namely to justifie such as should in themselves perfectly fulfill it. The end is thus expressed, The man which doth those things shall live by them, Rom. 10. 5. The man namely he himself in his own person: not by another, nor a Surety for him. Which doth, namely per∣fectly without failing in any particular. Those things, namely all the things in their substance and circumstances, that are comprised in the Law. Our freedom from the Law is thus expressed, We have beleeved in Iesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law, Gal. 2. 16.
• 2 In regard of the penalty of the Law, which is a curse for every transgression: according to this tenour thereof, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them, Gal. 3. 10. Our freedom from this curse is thus set down, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. And thus, There is no condemnation to them which are in Christ Iesus, Rom. 8. 1.
• 3 In regard of the rigor of the Law, which accepts no endeavours without abso∣lute perfection. The tenour of the curse imports as much: for it pronounceth every one cursed that continueth not in all things, Gal. 3. 10. Our freedom from this rigour is thus exemplified, If there be first a willing minde, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12.
• 4 In regard of an aggravating power which the Law hath over a naturall man. For a naturall man committeth sin, even because the Law forbids it: and in despite of the Law: and thus the Law makes sinne exceeding sinfull, Rom. 7. 13. From this we are freed by the grace of Regeneration, whereby we are brought to delight in the Law of God, after the inward man: and with the minde to serve the Law of God▪ Rom. 7. 22, 25. But notwithstanding our freedom from the moral Law in such cir∣cumstances as have been mentioned, that Law remaineth most steadfast and in∣violable in the substance of it; which is an exact form and declaration of that which is good and evil, just and unjust, meet and unmeet: and of what is due to God or man: and of what is a sinne against the one, and a wrong unto the other.

Herein lieth a main difference betwixt this Divine Law, and all humane Laws.

These are subject to alterations and corrections, or amendments: for which end Parliaments and Councels are oft convocated.

§. 13. Of the respects wherein the word of Angels was steadfast.

THe word of Angels may be said to be steadfast in three especial respects.

• ...

  1 In the Event: in that whatsoever they declared by prediction, promise or threatning, was answerably accomplished.

  Of predictions, take these instances, Gen. 16. 11, 12. & 31. 11, 12. Zech. 1. 9, &c. Matth. 28. 5, 7. Acts 10. 3, &c. Rev. 1. 1.

  Of promises, take these, Gen. 18. 10. Iudges 13. 3. Matth. 1. 20. Acts 27. 23.

  Of threatnings, take these, Gen. 19. 13. 2 Kings 1. 3, 4.

  These particulars are sufficient to prove the point in hand. As for the generall, I dare boldly say, that never was any matter of history, or or promise of good, or threatning of judgement declared by an Angel, but answerably it was accomplish∣ed: and in that respect an Angels word was steadfast.

• 2 The word of Angels was steadfast in regard of the bond, which bound them to whom any duty was enjoyned, or direction given, to observe the same. For they were extraordinarily sent from God: yea they were the chiefest of Gods Messengers. Saints thereupon believed their word, and obeyed their charge: As Manoah, Judg. 13. 8, 12. Elijah, 1 Kings 19. 8. 2 Kings 1. 15. The Virgin Mary, Luke 1. 38. Ioseph, Matth. 1. 24. and sundry others.
• 3. Their word was steadfast in regard of the penalty which was inflicted on such as believed not, or obeyed not their word. Hereof see §. 16, 17.

§. 14. Of the difference between transgression and disobedience.

UPon the steadfastness of Gods Word, though spoken by Angels, it is inferred that every transgression and disobedience received a just recompence of reward. This inference is joyned to the steadfastness of their word by a copulative particle a 1.34 AND: which sheweth that this penalty is a motive to give good heed to their word, as well as the steadfastness thereof. And that it is an effect that will assuredly follow thereupon: For because the word of Angels was steadfast, therefore every transgression was punished.

There are two words in this inference, namely b 1.35 transgression, and c 1.36 disobedience, which in the generall may intend one and the same thing; and yet here be also di∣stinguished by their degrees, yea and by their kindes. The verb from whence the first word in Greek is derived, properly signifieth, d 1.37 to pass over a thing: metapho∣rically having reference to a Law, or any other rule, it signifieth to swerve from that rule, or to violate and break that Law, e 1.38 Matth. 15. 3. In this metaphoricall sense this word is oft used in relation to the Law of God, and put for any breach thereof: as Rom. 4. 15. Gal. 3. 19. It is put for the first sinne of Adam, Rom. 5. 14. and for Eves speciall sinne, 1 Tim. 2. 14.

The other word according to the notation of it in Greek, intimateth a turning of the ear from that which is spoken: and that with a kinde of obstinacy and con∣tumacy: as where Christ saith of an obstinate brother, if f 1.39 he neglect to hear, (Mat. 18. 17.) or obstinately refuse to hear.

I finde the word here translated g 1.40 disobedience, twice opposed to a willing and h 1.41 ready obedience; namely of true Saints (2 Cor. 10. 6.) and of Christ, Rom. 5. 19. This opposition importeth a wilfull disobedience: or a contumacy as some here* 1.42 translate the word.

Others under the former word transgression, comprise sinnes of commission: and* 1.43 under the later word, disobedience, sinnes of omission. For the Verb from whence the later word is derived, signifieth to neglect or refuse to hear, Matth. 18. 17.* 1.44

There is questionless a difference betwixt these two words, either in the degrees, or in the kinds of disobedience; in which respect the universall, or (as here it is used) distributive particle, k 1.45 every, is premised: to shew that no transgression,* 1.46 great or mean, in one or other kinde passed unpunished.

Let not any think, by mincing his sinne, to escape punishment. A Prophet ha∣ving reckoned up a catalogue of sins, some greater, some lighter; maketh this in∣ference,

If a man do the like to any one of these things, he shall surely dye, Ezek. 18. 10, 13. Every particular branch of Gods Law is as a distinct linck of a chain; if any one linck fail, the whole chain is broken. The will of the Law-maker is disobeyed in every transgression, Iames 2. 10, 11. Herein lieth a main difference betwixt a faith∣full servant of God, and a formall professor: The former makes conscience of every sin: The later of such only as are less agreeable to his own corrupt humour, or such as he conceiveth most dammageable to himself.

§. 15. Of punishments on transgressours.

THe memorable judgements executed on the Israelites after the Law was given unto them on Mount Sinai, do give evident proof of the Divine vengeance which was executed on the transgressors thereof. Many of those judgements are reckoned up together, 1 Cor. 10. 5, &c.

I will endeavour further to exemplifie the same in particular judgements execu∣ted on the transgressors of every one of the particular precepts, or of denunciations of judgements against them.

• 1 Moses and Aaron for their transgressions against the first Commandment, be∣cause they beleeved not, but rebelled against Gods Word, died in the wilderness and entred not into Canaan, Numb. 20. 12, 34.
• 2 The Israelites that worshiped the golden Calf, (Exod. 32. 6, 28.) and joyned themselves unto Baal-Peor, (Numb. 25. 3, 4, 5.) And the sons of Aaron, that offered strange fire, (Lev. 10. 1, 2.) were all destroyed for their Idolatry against the second Commandment.
• 3 The blasphemour against the third Commandment, was stoned, Levit. 24. 11. 23.
• 4 He that gathered sticks upon the Sabbath day, was also stoned for violating the fourth Commandment, Numb. 15. 32, 36.
• 5 Corah, Dathan and Abiram, with such as took part with them, perished for breaking the fifth Commandment in rising up against Moses and Aaron their Go∣vernours in State and Church, Numb. 16. 3, 32, 35.
• 6 A murtherer was to be put to death and not spared, Numb. 35. 31.
• 7 Zimri and Cosby were suddenly slain together for their impudent filthiness: and the people that committed whoredom with the daughters of Moab, Numb. 25. 1, 8, 9.
• 8 Achan for coveting and stealing what God had forbidden, was destroyed with▪ all that belonged to him, Iosh. 7. 21, 24, 25.
• 9 A false witness was to be dealt withall, as he had thought to have done to his brother, Deut. 19. 19. His doom is this, He shall not be unpunished, he shall perish, Prov. 19. 5. & 21. 28.

Not to insist on any more particulars, these and all other transgressions, together with their punishment, are comprised under these words, Cursed be he that confirmeth not all the words of this Law to do them, Deut. 27. 26.

Instances of particular judgements on such as believed not, or disobeyed the message that was brought unto them by Angels, are old Zacharias, who was struck dumb, (Luke 1. 20.) and Lots wife who was turned into a pillar of salt, Genes. 19▪ 17, 26.

Now all these things were our examples, and are written for our admonition: upon whom the ends of the world are come, 1 Cor. 10. 6, 11.

Angels are not now sent to us: Yet are the Ministers of Gods word sent unto us of God; the Lord that sends, is rather to be respected then the Messengers that are sent. That therefore which is here said of recompensing disobedience to the word of Angels, may be applied to all disobedience against any Minister sent of God, Iohn 13. 20. Luke 10. 16.

§. 16. Of the reward of transgressors.

THe judgement on transgressors is thus expressed, Received a just recompence of reward.

This phrase, a 1.47 recompence of reward, is the interpretation of one Greek word:

but a compound word: and so compriseth under it two words: whereof the one signifieth b 1.48 a rendring: the other c 1.49 a reward. The Verb whence it is derived signi∣fieth to d 1.50 give a reward.

These two words e 1.51 render, reward, are sometimes distinctly set down without composition, as Matth. 20. 8. Rev. 11. 18.

He that hath the Office or power to give or render a reward, is stiled f 1.52 a rewarder, Hebr. 11. 6. §. 23.

The word used in this Text, I finde three several times in this Epistle: as here, and Chap. 10. 35. §. 132. & 11▪ 26. §. 125. In all which it implieth a reward where∣by somewhat is recompensed.

The word translated g 1.53 reward, is diversly taken, according to the persons to whom, and work for which it is given. If to a person accepted of God, for a work approved by him, it importeth such a reward as compriseth under it grace, mercy, blessing. If to a wicked person, for an evil work, it intendeth a fearfull revenge: and compriseth under it, anger, terrour, curse. Christ useth this word in an indefinite sense, which in one case may be applied one way, in another case another way. My reward is with me, saith Christ, to give every man according to his work, Rev. 12 12. As men and their works are different, some good, some evil, so is Christs reward different. The reward of the good is eternall life: and of the evil, indignation and wrath, Rom. 2. 6, 7, 8.

In regard of this difference we reade of h 1.54 the reward of a righteous man, Matth. 10. 41. and of i 1.55 the reward of iniquity, Acts 1. 18. or the reward of unrighteousness; which is also called the wages of unrighteousness, 2 Pet. 2. 13, 15. In this later sense the word is here used, and importeth revenge.

Judgement executed on the wicked for their wickedness, is called a reward, be∣cause it is as due unto him, as the reward which useth to be given to a diligent and a faithfull labourer is due to him.

This word in Greek is used to set out that which the labourers in the Vineyard received for their labour, and is translated k 1.56 hire, Matth. 20. 8.

There is another Greek word translated l 1.57 wages, (the wages of sin is death, Rom. 6. 23.) which doth somewhat more fully set out the reason of this word reward, applied to workers of evil. It is taken from the allowance or pay which is given to souldiers. In this proper signification it is used, Luke 3. 14. and translated wages or allowance. It is also used 1 Cor. 9. 7. and translated charges. That word is like∣wise used for allowance due to a Minister of the Word, 2 Cor. 11. 8.

Both this word, turned wages, and also the other, reward, intend that which is due to the thing for which it is given. Reward is due to the evil works of unbelievers upon desert: but to the good works of believers upon Gods gracious promise and faithfulness in making his word good.

§. 17. Of the just punishment of transgressors.

TO shew that punishment on transgressors is most due, this epithete, a 1.58 just, is premised thus, a just recompence of reward Therefore the damnation of such is also said to be just, Rom. 3 8. and that it is b 1.59 a righteous thing with God to recompence tribulation to them, 2 Thess. 1. 6. And in this respect the judgement of God is said to be righteous, Rom. 2. 5. It is but c 1.60 one word in Greek that setteth out a righteous judgement. It is compounded of these two words, righteous, judgement: and shews that righteousness is inseparable from Gods judgement, his judgement is alwaies righteous

It must needs be so, because God that rendereth the recompence, is a most just judge, Gen. 18. 25. Psal. 98. Rom. 3. 6.

Why then, may some say, are not all transgressours punished? for experience* 1.61 of all ages giveth proof, that many transgressions and transgressours have from time to time been passed over.

To remove this scruple we must distinguish betwixt believers and others.

Christ, as a Surety, hath received a just recompence of reward for all the trans∣gsessions of all such as have believed in him, or shall believe in him. Besides the Lord, in wisdom and love to such, oft taketh occasion from their transgressions to

inflict temporary punishments on them: not in revenge, nor for satisfaction: but for their spiritual profit, Heb. 12. 10.

Unbelievers that receive not a recompence of reward for their evil deeds in this life, have their recompence treasured up to the full, against that day which is stiled The day of the righteous judgement of God, Rom. 2. 5.

Thus sooner or later, in one kinde or other, every transgression and disobedience receiveth a just recompence of reward.

Transgression is said to receive a reward, because the transgressor receiveth it, and that for his transgression.

Transgression therefore, by a Metonymy of the effect, is put for a transgressor:* 1.62 A transgressor is said to receive the reward here intended, not as a willing act on his part: but as it is a due debt and so to be received: for punishment is as justly due to a transgressor, as any good reward to him that doth that which is required of him. Punishment is a satisfaction for a transgression, even as for a debt that is due: in which respect sins and transgressions are stiled debts, Matth. 6. 12. and they on whom the punishment is inflicted, are in the d 1.63 Greek and e 1.64 Latine Dialect said to pay the punishment: because by enduring punishment a kinde of satisfacti∣on is made: and they who make the satisfaction, pay the debt. This payment doth not necessarily imply a voluntary act, but an act that is most due and just. The sense, the grief, the smart, the pain of a punishment or judgement lieth on him that is punished or judged. These therefore may well be said to receive the recompence that is or shall be inflicted. They that resist shall receive to themselves damnation, Rom. 13. 3. They cannot avoid it: will they nill they, they shall have it. He that is just in giving to every one their due, inflicts it.

Thus every word in this clause setteth out the equity of the judgement here de∣nounced.

• 1. It is a reward.
• 2. It is a rendring of that which is due.
• 3. It is just.
• 4. It is received as that which is due and just.

§. 18. Of the certainty of Iudgement.

FRom the just punishment which was inflicted on such as transgressed the word* 1.65 of Angels under the pedagogy of the Law, the Apostle makes this inference, How shall we escape if we neglect, &c.

The manner of expressing this inference (by an interrogation, a 1.66 How?) addeth much emphasis; and sheweth that the consequence inferred is a just consequence, and without all question most true: even so as they themselves cannot deny it. It is somewhat like to this expression, Thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgement of God? Rom. 2. 3. See on Chap. 1. §. 46, & 145.

The word translated b 1.67 escape, useth to have reference to some evil of punish∣ment: or to some danger or damage: and implieth a flying from it, or an avoid∣ing of it.

I finde the Greek word seven times used in the New Testament; twice for esca∣ping out of the danger wherein men were. And it is translated according to the no∣tation of the word fled; as where the Jaylor thought that his prisoners had been fled, Acts 16. 27. And where the Exorcists fled out of the house where a demoniack set upon them, Acts 19. 16. Once it sets out a preventing of danger intended by man: as, where the Apostle saith, I escaped his hands, 2 Cor. 11. 33. Once also it sets out a preventing of Divine judgement, Luke 21. 36. Three times it is nega∣tively used, to shew, that in such and such cases, judgement cannot be avoided, but shall assuredly be inflicted, as Rom. 2. 3. 1 Thess. 5. 3. and in this place.

This manner of expressing the sure and sore vengeance here intended, is like to that commination which is denounced against the transgression of the third Com∣mandment in these words, The Lord will not hold him guiltless, Exod. 20. 7. He* 1.68 shall assuredly be found guilty and answerably judged. It is also like to Heb. 10. 29. & 12. 25. To shew that he himself as well as others, and others as well as himself, are all, without exception of any, liable to the judgement. He expresseth the first person and plural number, c 1.69 WE.

This shews that there are degrees both of sin and judgement: for according to

the hainousnesse of sinne, will be the heavinesse of judgment. Ierusalem was in all her wayes corrupted more then Samaria or Sodom; Therefore she did bear her own shame, for the sinnes which she committed more abominable then they, Ezek. 16. 47, 52. It shall be more tollerable for Tyre and Sydon, then for Chorazin and Bethsaida; and for So∣dom, then for Capernaum at the day of judgment, Matth. 11. 22, 24.

Hereby is the Wisedom of God manifested, in putting difference betwixt the kindes of sinne; and his Justice in proportioning punishment according to the kindes of sinne.

It will be therefore our wisdeom, as to take heed of every transgression, so to take due notice of the aggravation of a transgression, to make us the more watchfull and circumspect thereabout.

§. 19. Of neglecting salvation.

a 1.70 NEglecting, is the act under which the thing here taxed, is expressed. Neglect, may seem to intend a small degree of sinne; especially as it is opposed to contempt; and when it is distinguished from diligent care. For we say of him that is not so diligent in his duty, as he ought to be, that he is negligent.

In this extenuating sense, faith an Apostle, b 1.71 I will not be negligent to put you in remembrance, (2 Pet 1. 12.) I will let slip no opportunity. S^t Paul in this sense ad∣viseth Timothy, not to neglect the guift that was in him, 1 Tim. 4. 14.* 1.72

Thus may the word be here pertinently used, and that in regard of the worth of salvation here mentioned. For in the least degree, or meanest manner to disrespect so precious, so needfull, so usefull a thing as salvation, is a great point of folly, of ingratitude, yea and of rebellion. And it sheweth, that they to whom this salvation is brought, ought not any way to disesteem it; they ought not to neglect it.

The word Neglect, may further, according to the notation of the Greek, imply a despising, or despiting of a thing. For the d 1.73 simple verb of which this is compound∣ed, signifieth to have an especiall care of a thing. It sets out that care which God hath of his children, for e 1.74 He careth for you, 1 Pet. 5. 7. What greater care can there be, then that which God taketh of his?

The f 1.75 compound with a privative particle, as the word in my text is, setteth out a disposition so farre from tender care and great respect, as it implieth the clean con∣trary; namely an utter rejecting (as where God saith of the Jews whom he east offg 1.76 I regarded them not; or I cared not for them, Heb. 8. 9. yea and a plain despi∣sing of a thing, and a scorning of it: as where it is said of them that were invi∣ted to the wedding of the Kings sonne, h 1.77 they made light of it: or they cared not for it. That this intended a despising of it, is evident by the effects that are noted to follow thereupon; which were, preferring their farm and merchandize before the Kings sonnes marriage: the intreating of the Kings servants, that were sent to them, despitefully, and slaying them, Matth. 22. 5, 6. Doth not the hogg that prefers gar∣bage, offall, or any filthy refuse, before silver, gold and pearl, contemn these precious things? Do not dogs, that fly in the faces of such as bring things of great worth unto them, despise them? this word then of neglecting, here used and ap∣plied by the Apostle to so precious a thing as salvation, can intend no lesse then a despising thereof. This therefore is a great aggravation of their sinne, who live un∣der the Gospel, and any way slight the same. And it neerly concerns us to whom this salvation is tendred, to take heed of neglecting the same.

§. Of the Word of Salvation.

THat precious thing which is here said to be neglected, is * 1.78 salvation. Hereof see Chap. 1. §. 159.

The eternal salvation of the soul, is the salvation here aimed at. But by a meto∣nomy, the Gospel that revealeth that salvation is here meant.

As here * 1.79 by an excellency it is called salvation, so more especially it is stiled the Gospel of salvation, Eph. 1. 13. The word of salvation, Acts 13. 26. The power of God to salvation, Rom. 1. 16. The grace of God which bringeth salvation, Tit. 2. 11. The time of the Gospel is also called The day of salvation, 2 Cor. 6. 2. Ministers of the Go∣spel are they which shew unto us the way of salvation, Acts 16. 17.

That under this word Salvation, the Gospel is here meant, is evident, by the op∣position thereof to the word spoken by Angels, ver. 2. That word was before the time of the Gospel, and it is comprised under this title, Law. Now here he prefer∣reth the Gospel before the Law; therefore the Gospel must needs be here meant.

Fitly may the Gospel be stiled salvation in sundry respects, as,* 1.80

• 1. In opposition to the Law, which was a ministration of condemnation, 2 Cor. 3. 9. But this of salvation, Eph. 1. 13.
• 2. In regard of the Author of the Gospel, Jesus Christ, who is salvation it self, Luk. 2. 30.
• 3. In regard of the matter of the Gospel, Acts 28. 28. Whatsoever is needfull to salvation, is contained in the Gospel; and whatsoever is contained in the Gospel, maketh to salvation.
• 4. In regard of Gods appointing the Gospel to be the means of salvation: For it pleased God by preaching the Gospel to save those that beleeve, 1 Cor. 1. 21.
• 5. In regard of the end of the Gospel, which is to give knowledge of salvation, Luk. 1. 77. 1 Pet. 1. 9.
• 6. In regard of the powerfull effects of the Gospel: It is the power of God to sal∣vation, Rom. 1. 16.

Quest. If salvation be appropriated to the Gospel, how were any of the Jews, that lived before the time of the Gospel, saved?

Answ. They had the Gospel, Heb. 4. 2. Gal. 3. 6. In this respect Christ is said to* 1.81 be slain from the foundation of the world, Rev. 13. 8. to be ever the same, Heb. 13. 8.

The first Promise made to man, in the judgment denounced against the devil im∣mediatly after mans fall (Gen. 3. 15.) contained the summe of the Gospel. Abels sacrifice, Gen. 4. 4. and Noahs, Gen. 8. 20, 21. and others: and the sundry Types of the Ceremonial Law, and sundry Prophecies and Promises in the Prophets, set out Christ, the substance of the Gospel: but not so clearly, so fully, so powerfully as the ministry of the Gospel.

In this respect, not simply, but comparatively, salvation is appropriated to the mi∣nistry* 1.82 of the Gospel: and a main difference made betwixt it and the ministry of the Law, 2 Cor. 3. 6, 7.

Oh how blinde are they who trust to any other means of salvation, then the Go∣spel! Such blinde beetles were Jews, who would be justified and saved by the Law: and Papists, by their works: and Enthusiasts, by the inspirations of their own brains: and the vulgar sort, by their good meaning.

It will be our wisdom to give good entertaintment to the Gospel: to be well in∣structed therein: to beleeve in it: to subject our selves thereto: and to be confor∣mable to it in the whole man.

Our labour herein is not lost. Salvation is a sufficient recompence. I sup∣pose there is none so desperate, but like Balaam, he could wish to die the death of the righteous, and that his last end might be like his, Numb. 23. 10. Let our care be to use the means, as well as to desire the end. To us is the word of this salvation sent, Acts 13. 26. If we neglect the Gospel, we put away salvation, and judge our selves unworthy of eternal life, Acts 13. 46.

§. 21. Of the great Salvation of the Gospel.

THe excellency of the aforesaid Salvation is set out in this word, a 1.83 so great. The b 1.84 relative whence this is derived, is sometimes joyned with a word of wonder, thus; c 1.85 how wondrous great. In like manner this word here, so wondrous great.

It is a relative and withall a note of comparates: yet hath it here no correlative, nor reddition to shew how great it is.

I finde in other places a reddition joyned with it: as where mention is made of a very great earthquake, it is thus expressed; d 1.86 so mighty an earthquake; such an out, as was not since men were upon the earth, Rev. 16. 18.

This manner of setting down the word without a correlative, wants not empha∣sis; for it implieth it to be wonderfull great: so great as cannot be expressed.

Where the Apostle maketh mention of a very great danger, wherein he despair∣ed

even of life, he thus sets it out; God delivered us from so great a death (2 Cor. 1. 10.) so great, as one would have thought none could have been delivered from it. In like manner, this phrase, here intimateth, that this salvation is so great, as never the like was brought unto men before: nor can a greater be expected hereafter.

Well may the salvation brought unto us by the Gospel be stiled, so great, in* 1.87 three especiall respects.

• 1. In regard of the cleer manifestation thereof. The types, prophesies and pro∣mises under the Law were very dark and obscure, in regard of the cleer preaching of the Gospel. Now salvation is so clearly revealed, as a clearer manifestation thereof is not to be expected in this world. The vail which was upon the heart of the Iews is taken away under the Gospel: and now we all with open face behold, as in a glasse, the glory of the Lord, 2 Cor. 3. 15, 16, 18.
• 2. In regard of the large spreading forth of this Gospel. Thus said the Lord to his Sonne of old concerning this Point; It is a light thing that thou shouldest be my servant, to raise up the tribes of Iacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth, Isa. 49. 6.
• 3. In regard of the efficacy and the power of the God. Prophets complained of the little fruit that they reaped of their labours, thus; I have laboured in vain, I have spent my strength for nought, Isa. 49. 4. Who hath beleeved our report? Isa. 53. 1. The word of the Lord was made a reproach unto me, and a derision daily, Jer. 20. 8. But the Apostles in most of their Epistles, give thanks for the efficacy of the Gospel in those Churches to whom it was preached: as Rom. 1. 8. 1 Cor. 4. 1. 4, 5. Phil. 1. 3, 5. Col. 1. 3, 4. 1 Thes. 1. 2, 3. 2 Thes. 1. 3. 1 Pet. 1. 3. 2 Ioh. v. 4.

This on the one side doth much amplifie the blessing of the Gospel: and it rati∣fieth* 1.88 the promise which God of old thus made to his Church, I will do better unto you then at the beginning, Ezek. 36. 11. For under the Gospel, God hath provided a better thing for us, Heb. 11. 40. namely a better Covenant, Heb. 8, 6. a better testament, Heb. 7. 22▪ better Promises, Heb. 8. 6. better Sacrifices, Heb. 9. 23, a better hope, Heb. 7. 19.

So great are the things by the Gospel revealed unto the Church, as in former ag•…•… were not made known, Ephes. 3. 5. Many Prophets, and Kings, and Righteous men desi∣red to see these things, but saw them not, Matth. 13. 17. Luk. 10. 24. After this salva∣tion, not only the Prophets have enquired, but also the Angels desire to look into it, 1 Pet. 1. 10, 12.

On the other side, this great salvation is a great aggravation of all neglect there∣of.* 1.89 On this ground Christ aggravateth the Jews contempt of the Gospel in his time: and plainly telleth them, that the men of Nineveh, and the Queen of the South, shall rise up in judgement against them, because a greater then Ionas, and a greater then Solomon was among them, Matth. 12. 41, 42. This is the condemnation, that light is come into the world, and men loved darknesse rather then light, Joh. 3. 19.

This neerly concerns us, who live in this last age of the world, wherein this great salvation, hath broken through the thick clowd of Antichristianisme, and bright∣ly shined forth to us; and who live in that place of the world, where able Mini∣sters and powerful Preachers abound.

As God in this his goodnesse hath abounded to us, so should we abound in know∣ledge, in faith, in hope, in charity, in new obedience, and in all other Gospel-graces. S^t Paul upon the apprehension of the abounding of Gods grace towards him over and above others, maketh this inference, I •…•…nboured more abundantly then they all, 1 Cor. 15. 10. Greater blessings require greater thankfulnesse. God had abounded to Iudah in blessings more then to Israel: thereupon a Prophet maketh this infe∣rence, Though thou Israel play the harlot, yet let not Iudah offend, Hos. 4. 15.

§. 22. Of Christ the Preacher of the Gospel.

THe excellency of the forementioned salvation, is set out by the first publisher* 1.90 thereof; who is here stiled the Lord. Of this title Lord, given to Christ, See Chap. 1. v. 10. §. 128. It is here used to set out the dignity of the author of the Go∣spel▪ thereby to commend it the more unto us.

Object. God was the Author of the Word which Angels spake unto his people, and in that respect, that Word was divine. Can there be any greater authority of a* 1.91 Word then to be divine?

Answ. Though there be no greater authority then a divine authority, yet there may be sundry differences between the things that are divine. For

• 1. Of divine truths there may be degrees: Some may be of greater moment, or of greater consequence then others: to pay Tythes under the Law was a divine in∣junction; but judgment, mercy and faith, were weightier matters of the Law, Mat. 23. 23.
• 2. There were different kindes of revealing divers truths, some more obscurely, some more cleerly, 2 Cor. 4. 14, 18.
• 3. Some divine truths were more strongly confirmed then others. Priests under the Law were made without an Oath; but Christ with an Oath: so as Christs Priest∣hood was more strongly confirmed, Heb. 7. 20, 21.
• 4. More excellent Ministers may be used in dispensing some divine truths then in others. Behold a greater then Ionas is here. Behold a greater then Solomon is here, saith Christ of his own Ministry, Matth. 12. 41, 42.

In all these doth the latter word, here spoken of, excell the former.

• 1. In the very matter thereof: Such mysteries are revealed by the Gospel, as in other ages were not made known, Ephes. 3. 5. The Law made nothing perfect: but the bringing in of a better hope did, Ephes. 7. 19. In this respect the Gospel is here stiled Salvation, rather then the Law.
• 2. In the manner of revealing: The Gospel is farre more clear and effectual, 2 Cor. 3. 18. See §. 20, 21.
• 3. In the ratification: The Gospel is much more firm then the Law. See §. 36.
• 4. In the Minister: None comparable to the Sonne of God, the first Preacher of the Gospel. See Chap 1. §. 14.

If Christ the Lord vouchsafed to be a Minister of the Gospel, who shall scorn this function? The Pope, Cardinals, sundry Bishops and others that pretend to be Christs Vicars, are farre from performing that which Christ did in this kinde: and many that lay claim to Peters Keyes, are farre from observing the advice which he, for the right use of them, thus gave; Feed the slock of God which is among you, ta∣king the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready minde: Neither as being Lords over Gods heritage, but being ensamples to the flock, 1 Pet. 5. 2, 3. Many took more Lordship upon them over Gods flock, then Christ the true Lord did while he was on earth; yet it was he that brought this great salvation.

Of Christs being a Prophet, See ver. 12. §. 112. Of his being a Minister, See Chap. 8. §. 3.

§. 23. Of preaching the Gospel.

THe relation of the foresaid Salvation is expressed in this word a 1.92 spoken: name∣ly by voice or word of mouth. b 1.93 The mouth speaketh, saith Christ, Matth. 12. 34. And of God it is said; c 1.94 He spake by the mouth of his holy Prophets, Luk. 1. 70. So men are said d 1.95 to speake with the tongue, 1 Cor. 13. 1. And e 1.96 words are said to be spo∣ken, Joh. 3. 34. & 14. 10.

The correlative to speaking is hearing: We do hear them speak, Acts 2. 11. For by hearing, that which is spoken by one, is best understood by another: and by a right understanding of the truth and good of that which is spoken, it comes to be belee∣ved. Hence is it that God hath appointed speaking of his Word to be the ordinary means of salvation, 1 Cor. 1. 21.

Speaking the Word is oft put for preaching it, and so translated: as Acts 8. 25. f 1.97 When they had preached the word of God. And Acts 13. 42. The Gentiles besought that these words might g 1.98 be preached.

Thus by our former English and others, 'tis translated in this Text, which at the first began to be preached, &c. Without all question so much is here intended by the Apostle: For he must needs mean such a speaking of the Word as might make it powerfull to that great salvation which he mentioned before. For that pur∣pose no speaking is comparable to preaching.

Preaching is a cleer revelation of the Mystery of Salvation by a lawfull Minister.* 1.99

No man can attain salvation except he know the way thereto. People are destroyed for lack of knowledge, Hos. 4. 6. But what good doth any reaply knowledge, unlesse he beleeve what he knoweth? The word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4. 2. But how shall any beleeve in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent? Rom. 10. 14, 15.

He who is sent of God, that is, set a part, according to the rule of Gods Word, to be a Minister of the Gospel, doth himself understand the mysteries thereof, and is enabled to make them known to others: he also standeth in Gods room, and in Gods Name makes offer of salvation, 2 Cor. 5. 20. This moves men to beleeve and to be saved. This is the ordinary way appointed of God for attaining salvation. This course Christ, who was sent of God, took; He went throughout every City and village preaching, and shewing the glad tydings of the Kingdom of God, Luk. 8. 1. He commanded those, whom he sent, so to do, Luk 9. 2. Mar. 16. 15.* 1.100

So did they whom he immediatly sent, Acts 5. 42. So have done others after them: and so will do all true and faithfull Ministers of Christ to the worlds end.

Preaching being a means sanctified of God unto salvation, how diligent and faithfull ought Ministers of the Gospel to be in preaching the same! Thereby they may save themselves and them that hear them, 1 Tim. 4. 16. But Idol and idle Mi∣nisters, such as cannot or care not to preach the word, do much hinder men from this great salvation.

How beautifull ought the feet of them to be that preach the Gospel of peace, and bring* 1.101 glad tydings of Good things? Rom. 10. 15.

If this great salvation, the effect of preaching, were duly weighed, Ministers would be diligent in preaching, and people patient in hearing the same. For this is a strong motive to enforce the one and the other. Both preaching and hearing have need to be pressed upon mens consciences.

See more of preaching Gods Word, Chap. 13. §. 97.

§. 24. Of Christs first publishing the Gospel.

THe first that cleerly and fully preached the Gospel of Salvation, was the Lord Christ, It took beginning to be spoken by him; according to the Greek phrase.* 1.102 Till he came and preached, people sate in darknesse, and in the shadow and region of death: but when he began to preach, they saw great light, Matth. 4▪ 16.

It cannot be denied but that the substance of the Gospel, and therein salvation, was preached from the beginning of the world (as hath been shewed before, §. 20. 21.) but so dark was that kinde of light, as, like the light of the Moon when the Sunne shineth, is accounted no light. The day taketh his beginning from the rising of the Sunne, and the light that cometh from thence: So Salvation, here spoken of, taketh beginning from Christs preaching the Gospel.

Besides, Christ is the substance and truth of all the shadowes, figures, types, Pro∣phesies and Promises of that Salvation which was set out by them. When Christ the Lord came, and declared himself to be the substance and truth of the Law, he might well be accounted the first publisher of salvation.

Object. It is said of the Ministry of Iohn the Baptist, The beginning of the Gospel of Iesus Christ, Mark 1. 1.

Answ. Iohns Ministry, in reference to the Ministry of the Law and the Prophets, may be said comparitively, to be the beginning of the Gospel: because it was in the very time wherein Christ, the substance of the Gospel, was exhibited. Iohn was Christs messenger sent before his face, to prepare the way before him, Mark 1. 2. Thus it is said, that all the Prophets and the Law prophecied untill Iohn, Matth. 11. 13.

In Iohns time was Christ actually exhibited. He was baptised by Iohn, Matth. 3. 13, &c. And Iohn declared him, pointing him out, as it were with the finger, saying; Behold the Lamb of God, Joh. 1. 29. Iohn also heard of the works of Christ, Matth. 11. 2. In this respect it is said, that, Among them that are born of women, there hath not risen a greater then Iohn the Baptist, Matth. 11. 11.

Iohns Ministry was a middle Ministry between the Law and the Gospel; between

the Prophets and Christ. He took part of both kindes. He preached that the kingdom of heaven was at hand, Matth▪ 3. 2. But Christ, that the Kingdom of God is come un∣to you, Matth. 12. 22.

Thus in regard of the fulness of the Gospel, and of a distinct and clear manifesta∣tion of all things that appertained to this great salvation, Christ most truly and pro∣perly is said to be the first that preached it.

Behold here the benefit of Christs being sent into the world. Then first came that true, full, and bright light of the world. He that followeth this light, shall not walk in darknesse, but shall have the light of life, John 8. 12. Fitly to the point in hand may I apply that which is said, Iohn 1. 18. No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath revealed him.

§. 25. Of confirming the Word.

THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation; yet is it said to be * 1.103 confirmed. That is confirmed which is further proved, or fulfilled, or made more sure and certain. Thus Christ is said to a 1.104 confirm the word of his Apostles with signs, Mark 16. 20. and God by sending his Son b 1.105 to confirm the promises made to the Fathers, Rom. 15. 8. That also which is kept from failing or from being altered, is said to be confirmed. So God doth c 1.106 confirm his unto the end, 1 Cor. 1. 8. and d 1.107 establish them, 1 Cor. 1. 21. and we are called upon e 1.108 to be established with grace, Heb. 13. 3.

But that which Christ spake needed not in any such respect to be confirmed. He is a faithfull and true witness, Rev. 3. 14. He is the way, the truth and the life, (John 14. 6.) that only true way that leadeth unto life. So as there was no fear of any un∣certainty, or of any failing in his Word.

Christs Word therefore was confirmed for these and other like reasons.

• 1. Because he was not at all times, in all places present with his Church, to urge and* 1.109 press his word upon them. For this end he sent forth in his life time Disciples to preach, Luke 9. 2. & 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints, Eph. 4. 11, 12.
• 2. Because of our weakness, Christ confirmed his word, to support us, that we might have strong consolations. For this end God confirmed his promise by an oath, Heb. 6. 17, 18.
• 3. Because of the commendable custom of men, who use to confirm their own words by the consent and testimony of others. Thus S^t Paul in the Inscriptions of his Epistles joyns with himself Sosthenes, (1 Cor. 1. 1.) Timothy, (2 Cor. 1. 1.) Sil∣vanus and Timothy, (1 Thes. 1. 1.) Timothy with the Bishops and Deacons, (Phil. 1. 1.) All the Brethren which were with him, Gal. 1. 2.
• 4. Because by Gods Law and mans, at the mouth of two or three witnesses every word shall be established, Deut. 19. 15.

Thus Christs word was confirmed:

• 1. In that there were many witnesses of the* 1.110 same truth wherein they all agreed, Luke 24▪ 48. Acts 2. 32.
• 2. In that such as despised him in his life time, after his Resurrection and Ascen∣sion were wrought upon, Acts 2. 37.
• 3. In that by reason of the power of the Spirit in them, they who preached the Gospel of Christ after him, were received as an Angel of God, even as Christ Iesus, Gal. 4. 14.
• 4. In that many who never heard Christ themselves, believed that word which Christ had preached, but was made known to them by others, 1 Pet. 1. 8.

Thus it appears that this confirming of Christs Word added nothing to the au∣thority* 1.111 thereof. The Church may confirm the sacred Scriptures to be the Word of God: yet confer nothing to their authority. Divine mysteries may be confirmed by humane testimonies: yet no authority brought thereby to those mysteries.

God being pleased thus to confirm the Gospel to us, it ought to be a steadfast word to us, (see §. 11.) we ought with all steadfastness of faith to receive it: and to continue steadfastly therein: as the Christians of the primitive Church did in the Apostles doctrine, Acts 2▪ 42.

§. 26. Of Apostles.

THey by whom Christs Word was confirmed, were a 1.112 They that heard him. Hereby are meant such as Christ chose to be his Disciples; who continually followed him, who heard his Sermons, and saw his Works: whom he made Apostles, Luke 6. 13.

An b 1.113 Apostle, according to the notation of the Greek word signifieth one that is sent from another. Thus an Apostle saith, Christ sent me to preach the Gospel, 1 Cor. 1. 17.

The Greek word is used for a Messenger, and so translated, Phil. 2. 25.

Most frequently in the New Testament an Apostle is put for such an one as was sent, and deputed to a peculiar Function: which was an extraordinary Function, endowed with many priviledges.

Apostles therefore were distinguished from other Ministers, both by the manner of calling them: and also by the priviledges confirmed on them.

Their Calling was immediate from Christ himself. That may be applied to all the Apostles, which S^t Paul saith of his own particular Calling, An Apostle, not of men, neither by man, but by Iesus Christ, Gal. 1. 1.

Their special priviledges were these:* 1.114

• 1. To plant Churches: and to lay the foundation. In this respect saith the Apo∣stle, I have laid the foundation, 1 Cor. 3. 10.
• 2. To be immediatly inspired, John 14. 26. Gal. 1. 12.
• 3. To be infallibly assisted by the holy Ghost, Iohn 16. 13. & 21. 24.
• 4. To be limited to no place, but sent out into the whole world, Matth. 28. 19.
• 5. To have a power to give the holy Ghost, Acts 8. 17.
• 6. To confirm their Doctrines by Miracles, Matth. 10. 1. Acts 2. 43. & 5. 12.
• 7. To understand and speak all manner of Tongues, Acts 2. 11.
• 8. To execute visible judgements on notorious sinners, Acts 5. 5. & 13. 11.

These priviledges evidently demonstrate that the Apostles were extraordinary Ministers, of extraordinary Abilities, whereby they were the better fitted to their extraordinary work.

This gives evidence of the wisdom of Christ in ordering the affairs of his Church, and of his care thereabouts: in that he enableth, provideth and prepareth for his Church such Ministers, as may be fittest for the present estate and condition thereof. It is an especial part of wisdom to take due notice of the present particular charge which is under one: and answerably to provide for it. It is noted as a point of prudence in Saul, that when he saw any strong man, or any valiant man, he took him unto him, (1 Sam. 14. 52.) namely to be a Leader, and to have a command in his Army. Christ in his wisdom doth not only finde such, but also he makes such as the present state and need of his Church requireth.

§. 27. Of confirming the Gospel to them that then lived.

ABout confirming the Gospel, this clause is added, a 1.115 to us. Hereby the Penman of this Epistle includes himself in the number of those to whom the Gospel is here said to be confirmed: as he did before in the number of those whom he ex∣horted to give diligent heed to the Gospel: and to beware that they let not slip what they had heard, and whom he told, that they should not escape, if they neg∣lected so great salvation.

From this expression, Confirmed to us by them that heard him, we may well in∣ferre that this Epistle was written in the Apostles daies: yea and by one of the Apostles.

Of the Author of this Epistle, see the Title, §. 4.

But on the contrary, it is by b 1.116 many hence inferred, that neither Paul, nor any other of the Apostles, was the Author thereof, because he saith, that it was con∣firmed to them by the Apostles. Whence they gather, that the Penman hereof received not the Gospel from Christ: which Paul did (Gal. 1. 12.) and all the o∣ther Apostles, Matth. 28▪ 20. Act. 1. 3.

Many Answers may be given to this Objection.

• 1. The two Greek pronouns of the c 1.117 first and ^d second persons plural, have so small a difference, and that in one onely letter, as one may soon be put for the other. e 1.118 Judicious Beza saith that he hath oft noted this mistake. If therefore the second person plural were here put thus, was confirmed f 1.119 to you, that scruple is clean taken away.
• 2. This phrase Unto us, may be referred to the Time as well as to the Persons; as if it had been thus translated, g 1.120 untill us, or to our daies: implying that the Gospel from Christs own preaching thereof, was confirmed by the Apostles to their very daies.
• 3. The Apostle may use the first person, as he was a member of that mysticall body, whereof they, to whom he wrote, were also members: and by virtue of that communion, include himself; though it did not in particular concern himself. Thus he puts himself in the number of those who shall be living at Christs last com∣ing, where he saith, WE shall not all sleep, (1 Cor. 15. 51.) yet he himself slept many hundred years ago. So 1 Thess. 4. 17.
• 4. The Gospel might be confirmed to Paul by other Apostles, though it was immediatly revealed unto him by Jesus Christ: Not that that confirmation wrought in him any greater assurance of the truth thereof: but that it established the Church more therein, by the mutual consent of other Apostles with him: to this purpose saith the Apostle, I communicated unto them the Gospel, &c. least by any means▪ I should run, or had run in vain, Gal. 2. 2.
• 5. The confirmation here intended may have reference to the miracles which were wrought by the Apostles. Thus might the Gospel be confirmed, not only to other believers, but also to the Apostles themselves: even by the miracles which they themselves and others also did. To this purpose tends the praier of the Apo∣stles, Act. 4. 29. 30.
• 6. The words do not necessarily imply that the Penman of this Epistle; or any other person was confirmed: but rather that the Gospel it self was confirmed. Hereof see §. 25.

§. 28. Of God working miracles.

THe Apostle yet further proceeds in setting down another confirmation of the* 1.121 Gospel. It was first preached by Christ: then confirmed by the Apostles: and now again by God himself: Namely by such Divine works as could not be per∣formed,* 1.122 but by a Divine power, the very power of God. For God hath restrain∣ed the power of all creatures within a compass. They cannot do any thing above or beyond the course of nature, much less against it. This prerogative the Lord of nature hath reserved to himself: That men may see and know and consider, and under∣stand together that the hand of the Lord hath done this, Isa. 41. 20. The things which are impossible with men, are possible with God, Luke 18. 27. For with God all things are pos∣sible, Mark 10. 27. Nothing shall be impossible with him, Luke 1. 37.

As God can and doth daily work by means; so, when it pleaseth him, he can* 1.123 work without means, by extraordinary means, and by contrary means.

• 1. Without means God made the world, Gen. 1. 3. Psal. 33. 9. Moses remained alive forty daies and forty nights, and neither eat bread nor drank water, Deut. 9. 9. So Elijah, 1 King. 19. 8. And Christ, Matth. 4. 2.
• 2. The extraordinary means which God hath used, have been manifold; as
  • 1. In the very thing it self or kinde of means. Manna wherewith the Lord* 1.124 fed the Israelites fourty years together, was a grain that fell from heaven, Exod. 16. 4, &c. the like was never heard of before, or since.
  • 2. In the quantity of the means. The meal and oyl wherewith the Prophet Elijah and the widow of Zarephah and her houshold were nourished for three years together, was in the kinde of it ordinary: but that so little meal as could make but one little cake, and so little oyl as was but sufficient for that cake,* 1.125 should feed so many, so long, was extraordinary and miraculous. The like may be said of the five loaves and two fishes wherewith Christ fed five thousand men, beside women and children, Matth. 14. 17, &c.
  • ...

• ...
  • 3. In the quality of the means; that Daniel and his three companions, should for three years feed on pulse only, and drink water only, and yet their countenances appear fairer and fatter then they who did eat of the choicest meat and drink that could be provided for that end, was also miraculous, and ap∣peared to be an especial work of God, Dan. 1. 5, &c.
  • 4. In the manner of providing means; that Ravens should be Elijahs Ca∣ters, constantly to provide him bread and flesh in the morning, and bread and flesh in the evening, was extraordinary, 1 King. 17. 6. So also that water, upon striking of a Rock with Moses his Rod, should flow forth and run like a River, Exod. 17. 6. Psal. 105. 41.
• 3. That the three servants of God should be preserved safe in the midst of an hot fiery Furnace, was against means, or by contrary means; for fire is an ordinary means to consume things cast thereinto, Dan. 3. 27. The like may be said of Daniels preservation in the Den of Lions, Dan. 6. 22.

All these, and other like works, that are beyond the course of nature, are done by God himself. Of them all it may be said, This is the finger of God, Exod. 8. 19.

§. 29. Of creatures disability about miracles.

SUndry Objections are made against the foresaid truth: but they may all easily and readily be answered.* 1.126

Obj. 1. Christ in the daies of his flesh wrought miracles.

Answ. Christ in the lowest degree of his humiliation retained his Divine dignity, and ever remained to be true God; One with the Father, John 10. 30. He being in the form of God, thought it not robbery to be equal with God, but made himself of no re∣putation, Phil. 2. 6, 7. What thing soever the Father doth these also doth the Sonne like∣wise, John 5. 19. Christ by his miracles proved himself to be true God, Matth. 9. 6. This therefore confirmeth the point: that Christ the true God wrought miracles.

Obj. 2. Prophets, Apostles and others who were meer men, wrought miracles,* 1.127 as Moses, (Exod. 4. 8.) Elijah, 1 King. 17. 21, 22. Elisha, (2 King. 4. 25.) All the Apostles, Matth. 10. 1.

Answ. God wrought those miracles by them. They were but Gods Ministers and instruments therein. Peter acknowledges as much, Act. 3. 12, 16. Thereupon Peter, when he miraculously cured Aeneas, thus saith unto him, Aeneas, Iesus Christ maketh thee whole, Act. 9. 34.

Obj. 3. Wicked men have wrought miracles, as Iudas, Matth. 10. 1, 4. And such* 1.128 as followed not Christ, Luke 9. 49. And they of whom Christ saith, Depart from me ye that work iniquity, Matth. 7. 22, 23.

Answ. God may and oft doth use wicked men to confirm his truth by miracles, as well as to preach it.

Obj. 4. Miracles may be wrought against the truth: For in the Law it is said, If there arise among you a Prophet, or a dreamer of dreams, and giveth thee a sign or a wonder; and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other Gods, thou shalt not hearken, Deut. 13. 1, 2, 3.

Answ.

• 1. In the Text there is only a supposition made, If there be: which doth not necessarily imply that such a thing may be.
• 2. There may be signes and wonders done, which are not true miracles.
• 3. Their foretelling of a thing may be upon meer conjecture: as Fortune-tellers guesse at things to come. But herein is nothing extraordinary.
• 4. God may work by such evil instruments, in such an evil cause, to try whether his people will be drawn by any means from a known truth. This may seem to be implied in these words, For the Lord your God proveth you, to know whether you love the Lord your God, with all your heart, and with all your soul, Deut. 13. 3.

Obj. 5. The Sorcerers in Egypt wrought miracles. For it is said that they also did in* 1.129 like manner with their inchantments, Exod. 7. 11, 12, 22. & 8. 7. they did as Moses had done before: they turned the Rod into Serpents, and water into blood; and they brought abundance of Frogs.

Answ. In outward appearance there was some likenesse betwixt the things which Moses did, and which the Sorcerers did: but in the truth and substance of the things there was a very great difference.

The things which Moses did were true and proper miracles: but the things which* 1.130 the Sorcerers did they did only appear unto mans eye to be so. For the devil can present to the eye of man shews and shapes of such things as indeed are not. But suppose that the things which the Sorcerers pretended, were reall; that there were true Serpents, true Blood, true Froggs, the devil might secretly bring from other places such things, and present them before Pharaoh, and before them that were present with him: And this not above, much lesse against the course of Nature.

Obj. 6. A woman that had a familiar spirit raised Samuel after he was dead; 1 Sam. 28. 11, 12.

Answ. That which appeared to be like unto Samuel, was not Samuel himself, but the devil presented unto Saul a shape like unto Samuel: in which the devil himself spake unto Saul. Though he pretended to foretell things future: yet he did it but by guesse. He saw the Philistims very well prepared; and he observed that God had utterly forsaken Saul: and thereupon took the boldnesse to fore∣tell, that the Lord would deliver Israel into the hand of the Philistims, and that Saul and his sons should be with Samuel, who was then dead: that is, they should be dead also, 1 Sam. 28. 19.

Obj. 7. S^t Paul saith that the coming of Antichrist is after the working of Satan, with* 1.131 all power, and signes, 2 Thess. 2. 9.

Answ. In the next clause it is added, and lying wonders. This last clause shews that the signes before mentioned were but counterfeit, not true miracles.

Papists, who are the Antichristians, do exceed above all others in counterfeting miracles, which are but plain deceits and illusions.

It remains, notwithstanding all that hath been or can be Objected, that God a∣lone doth true miracles. Whatsoever the Lord pleased, that did he in heaven, and in the earth: in the seas and all deep places, Psal. 135. 6. and so can he still do.

While we have God for our God, we need not fear, nor faint by reason of any danger or want for means: but when we know not what we do, to lift up our eyes upon him, (2 Chron. 20. 12.) And in faith to say, God will provide, Gen. 22. 8. we ought on this ground to be of the minde of those three faithfull servants of God, who by a King were threatned with a burning fiery furnace, and say, Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us. Psal. 46. is worthy our serious and frequent meditation for this purpose. It is by many stiled, Luthers Psalm; because Luther oft said it and sung it, especially in the time of any trouble. So trust to the power of God in all straits, as ye subject to his Will: and prescribe no means to him: but referre the manner of working to his Wisdome. For he hath said, I will never leave thee nor forsake thee, Heb. 13. 5.

§. 30. Of Gods bearing witness to his Word by his Works.

OF those works, which could not be done but by God himself, it is said, that God did bear witness thereby. For such works do evidently demonstrate that such a word is Divine, Gods words sent from God himself. The great∣er the works are, the more excellent and more sure is the word that is ratified thereby.

To bear witness to a thing is to confirm the truth of it.

The word which the Apostle here useth is a 1.132 a double compound. The b 1.133 simple verb signifieth to witnesse a thing: Iohn 1. 7. The compound, to adde testimony to testimony: or to adde a testimony to some other confirmation, as 1 Pet. 1. 12.* 1.134 The double compound, to give a joynt testimony: or to give witnesse together* 1.135 with another. So much signifies another like e 1.136 Greek compound, used by the Apo∣stle, Rom. 8. 16. and translated, bear witnesse with.

Thus God by his works did witnesse with his Sonne, and with his Apostles to that Gospel which they preached. Gods works give a most clear and sure evidence to that for which they are wrought or produced. When the people saw how God had led them through the depths, and how the waters had covered their enemies, then they be∣lieved his words, Psal. 106. 9, 11, 12. When others saw the fire that upon Elijahs

prayer fell from heaven, they fell on their faces and said, The Lord he is God, The Lord he is God, 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead re∣stored to life by Elijah, she said, Now by this I know, that thou art a man of God, and that the word of the Lord in thy mouth is truth, 1 Kin. 17. 24. On such a ground saith Nicode∣mus to Christ, We know that thou art a Teacher come from God, for no man can do these miracles that thou doest, except God be with him, John 3. 2. When the Jews had seen the miracle that Jesus did, they said, This is of a truth that Prophet that should come into the world, John 6. 14 On this ground doth Christ oft produce his works to witnesse who and what he was, The works which the Father hath given me to finish, the same works that I do, bear witnesse of me that the Father hath sent me, saith Christ, Iohn 5. 36. And again, The works that I do in my Fathers Name, they bear witnesse of me: Thereupon he addeth, Though ye believe not me, believe the works, Iohn 10. 25, 38.

This witnesse that God hath given, gives good evidence of his speciall care over his Church, in that he laboureth so much to establish her in the Word of Salvation▪ For he thought it not enough to have the Gospel once published, though it were by his Sonne: or to have it further confirmed by other witnesses, and those many: but he further addeth other witnesses, even his own Divine Works; which may well be accounted witnesses, for they have a kinde of voice: according o that which the Lord himself saith, It shall come to passe if they will not believe thee, neither hearken to the voice of the first signe, that they will believe the voice of the later signe.

Papists upon this kinde of witnesse by miracles, do exceedingly insult against Pro∣testants, and that in two especiall respects.

• 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines.
• 2. In regard of the want of miracles among Protestants: whence they infer, that we have neither true Church nor true Ministry.

To the first ground of their insultation, I Answer, that they prove themselves* 1.137 thereby, if at least the kinde of their miracles be throughly examined, to be plain Antichristians. For whosoever shall judiciously reade their Legends and Authors* 1.138 that have written of their miracles, shall finde them so ridiculous, as they plainly appear to be lying wonders. And the Apostle saith, that the coming of Antichrist is after such a manner, 2 Thess. 2. 9.

As for the other part of their insultation, I Answer, that we have all the mira∣cles that Christ and his Apostles did to confirm our Church, our Ministry and Do∣ctrine. For our Church is built upon Christ the chief corner stone; and upon that Foundation which his Apostles laid. And our Ministry is according to the order which Christ and his Apostles have ascribed unto us: and our Doctrine is the same which Christ and his Apostles preached. What need we then any other Confirma∣tion then that which is here set down by our Apostle. Indeed if we joyned new Ar∣ticles of Faith, or preached another Gospel then they did, or had another way of Ordaining Ministers then they have warranted unto us, miracles would be necessa∣ry for confirming such new things.

§. 31. Of Signes, Wonders and Miracles.

THe means whereby God did bear witnesse to the Gospel, are set out in four words; Signes, Wonders, Miracles, Gifts. The three former set out the same things.

• ...

  1. Signs according to the notation of the word, imply such externall visible things, as signifie and declare some memorable matter which otherwise could not be so well discerned: nor would be believed. We would see a signe from thee, say the Pharisees to Christ, Matth. 12. 38. And they desired him that he would shew them a sign, Matth. 16. 1.

  These two words, See, Shew, imply that a sign is of some externall visible thing that may be shewed and seen. And extraordinary it must be, because it useth to be for confirmation of some secret and Divine matter. Thus the Pharisees would have a sign from heaven, Matth. 16. 1. which must needs be extraordinary. There∣upon

• ...

  signes and wonders are oft joyned together, as Iohn 4. 48. Acts 2. 43. & 4. 30. & 7. 36. Our last Translators do oft translate this Greek word which pro∣perly signifieth signes, they translate it, miracles, as Luke 23. 8. Iohn 2. 11. & 3. 2.

• 2. The Greek word translated wonders, is used by all sorts of Authours for some strange thing, that may seem to foretell some other thing to come. I will shew wonders in heaven, saith the Lord, Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt, in the red Sea, and in the Wilderness, are set out under this word wonders, Acts 7. 36. Our English doth fitly translate the Greek word, wonders, by reason of the effect, they cause wonder: and by reason of the strangeness of them, they are wonderfull, Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle, according to the notation of the Latin word, whence it is taken, signifieth a matter of wonder.
• 3. The Greek word here translated miracles, properly signifieth powers. It is derived from a Verb that signifieth to be able. This word in the singular number is put for a mans ability, Matth. 25. 15. for his strength, 2 Cor. 1. 8. And also for strength in the Sonne, (Rev. 1. 16.) And in sinne, 1 Cor. 15. 56. It is also put for virtue in one, Mark 5. 30. And for the power of man (1 Cor. 4. 19.) of a Pro∣phet, (Luke 1. 17.) of the spirit, (Eph. 3. 16.) of Christ, (2 Cor. 12. 9.) and of God, Matth. 22. 29. In the plurall number it is put for Angels, (Rom. 8. 38. 1 Pet. 3. 22.) which excell in strength, Psal. 103. 20. And for the firm and stable things in heaven, Matth. 24. 29. And for extraordinary works. Hereupon they are sti∣led in our English Mighty deeds, (2 Cor. 12. 12.) Mighty works, (Matth. 11. 20, 21, 23.) Wonderfull works, Matth. 7. 21. and frequently, as here in this Text, Miracles, Acts 2. 22. & 19. 11. 1 Cor. 12. 10, 28, 29. For miracles (as hath been shewed, §. 28.) cannot be wrought but by an extraordinary power, even the power of God himself. Fitly therefore is this word powers used to set out miracles: and fitly is it here, and in other places, translated miracles.

§. 32. Of the distinction betwixt Signes, Wonders, Miracles.

SOme distinguish these three words into three sorts of miracles: each exceeding others in their greatness, or degrees: as

• 1. Signes, the least kinde of miracles, as •…•…ealing diseases.
• 2. Wonders, a greater kinde, as opening the eyes of the blinde, ears of the deaf, giving speech to the dumb, and other like, which cause wonder.
• 3. Powers, or miracles the greatest kinde of them: as giving sight to the born blinde, raising the dead, even one four daies dead, and dispossessing the devil.

This distinction is too curious. For every true miracle requires a Divine and Almighty power: and to the Lord it is as easie to give sight to him that was born blinde, as to restore it to him that had it before. There is no restraint to the Lord to save by many or by few, 1 Sam. 14. 6.

Besides the Penmen of the New Testament do promis•…•…uously use these words for the same things. Sometime all sorts of miracles are comprised under signes, Iohn 20. 30. Sometimes under Powers, and translated mighty works, Matth. 11. 20. Sometimes under signes and wonders, as Acts 2. 43. And sometimes under all the three words that are here mentioned, as Acts 2. 22. 2 Cor. 12. 12.

I suppose that all these three words may have reference to the same mighty works.

This variety of words setteth out the divers properties of the same things.

Signes shew that they must be external and visible, that they may the better sig∣nifie and manifest some other thing, not so visible.

Wonders shew that by reason of the strangenesse of them, being above or against the course of nature, they cause wonder.

Powers (here translated miracles) shew that they are done by an extraordinary and Almighty power.

•…•… Thus the same extraordinary things were in the Old Testament set out by divers words, as Dreams, Visions, Revelations. Dreams, because men in their sleep dream of them. Visions, because some visible objects were represented to them. Revela∣tions,

because God thereby revealed some unknown matter to come. Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter daies in a dream by visions, Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels, rather then several persons, as hath been shewed, Chap. 1. §. 85.

§. 33. Of a Miracle.

A Miracle, according to the notation of the a 1.139 Latine word, from whence this English word is taken, signifieth such a thing as causeth wonder, or is in it self wonderfull. In the common use of it, it signifieth a wonder in the highest de∣gree: which ariseth from something that is supernaturall.

From the forementioned three words, and the end of setting them down here, this description of a miracle may be raised.

A miracle is a visible, wonderfull work, done by the Almighty power of God, above, or against the course of nature, to confirm some Divine truth.

• 1. A miracle is a work or a true act: not a meer shew or appearance of that which is not. Herein it differs from such an appearance as was represented to Saul, 1 Sam. 28. 12. And from all jugling delusions: Such as the Sorcerers of Egypt u∣sed, Exod. 7. 11, 12. & 8. 7.
• 2. It is a visible work: such an one as men may see, and thereupon be moved therewith, as the Israelites were, 1 King. 18. 39. The pretence of transubstantia∣tion, wherein no visible alteration of the creature is to be seen, is against the nature of a miracle, which is a sign.
• 3. It is above the course of nature, or against it. Herein lieth the very form of a miracle: whereby it is distinguished from other wonders, which may be extra∣ordinary, though not simply supernaturall: such as the second beast did, Rev. 13. 13.
• 4. It is done by the Almighty power of God. No man, no Angel, whether good or evil, can alter the course which the Creator hath set to his creature. That power God hath reserved to himself. Pretended miracles wrought by the power of the devil, are but pretended.
• 5. The proper end of a true miracle is to confirm a Divine truth: this was pro∣ved before, §. 30. All the miracles boasted of by Papists, for proof of any of their hereticall and idolatrous positions, or practises, are counterfeit.

§. 34. Of the diversity of Miracles.

THe miracles whereby the Gospel was confirmed are here said to be a 1.140 divers. This may be referred to the multitude of them. For though very many of them be registred in the New Testament: yet it is said that Christ did many other signes, Iohn 20. 30.

To the multitude of Christs miracles may this also be applied, There are many other things which Iesus did, the which if they should be written every one, I suppose that even the world it self could not contain the books that should be written, John 21. 25.

But this word divers, hath reference most properly to the different kinde of mi∣racles: as, curing diseases, restoring senses and limbs, raising the dead, disposses∣sing devils, &c.

This word is attributed to such things as are many in their number, and various in their kindes, as to pleasures, Titus 3. 3. To lust, 2 Tim. 3. 6. To doctrines, Heb. 13. 9. To temptations, Iames 1. 2. yea and to such diseases as Christ cured, Matth. 4. 24. All these are said to be divers: and they are every way so divers, as neither the number, nor the several kindes of them can be reckoned up.

Concerning the diversity of miracles, whereby the Gospel was confirmed, God* 1.141 had therein respect to mens backwardness in believing, and to the manifold oppo∣sitions against the Gospel. If a few miracles would not serve the turn, there were many: If this or that kinde of miracles wrought not on men, yet other kindes might: according to that which is recorded of the divers signes which God com∣manded Moses to shew, It shall come to pass, if they will not beleeve thee, neither

hearken to the voice of the first sign, that they will beleeve the voice of the latter sign, and it shall come to passe, if they will not beleeve also these two signs, that thou shalt take of the water of the River, and powr it upon the dry Land, and it shall become bloud, Exod. 4. 8, 9.

Though Pharaohs heart were out of measure hard, and by nine severall plagues was not moved to let Israel go, yet by another which was divers from all the rest, he was moved, Exo. 12. 30, 31. Many blows, especially with divers hammers one heavier then another, will drive a great spike up to the head into such a rough piece of timber, as a few blows with one light hammer could not make entrance thereinto.

It appears that it was the multitude and diversity of miracles that wrought up∣on the Jews in that they said, When Christ cometh will he do more miracles then these which this man hath done? Joh. 7. 31.

This is one end why God in all ages hath furnished his Church with variety of Ministers, indued with divers gifts, that the Church might be more edified thereby; When Barnabas a Son of consolation Act. 4. 36. little moves people; Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollos an elo∣quent man, and mighty in the Scriptures, and fervent in the Spirit, may much help such as beleeve through grace, and may convince gainsayers, Act. 24, 25, 27, 28.

§. 35. Of the gifts of the holy Ghost.

THe fourth means whereby God confirmed the Gospel, were gifts of the holy Ghost: that is, such gifts as the Spirit of God wrought in men.

The * 1.142 Greek word here translated gifts, properly signifieth divisions, or distri∣butions. This very word in the singular number, is translated, b 1.143 dividing asunder, Heb. 4. 12.

Another word, derived from the same root that this is, is translated c 1.144 a divider, Luk. 12. 14.

d 1.145 The Verb signifieth to divide, (as where it is said of Christ, He e 1.146 divided the two fishes among them, Mark 6. 41.) or to distribute, as where it is said, God hath distribu∣ted to every man, 1 Cor. 7. 17. So 2 Cor. 10. 13.f 1.147

Now the Church being as a body consisting of many members, the holy Ghost doth divide and distribute gifts needfull for the whole body, to, and among the se∣verall members thereof: to one, one gift; to another another, 1 Cor. 12. 8, &c. Hence in Greek they are called g 1.148 divisions or distributions: and because they arise not from our selves, but are given by another, and that most freely, they are not unfitly translated gifts.

In other places another word is used to set out the very same things that are here intended; and it properly signifieth h 1.149 free gifts, Rom. 12. 6.

The word that signifieth distributions, is here translated gifts: because they con∣firm the Gospel (which is the main end why mention is here made of them) as they are gifts extraordinarily given by the holy Ghost.

Ghost is an ancient English word, that signifieth the same thing that spirit doth. The word that in Greek signifieth * 1.150 spirit, is oft translated ghost: especially when it is spoken of the departing of a mans soul or spirit from his body. Of Christ it is said, He gave up the Ghost, Matth. 27. 50 Ioh. 19. 30.

He that here and in many other places is called holy Ghost, is also called holy Spirit,* 1.151 Luk. 11. 13. Ephes. 1. 13. & 4. 30. Here the third person in sacred Trinity is meant.

This Epithete Holy, is attributed to the Spirit;

• 1. In regard of his divine property: in which respect the Father (Ioh. 17. 11.) and Sonne also is stiled holy, Acts 4. 27, 30.
• 2. In regard of his speciall function, or operation, which is to make holy. In this respect he is called the Spirit of holinesse, Rom. 1. 4. and sanctification is appropriated unto him, 2 Thes. 2. 13. 1 Pet. 1. 2.

Of the holy Ghost, See more Chap. 3. ver. 7. §. 74.

Though every good gift be of the holy Ghost (Gal. 5. 22.) yet here such extraordi∣nary gifts as in the Apostles times were conferred on any, are especially meant. Such

as were before Christs exhibition foretold, Ioel 2. 28, 29. And after Christs ascen∣sion were abundantly poured out, Acts 2. 4.

That extraordinary gifts are here intended, is evident, in that they are here joyned with Signes, Wonders and Miracles: and because they are brought in for the very same end: namely for confirmation of the Gospel.

Those Miracles were extraordinary; and gave evident proof of the divine cal∣ling of them who were endued therewith, and of the divine truth of that doctrine for which they were given.

By the gifts of the holy Ghost poured on them, who, on the day of Pentecost, were assembled together, an Apostle proves to the Jews, that, that Jesus whom they had crucified, was both Lord and Christ, Acts 2. 33, 36. By like gifts did he con∣firm the calling of the Gentiles, Acts 11. 15, 16, 17.

Those gifts were divers as well as the miracles before mentioned. This is parti∣cularly exemplified, 1 Cor. 12. 4, &c. They are distributed into three generall heads,

• 1. Gifts.
• 2. Administrations.
• 3. Operations.

• 1. Under i 1.152 Gifts, are comprised such abilities, as the Spirit freely giveth unto men, to perform the duties of their functions. Of these gifts the Apostles reckoneth up sundry particulars; as wisdom, knowledge, faith, &c.
• 2. Under k 1.153 Administrations, are comprised such callings and functions as God hath ordained for the good of his Church. Of these sundry kinds are reckoned up, 1 Cor. 12. 28.
• 3. Under l 1.154 Operations, such fruits and effects as issue from the fore-named gifts, well imployed, in mens severall functions. m 1.155 The notation of the word intimates as much.

§. 36. Of the difference betwixt the wonders under the Law and under the Gospel.

THere were indeed at the delivery of the Law, thunder and lightning, and other great signs, distinctly set down, Exod. 19. 16, &c. & Heb. 12. 18, &c. Moses also did very great wonders, Deut. 34. 11, 12. Psal. 78. 12, &c. Acts 7. 36. So did other Prophets; especially Elijah and Elisha. But the Gospel was confirmed with more and greater miracles, Ioh. 7. 31. & 9. 32. & 15. 24.

The miracles which Christ did, excelled all the miracles done before him, in five especiall respects.

• 1. In the ground or power of doing them: For Christ did what he did by his own power, in his own name, Mark 1. 27. & 2. 5, 6, &c. but others did their great works by power received from God, and in the name of the Lord. The Lord sent Moses to do all the signes and wonders which he did, Deut. 34. 11.
• 2. In the very matter and kinde of works which Christ did. Never any restored sight to one that was born blinde, but Christ, Ioh. 9. 32. This very work was greater then all the works that Moses did in Egypt, the red Sea and wildernesse: and then the standing still of the Sunne and Moon upon Ioshuas prayer, Iosh. 10. 12, 13. Or then the Sunnes going back at Isaiahs prayer, 2 King. 20. 11. Or then the miracles done by the ministry of Elijah and Elisha. For in these and other miracles recor∣ded before Christs time, there was but an alteration of the ordinary course of na∣ture: but in giving sight to a man that never had sight before, was a new creation▪ Besides we never read of any devils disposessed before Christs time. This is most certain, that never any raised himself from the dead by his own power, before Christ; but herein Christ declared himself to be the Sonne of God with power, Rom. 1. 4.
• 3. In the manner of working his great works. Christ did what he did with autho∣rity and command, Mark 1. 27. & 2. 11. & 5. 41. others did what they did with prayer and submission to Gods will, 1 King. 17. 20. 2 King. 4. 33. & 5. 11.
• 4. In the end. Christs end in working miracles, was to set out his own glory, to∣gether with his Fathers: to shew that he was the Sonne of God, true God, Mark 2. 10. and that men might be brought to beleeve in him. This is evident by the question which Christ propounded to the man that was born blinde and had sight given him by Christ. The question was this, Doest thou beleeve on the Sonne of God? Joh. 9. 35. The Prophets did what they did with respect to God alone; and to

• shew, that what they did or spake, was by commission from the Lord, 1 King. 18. 36. 37.
• ...

  5. In the extent. Christs cures of many mens bodies extended also to the cure of their souls: This is evident by the pardon of sinne which he gave to the man whom he cured of his Palsie, Matth. 9. 2. and also by this exhortation to another man whom he cured, Behold, thou art made whole; sinne no more, Joh. 5. 14.

  But the gifts of the holy Ghost which are here mentioned, do beyond all exce∣ption demonstrate, that the Gospel had a greater confirmation then the Law, be∣cause never were such gifts given before Christs time. Of these gifts see §. 35.

§. 37. Of Gods will in ordering works and gifts.

THe forementioned diversity of miracles and distribution of gifts, were ordered and disposed a 1.156 according to the will o•…•… God. This act of distributing is attributed to God (1 Cor. 7. 17.) to his Sonne (Ephes. 4. 7.) and to his Spirit, 1 Cor. 12. 11. And for kinde, number and measure of gifts, all are ordered by the will of this one God, according to his b 1.157 own will, not anothers: the Greek word intends as much.

The will of God is that rule, whereby all things are ordered, that he himself doth; and whereby all things ought to be ordered, that creatures do.

Hereupon Gods will is distinguished into his secret and revealed will. This distin∣ction is grounded on these words, The secret things belong unto the Lord our God▪ but those things that are revealed belong unto us, Deut. 29. 29.

The secret will of God is called his counsell, Isa. 46. 10. the counsell of his will, Eph. 1. 11.) his purpose (Rom. 8. 28.) his pleasure (Isa. 46. 10.) his good-pleasure (Ephes. 1. 9.) the good pleasure of his will (Ephes. 1. 5.)

The other is commonly called Gods Word, and that after the manner of men: because the ordinary means whereby men make known their mindes, is the word of their mouth, therefore the revelation of Gods will is called Gods word: whether it be by an audible voice from God himself, as Matth. 3. 17. or by the ministry of Angels, ver. 2. or by the ministry of men, Hos. 1. 2.

This is also called the good and acceptable, and perfect will of God, Rom. 12. 2.

This revealed will of God, is that which is principally intended in the second Peti∣tion of the Lords prayer.

Here Gods secret will is meant. This is that supreame and absolute will of God, by which all things are, and without which nothing can be, Psal. 115. 3. Ephes. 1. 11. Rom. 11. 34.

This is Gods only rule: He hath nothing else to regulate any purpose or act of his, but his own will. As therefore he disposeth all things▪ so in speciall the gifts of the holy Ghost, according to his will. See vers. 9. §. 78. and Chap. 6. vers. 17. §. 130.

The grounds following do demonstrate the equity herof.

• 1. God is the fountain whence all gifts flow: Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, James 1. 17. All are his. Hereupon he thus presseth his right against such as were not contented with that portion which he gave them, Is it not lawfull for me to do what I will with mine own? Matth. 20. 15.
• 2. God is the most supream Soveraign over all; He is the Lord and Master of all, He therefore hath power to order the places, and duties, and parts of all, as he pleaseth, according to his own will: In reference hereunto thus saith David, The Lord God of Israel chose me before all the house of my Father, to be King over Israel for ever: For he hath chosen Iudah to be the Ruler: and of the house of Iudah, the house of my Father: and among the sonnes of my Father, he liked me to make me King over all Israel: and of all my sonnes, he hath chosen Solomon my sonne to sit upon his Throne, &c. 1 Chron. 28. 4, 5.
• 3. God is the wisest of all. He is wise in heart (Job 9. 4.) yea mighty in wisdom▪ (Job 36. 5.) his understanding is infinite, Psal. 147. 5. He is onely wise, Rom. 16. 27. He therefore best knoweth what is fittest for every one; and he is fittest to order it according to his will.
• 4. Gods will is the rule of righteousnesse. Whatsoever is ordered thereby, and agreeable thereto is righteous: and whatsoever cometh from it, is altogether

• righteous. The Lord is righteous in all his wayes; His ordering therefore of matters must needs be according to right and equity.
• 5. The Lord fitteth gifts and functions one to another▪ Such gifts as are needfull for such a function; and such a function as is fittest for 〈◊〉〈◊〉 〈◊〉〈◊〉. The Lord gave talents to every of his servants, according to his severall ability, Mattl. 25. 15. and ha∣ving called Bezaleel to the work of the Tabernacle, he filled him with the Spirit of God in wisdom and in understanding, and in knowledge, and in all manner of workman∣ship, to devise cunning works, Exod. 31. 2, 3, &c.

This teacheth us every one to be content with our own measure which God hath* 1.158 proportioned to us, for we may be assured thereupon that it is the fittest and best for us. Hast thou a small measure? bear it patiently, that measure is fittest for thee. Hast thou a great measure? use it conscionably, that is fittest for thee. If thou grudgest, thou grudgest against the most high, wise, righteous God, the foun∣tain of all blessings. Remember Aarons and Miriams fault, and Gods answer thereto, Numb. 12. 2, 8. Let the consideration hereof, suppresse in thee all murmu∣ring and repining, against that measure which others have received.

Object. We are exhorted earnestly to covet the best gifts (1 Cor. 12. 31.) and to* 1.159 seek to excell (1 Cor. 14. 12.) and to grow up in all things, Ephes. 4. 15.

Answ. None of these, nor any such like exhortations are contrary to Christian contentednesse. For

• 1. Though a man covet a more excellent gift then God hath ordained for him, yet when he seeth that God hath bestowed such and such a gift upon him, lesse then his desire, he may quietly subject himself to Gods wise disposition, and rest con∣tented therewith: For the will of God being now made known unto him, he may perswade himself, that the gift he hath is best For him.
• 2. Seeking to excell, is not ambitiously to strive for the highest places and grea∣test offices in the Church (as Di•…•…trephes did, 3 Ioh. ver. 9.) but every one to strive in his one place, to do most good in Gods Church. This therefore is the full exhor∣tation, Seek that you may excell to the edifying of the Church, 1 Cor. 14. 12. So as this teacheth us how to make the best use of the place wherein God hath set us, and of the parts which he hath given us.
• 3. A Continuall growth in grace is no more opposite to Christian contentednesse, then the growth of the little finger is to the place wherein it is set. Growth and con∣tentednesse may well stand together: yea they alwayes go together. Growth in grace received, sheweth our good liking thereof: and that we think it the fittest for us: and are thereupon stirred up to nourish and cherish it, to keep it from decay, and to increase it more and more.

§. 38. Of the resolution of the 2^d, 3^d and 4^th verses of the second Chapter.

THe summe of these verses is, A motive to inforce a diligent heeding of the Gospel. Two generall points are to be observed:

• 1. The Inference.
• 2. The Substance.

The Inference is in this causall particle, a 1.160 FOR.* 1.161

The Substance setteth out an argument b 1.162 from the lesse to the greater.

In laying down that argument, we are to observe;

• 1. The manner of propounding it.
• 2. The matter whereof it consisteth.

The manner is by way of supposition; in this conditionall particle c 1.163 IF.

The matter declares the two parts of the Argument.

The Argument is comparitive.

• The first part thereof setteth out, Just vengeance on transgressours of the word of Angels. This is the Lesse, ver. 2.
• The second part setteth out greater vengeance on transgressours of the Gospel, ver. 3, 4.

In the former we have:

• 1. A description of that whereupon vengeance was executed.
• 2. A declaration of the kinde of vengeance.

The thing described is set out:

• 1. By the means of making it known, d 1.164 The word spoken.
• 2. By the ministry thereof, e 1.165 by Angels.
• 3. By the stedfastnesse of it, f 1.166 was stedfast.

In the declaration of the vengeance is set down:

• 1. The fault.
• 2. The punishment.

The fault is expressed in two kindes:

• 1. g 1.167 Transgression.
• 2. h 1.168 Disobedience.

Both these are manifested by their extent: in this particle i 1.169 every.

The punishment is set uut:

• 1. By the kinde of it, k 1.170 Recompence of reward.
• 2. By the equity of it, in these two words, l 1.171 just, m 1.172 received.

n 1.173 In the second part of the comparison we are likewise to observe:

• 1. The manner of setting it down, by an interrogation, o 1.174 How?
• 2. The matter. Herein is declared
  • 1. The judgment.
  • 2. The cause thereof.

In the judgment are noted:

• 1. The Persons liable thereunto, in this Pronoun of the first person plurall, p 1.175 WE.
• 2. The kinde of judgment is expressed in this word, q 1.176 escape.

The cause, is

• 1. Propounded.
• 2. Aggravated.

In the Proposition there is noted:

• 1. The act wherein the sinne consisteth, r 1.177 neglect.
• 2. The object. Which manfesteth:
  • 1. The benefit neglected, s 1.178 Salvation.
  • 2. The excellency of that benefit, t 1.179 so great.

The aggravation thereof is manifested:

• 1. By the publication of that salvation.
• 2. By the ratification thereof.

The publication of salvation is here commended by the▪ principall author thereof: Who is set out,

• 1. By his dignity, u 1.180 The Lord.
• 2. By his Ministry. Herein is expressed:
  • 1. The kinde of it, in this word x 1.181 spoken.
  • 2. The pr•…•…heminence of it, y 1.182 at first began.

The ratification is there expressed, * 1.183 was confirmed. About which is further set down.

• 1. The persons that confirm it.
• 2. The means whereby it was confirmed.

The persons admit a double consideration:

• 1. Who confirmed it.
• 2. To whom it was confirmed:

The persons confirming it were:

• 1. Men.
• 2. God.

The men were * 1.184 such as heard Christ.

The persons to whom they confirmed it, are expressed in this Pronoun of the plu∣rall number and first person, us. a 1.185 To us.

b 1.186 The other person confirming is set out:

• 1. By his title c 1.187 GOD.
• 2. By the kinde of ratification, d 1.188 bearing them witnesse.

In setting down the means of▪ ratification, are noted:

• 1. The kinde of them.
• 2. The Rule whereby they are ordered.

The kinde of means are of two sorts:

• 1. Works.
• 2. Gifts.

Works are here set out:

• 1. By their distinct sorts, which are three:
  • 1. * 1.189 Signes.
  • 2. f 1.190 Wonders.
  • 3. g 1.191 Miracles.
• 2. By their variety, in this word h 1.192 divers.

Gifts are described,

• 1. By their author, the i 1.193 holy Ghost.
• 2. By their distribution. This is implied in the k 1.194 Greek word used by the Apostle.

The rule is thus manifested, According to his own will.

Here observe,

• 1. The kinde of rule, l 1.195 with.
• 2. The property of it, m 1.196 his own.

§. 39. Of the Doctrines arising out of the 2, 3, & 4. verses of the second Chapter.

I. MOtive may be added to motive. To that motive in the former verse, taken from the dammage of no•…•… heeding the Gospel in these verses, another mo∣tive is added, taken from the vengeance that will follow thereupon. For men are hardly brought to beleeve Divine truths.

II. Suppositions may imply unquestionable truths. The manner of the Apostles ar∣guing by way of supposition, If, proveth as much. See §. 8.

III. Angels were of old Gods Ministers to his Church. They spake his word. See §. 10.

IV. Gods Word is stedfast. So is it here expresly said to be. See §. 11, 12.

V. Divine vengeance may be a motive to forbear sinne. The inference of the ven∣geance upon the word spoken, proves as much: for it is here to that very end al∣leadged.

VI. There are different kindes of sin. The distinction betwixt transgression and disobedience imports thus much. See §. 14.

VII N•…•… sinne shall pass unrevenged. This generall particle, every, intends this.

VIII. Pknishment is due to transgression. It is therefore stiled a recompence of re∣ward. See §. 16.

IX. Divine vengeance is most just. So it is here expresly said to be. See § 17.

X Transgressors shall receive vengeance will they nill they. This verb, received, in∣timates this point. See §. 17.

XI. Revenge of sinne is most sure. This interrogative HOW, intimates as much.* 1.197 See §. 18.

XII. There are degrees of sinne and judgement. The inference of the later part of the comparison upon the former, declares the truth of this point. For neglect of the Gospel is made a greater sin then neglect of the Law: and a greater judgement is thereupon inferred. See §. 18.

XIII. It is very dangerous to neglect the Gospel. There is no way of escaping for such. See §. 19.

XIV. The greatest as well as the meanest falling into the same sinne, are liable to the same judgement. This pronoun WE, includes the Apostle himself and all to whom he wrote. See §. 18.

XV. The Gospel brings salvation. It is thereupon stiled Salvation. See §. 20.

XVI. The salvation brought by the Gospel is very great. This word, So great, in∣tends as much. It is far greater then that which by the Ministry under the Law was brought to people. See §. 21.

XVII. Christ was a Preacher. He is here said to Preach. See §. 22.

XVIII. The Word is made profitable by Preaching. For this end Christ Preached it. See §. 23.

XIX. Christ was the first Preacher of the Gospel. This is here expresly asserted▪ See §. 24.

XX. God would have his word confirmed. See §. 25.

XXI. Many Preachers of the same truth confirm it the more. Thus by other Preach∣ers, the Gospel which Christ first Preached, was confirmed. See §. 25.

XXII. Apostles succeeded Christ. These were they who heard him. See §. 26.

XXIII. Preachers confirm the Gospel to others. It was confirmed unto us, saith the Text. See §. 27.

XXIV. God addeth his witnesse to the Ministry of his servants. This is here expres∣ly* 1.198 set down. See §. 28.

XXV. God only can work miracles. This is here set down as Gods proper Act. See §. 28.

XXVI. Miracles are above the power of creatures. This followeth from the for∣mer by just consequence. See §. 29.

XXVII. Works are witnesses to Gods Word. God by his works bare witnesse to his Apostles. See §. 30.

XXVIII. Signes by visible objects confirm Divine matters.

XXIX. Wonders by the strangenesse of them do the like.

XXX. Miracles also do so by a Divine power manifested in them. These three last Doctrines arise out of the notation of those words, Signes, Wonders, Miracles. See §. 31, 32.

XXXI. Divers miracles were wrought to confirm the Gospel. See §. 34.

XXXII. Mens gifts are of the holy Ghost. He gives them, 1 Cor. 12. 11. Therefore they are here stiled, Gifts of the holy Ghost. See §. 35.

XXXIII. Extraordinary gifts were abundantly given at the first preaching of the Gospel. The Church had then need of them. See §. 35.

XXXIV. Gifts of the holy Ghost were confirmations of the Gospel. They are in this respect here joyned with miracles. See §. 35.

XXXV. Mens Functions and abilities are of God. Ibid.

XXXVI. The Gospel had greater confirmation then the Law. See §. 36.

XXXVII. God hath no other rule then his own will. This relative, His own, implies as much.

XXXVIII. God orders mens parts and places according to his will. See §. 37.

§. 40. Of the inference of the fifth verse upon that which goeth before.

Verse 5.

For unto the Angels hath he not put in subjection the world to come, whereof we speak.

IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter: (which was, that Christ is more excellent then Angels) and also to the argument in the verses immediatly going before, whereby he pro∣ved that more heed is to be given to the word of Christ, then to the word of Angels.

In reference to the former Chapter, a ninth argument is in this verse added to those •…•…ght which were produced in the former Chapter to prove the foresaid ex∣cellency of Christ above Angels. See chap. 1. §. 64.

In reference to the former part of this Chapter, this verse containeth a reason why Christs word is to be preferred before the word of Angels: namely because God hath given a greater authority to Christ, then ever he did to Angels. The first particle of this verse, FOR, sheweth that a reason is contained therein.

This reason is here set down as a double transition.

The first is from Christs excellency in reference to his Divine nature, unto his ex∣cellency in reference to his humane nature.

The other is, from the Apostles exhortatory digression, unto his doctrinal point about Christs excellency.

In the former Chapter the Apostle sets out the excellency of Christ being God, yet so as he considered him also to be man: even God-man.

In this Chapter he sets out the excellency of Christ being man: yet so as he con∣sidereth him also to be God: even Man-God.

The reason here produced is comparative. The comparison is of unequals: for it is betwixt Christ and Angels.

• 1. The inferiority of Angels is declared in this verse.
• 2. The superiority of Christ is proved, vers. 6, 7, 8, 9.

The manner of expressing the inferiority of Angels is like that which was used, chap. 1. §. 46. It is expressed negatively, unto the Angels hath he not put, &c.

In this place the kinde of argument is the stronger, in that it is denied to them by him who only hath the supream and absolute power to confer jurisdiction upon any: or to withhold it from any: and that is God. For this relative, HE, hath reference to him that is mentioned in the verse immediatly going before, thus, God bearing witness.

The argument may be thus framed,

He to whom God hath put in subjection the world to come, is more excellent then they to whom he hath not put it in subjection.

But God hath put the world to come in subjection to Christ and not to Angels,

Therefore Christ is more excellent then Angels.

The later part of the assumption is in this verse.

The former part in the verses following.

§. 41. Of the world to come.

THe word translated a 1.199 world, properly signifieth a place inhabited. For it is de∣rived from b 1.200 a Nown that signifieth an house or habitation: and from a c 1.201 Verb that signifieth to dwell or inhabit: it is another word then that which was used, chap. 1. v. 2. and translated d 1.202 worlds. For that word hath reference to the time wherein all things were made and continue. (See chap. 1. §. 18.) but this hath re∣ference to the place wherein men dwel. It is the same word that is used chap. 1. §. 66. But it is here used in another sense. There it was put for the earth, but here it is metonymically put for inhabitants, not in earth only, but in heaven also. And in reference to earth, by a Synecdoche, the better part of inhabitants thereon, are meant, namely Saints, Psal. 37. 11. Matth. 5. 5. In this sense another word tran∣slated e 1.203 world is also used, 2 Cor. 5. 19.

The world then in this place, is put for the Church, which compriseth under it the whole number of Gods Elect, called or to be called. In this sense it is also cal∣led the Kingdom of God (Matth. 6. 33.) The Kingdom of his Son, (Col. 1. 13.) The Kingdom of heaven, Matth. 3. 3.

That this word, world, is in this place so used, is evident by this epethete, to come, added thereto. For this world is to be considered, either in the inchoation and pro∣gress thereof: or in the consummation and perfection of it.

In the former respect it is stiled, the world f 1.204 to come, in reference to the Saints that lived before Christ was exhibited in the flesh, and longed to see this world, Matth. 13. 17. Iohn 8. 56. 1 Pet. 1. 10, 11. Thus Iohn the Baptist, after he was born and exercised his ministry, is said to be Elias to come, (Matth. 11. 14.) in reference to a former Prophesie, Mal. 4. 5.

In the •…•…atter respect, this world is said to come, in reference to such Saints as have grace begun in them, but cannot have it perfected till this life be ended. So as in regard of the perfection, both of particular members, and also of the whole my∣sticall body, this world, even now since Christ exhibited, is truly said to come. Thus is this title, to come, oft used, as Matth. 12. 32. Eph. 1. 21.

In like respects all things under the Gospel are said to become * 1.205 new, 2 Cor. 5. 17.

§. 42. Of appropriating the world to come to the later times.

COnsidering that the Saints who lived before Christ was exhibited, were mem∣bers of the true Church and mysticall body of Christ, this Question may be moved, How in reference to them, the world is said to come?

Answ. Many things in case of difference betwixt the time of the Law and Go∣spel are to be taken comparatively: and that as in other cases, so in this par∣ticular.

• 1. Christ under the Law was in so many types and shadows typified out unto Saints then living, as they could not so fully and clearly discern him, as now we do.
• 2. Their faith in the Messiah was grounded on promises of him to come: but our faith is setled on Christ actually exhibited. He is now in his humane nature re∣ally setled on his throne: and in that respect this world that was then to come, is more fully made subject to him.
• 3. In regard of the number of those that under the Gospel are made subject to Christ, the Christian Church may be counted a world, and that in compari∣son of the number of those that were under the Law. For they made but a small Nation.

§. 43. Of being put in Subjection.

THis phrase, put in subjection, is the interpretation of one a 1.206 Greek word, but a compound one, which properly signifieth to put under.

The b 1.207 simple Verb signifieth to appoint, place, or set in order. It is used to set out Gods c 1.208 ordaining persons to life; (as many as were ordained to eternall life belee∣ved, Acts 13. 48.) and mens d 1.209 determining matters (Acts 15. 2.) and e 1.210 appointing place and times, Matth. 28. 16. Acts 28. 23.

The f 1.211 Preposition with which the word is compound signifieth under. Answe∣rably* 1.212 it is translated, put under: We see not yet all things put under him, v. 8. Now they who are by him that hath authority put under another, are brought to be in subjection to him. It is therefore in this sense applied to subjects and servants, 1 Pet. 2. 13, 18. To wives, 1 Pet. 3. 1. To children, Luke 2. 51. To the Church, Eph. 5. 24.

It here importeth two things.

• 1. Soveraignty and authority on Gods part, who is here said to put under. This is exemplified, v. 8. Thus may such as are most unwilling to be brought under, be put in subjection: as the devils themselves, Luke 10. 17, 20.
• 2. Duty on the Churches part, in a willing submitting of it self to Christ. In this respect wives are charged to submit themselves to their own husbands, as the Church is subject unto Christ, Eph. 5. 22, 24.

In both these respects are the good Angels subject unto Christ, 1 Pet. 3. 23. •…•…

§. 44. Of the subjection denied to Angels.

THis honour (to have the Church put into subjection to them) is expresly denied to Angels, so saith this Text, He hath not put in subjection unto Angels the world to come. That honour, which God, the most high, supream Soveraign over all, vouchsafeth not to a creature, is denied to him; he hath no right to it. Were it meet that he should have it, the wise God would bestow it on him.

Angels are of creatures the most Excellent: (Of the Excellency of Angels, See chap. 1. §. 40, 85.) yet this world to come, consisting of such inhabitants, as are my∣stically so united to Christ, as they make one Body with him (which Body is called Christ, 1 Cor. 12. 12.) are too excellent to be put in subjection to any, but Christ, who is the true and only Head of the Church. Though Angels be more excellent then any children of men, singly and simply considered in themselves, yet chil∣dren of men as they are united to Christ, and make one Body with him, are farre more excellent then all the Angels. It is therefore very incongruous, that they who are the more excellent should be put in subjection to those who are less excellent, yea to those who are appointed to be Ministers, and (as I may so speak) servants unto him.

§. 45. Of Arguments for Angels authority over the Church Answered.

THe 'forementioned point will appear more clear by Answering such Argu∣ments as are alledged to prove the authority of Angels over Christs Church.

1. Argument. Angels are stiled Thrones, Dominions, Principalities, and Powers, (Coloss. 1. 16.) all which Titles imply superiority and authority over others.

Answ.

• 1. Those Titles are used to set out the excellency and dignity of Angels, rather then their authority and command over others. They who have Dominion, Principality and Power, and who set on Thrones, are among men the most ex∣cellent. These Titles then shew that Angels are the most excellent among all creatures.
• 2. If authority be yielded unto them, yet that authority is only deputative in re∣ference to that message or work which is injoyned by them: such an authority as Kings Ambassadours and Messengers have.

2. Argum. They are called Princes of particular Countries, as of Persia and Graecia, Dan. 10. 13, 20. Now Princes have subjects put into subjection unto them.

Answ.

• 1. Persia and Graecia were then of this world: but we speak of the world to come, which is the Church.
• 2. It cannot be proved that those Princes there meant were Angels. They were the Monarchs of those Nations: as Cambises or Darius of Persia, and Alexander of Graece.

3. Argum. Michael the Angel was Prince of the Jews, Dan. 10. 12, 21.

Answ. Indeed Michael is stiled an Archangel; but thereby is meant the Head of Angels, the Lord Jesus Christ. See chap. 1. §. 83.

4. Argum. Evil Angels are Rulers of the darkness of this world, Eph. 6. 12. Why may not then good Angels be Rulers of the world to come?

Answ.

• 1. Evil Angels usurp power and authority above that which is meet: which the good Angels will never do.
• 2. The children of this world put themselves in subjection to evil Angels, and so become their slaves: but the children of the world to come will subject them∣selves to none but to Christ: no not to the good Angels.

5. Argum. The men of this world are put in subjection to Christ. Therefore the subjection of the world to come is no good proof of Christs excellency.

Answ. Though the men of this world are put into subjection to Christ, yet not after such a manner as the world to come, who are put in subjection to Christ a members to their Head: So as from their Head they receive such a spirit as makes them willingly and chearfully submit themselves to him. But the men of this world are per force made subject to Christ as to an absolute, supream, Almighty Lord over them: who can and will keep them under.

2. The Question here being principally about the Church, the Apostle thought it sufficient to exemplifie the point in the world to come.

§. 46. Of the unlawfulness of worshipping Angels or any other creatures.

GOD having reserved this as a priviledge to his Church, not to be put in subjecti∣on to Angels, how basely and unworthily do they carry themselves who pre∣tending to be of this world to come, do notwithstanding put themselves into subje∣ction to Angels? so do such as worship Angels. It appears that men were too much addicted to this kinde of superstition in the Apostles time. For it is condemn∣ed by an Apostle, and the vain pretence for it is discovered, Col. 2. 18. That pre∣tence is stiled voluntary humility: which is, as of old it was called, will-humility and hypocriticall humility. Indeed it is an high presumption against God who only is to be worshipped, and against his Son Christ, who only is advanced to the right hand of God, (See chap. 1. §. 13.) and against the Saints, who are of this world to come: and in that respect not put in subjection unto Angels. To make pretence of worship for which there is no warrant in the Word of God, savoureth too ran•…•…∣ly of intollerable insolency. Angels themselves, who well understand what is do•…•… or not due unto them, have utterly refused to be worshipped by men, Rev. 19. 10 & 22. 9.

In this it is manifest that Papists are not of this world to come: because in their do∣ctrine they maintain that Angels are to be worshipped: and in their daily practice do worship Angels.

The Pope of Rome doth also herein shew himself to be plain Antichrist, in the he putteth all that adhere to him in subjection to himself, as to Christs Vicar, and as to the Head of the Church: which is Christs prerogative given unto him by the Father, Eph. 1. 22. To what Bishop said God at any time, Be thou the Head of my Church? or, Let my Church be put in subjection to thee? Is not this to oppose 〈◊〉〈◊〉 exalt himself above all that is called God, or that is worshipped? 2 Thess. 2. 4.

Let us, Brethren, stand fast in the liberty wherewith Christ hath made us free, Ga•…•… 5. 1. Let us not slavishly put our selves in subjection to any to whom God hath not put us in subjection: but let us reserve our selves free for him alone to whom God hath put us in subjection. He is the only Lord of our conscience, to him only let 〈◊〉〈◊〉 be in subjection.

§. 47. Of adding this clause, Whereof we speak.

THis correlative, whereof, hath reference to the word, world, going before: for they are both of the same gender, namely the femmine. The word here translated world, is the very same that is used, chap. 1. v. 6. in this phrase, When he bringeth in the first begotten into the world. The world may there be taken in a larger extent, then here, by reason of this restrictive Epithete, to come.

Though world in the former place may comprise under it the whole earth and all the inhabitants thereon: yet doth it most especially intend the militant Church. For as Christ gave himself for the Church (Eph. 5. 25) so God in special gave Christ to his Church: and he brought his first begotten into the world for his Churches sake. Had not the Church been in the world, God would not have brought his first begotten into the world.

Besides the world there spoken of may well be accounted the same that is here meant, even the world to come, because Gods first begotten was then brought into the world when it began to be actually that world to come which was before pro∣phesied of. It was the exhibition of Christ that made it another world, a new world, a world to come. In that Christ by being brought into the world accomplished all the Types, Shadows, Prophesies and Promises concerning himself, the world thet was accounted the world to come.

In regard of the sense and intent of the Apostle, this phrase, whereof we speak, may also have reference to the last daies, mentioned Chap. 1. ver. 2. For this world to come is in those last daies, in which God speaks unto us by his Son.

It may further have reference to the last clause of the last verse of the first Cha∣pter. For the heirs of salvation are the most speciall and principall inhabitants in this world to come. Yea they are the only true members thereof: so as in speaking of the world to come he speaks of the heirs of salvation.

Finally, All that in the former part of this Chapter is spoken of the Gospel, and of the duty that belongs to those that enjoy the priviledge thereof, and of the mani∣fold means whereby God confirmed it unto us, all these things concern this world to come. So as in all these also he speaketh of the world to come.

The Apostle here useth a Verb of the present tense (thus, whereof we speak,) not of the preter tense, or time past (whereof we have spoken) to shew that all his dis∣course appertains to this world to come.

§. 48. Of the Resolution of the fift verse of the second Chapter.

THe summe of this verse, is, A restraint of Angels authority.

Two points are herein to be observed.

• 1. The inference set out in this causall particle FOR.
• 2. The substance: Wherein is noted
  • 1. The kinde of authority here intimated.
  • 2. The restraint thereof.

In setting down the kinde of authority he sheweth

• 1. The persons whom it concerns.
• 2. The act wherein it consisteth.

The persons are

• 1. Propounded in this phrase, world to come.
• 2. Amplified in this, whereof we speak.

The Authority is thus expressed, put in subjection.

In the restraint we are to observe,

• 1. The persons, both who restrains, HE, and also who are restrained, Angels.
• 2. The form of restraint in these words, hath not put, &c.

§. 49. Of the Instructions arising out of Heb. 2. 5.

1. THe more excellent the persons are, the greater heed is to be given to their word. This ariseth from the causall particle FOR. Therefore more diligent heed is to be given to Christs word then to the word of Angels, because he is more ex∣cellent then they.

II. God gives authority and dignity. This relative HE, hath reference to God, who putteth in subjection whom he will and to whom he will.

III. None have right to any authority that have it not of God. Because God hath▪ not put the world to come in subjection to Angels, therefore Angels have no au∣thority over the world to come.

IV. There was a Church to come after the expiration of the Iewish Synagogue. In this respect the Christian Church is here called the world to come.

V. The full perfection of the Church is yet expected. For this phrase world to come, hath also reference to a time yet to come: and that after the last day.

VI. Angels have not authority over Christs Church. It is Christ Church of whom the Apostle here saith, that it is not put in subjection to Angels.

VII. The prerogative of the Christian Church is a very great one. For it is much spoken of by the Apostle. This is it that is mainly intended in this phrase, whereof we speak. He is here and there, even every where, speaking of it.

§. 50. Of the Apostles manner of producing a Divine Testimony.

Verse 6.

But one in a certain place testified, saying, What is man that thou art mind∣full of him? Or the sonne of man that thou visitest him?

Verse 7.

Thou madest him a little lower then the Angels, thou crownedst him with glory and honour, and didst set him over the works of thy hands.

Verse 8.

Thou hast put all things in subjection under his feet, &c.

THe Apostle here begins to set out the excellency of Christs humane nature: in amplifying whereof, he continueth to the end of this Chapter.

In the four verses following he proveth Christ to be more excellent then Angels. Now Angels are of all meer creatures the most excellent. Christ therefore must needs be the most excellent of all.

This Argument of unequals the Apostle began in the former verse▪ where he gave proof of the inseriority of Angels. Here he sheweth that that which was de∣nied to Angels, is granted to Christ. Therefore he bringeth in that which is spo∣ken of Christ, with this particle of opposition, a 1.213 BUT: which is here made the note of an Assumption, thus, God put not the world to come in subjection to An∣gels: BUT to Christ he did. Though that assumption be not in expresse terms set down, yet to make it the more clear and evident, the Apostle sets it down in a Divine testimony: which in general terms he thus produceth, One in a certain place testifieth. If upon that which was asserted in the former verse, it should be demanded, Seeing God hath not put in subjection to Angels the world to come, to whom hath he put it? The answer is this, One in a certain place testifieth, &c. He expres∣seth not the authour, but indefinitely saith, One (or a certain man, as b 1.214 the Greek particle here used, is translated in other places, Luke 9. 57. & 13. 6.) Nor the Book, but saith, in a certain place. This is the interpretation of c 1.215 one Greek par∣ticle: which being d 1.216 accented, signifieth, where (Matth. 2. 2.) or whither, (1 Joh. 2. 11.) But without an accent it signifieth a certain place, as here, and chap. 4. 4. & 11. 8.

This was usuall with the Pen-men of sacred Scripture. Sometimes they only set down a text of Scripture: giving no note of Author, or place, as Rom. 10. 18.

Sometimes this indefinite phrase is used, He saith, Heb. 13. 5.

Sometimes this, The holy Ghost saith, Heb. 3. 7.

Sometimes this phrase, It is written, Matth. 21. 13.

Sometimes this, In the Law it is written, Joh. 8. 17.

Sometimes a Prophet is indefinitely set down, Matth. 1. 22.

Sometimes the name of the Prophet is expressed, Matth. 2. 17.

Sometimes the Book of Moses, Mark 12. 26. And the Book of the Psalms, Act. 1. 20.

Once the second Psalm is mentioned, Act. 13. 33.

Scriptures might be thus indefinitely quoted, because the Churches to whom the Evangelists and Apostles wrote, were so well acquainted with the Scriptures, as the very naming of a Scripture might be sufficient for them readily to finde it out, because they well knew where it was written: or it may be that the Apostles

did it purposely to move them more dilligently to search the Scriptures, that so they might the better acquaint themselves therewithall.

It is said of the Jews, that they were so versed in the Hebrew text, (which was their mother language) as they could readily tell how many times such or such a word was used in the Hebrew Bible: and that they trained up their children to be as expert therein. To them there needed no more but the very naming of a Text of Scripture.

Were our people as expert in the Scriptures, which we have trauslated in our mother tongue, a great deal of pains might be spared by our Ministers in quoting the Book, Chapter and verse, wherein the text that we quote is set down.

Let us be stirred up so diligently to exercise our selves in the holy Scriptures, and to be so well acquainted therewith, as it may be sufficient to hear a testimony or a phrase of Scripture, though the particular place be not expressed.

§. 51. Of the Scriptures Testifying.

a 1.217 THis word translated, testified, is a compound word. The b 1.218 simple verb signifieth to testifie, (Joh. 3. 11.) or to bear witnesse, Ioh. 1. 7.

The c 1.219 compound addeth emphasis: and implieth more then a bare affirming or witnessing a thing. It also signifieth a confirming and adding further witnesse to a truth. It is therefore added to preaching: He commanded us to preach and to te∣stifie, Act. 10. 42. After that Peter had preached to the Jews, it is added, that with many other words he did testifie, Act. 2. 40.

I finde this compound word fourteen times used in the New Testament. In every of those places it carrieth an especial emphasis: as where Dives desires that La∣zarus, who was then dead, might be sent to his brethren, to testifie unto them, (Luke 16. 28.) that is, by an unquestionable evidence to convince them of hels torments.

Here it implieth a confirmation of the point in question: namely, that the world to come was put in subjection to Jesus. It is one special end of Sacred Scripture to testifie the truth: such truths especially as concern Jesus Christ, Ioh. 5. 39. Luk. 24. 27. Acts 10. 43.

The Psalm out of which this testimony is taken, is the eight Psalm. That it te∣stifieth of Jesus, is evident by the many passages that are therein applied to Christ in the New Testament: as this, Out of the mouth of babes and sucklings * 1.220 thou hast ordained strength: or as the LXX (whom the Evangelist followeth) d 1.221 hast perfe∣cted praise, Matth. 21. 16. And this, Thou hast put all things under his feet, is three times applied to Jesus, as 1 Cor. 15. 27. Eph. 1. 22. and here in this text, where the Apostle proves, that this can be meant of no other, v. 8, 9. Thus he first pro∣duceth the testimony it self, v. 6, 7, 8. and then applieth it to Jesus the Person in∣tended therein, v. 8, 9.

Take we a brief view of the whole Psalm, and it will evidently appear that Christ is set out therein.

The main scope of the Psalm is, To magnifie the glory of God; this is evident by the first and last verses thereof. That main point is proved by the works of God, which in general he declares to be so conspicuous, as very babes can magnifie God in them to the astonishment of his enemies, v. 2.

In particular, he first produceth those visible glorious works that are above; which manifest Gods eternal power and Godhead, vers. 3. Then he amplifieth Gods goodnesse to man (who had made himself a mortall miserable creature, v. 4.) by setting forth the high advancement of man above all other creatures, not the Angels excepted, v. 5, 6, 7, 8. This cannot be found verified in any but in the man Christ Jesus.

This evidence of Gods goodnesse to man so ravisht the Prophets spirit, as with an high admiration, he thus expresseth it, What is man, &c. Hereupon he con∣cludeth that Psalm as he began it, with extolling the glorious excellency of the Lord.

§. 52. Of the Scriptures sufficient Authority in it self.

THough in setting down this testimony, the Apostle nameth not the Author or Pen-man of the Psalm, yet in the Title it is expresly said to be A Psalm of David. The Apostle concealeth his name, not upon any doubt that he had of Davids penning it; or in any disrespect: (for he expresly nameth him, Chap. 4. 7. and putteth him into the catalogue of Gods Worthies, Chap. 11. 32.) but to shew that the sacred Scripture hath sufficient authority in it self; and need not any fur∣ther authority from any man. Many Books are compiled in the Bible, whose Pen∣man or Publisher is not named; as the Book of Iudges, and Ruth, the two Books of Kings and Chronicles, Esther and this Epistle.

The Apostle hath quoted this testimony word for word, not varying from the Psalmist in sense or syllables: especially as * 1.222 the LXX have translated it.

By this expressing of his minde in the very words of Scripture, he maketh the point to be more heeded and regarded.

§. 53. Of Christs Meanness amplifying his Greatness.

THe main intent of the Apostle in quoting the foresaid testimony, is, to set out the excellency and dignity of Christ; yet he beginneth with his low degree, stiling▪ him Man, Son of Man.

This he doth in three especial respects.

• 1. That he might set out Christs excellency, as he was man: for in the former Chapter, he had set forth his excellency as he was God.
• 2. That his excellency might be the more magnified. For the low degree where∣unto Christ subjected himself, doth much amplifie his glorious exaltation, as Phil. 2. 8, 9. To this very end the holy Ghost doth oft set down the low degree of those whom God hath highly advanced. Israel was advanced above all nations; to mag∣nifie Gods goodnesse therein they are oft put in minde of their former low con∣dition: yea they are enjoyned to make an annual commemoration thereof, Deut. 26. 1, 2, &c. David doth this way amplifie Gods goodnesse to himself, Psal. 78. 70, 71. So doth the Virgin Mary, Luk. 1. 48.
• 3. That the exception made against Christs meannesse, might appear to be but a frivolous exception. For the Apostle here grants that Christ in his humane estate was as mean, as the meanest. Yet withall inferreth that it was no hinderance to the height of his exaltation.

Some suppose that that which is here spoken of man, is meant of the first man in* 1.223 his pure and innocent estate: because God then gave him dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, &c. Gen. 1. 26.

Answ.

• 1. I deny not, but that such a dominion in regard of sundry of those par∣ticulars which are mentioned, Psal. 8. 6, 7, 8. was given to the man here described. But it doth not thence follow that the first Adam should be here meant: for he for∣feited that dominion by his transgression.
• 2. The first title which is given to the man here meant, cannot be applied to the first Adam in his pure estate: for then he was not a mortall miserable man.
• 3. Adam was not a sonne of man as this man is here said to be, Adam was not born of man but created of God, Gen. 2. 7.
• 4. Adam being made immortall, he was not then in that respect lower then An∣gels, as he man here meant is said to be, v. 9.
• 5. The glory and honour with which this man is here said to be crowned, farre exceeded all that glory and honour which was then conferred upon Adam.
• 6. All things, simply taken without any restraint (as here they are taken) were not put in subjection to Adam. Angels were never put in subjection to Adam: but they are to this man, v. 8.

In the two latter respects no meer man since the Fall: nor the whole stock of* 1.224 mankinde, simply considered in it self, can be here meant. It remains therefore that the man here spoken of is more then man: even the man Iesus Christ, who is God∣man.

Yet I will not deny but that the whole mysticall body of Iesus Christ may be here included; namely all that by faith are united unto Christ: for all they, toge∣ther with their head, have this title Christ, given unto them, 1 Cor. 12. 12. In this respect the dignities belonging unto Christ, as the head of that body, appertain al∣so to the body of Christ. Hence it is that all things are said to be theirs, because they are Christs, 1 Cor. 3. 22, 23. and they are said to be quickened together with Christ; and raised up together, and made to sit together in heavenly places in Christ Iesus, Ephes. 2. 5, 6. They are also, heirs of God, and joint-heirs with Christ, Rom. 8. 17.

§. 54. Of these Titles, Man, Sonne of Man.

THe Person here spoken of, is set forth by two Titles, Man, Sonne of Man. a 1.225 The first of these Titles in Hebrew signifieth a mortal, miserable man. It cometh from b 1.226 a verb that importeth a desperate case. It is oft translated desperate, as de∣sperate sorrow, Isa. 17. 11. and incurable sorrow, Ier. 30. 15. This word is used where the Psalmist saith; Put them in fear O Lord, that the Nations may know them∣selves to be but Men (Psal. 9. 20.) that is, weak, mortall, miserable. Of this title Man, in another sense; See my Sermon on 2 Chron. 8. 9. Of the Dignity of Chi∣valry, §. 3.

The other Title, Sonne of Man, is added as a diminution. For c 1.227 Man in the second place is Adam. Adam was the proper name given to the first man, the father of us all, and that by reason of the d 1.228 red earth, out of which he was made, Gen. 2. 7. After mans fall, it became a common name to all his posterity, by reason of that mortality which seized on them all; whereby they came to return to that out of which they were made: according to this doom, Dust thou art, and to dust shalt thou return, Gen. 3. 19. Thus this title Adam sets out the common, frail condition of mankinde: So doth the * 1.229 Greek word here used, according to the notation of it: It signifieth one that looks upward. Being succourlesse in himself, he looks up for help elswhere: as 2 Chron. 20. 12. In this respect Bildad stileth him a worm, Job 25. 6. This word Sonne, annexed unto man, Sonne of man, adds a further diminution, and implieth somewhat lesse than a mean man.

This particle e 1.230 SONNE prefixed (Sonne of man) doth further shew; that he was born of man, and that he did not (as some f 1.231 Hereticks have imagined) bring his body from heaven. See more of this title, in my Treatise of the sinne against the holy Ghost, §. 11.

The meannesse of Christs estate here in this world, is thus further described by a Prophet, His visage was marred more than any man, and his form more then the sonnes of men, Isa. 52. 14. Yea Christ himself is brought in, thus speaking of himself, I am a worm and no man, Psal. 22. 6.

To add more emphasis to his low degree, those titles are interrogatively thus ex∣pressed; What is man, the sonne of man? Hereby two things are intended.

• 1. The nothingnesse of that man in himself to deserve any thing at Gods hand. This must be taken of the humane nature of Christ, and that abstracted from the divine nature: not of his person in which the two natures were united: or else it must be taken of the mysticall body of Christ here warfaring on earth, consisting of weak, unworthy children of men.
• 2. The freenesse of Gods grace and riches of his mercy, that was extended to such a mean, weak, unworthy one.

This cannot but cause much admiration: and that admiration is couched under the interrogation, What is man?

If the effects of Gods kindness to man, which follow in the testimony, be duly ob∣served, we shall finde it to be a matter of more then ordinary admiration. It was a matter farre less then this, which made Iob with a like expostulatory admiration to say unto God, What is man that thou shouldest magnifie him? and that thou shouldest set thine heart upon him? Job 7. 17.

§. 55. Of Gods being mindfull of man.

THat wherein God manifested his free grace and rich mercy to man, is expressed under these two words, mindfull, visit.

Both these words have reference to God: as is evident by this Apostrophe, Th•…•… art mindfull. The Psalmist begins the Psalm with an Apostrophe to God, thus; O Lord our Lord; and continueth the same to the end of the Psalm: •…•…o as he must needs here be taken in this verse to direct his speech unto God. This Apostrophe doth also amplifie the grace here intended, namely, that so great an one as the Lord should be so gracious unto so mean a man, as is here described.

Both the a 1.232 Hebrew and the b 1.233 Greek word translated mindfull, do signifie to re∣member. The Hebrew word is so translated, Psal. 9. 12. He remembreth them: and the Greek word, Luk. 1. 72. to remember his holy Covenant.

To remember importeth two things:

• 1. To hold fast what is once known.
• 2. To call to minde what is forgotten▪ Of these two acts of memory See Chap. 13. §. 12. 24.

This act of remembring is applied not to man only, but to God also.

To God it is most properly applied in the former signification. For God ever fast holds in memory, and never forgets what he once knowes: known unto God are all his works from the beginning of the world, Acts 15. 18.

Yea, also in the latter signification, that act of remembring is attributed unto God; as where it is said, Did not the Lord remember them? and came it not into his minde? Jer. 44. 21. The latter phrase sheweth that the act of remembring attribu∣ted to God in the former clause, is meant of calling to minde what was formerly known. Iob oft calleth on God to c 1.234 remember him in this sense, Iob 7. 7. & 10. 9. & 14. 13. In this respect God is said to have d 1.235 Remembrancers, Isa. 62. 6. to whom he thus saith, Put me in remembrance, Isa. 43. 26. and to this end, he is said to have e 1.236 a book of remembrance, Mal. 3. 17. But surely these things cannot properly be spoken of God: they are to be taken tropically, by way of resemblance, after the manner of man.

There is also a third act that is comprised under this word, to remember: which is, seriously to think on, and consider such and such a person or case. Thus is the fore∣said Hebrew word translated, Neh. 5. 19. Think upon me my God: So Gen. 40. 14. Think on me.

To apply all to the point in hand, God never forgat the man here spoken of▪ but still held him in minde and memory: and though by extremity of misery and long lying therein, God might seem to have forgotten him (as the Church com∣plaineth, Lam. 5. 20.) yet by affording seasonable succour, God shewed that he ever held him in memory, oft thought on him, and in his greatest need in speciall man∣ner called him to minde: thus was God every way mindfull of him: Behold how this mindfullnesse of God is set out to the life, Isa. 49. 15, 16. It is not mans low estate that makes God unmindfull of him, Psal. 136. 23. & 116. 6. This is a ground of com∣fort and confidence in our mean estate, Psal. 79. 8.

§. 56. Of Gods visiting man.

THis other word, a 1.237 visitest, doth intend a further care of God. b 1.238 To visit one, sig∣nifieth to go to the place where he is, to see him: and that not once only, but often. Thus the c 1.239 Hebrew word is used, Psal. 80. 14. and the d 1.240 Greek word too, Matth. 25. 36.

Now because sight of misery works compassion, and compassion moves to suc∣cour such as are in distress; to visit signifieth to succour one, as Ier. 15. 15. Iam. 1. 27.

Both these words, mindfull, visit, are also applied to punishment and judgement.

We shewed before, that to be mindfull of, and to remember, are interpretations of one and the same originall word. Now God is said to remember iniquity, in judgment, and so to visit sinnes, Jer. 14. 10. Hos. 8. 13. & 9. 9.

But the persons visited, or the cause of visiting, or some circumstance or other,

will apparently demonstrate what kinde of visiting is meant, whether in mercy or judgement.

It is most evident that the former kind of visiting is here intended.

This latter word of visiting, added to the former of being mindfull, sheweth, that as God had this man in minde, so he was carefull to afford him all needfull succour, and to testifie all good respect to him, as is manifested in the words fol∣lowing. We are to be mindfull of, and oft to go unto, and look upon such things as are dear unto us, and which we have in high account: so as Gods speciall love of this man is herein set out.

§. 57. Of Christs being made low.

IN the seventh Verse, there is an exemplification, •…•…oth of Christs low estate, and* 1.241 also of Gods mindfullness of him, and gracious visiting of him.

He still continueth his Apostrophe to God, to whom he saith, Thou madest him a little lower, &c. so as both the low degree, and also the high advancement of Christ and his mysticall body is ordered by God. God maketh low: God setteth up on high, 1 Sam. 2. 7. Ezek. 17. 24. Should not this make us content, that God ordereth our estate? Iob 1. 21.

Both the a 1.242 Hebrew and b 1.243 Greek word translated, made lower, implieth the failing of a thing from that which it was before. The Hebrew word is used to set out the failing of the waters when Noahs flood decreased, Gen. 8. 4. and negatively it is ap∣plied to the widows oyl that did not faile, 1 King. 17. 14, 16. The Greek word is used of the Baptist, who said, d 1.244 I must decrease, Joh. 3. 30. Thus may this most fitly be applied to Christ, who by reason of his incarnation and passion, is said to des∣cend (Ephes. 4. 9.) to come down (Joh. 6. 38.) and to make himself of no reputation, Phil. 2. 7. This he did by the appointment and will of his Father, who is here said to make him lower. And this he did to accomplish all works of service and suffering* 1.245 that were requisite for our redemption and salvation.

§. 58. Of Christs being made lower then Angels.

THat the humiliation of Christ might not be stretched farre, two limitations are here annexed.

One of the Persons. The other of the time or degree.

The persons below whom Christ was put, are here stiled Angels.

The Hebrew word, is one of Gods Titles: and by many thus translated, Thou* 1.246 madest him lower then GOD. But that title is also frequently attributed to men, and to Angels, as hath been shewed before, Chap. 1. §. 70.

The main scope of the Apostle, and his particular application of these persons to Angels, vers. 9. plainly sheweth, that that Hebrew title here belongeth to Angels. Much hath been spoken in the former Chapter, and in the beginning of this Chap∣ter, about the excellency of Christ above Angels. Wherefore to prevent what might be objected against that excellency, by reason of Christs humane nature, of the infirmities thereof, and of his sufferings therein, it is granted, that indeed he was made lower then Angels: yet so, as that mean condition which he underwent, might be a means of his advancement, even in his humane nature, above Angels: to demonstrate thereby, that that means was so farre from impeaching his great∣ness, as it made way thereto, and amplified the same.

Besides, in mentioning Angels who are spirituall substances, he implieth that his humane nature only was so humbled and made low: so as he was not made lower then any other creatures, besides Angels. This is one limitation of Christs humi∣liation.

Yet if we consider, that he who is the head of all principality and power (Col. 2. 10) infinitely better than Angels (as hath been shewed, Chap. 1. §. 41.) was made lower than Angels, and became such a man, such a Sonne of man, as is intended in the former verse, we shall finde, that this degree of Christs humiliation, is a matter of the greatest admiration that ever was given. Never was the like, never shall, ne∣ver can there be the like pattern given: Angels and men may stand amazed hereat.

Who now should not be content to be abased to any low degree whereunto the Lord shall subject him? It is required that this minde be in us that was also in Christ Jesus, Phil. 2. 5. He that made Christ low, hath power to make us low also. If we willingly submit our selves to his pleasure in abasing us, he also will exalt us in due time.

§. 59. Of Christ but little lower then Angels.

ANother limitation is of the time or degree of Christs humiliation. I use this disjunction of time or degree, because thea 1.247 Greek word used by the Apostle, hath reference to both. To the time, and is translated a little while (Luk. 22. 58.) and a little space, Acts 5. 34. To the quantity, Ioh. 6. 7. Heb. 13. 22. Theb 1.248 Hebrew word, used by the Psalmist, hath, for the most part, reference to the degree or measure, and is translated little: as Psal. 38. 16. A little that a righteous man hath, &c. Yet is this Hebrew word sometimes also used to set out the time: as Deut. 7. 32. The Lord will put out those Nations by little and little, that is, some at one time, and some at another.

On the other side the Greek word also is put for measure; as Ioh. 6. 7. Take a little. Our English translators have observed, that the Greek word may signifie either time or measure, in that they put one in the text, and the other in the mar∣gin; thus, a little lower, or a little while inferior.

Both these acceptions may well stand, and be applied to the point in hand. For Christs humiliation may be said to be little in measure, and in time: and both these simply and comparatively.

• 1. Simply, Because for measure, it was no other, then isc 1.249 common to man: and for continuance, it was, at the furthest but from his conception to his ascension.
• 2. Compartively, It was but light in measure, having reference to his almigh∣ty power: and but short in time, having reference to his eternity.

Christ verily, as a surety for sinners, underwent the wrath of God and curse of* 1.250 the Law (Gal. 3. 13.) which was so heavy a burthen, as it troubled his soul (Joh. 12. 27.) made him exceedingly sorrowfull to the death (Mar. 13. 34.) and it cast him into such an agony, as his sweat was, as it were, great drops of blood falling down to the ground, Luk. 22. 44. It made him once, and twice, and again thus to pray, O my Father, if it be possible, let this cup passe from me (Matth. 26. 39.) and to cry out and say, My God, my God, why hast thou forsaken me? Matth. 26. 46. In these respects, if ever any on earth, were such an one, as the fore-mentioned Hebrew word signifieth, a mise∣rable man, in a desperate and incurable case, Christ, as a meer man, according to humane strength, was in that his bitter agony. Yet in regard of the union of his divine nature with the humane, that agony was neither desperate nor incurable; but tolerable and momentany. He well endured it, and freed himself from it. Thus was it but little, in regard of measure and time.

Christs humiliation was thus moderated, because it was not for his own destru∣ction,* 1.251 but for the salvation of others. In relation to his bitter agony it is said, that in the days of his flesh he offered up prayer and supplication with strong crying and tears: and that he was heard in that he feared, Heb. 5. 7.

By Gods ordering his Sonnes estate in his sufferings, we may rest upon this, that* 1.252 he will answerably order the sufferings of the members of Christ; so, as they shall neither be too heavy, nor too long: they shall be but little in measure and time. This the Apostle thus expresseth, Our light affliction, which is but for a moment, &c. 2. Cor. 4. 17. And again, There hath no temptation taken you, but such as is common to man. And God will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, 1 Cor. 10. 13.

Their sufferings are by God inflicted, not in hatred, but in love; not for their destruction, but for their instruction: This is a forcible motive to patience.

Herein lies a main difference betwixt the afflictions of Christs members and o∣thers. Though God correct the former, yet his mercy shall not depart away from them: but from others it may clean depart, 2 Sam. 7. 15.

§. 60. Of Gods crowning Christ with glory and honour.

THe point which the Apostle principally aimeth at, is the excellency of Christ▪ which he doth here set out two wayes;

• 1. Singly, in this phrase, Crowned with glory and honour.
• 2. Relatively, in this, set him over the works, &c.

To shew the ground of this exaltation of Christ, the Apostrophe to God is still continued, thus; a 1.253 Thou crownest him. See §. 55.

This Metaphor, of crowning, hath reference to a Royall dignity. To crown is properly to set a crown upon ones head, and that act declareth one to be a King: thus it is said of Solomon, Behold King Solomon with the crown wherewith his mother crowned him, Cant. 3. 12. Of Christs Royall dignity, See Chap. 1. §. 106, 111. 112.

Of Gods conferring upon Christ that Royalty whereunto he was advanced, See Chap. 1. §. 119, 149.

This Metaphor of crowning may also have reference to Christs labours and tra∣vels in his life time: and to the reward which God gave him after he had fully ac∣complished all, and gotten an absolute conquest over all his enemies. In publike undertakings, the Champion that hath well finished his task, and overcome, was, in way of recompence, crowned. Hereunto alludeth the Apostle in this phrase, They which run in a race, run all; but one receiveth the prize: They do it to obtain a cor∣ruptible crown, 1 Cor. 9. 24. 25. Thus Christ after he had run his race, and overcome, was crowned by his Father. To this tendeth that which is said of Christ, Psal. 2. 8, 9. He humbied himself, and became obedient unto death, even the death of the cross. Where∣fore God also hath highly exalted him.

Thus may all the members of Christ expect, after they have finished their course and overcome, to be crowned. The Apostle with strong confidence expected as much; for thus he saith, I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me the crown of righteousnesse, 2 Tim. 4. 7, 8. with the expectation hereof do the Apostles incite Christians, to hold out in doing the work of the Lord (1 Pet. 5. 4.) and in enduring temptations (Iam. 1. 12.) For he that can and will perform what he hath promised, hath made this pro∣mise: Be thou faithfull unto death, and I will give thee a crown of life, Rev. 2. 10.

To amplifie that Royall dignity, these two words, Glory, Honour, are added.

Glory is oft put for the excellency of a thing (See Chap. 1. v. 3. §. 19.) so as this dignity was the most excellent, that any could be advanced unto. The b 1.254 Hebrew word, according to the notation thereof, importeth a ponderous or substantiall thing: opposed to that which is light and vain.

The c 1.255 Greek word, sets out that which is well spoken of, or is, of good report, and a glory to one.

The other word d 1.256 Honour, in Hebrew implieth that which is comely or bright. It is translated beauty, Psal. 110. 3.

The e 1.257 Greek word intendeth, that a due respect be given to such as we have in high account. Where the Apostle exhorteth to render unto others their due, he thus exemplifieth it; honour to whom honour is due, Rom. 13. 7. The duties therefore which inferiours owe to their superiours, are comprised under this word honour: as the duty of servants (1 Tim. 6. 1.) of children (Ephes▪ 9. 2.) and of subjects, 1 Pet. 2. 17. This then sheweth, that as Christ is most excellent in himself, so he is highly to be esteemed by others. Honour is due unto him, therefore honour is to be yeel∣ded to him, Psal. 45. 2, 3, 11, 17. We honour Kings crowned with gold; shall we not honour Christ crowned with glory? These are fit epithets to set out the Royall dignity of Christ. They shew him to be most excellent in himself, and to be highly esteemed by others. When the Apostle saith of Christ, God hath exalted him, and given him a name which is above every name, he sets out his glory: And where he addeth, That at the name of Iesus every knee should •…•…ow, he sets out his honour. By this the ig∣nominy of the Cross is taken away.

§. 61. Of Dominion given to Christ.

GOD contented not himself that he had advanced the foresaid man to a royall Dignity, and that to the most excellent that could be, but also added Domi∣nion and Jurisdiction unto him. For it is further said, in the Apostrophe to God, and didst set him over the works of thine hands.

This copulative AND, here joyneth together the distinct parts of Christs ad∣vancement.

In this phrase, Thou didst set (which is the interpretation of one a 1.258 Greek word) there is some difference from the Hebrew; which is thus translated, b 1.259 Thou madest him to have Dominion.

The Greek word is somewhat more generall then the Hebrew. It signifieth to appoint, or to set, or place, as Heb. 5. 1. Every High-Priest is c 1.260 ordained or appoint∣ed. And Iames 3. 6. The tongue is SET in our members, or among our members.

But the Hebrew word more specially signifieth to rule, as Gen. 4. 7. d 1.261 Thou shal•…•… rule over him. And in the third Conjugation, to make to rule, or to give power to rule, as Dan 11. 39 e 1.262 He shall cause them to rule. This Conjugation is in the text in hand used by the Psaln•…•…st. When the Preposition which signifieth f 1.263 over, is added to the Verb that signifieth to set, (as in this text it is) it intendeth as much as the Hebrew word doth; namely to be •…•…et over others to rule them; or to be appoint∣ed to rule, or to be made to rule. So it is oft translated, Matth. 25. 21, 23. g 1.264 •…•… will make thee ruler over many. This then implieth a•…•… higher degree o•…•… advancement▪ which is Authority and Rule.

This point is further amplified by the extent thereof, in this phrase, Over the works of thy hands.

Of the meaning of this phrase, See chap. 1. §. 132, 134.

The difference betwixt this phrase, Works of thy hands, in this place, and the for∣mer, is this, that here it is taken in a larger extent then there. There it compre∣hended only the heavens: but here, all manner of creatures, both above and be∣low: not any at all accepted. The indefinite expression of the works of Gods hands, intends as much.

This is further confirmed in the next verse by this generall particle ALL, all* 1.265 things: whereof See §. 67, 68.

§. 62. Of the subjection of all things to Christ.* 1.266

TO make Christs rule the more absolute, this is further added, Thou hast put all things in subjection under his feet. This is the rather added to make up that part of the assumption which seemed to be wanting, v. 5. The whole assumption was to have been this, To Christ he hath put in subjection the world to come, but to Angels he hath not put it in subjection. The later part is there set down: the former here: at least in the full sense, though not in the very words: for instead of the world •…•… come, he here saith, all things, which is more then that. It is a Logicall and true principle, that under the greater the lesse is comprized. Now all things may well be accounted the greater, in reference to the world to come.

Again, where he there said, unto them, he here saith, under his feet, which im∣plyeth a greater degree of subjection on their part who are put under: and of do∣minion on his part, under whose feet they are put.

This phrase, under his feet, implieth that they are brought as much under him, as any can be brought. They are not beside him, as the Princes stood beside the King of Iudah, Jer. 36. 21. but under him. Not under his hand, as souldiers under the hand of their Captain, 2 Sam. 18. 2. but under his feet. Not at his feet, as the ten thousand that went at Baraks feet, Judg. 4. 10. but under his feet. Lower then un∣der ones feet, cannot any be put. Thus therefore do the people of God expresse the subjection of Gentiles under them, He shall subdue the people under us, and the* 1.267 Nations under our feet. It doth withall imply that there is no fear of any creatures freeing themselves from subjection under Christ. They who are under ones feet, are kept down from rising up against him.

The phrase applied to Christs enemies, implieth an utter subduing of them, and his Just indignation against them, as hath been shewed, Chap. 1. §. 154.

Not enemies only, but all of all sorts are thus put in subjection under Christ; which intimateth that all yield obedience unto him: Some, as his enemies, per force: others willingly, (Psal. 110. 2, 3.) So as Christs dominion is not a meer titular matter. As he hath power to command, so subjection is yielded to his command.

It is therefore a point of egregious folly to be like unto those who sent this mes∣sage* 1.268 after this Lord, We will not have this man to rule over us, Luke 19. 14. All are put under his feet: will they, nill they, they shall be subject unto him. Who hath resisted his will▪ Rom. 9. 19.

In the daies of his flesh, Fishes, (Luk. 5. 6.) Windes, sea (Matth. 8. 27.) Diseases (Luke 4 39.) The worst of men (John 2. 15. & 18. 6.) and devils themselves (Mark 1. 27.) were all subject unto him. Mark what a Gentile said, of the commanding and overruling power of Christ, Luke 7. 7, 8.

As it is our duty, so it will be our wisdom, voluntarily to submit to Christ, and* 1.269 to yield willing obedience to him.

This is the property of his people, Psal. 110. 3. Thus shall we make a virtue of necessity. We are put under Christs feet. There is therefore a necessity of submit∣ting. But free and willing subjection is a virtue.

§. 63. Of Humiliation the way to Exaltation.

ALl the forementioned branches of Christs advancement, which are here, and Isa. 53. 12. Eph. 4. 10. Phil. 2. 10. and in sundry other places inferred upon his humiliation, afford unto us sundry considerable observations, as

• 1. That working and suffering are the way to glory and honour.
• 2. That works of service and suffering were requisite for mans Redemption and Salvation, v. 10.
• 3. That God was mindefull of his Son in his meanest and lowest estate, (§. 55.) according to that which is written of the Son in relation to his Father, Thou wilt not leave my soul in hell: neither wilt thou suffer thy holy One to see corruption. Thou wilt shew me the path of life, &c. Psal. 16. 10, 11.
• 4. That all the members of Christs Body have good ground to be confident, that after they have done and endured what God shall call them unto, they shall be recompensed with a Crown of glory, 1 Pet. 5. 4.

Christ therefore is to be looked on, as well advanced as debased: in his exalta∣tion and in his humiliation: in heaven at his Fathers right hand, as well as on the Crosse, or in the Grave; Crowned with Glory, as well as with Thornes, Heb. 12. 1.

Thus will our faith be better settled and more strengthened, as Steven's was, when he saw the Sonne of man standing on the right hand of God, Act. 7. 56.

Thus shall we with much patience, contentednesse and cheerfulnesse, do and endure what God by his providence calleth us unto: knowing that If we suffer with Christ, we shall also reign with him, 2 Tim. 2. 12.

§. 64. Of the Resolution of Heb. 2. v. 6, 7, & first part 8^th.

6.

But one in a certain place testified saying, What is man, that thou art mindfull of him? or the son of man that thou visitest him?

7.

Thou madest him a little lower then the Angels, thou crownedst him with glory and honour, and didst set him over the works of thy hands.

8.

Thou hast put all things in subjection under his feet.

THis Text is a testimony taken out of Psal. 8. 4, 5, 6.

The summe of it is, Christs Exaltation.

About it two points are observable,* 1.270

• 1. The manner of bringing in the testimony.
• 2. The matter contained therein.

The manner is manifested two waies.

• 1. By an indefinite pointing at
  • 1. The Penman, One.
  • 2. The place, In a certain place.

  In the matter two points are distinctly demonstrated,

  • 1 The low degree from which? Christ was exalted.
  • 2. The high degree to which Christ was exalted.

  That low degree is set down

  • 1. Simply, v. 6
  • 2. Comparatively, v. 7.

  In the simple consideration of Christs low degree, Observe

  • 1. The •…•…es under which it is couched.
  • 2. The manifestation of Gods tender respect to him therein.

  The Titles are two

  • 1. Man.
  • 2. Son of man.

  The manifestation of Gods respect is in two phrases

  • 1. Mindfull.
  • 2. Visit.

  In the comparative expression of Christs low degree are noted,* 1.271

  • 1. The persons.
  • 2. The point.

  The persons are of two sorts,

  • 1. The efficient or authour who put him under, God, implied in this apostrophe, and under this relative, Thou.
  • 2. The object or persons under whom he was put, Angels.

  The point or comparison it self declares

  • 1. The degree of humiliation, Lower.
  • 2. A restraint or limitation thereof, Little. This hath reference both to the measure, and also to the continuance of his humiliation, Little measure, Little, or short in time.

  In the high degree whereunto Christ was advanced, two things are noted,

  • 1. The Person that exalted him. Even the same that humbled him, THOU.
  • 2. The kinde of advancement. This consisteth of two parts,
    • 1. Dignity.
    • 2. Authority.

  His Dignity is

  • 1. Propounded in this metaphor, Crowned: so as it was royall.
  • 2. Amplified: and that two waies,
    • 1. By the excellency of that Crown; Crown of glory.
    • 2. By the esteem or others; Honour.
• 2. His Authority is manifested two waies.
  • 1. By his jurisdiction over others.
  • 2. By others subjection to him.

  His jurisdiction is set out,

  • 1. By the kinde of it, Set over.
  • 2. By the subjects over whom he is set, The works of thine hands.

  Others subjection is set down,

  • 1. By the persons or things subjected to him, All things.
  • 2. By the low degree of their subjection, Under his feet.

§ 65. Of the Instructions raised out of Heb. 2. v. 6, 7, and former part of the 8^th.

I. TO alleadge a proof of a Point, is as much as to alleadge the Point it self. This•…•…* 1.272 gather from this note of an Assumption, BUT. For in ordinary course this* 1.273 should have followed, But unto Iesus he hath put in subjection the world to come▪ Instead thereof, the Apostle produceth a testimony of Scripture that proves a•…•… much.

II Sacred Scripture receives no authority from the Penman thereof. This is one rea∣son why the Apostle nameth not the Psalmist, but saith, ONE. See §. 52.* 1.274

III. It is sufficient to quote the words of Scripture. This is sufficient though no Book,* 1.275 nor Chapter, nor verse be quoted. See § 50.

IV. The Old Testament testifieth of Christ. See § 51.* 1.276

V. Man of himself is a mean, mortall, and miserable creature. The Hebrew word translated Man, intends thus much. See § 54.* 1.277

VI. Man comes of man. Every one is a sonne of man, and descends from Ada•…•…▪* 1.278 See § 54.

VII. Christ was a mean man. This title Man, is here especially meant of Christ. See § 54, 59.

VIII. Christ was born of man. Even he also was a Son of man. See § 54.

IX. Nor Christ, nor any of his members are ever out of Gods minde. He is mindfull* 1.279 of man. Christ the Head is here to be considered with all his members. See § 55.

X. God had an especial care of Christ and of his members. He visited them. See § 56.* 1.280

XI. It is God that maketh low. This Apostrophe, Thou madest him lower, is di∣rected to God. See § 57.

XII. Christ was made low. This Positive is comprised under the Comparative, Lower.

XIII. The Lord of Angels was made lower then Angels. This relative HIM hath* 1.281 reference to him which is the Head of all principality and power, Col. 2. 10.

XIV. Christs abasement was but a small abasement.* 1.282

XV. Christ was humbled but for a short time. These two last Doctrines arise out of this particle of diminution, Little. See § 59.

XVI. Christs exaltation followed upon his humiliation. The order of setting the one after the other intimateth as much.

XVII. The same God that made Christ low, highly advanced him. The Apostro∣phe* 1.283 made to God, about Christs humiliation, is continued to God, about Christs exaltation.

XVIII. Christ is advanced to a royall estate. God Crowned him.

XIX. Christ is advanced to glory. See §. 60.* 1.284

XX. Honour accompanieth glory. See §. 60.

XXI. Christ hath Authority added to his Dignity. See §. 61.* 1.285

XXII. Christs Authority is over Gods creatures, even the works of his hands. See §. 61.

XXIII. Every creature is put under Christ. This generall, All things, intends as* 1.286 much.

XXIV. Creatures are under Christ, as low as can be. This metaphor, Under his* 1.287 feet, demonstrates as much. See §. 62.

§. 66. Of the extent of this word All things.

Verse 8.

For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

THe Apostle having largely and faithfully cited the very words of a Divine testi∣mony to confirm the excellency of Christ, he proceedeth to declare the mean∣ing thereof, in such particulars as most concerned the party intended.

The first particle a 1.288 FOR, implieth an explanation of that which goeth before: as if he had said, David there speaketh of Christ, FOR this is the meaning of his words.

Herein lieth the force of the Apostles argument, David saith All things are put under the feet of the man of whom he speaketh.

But all things are put under the feet of none but of Jesus:

Therefore none but Jesus can be the man of whom David speaketh.

If any creature at all be exempted from that generall, All things, Christ is not ab∣solutely supream.

To shew that the force of the argument lieth in this generall, All things, the Apostle resumes the word of the Psalmist, thus, In that he put all in subjection un∣der him.

In this repetition, in stead of under his feet, this indefinite phrase is used, under him: which is in effect as much as the former. For they who are absolutely put under one, are put under his feet. A mans feet are part of himself. The for∣mer is the more emphaticall: but it was sufficient once to expresse that emphasis.

It cannot be denied but that this generall All, hath in sundry places restraints or* 1.289 limitations.

• 1. It restrains to all kindes and sorts of things as in this phrase, All things conti∣nue as they were from the beginning of the creation, 2 Pet. 3. 4. Many millions of par∣ticulars

• have perished: as of men, beasts, fowls, fishes, plants, minerals, &c. but yet the kindes of them remain.
• 2. It is used Synecdochically, as where the woman of Samaria saith, He told me all things that ever I did, Joh. 4. 29. she means many secret things.

Where the word is taken in these or in any other respects improperly, it may be discerned either by some circumstance of the text (as where God saith, He will destroy all f•…•…esh, Gen. 6. 17. and that all flesh died, Gen. 7. 21. the context sheweth that such as were in the Ark must be excepted.) Or by some other Scripture: as this generall, The blood of Christ cleanseth from all sinne, (1 Joh. 1. 7.) hath an ex∣ception of totall apostacy, (Heb 6. 6.) of the sin against the holy Ghost, (Mat. 12. 32.) and of finall impenitency, Luke 13. 3. But where there is nothing in the text nor in any other part of Scripture: nor in common reason and understanding to limit this generall, it is to be taken in the largest extent, as Iohn 1. 3. Mat. 11. 27. and in this place.

Obj. The Psalmist seems to restrain this generall, to things living on the earth and in the waters: for he doth give instance in these particulars, All sheep and oxen, yea and the beasts of the field: the fowl of the air, and the fish of the sea, Psal. 8. 7, 8.

Answ. He doth not restrain it to those creatures: but only exemplifieth it in them. Now for an exemplification it is sufficient to reckon up some particular in∣stances, though all be not mentioned. Where the Apostle reckoneth up seventeen fruits of the flesh, he addeth this clause, and such like, to shew, that there were ma∣ny other besides those seventeen, Gal. 5. 19, 20, 21.

Particular instances of some generals, are so many, as we may say of them what the Evangelist did of Christs works, There are also many other, the which if they should be written every one, I suppose that even the world it self could not contain th•…•… books that should be written, Joh. 21. 25.

• 2. The Psalmist alluding to Gen. 1. 26. & 9. 2. resteth in those particulars which are there mentioned.
• 3. As Moses, so the Psalmist thought it sufficient to exemplifie the dominion of man over such sensible creatures as were visible, and might be seen and experi∣mentally known to be put under man.
• 4. The Psalmist doth implicitely intend Christ: but the Apostle plainly, directly, and explicitely speaketh of him: and his main scope was to advance Christ above all invisible creatures: even Angels themselves. Therefore it concerned him to shew the uttermost extent of those all things: which he doth in this phrase, He left nothing that is not put under him, that is, he includeth and compriseth every creature, invisible or visible, above or below, celestiall or supercelestiall, terrestiall or subter∣restiall: not Angels, not devils excepted.

§. 67. Of all things put under Christ.

THis phrase * 1.290 not put under, is the interpretation of * 1.291 one Greek word, which•…•… finde in three othe•…•… places of the New Testament, and translated disobedient, (1 Tim. 1. 9.) unruly, Titus 1. 6, 10.

The Greek word, as here taken, is most propeely used of Oxen, Horses, and other beasts which will not be brought under the yoak. In other Authors the word is used to set out such as are b 1.292 of themselves, subject to none, or under the command of none. In this sense it may▪ fitly be here taken: for in reference to Christ there is not any creature so of it self, as it is not under his Power, Govern∣ment and Command.

If it be taken in the former sense, it implieth thus much, There is none, be he ne∣ver so refractory and stubborn, but is under the command of Christ, (Mat. 8. 8, 9.) And if otherwise they will not, they shall be forced to obey, as Mark 1. 27. See more hereof §. 62.

Because the point most questioned was about the persons or things put under* 1.293 Christ, therefore the Apostle yet further insisteth on that generall ALL: and sheweth that it must be taken without limitation or exception of any: For thi•…•… cause, by way of explanation, he addeth this clause, He left nothing that is not p•…•…

under him: that is, No creature is exempted from subjection under Christ.

§. 68. Of subjection of all things denied to any man.

AGainst the extent of the foresaid subjection of all things, the Apostle produ∣ceth an Objection in these words, But now we see not yet all things put under him.

There are seven words in that Objection, which carry an especiall emphasis.

• 1. BUT. This is an adversative conjunction which oft implieth an Objection,* 1.294 as Rom. 3. 5. BUT if our unrighteousnesse, &c. So here it intendeth an Obje∣ction: and such an one as in the matter of it, cannot be denied to be true.
• 2. NOW. This conjunction is ordinarily used to set out the time present: Yet it is sometimes used as a meer supplement, or complement: as, Now then, Go to now, What now. So 1 Cor. 12. 1, 2. * 1.295 Thus in Hebrew, Psal. 2. 10. & 39. 7. The Gre∣cians use to put a note of difference on this particle: when it signifieth the time pre∣sent, they use to put an a 1.296 accent over it: as Ioh. 4. 23. but when they use it for a supplement, they set it down b 1.297 without any accent. Here it is c 1.298 accented with a Circumflex; and it setteth out the time present: namely, the time of this our pil∣grimage, while here we live on earth, even these daies of our flesh: as the Apostle stiles this time, Heb. 5. 7.
• 3. NOT YET d 1.299. These two words are but one in Greek: and it useth to have reference to some remarkable matter, or time: as to Christs suffering, Iohn 7. 6, 8, 30. to Professors Martyrdom, Heb. 12. 4. to the full consummation of all things, 1 Iohn 3. 2. To that time, namely to the continuance of the world unto the last day, it hath reference in this place.
• ...

  4. * 1.300 WE SEE. This is here to be taken of seeing with the eyes of the body: as where an Angell saith of Christ, There f 1.301 shall ye see him, Matth. 28. 7. In the * 1.302 pas∣sive it implieth a clear manifestation, as Heb. 9. 28. §. 142. Of different kindes of seeing, See §. 72.

  It here intendeth a visible experience or proof of a thing; and it implieth that men are hard to beleeve things which they see not: because they did not visibly see all things under Christ, they deny it so to be.

• 5. g 1.303 ALL THINGS. This is to be taken in the largest extent: no creature exempted: as was before shewed, §. 66.
• 6. h 1.304 PUT UNDER. This is to be taken of the lowest degree of subjection: even under ones feet: as hath been before shewed. §. 67.
• 7. i 1.305 HIM. This relative hath an indefinite reference to him that was stiled Man, ver. 6. even as if he had said▪ to any man.

No naturall man out of Christ was ever so advanced: As for beleevers, who are true members of Christ, though in Christ, as they are united to him, they have a right to all things, All things are theirs, 1 Cor. 3. 21, 22, 23. Yet now we see not all things put under any of them. It doth not yet appear what we shall be, 1 John 3. 2. We here, as heirs, are under tutors. This world is a place of probation. It becomes us to wait for the glory that is to come.

Thus the Apostle hath laid down the Objection to the full: as if somewhat more largely he had thus expressed it, It hath not in this time of life, nor will be while this world continueth visibly seen, that all things, without any exception, have been put in subjection to any one man.

The Apostle denieth not the truth of any thing in this Objection, in regard of the matter thereof; but granteth every clause therein. Only he denieth the con∣sequence inferred thereupon, which is this, That therefore all things are not put under Jesus. The falshood of this inference is manifested in the next verse.

It was not without cause that the Apostle here produced this Objection. For an* 1.306 Objection against a truth gives an occasion to him that loveth, and desireth to main∣tain that truth, to Answer it: and a pertinent and a proper Answer doth more clear, and prove the truth: so as truth many times receives advantage from Objections made against it. It is therefore usuall with the Penmen of Sacred Scripture to pro∣pound and answer objections. Ezek. 12. 22, &c. & 18. 2, &c. Rom. 6. 1, &c. 2 Pet. 3. 4, &c.

§. 69. Of Christs dominion farre exceeding all others.

THe foresaid Objection being in the matter and substance of it true, doth much amplifie the Dominion of Christ. For thereby it plainly appeareth, that Christs Dominion is such an one, as never any had the like. Experience giveth proof to the truth hereof.

Solomon reigned over all Kingdoms from the river Euphrates unto the border of Egypt, (1 King. 4. 21.) and Ahashuerus from India even to Ethiopia over 127 Pro∣vinces, Esther 1. 1. But Christs Dominion hath no limits nor bounds.

Nebuchadnezzar was a King of Kings: his dominion was to the end of the earth▪ (Dan. 2. 37. & 4. 22.) The Lord gave to Cyrus all the Kingdoms of the earth, Ezra 1. 1. All the world was taxed by Cesar Augustus, Luke 1. 1. But these phrases, The end of the earth, All Kingdoms of the earth, All the world, are Synecdochically used, the whole being put for a part. Besides, no part of their Dominions reached unto hea∣ven, as Christs doth. That which is said of Nebuchadnezzars greatness reaching unt•…•… heaven, (Dan. 4. 22.) is hyperbolicall.

§. 70. Of the Popes usurped power over Earth, Purgatory, Hell and Heaven.

WE may here take notice of the intollerable arrogancy of the Pope of Rome, who challengeth an universall jurisdiction in Earth, Purgatory, Hell and Heaven.

• 1. On Earth he takes upon him to be, not only a Monarch over the Catholique Church throughout the whole world: but also to have power over all Kingdoms, to set up, and put down Kings. The Pope gave the West-Indians to the Spaniards. Not only those a 1.307 flatterers and deifiers of the Pope, who lived before the Jesuites (who as cunning refiners undertook to allay the gross and palpable blasphemies of* 1.308 former Papists, the substance whereof they themselves maintained) but also Bel∣larmine himself, one of the most subtile refiners, avoucheth, that the Pope ha•…•… power to change Kingdoms: and to take them from one, and confer them upon another, as the chiefest spiritual Prince.
• 2. Concerning Purgatory, it is said, that c 1.309 The Pope if he would might empty •…•… Purgatory.
• 3. Concerning hell it is said, that d 1.310 Though the Pope should thrust an innumerable company of souls into hell, none may judge him for it.
• 4. Concerning Heaven, e 1.311 they comprize a Supream power of putting into, o•…•… casting out of heaven under the Keyes, which, Papists say, Christ gave to Pe•…•… alone, and in Peter to his successor the Pope. Thereupon the Pope takes upon him to canonize, and make glorious Saints in heaven whom he pleaseth.

The eighth Psalm, (out of which the foresaid testimony is taken) is by sundry Papists applied to the Pope; and also the first verse of the 24^th Psalm. Doth no•…•… he who assumeth to himself these, and other things higher then these, exalt himself above all that is called God: and therein shew himself to be plain Antichrist, 2 Thess. 2. 4.

§. 71. Of the Resolution and Observations of part of the eight verse.

8.

For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

IN this Text is laid down the difference betwixt Christs Dominion and others. Hereof are two parts,

• 1. The extent of Christs Dominion.
• 2. The restraint of others Dominion.

The former is set out by an explanation of that Divine testimony which he h•…•… produced. Here then we may observe,

• 1. A citation of the Text it self.
• 2. The explanation thereof.

In the citation there is observable

• 1. The manner of quoting it, thus, For in that.
• ...

• 2. The Matter. Wherein four distinct points are to be noted:
  • 1. The Agent, HE put.
  • 2. The Patients, All.
  • 3. The low degree, In subjection under.
  • 4. The Person under whom they were put, HIM, that is Christ.

The explanation is in these words, He le•…•…t nothing that is not put under him. This shewes the full extent •…•…f All.

2. The restraint of others dominion is here set down by way of objection, yet so, as the matter contained therein is not denied. Hereof See §. •…•…8.

In this Objection observe; 1. The substance. 2. The circumstance thereof.

The substance is 1. Generally intimated, in this adversitive Conjunction, a 1.312 Bu•…•….

2. It is particularly expressed, Now we see n•…•…t, &c.

In that expression is set down:

• 1. The main point objected, b 1.313 All things not put under him.
• 2. The proof thereof, c 1.314 We see not.

The circumstance concerns the time, in two english words, d 1.315 Now, Yet.

The Observations hence arising are these.

• I. There is a great difference betwixt Christs dominion and others. This ariseth from the generall scope of this Text. See §. 69.
• II. Points questioned must be plainly propounded. This ariseth from the inference of this explanation upon the former testimony; implied in this causall particle For, See §. 66.
• III. It is God that puts one under another. This relative He, hath reference to God, See §. 57.
• IV. Creatures are under Christ. They are put in subjection under him, See § 67.
• V. Creatures are as low as can be under Christ. This phrase under Him, is as much as under His feet, See §. 62.
• VI. No creature at all is exempted from subjection under Christ. He left nothing that is not put under him, See §. 67.
• VII. Objections against a Point may be produced. This particle But, intendeth as much, See §. 68.
• VIII. Experience of all ages is a good proof. This phrase We see not, intends as much. Withall it implies another Point, viz.
• IX. Men hardly beleeve that which they see not.
• X. In this world no man ever had an absolute Monarchy. These particles, Now, Yet, set out the time of this world. This phrase, Not all things under him, denies an abso∣lute Monarchy, See §. 69.
• XI. The fullnesse of Saints glory is not here discerned. See §. 68.

§. 72. Of seeing Iesus.

Verse 9.

But we see Iesus, who was made a little lower then the Angels, for the suffer∣ing* 1.316 of death, crowned with glory, and honour, that he by the grace of God should tast death for every man.

THe answer to the former Objection is •…•…ere so plainly and fully set down, as thereby it evidently appears, what man was meant in the forequoted testimo∣ny: namely Iesus, who is expresly named, and proved to be the only man that was there intended. This answer is brought in by way of assumption, as this assu∣ming note a 1.317 BUT, declareth (See §. 50.) Or, to explain the passage more clearly, it may be brought in with discretive notes, thus; Though we see no other man, yet we may discern Iesus so and so exalted.

b 1.318 The word here translated we see, is sometimes put for bodily sight, sometimes for spirituall.

If the sight, here in this verse mentioned, be taken for bodily sight, it must be applied to the witnesses of Christs resurrection (whereof mention is made, 1 Cor. 15. 5, 6, 7.) and of his ascention (Acts 1. 9, 10.) and to the visible evidences which he gave of his supream power in heaven, Acts 2. 33. & 4. 10. & 9 5, &c.

But all these visible evidences were accomplished before the time of the Apo∣stles

writing this Epistle. And the Apostle here speaking in the present tense of a present, and continued fight, must needs be understood to speak of a spirituall sight. Though our English use one and the same word, namely See, in the objection, and in the answer; yet in the Greek there are two words differing in sense and syl∣lables.

The former is taken of the sight of the body. See § 68.* 1.319

This latter, of the sight of the minde, Heb. 3. 19. Rev. 3. 18.

Both the Greek words are oft used in the one and the other sense. c 1.320 The former word sets out the sight of the minde, Heb, 11. 27. Iam. 2. 24. And d 1.321 this latter sets out the sight of the body, Matth. 11. 4. & 12. 22.

But here it must be taken for the sight of the minde. For Jesus is crowned with glory in heaven, where men on earth see him not.

That we may the better discern how men are said to see Christ now in glory, it will not be unseasonable to set out the different kindes of sight expressed in Scri∣pture.

There is a sight of the body, and of the minde: Both these are exercised on earth,* 1.322 and in Heaven. On earth ordinarily, and extraordinarily. To exemplifie these.

• 1. All among whom Christ conversed in the dayes of his flesh on earth, saw him with their bodily eyes after an ordinary manner, Matth. 8. 34.
• 2. Stephen, and Paul saw him with their bodily eyes after an extraordinary man∣ner, Acts 7. 56. 1 Cor. 15. 8. We do not read of any other that so saw Christ after his ascension.
• 3. All of all sorts shall see Christ with their bodily eyes at the day of judgment, Matth. 24. 30. & 26. 64.
• ...

  4. Glorified Saints shall see him with a beatificall vision in heaven, Rev. 22. 4.

  The sight of the minde consisteth in two things:

  • 1. In understanding things to be as they are, though they be invisible to the bo∣dily eye, Ioh. 9. 39.
  • 2. In beleeving what they conceive to be true, Heb. 11. 27.

Thus, as the body, so the soul hath two eyes; which are Knowledge and Faith.* 1.323 The former is here especially intended; yet the latter is not to be excluded: for true Christians beleeve what they know of Christ. As in Greek, to express the two forementioned kindes of sight, there are two distinct words, so also there are the like in sundry Latin translations, and might also in our english be distinguished, by translating the former thus, We see not; the latter thus, We perceive. This latter word is so translated, 2 Cor. 7. 8.

This metaphor, of seeing, is used in spirituall matters, because we are as much as∣sured* 1.324 of them, as if we beheld them with our bodily eyes. We beleeve, and are sure, saith Peter, Joh. 6. 69. Beleevers are as sure that Christ is now in heaven, at Gods right hand, crowned with glory and honour, as Thomas was that Christ was risen from the dead, when he saw Jesus before him, and put his hand into Christs side, Ioh. 20. 27, 28.

Nothing can be more sure then that which Gods word affirmeth. Beleevers, who lived before Christ was exhibited, were in their souls, certain and sure of every thing that God had foretold concerning the Messiah. In this respect Christ saith, Abraham rejoyced to see my day; and he saw it, and was glad, Joh. 8. 56. How much more may beleevers be sure of those things which in Gods word are revealed of the glory of Christ. Of such saith Christ, Blessed are they that have not seen, and yet ha•…•… beleeved, Joh. 20. 29.

As for this particular of Christs being crowned with glory, it is testified by four Evangelists, and by all the Apostles whose writings are come to our hands; and and by the gifts that Christ conferred on sonnes of men: whether extraordinary (Acts 2. 33. and 3. 16.) or ordinary, Ephes. 4. 8, &c. Well therefore might the Apostle say of himself, and other beleevers, we see Iesus. They did as well know that Christ in heaven was crowned with glory, as they, who on earth saw it, knew that he was crowned with thorns.* 1.325

What may be thought of them, that live under the light of the Gospel, whereby the great mysteries of Jesus Christ are fully and clearly revealed, and yet, if they be

demanded whether ever they saw Jesus crowned with glory, and sitting at Gods right hand, and making intercession for us, will be ready to answer (after such a manner as the Ephesians did, Acts 19. 1, 2.) We have not so much as heard of▪ any such thing. What may be thought of such, but that the God of this world hath blin∣ded the mindes of them which beleeve not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them, 2 Cor. 4. 4. If they be blessed, who have not seen, and yet have beleeved (Ioh. 20. 29.) surely the case of those who do not now see Jesus crowned with glory, and honour, must needs be a most wretch∣ed case.

As for us, who can say, with this blessed Apostle, we see Iesus crowned: what cause* 1.326 have we to bless God for this evidence of his good providence, that our Saviour af∣ter all his sufferings being entred into glory; that glory should be so clearly reveal∣ed, and we to see him crowned with glory? Christ, who is in heaven, is to us on earth invisible, in regard of bodily sight: yet by faith we see him: which is enough to work in us such a spirit as Moses (Heb. 11. 27.) and Stephen had, Acts 7. 56.

Let us therefore make use of this spirituall sight, till we come to the beatificall sight of Jesus.

§. 73. Of this Title JESUS.

THe Person of▪ whom the Apostle here speaketh, is here stiled by his proper Name, a 1.327 Iesus; which is the Greek expression of b 1.328 Ioshua, and signifieth a Sa∣viour. Iesus in Hebrew is the same, that Saviour is in english. So as these two phrases, Iesus which is called Christ (Matth. 1. 16.) and A Saviour which is Christ (Luk 2. 11.) intend one and the same thing.

This Name, Iesus, was by God himself given to his Sonne: For before the con∣ception of Christ, an Angel from God thus saith to her, that was to be his mother, Thou shalt call his name Iesus, Luk. 1. 31. and again after he was conceived, but be∣fore his birth, it was said to his reputed father, Thou shalt call his name Iesus, Matth. 1. 21. Actually it was given to him at his circumcision (Luk. 2. 21.) as our Name useth to be given to us at our baptism.

By this Name he was called in his infancy (Matth. 2. 1. Luk. 2. 27.) in his child∣hood (Luk. 2. 43.) in his youth (Luk. 2. 52.) in his man-age (Matth. 3. 13.) So all his life time; by friends (Ioh. 1. 45.) foes (Ioh. 18. 5, 7) country-men (Ioh. 6. 42.) Aliens (Ioh. 12. 21.) at his death (Matth. 27. 37.) after his death, and that by An∣gels (Matth. 28. 5. Acts 1. 11.) by Evangelists (Luk. 24. 15.) Apostles (Rom. 8. 11) yea and by devils (Acts 19. 15.)

This Title Iesus, is a most honourable title, intimating that full salvation which he bringeh to his people. The Angel that brought the message of his birth and name, rendreth this reason thereof, He shall save his people from their sinnes, Matth. 1. 21. In this respect he is stiled A Saviour (Luk. 2. 11.) Our Saviour (2 Tim. 1. 10.) The Saviour of the body (Ephes. 5. 23.) The Saviour of the world (Joh. 4. 42.) The Saviour of all men (1 Tim. 4. 10.) yea salvation it self, Luk. 2. 30.

By the Name Iesus, people were put in minde of that great end of his coming into the world, namely to save them.

Yet the envious Jews under this Name scorned and derided him, by adding his country thereunto, thus; Iesus of Galilee, Iesus of Nazareth, Matth. 26. 69, 71. And in scorn this title was set over his head, This is Iesus, &c. Matt•…•…. 27. 37.

The Apostle therefore, in setting forth the excellency of Christ, oft useth this Name Iesus. It is oftner used alone, without any addition, in this Epistle, then in any other one Epistle; that these Hebrews might be kept from that base conceit which their countrymen had of Iesus; and move them to have him in high esteem.

There are two whom the LXX in the old Testament stile Iesus, namely Ioshua* 1.329 the sonne of Nun (John. 1. 1.) and Iosuah the sonne of Iosedech, Hagg. 1. 14. Both these were accounted Saviours of Israel, in regard of temporall deliverances, and therein were types of Christ.

In the new Testament where mention is made of Ioshuah, he is stiled Iesus: as Acts 7. 45. Heb. 4. 8. There is mention of another also called Iesus, Col. 4. 11. who being a Jew, was, as is probable, in Hebrew called Iosuah.

The Apostle had before called Christ, the Sonne of God, the first beg•…•…tten, God, Lord, which are titles proper to his divine nature. But here he speaketh of his ex∣cellency, as man: and thereupon giveth him that title which setteth out the distinct reason, why being God, he assumed mans nature: namely that he might be a fit, and able Saviour of man. Fit, as he was man: able as he was God.

Well may this title Iesus, in regard of the signification of it, be given unto Christ▪* 1.330 For,

• 1. He was a true Saviour (Heb. 8. 2.) not a typicall Saviour, as Ioshua and other like Saviours, Neh. 9. 27.
• 2. He was a most free Saviour. According to his mercy he saved us (Tit. 3. 5.) N•…•… for price, 1 Pet. 1. 18.
• 3. He was an allsufficient Saviour. He satisfied divine Justice, asswaged divine wrath, indured the infinite curse of the Law, overcame death, hell, and him that had the power of them, v. 14. Rev. 1. 18.
• 4. He was an universall Saviour. The Saviour of all that are, or shall be saved, 1 Tim. 4. 10.
• 5. He was a totall Saviour. He saveth soul and body, 1 Cor. 6. 20.
• 6. He was an everlasting Saviour. He brings all that beleeve in him to everla∣sting life. As he is, so he was from the beginning, and ever will continue so, Heb. 13. 8. Rev. 13. 8. Heb. 7. 24.
• 7. He was a perfect Saviour, Heb. 7. 25. He leaves nothing simply in the case of salvation, for any other to do.
• 8. He is the only Saviour. Acts 4. 12. Isa. 63. 5.

On these grounds it becomes us:

• 1. To consider the need that we have of a Saviour. This will make us enquire how we may be saved, Acts 16. 30.
• 2. To fly to Christ for salvation. He invites all so to do, Ioh. 7. 37. He casts away none that come unto him, Ioh. 6. 37.
• 3. To trust on him, Acts 16. 31. 1 Tim. 4. 10.
• 4. To rejoyce in him, Luk. 1. 47.
• 5. To blesse God for him, Luk. 1. 68.
• 6. To serve him who saveth us, Luk. 1. 74, 75.
• 7. To do all in his Name, Col. 3. 17.

Of this title Iesus, joyned with the other Christ, See Chap. 3. v. 1. §. 29.

§. 74. Of applying the testimony.

THat it may the more evidently appear, that Jesus was especially intended in the foresaid testimony, the Apostle applieth to him both that low estate to which the man mentioned by the Psalmist, was humbled: and also that high estate whereunto he was advanced: and both these, in the very words of the testimony. The former thus, Who was made a little lower then the Angels. The latter thus, crowned with glory and honour. The meaning of both these hath been before decla∣red, See §. 57.

This high exaltation of Christ is here again brought in, to prove that all things were put under him. For the first particle of this verse But, hath reference to the exaltation of Christ, as 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 demon∣stration 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 suf∣fering, 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 ho∣nour.

To shew wherein Iesus was made lower then Angels, this phrase is inserted, For the suffering of death.

The Preposition translated a 1.331 FOR, is diversly used in the new Testament. It is* 1.332 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 sig∣nifieth 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 signifi∣eth 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* 1.333 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* 1.334 passion merited his own glorification, is no just consequence; nor an orthodox posi∣tion. For,

• 1. The Greek phrase noteth the finall, rather, then the meritorious cause.* 1.335
• 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.* 1.336
• 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,* 1.337 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* 1.338 man for this very end, that he might die. This is most agreeable to the proper mean∣ing 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.* 1.339

§. 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 im∣mortality, 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 infi∣nite 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. * 1.340 Of Christs Sufferings.

THe Apostle here addeth suffering to death (For a 1.341 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 Te∣stament, 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 num∣ber, Suffering, is used in this only place: but collectively it compriseth under it all that Christ indured, either in body or soul. To demonstrate the truth hereof, the Apostle with an emphasis thus expresseth the kinde of his death, even the death of the Crosse, (Phil. 2. 8.) which was a cursed death, Gal. 3. 13.

This will yet more evidently appear, if to Christs external sufferings be added the* 1.342 sufferings of his soul. A Prophet saith, that his soul was made an offering for sinne, Isa. 53. 10. This was manifested by his inward agony, concerning which, he himself thus saith, My soul is exceeding sorrowfull unto death: with strong crying and tears, he thus prayeth, O my Father, if it be possible, let this cup pass: yea again, and the third time he fell on his face, and praied in the same manner. Such was his agony, as his sweat was as it were great drops of blood falling to the ground. So great was his agony, as an Angell is said to appear unto him from heaven strengthening him. When he was upon the Cross, he cried with a loud voice, saying, My God, my God, why hast thou forsaken me? Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death, and to stile it, Suffering of death?

All this was to keep us from suffering what by our sinnes we had deserved. For Christ hath redeemed us from the curse of the Law being made a curse for us, Gal. 3. 13. Who is able to comprehend the breadth, and length, and depth, and height of Christs love to us, which passeth knowledge? Ephes. 3. 18, 19.

What now should not we do, and indure for Christs sake, thereby to testifie our love to him?

§. 77. Of this reading Without God.

THe proper end of Christs suffering is thus expressed, that he by the grace of 〈◊〉〈◊〉 should taste death for every man.* 1.343

This conjunction THAT, is a note of the finall cause: as Matth. 5. 16. Wh•…•… in special that end was, is shewed in this phrase, for every man. Hereof See §. 83.

The chief procuring cause is here said to be, The grace of God. It appears that a 1.344 some of the Ancients read this clause otherwise then now we reade it: though it be confirmed by a constant consent of all Greek copies as we now have it.

That other reading is thus, That b 1.345 WITHOUT God he might taste death. The* 1.346 Greek words translated c 1.347 Grace, in the Nominative case, and without are somewhat like: they differ but in one letter. Thence might the mistake arise. For some have here taken grace in the Nominative case, for Christ who died: as if he had said, That the grace of God might taste death for every man. He called him grace 〈◊〉〈◊〉

tasted death for the salvation of all, saith one: and the Sonne is called the grace of* 1.348 God the Father, saith another. But the word used by the Apostle is of the Dative case: so as hereby the likenesse of the Greek words is taken away: and the mistake appears to be the greater.

The sense wherein the Fathers used this phrase, without God, was this, that though Christ consisted of two Natures, Divine and Humane, yet he suffered only in his Humane nature, his Deity did not suffer.

But Nestorius, a notorious Heretick, and his followers, inferred from those words, without God, that Christs Humane nature was a distinct person of it self, and so suf∣fered without God, not united to God. For they held that God and man in Christ were two distinct Persons.

Thus we see what advantage is given to Hereticks by altering the words of Scri∣pture.

§. 78. Of Gods grace the cause of Christs death.

TO come to the true reading of this text, which is this, by the grace of God.* 1.349 Grace is here put for the free favour of God. Thus it is oft taken in the holy Scriptures.

All blessings tending to salvation, yea, and salvation it self, are ascribed there∣unto▪ as Election, Rom. 11. 5. Redemption, Eph. 1. 7. Vocation, 2 Tim. 1. 9. Justi∣fication, Rom. 3. 24. Salvation, Eph. 2. 8.

It was therefore of Gods grace that Christ was given to man, and that he did what he did, and endured what he endured for man, Iohn 3. 16. Ephes. 2. 4, 7.

There is nothing out of God to move him to do any thing: He worketh all things after the counsell of his own will, Eph. 1. 1. See more hereof §. 37. and Chap. 4. v. 16. §. 97.

As for man, there can be nothing in him to procure so great a matter, as is here spoken of, at Gods hand.

By this it is manifest, that Gods free grace, and the satisfaction that Christ hath* 1.350 made for our sinnes, may stand together. Christs satisfaction is so farre from be∣ing opposite to the freeness of Gods grace, as it is the clearest, and greatest evi∣dence that ever was, or can be given thereof. More grace is manifested in Gods not sparing his Sonne, but giving him to death for us, then if by his supream au∣thority, and absolute prerogative he had forgiven our sinnes, and saved our souls. We that partake of the benefit of Christs death, nor do, nor can make any satisfa∣ction at all. For God to impute anothers satisfaction to us, and to accept it for us, is meer grace: and that the rather, because he that is true God, even the proper Son of God, made that satisfaction.

Thus we see how in working out our redemption, Divine grace and justice meet together, and sweetly kiss each other. Iustice in reference to the Sonne of God, who hath satisfied Gods justice to the full. Grace in reference to us, who neither have made, nor can make any satisfaction at all.

Learn hereby to ascribe what thou hast or hopest for, to grace: and wholly rely* 1.351 thereupon. It is the surest ground of comfort, and safest rock of confidence that poor sinners can have.

Paul ascribes all in all to it, 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth: yet never satisfieth himself therein. He stileth it, abundance of grace, Rom. 5. 17. Exceeding abundant grace, 1 Tim. 1. 14. Riches of grace, Eph. 1. 7. Exceeding riches of grace, Eph. 2. 7.

Let us be like minded. Let us acknowledge the grace of God to us, and ascribe all the good we have thereunto. Let us so deeply meditate thereon, as we may be ravished therewith. Let us so apply it to our selves, as we may render all the praise of what we have, or are able to do, to this grace of God.

Had it not been by the grace and good pleasure of God, no violence or force of* 1.352 man or devils, could have brought Christ to die. Did he not with a word of his mouth drive back those that came to apprehend him? Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him, Matth. 26. 53. He was delivered

by the determinate counsel of God, Acts 2. 23. And this God did upon his free grace and good will towards man. This moved Christ to lay down his life, Joh. 10. 18. and to give himself, 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 •…•…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 ta∣ken 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 s•…•… 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* 1.353 putting men to death: which was by giving them a cup of poyson to drink. In al∣lusion hereunto death is stiled a Cup (especially death inflicted by men, accompani∣ed 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, give•…•… 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 par∣take 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 un∣der 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 Po∣tion that he hath prepared for his Patient, to encourage his Patient more conten∣tedly

• 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 whole∣som. 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 poy∣son 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 num∣ber, 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 eve∣ry 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 limi∣tation: 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* 1.354 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. Christs death was sufficient to re∣deem every one. In this respect it is said, The blood of Christ cleanseth from all sinne, 1 John 2. 7.
• 5. In regard of the impotency of all other means. There is no other means to redeem man but the death of Christ: so as every one that is redeemed is redeemed by his death. In this respect saith this Lord, I am the Lord, and beside me there is no Saviour, Isa. 43. 11. Where in a City there is but one Physician, we use to say, all that are sick are cured by him, meaning all the sick that are cured.

§. 82. Of Gods impartiality.

THis in generall verifieth that which was of old affirmed by Moses, (Deut. 10. 17.) by Elihu, (Job 34. 19.) in Iehoshaphat, (2 Chron. 19. 7.) by Peter, (Acts 10. 35.) by Paul, (Rom. 2. 11.) and sundry others: namely, that with God is no respect of persons. All sorts, in all Nations, whether male or female, great or mean, free or bond, learned or unlearned, rich or poor, or what other out∣ward difference may be betwixt them, All are alike to God.

By this may every one be bold to apply Christs death to himself. Hereof see more in The whole armour of God, on Eph. 6▪ 16. Treat. 2. of Faith. §. 29, 30, &c.

§. 83. Of Christs dying for us.

THe end of Christs death being thus set down, for every man, sheweth that it* 1.355 was man, even mans good for whom and for which Christ died, Rom. 5. 8. His birth, his life, his death, were all for us children of men. A Prophet, who was a sonne of man thus setteth out Christs birth, Unto us a Childe is born; unto us a S•…•… is given, Isa. 9. 6. And an Angel speaking to sons of men, thus, Unto you is born •…•… Saviour, Luke 2. 11. The obedience of Christs life was also for us, Rom. 5. 19. * 1.356 So he died for us, 1 Thes▪ 5. 10. The like is said of his buriall▪ for in regard of the be∣nefit which we receive from Christs buriall, we are said to be buried with him, Ro•…•…. 6. 4. Col. 2. 12. yea he was made sinne for us, (2 Cor. 5. 21.) and a curse for us, Gal. 3. 12. For us he vanquished the devil, Heb. 2. 14. The like also of his resurrection, Rom. 4. 25. Of his ascension, (Iohn 14. 2.) Of his intercession, (Rom. 8. 34.) and o•…•… his abode in heaven, (Iohn 17. 24.) All is for us.

Good ground we have hereupon to apply, as other things of Christ, so especially (that which is here in particular expressed) his death: and to rest thereon, as on a satisfaction for our sinnes, and as the means of pulling out the sting of death, 1 C•…•…r. 15 55. and making it a sweet sleep to us, 1 Thes. 4. 14, 15.

§. 84. Of the Resolution of Heb. 2. 9.

But we see Iesus, who was made a little lower then the Angels, for the suffering of death, crowned with glory and honour, that he, by the grace of God, should tast dea•…•… for every man.

THe summe of this verse is, The End of Christs humiliation.

This is set down by way of Answer to the Objection propounded in the for∣mer verse. The Objection was against the supream Authority of Christ over 〈◊〉〈◊〉 creatures. Of the Objection See §. 68.

The Answer hath reference unto two branches of the Objection,

One concerns the Person intended: which was man: meaning a meer man. This the Apostle so yields unto, as notwithstanding he affirmeth Jesus, who was mor•…•… then man to be so highly exalted as is mentioned in the Testimony.

The other concerns the evidence alleadged against the foresaid supream Autho∣rity, which is thus set down, We see not yet, &c.

This he answereth, by a distinction of sights, to this purpose, though with bo∣dily eyes we can see no such matter: yet we may with the eyes of our soul. See §. 7•…•….

In setting down the foresaid end, two points are distinctly expressed,

• 1. A description of Christs humiliation.
• 2. A declaration of the end thereof.

Christs humiliation is set down by the low degree thereof: and that compara∣tively in reference to Angels, thus, Lower then Angels. Hereof see §. 64.

The end is

• 1. Generally propounded
• 2. Particularly exemplified.

In the generall is declared,

• 1. The end it self.
• 2. The consequence that followeth thereupon.

The end it self is

• 1. Propounded in this word, Death.
• 2. Aggravated by this Epithete, Suffering.

The consequence following was exaltation.

This is

• 1. Propounded in the metaphor of a Crown: which implieth a royall dignity.
• 2. It is amplified two waies.

• 1. By the excellency of that Crown, in this word Glory.
• 2. By the esteem that others have of it, in this word, Honour. Of these two words See §. 60.

In the particular exemplification of the end are set out,

• 1. The manner of Christs partaking of death, in this metaphor Tast.
• 2. The causes thereof: Which are two.

• 1. The procuring cause, The grace of God.
• 2. The finall cause, For every man.

§. 85. Of Doctrines raised out of Heb. 2. 9.

I. OBjections against truth are to be answered. Thus such clouds as obscure truth will be removed. Thus may men be kept from forsaking the truth. This particle BUT, intendeth the Doctrine. See §. 68.

II. Christ is the Saviour of man. For he is Iesus. See §. 73.

III. Things supercelestiall may be seen. Supercelestials are such as are above the starres, even in the highest heaven, where Jesus hath abode ever since his ascension. There may we now see him: namely with the eyes of the soul. See §. 72.

IV. Truths invisible are most sure to Beleevers. They are Beleevers of whom the Apostle thus saith, We see. See §. 72.

Of Doctrines raised out of these words, made a little lower then the Angels, and out of these, Crowned with glory and honour, See §. 65.

V. Christ was incarnate that he might be a fit sacrifice. See §. 74, 75.

VI. Christ suffered unto death. His death is here expresly mentioned.

VII. Christs death was with great suffering. It is here stiled the suffering of death. See §. 76.

VIII. Great glory followed upon Christs great suffering. This phrase, the suffering of death, imports great suffering: and this, Crowned with glory, great glory: and the order of setting down these two, shews, that the later followed upon the former. See §. 74.

IX. Christs high dignity giveth proof of the subjection of all things under him. The Apostle here proveth that subjection by Christs Dignity. See §. 74.

X. Gods free grace was the procuring cause of Christs suffering for man. This is here directly set down. See §. 78.

XI. Gods grace and Christs merit may stand together. See §. 78.

XII. Christ was not swallowed up of death.

XIII. Christ actually and really died.

XIV. Christ began the cup of death to us. These three last Doctrines arise from this metaphor Tast. See §. 80.

XV. Christ died for all of all sorts. See §. 81.

XVI. Christ died not for himself. See §. 74.

XVII. God is no respecter of persons. For he gave his Sonne for all men. See §. 81.

XVIII. Mans good was the end of Christs sufferings. See §. 81.

§. 86. Of the respect wherein it became God that his Sonne should be man and suffer for man.

Verse 10.

For it became him, for whom are all things, and by whom are all things, in bringing many sonnes unto glory, to make the Captain of their salvation per∣fect through sufferings.

THe first particle of this verse, * 1.357 FOR, shews that it is added as a reason of that which goes before. In generall it is a third reason to prove that Christ was man. See §. 1. In particular it declareth the reason of the last clause of the former verse: which is this, By the grace of God Christ tasted death for every one. If the que∣stion be asked, Why Gods grace chose that way to redeem man? here is a ready answer, It became him so to do.

The Greek word translated, a 1.358 became, is diversly used.

• 1. It implies a necessity of doing this or that, as in this phrase, Such an high Priest became us, who is holy, &c. (Heb. 7. 29.) It was necessary that we should have such an one: no other could serve the turn.
• 2. It implies a duty, as in this phrase, It becometh us to fulfill all righteousnesse, (Matth. 3. 15.) It is our duty so to do.
• 3. It implies an answerablenesse or agreement of one thing to another, as in this phrase, Speak thou the things which become sound doctrine, (Tit. 2. 1.) that is, as are agreeable thereto.
• ...

• 4. It implies a decency, comlinesse and glory of a thing, as in this phrase, Which becometh women professing godlinesse, 1 Tim. 2. 10. He there speaketh of women a∣dorning themselves with good works; and this is a decent and comly thing; the beauty and glory of Professors. Thus it is here taken: for never did any thing more make to the glory of God, then his making of his Son lower then Angels, that •…•…e might taste death for every one.

We reade that upon the first news of Christ coming into the world a multitude* 1.359 of Angels thus praised God, Glory to God in the highest, &c. Luke 2. 14. And Christ himself, when he was going out of the world, thus saith to his Father, I have glo∣rified thee on earth, John 17. 4. And upon his suffering Christ said, Father glorif•…•… thy Name: And the Father thus answered, I have both glorified it, and will glorif•…•… it again, John 12. 28. All this was in relation to Christs humiliation, even unto death.

§. 87. Of Gods glory in giving his Son to dye.

IF we take a view of Gods special Properties, we shall finde the glory of them so set forth in Christs Incarnation and Passion, and the Redemption of man there∣by, as in nothing more. I will exemplifie this in five of them.

• 1. The power of God hath been often manifested by many wonderfull works of his since the beginning of the world. The book of Iob and book of Psalms do rec∣kon up catalogues of Gods powerfull and mighty works: but they are all inferi∣our to those works which were done by the Son of God, becoming man, and dying: For hereby was the curse of the Law removed, the bonds of death broken, the de∣vil and his whole host vanquished, infinite wrath appeased. The Son of God di•…•… all this, and much more, not by araying himself with Majesty and power, but b•…•… putting on him weak and frail flesh, and by subjecting himself to death. Herei•…•… was strength made perfect in weakness, 2 Cor. 12. 9.
• 2. The wisdom of God was greatly set forth in the first creation of all things i•…•… their excellent order and beauty, and in the wise government of them: but af•…•… that by sinne they were put out of order, to bring them into a comely frame again, was an argument of much more wisdom: especially if we duly weigh, how by the creatures transgression, the just Creator was provoked to wrath. To finde out •…•… means, in this case, of atonement betwixt God and man, must needs imply muc•…•… more wisdom. For who should make this atonement? not man, because he wa•…•… the transgressor: Not God, because he was offended and incensed: yet God b•…•… taking mans nature upon him, God-man, by suffering, did this deed: he made the atonement. God having revealed this mystery unto his Church, every o•…•… that is instructed in the Christian faith, can say, Thus, and thus it is done. But h•…•… not God by his infinite wisdom found out, and made known this means of recon∣ciliation, though all the heads of all creatures had consulted thereabout, their counsels would have been altogether in vain. We have therefore just cause with 〈◊〉〈◊〉 holy admiration to break out, and say, Oh the depth of the riches both of the wisd•…•… and knowledge of God! Rom. 11. 33.
• 3. The justice of God hath been made known in all ages, by judgements execu∣ted on wicked sinners: as the punishment of our first parents, the drowning o•…•… the old world, the destroying of Sodom and Gomorrah with fire and brimstone, the casting off the Jews, the casting of wicked Angels, and reprobate men into 〈◊〉〈◊〉 fire: but to exact the uttermost of the Sonne of God, who became a Surety for man, and so to exact it as in our nature he must bear the infinite wrath of his Father, and satisfie his justice to the full, is an instance of more exact justice then ever was manifested.
• ...

  4. The truth of God is exceedingly cleared by Gods giving his Son to die, and that in accomplishment of his threatning and promises.

  For threatning God had said to man, In the day thou eatest of the tree of the know∣ledge of good and evil, thou shalt surely die, Gen. 2. 17. How could Gods truth have been accomplished in this threatning, and man not utterly destroyed, if Christ 〈◊〉〈◊〉 not died in our nature?

  For promise, the first that ever was made after mans Fall was this, The seed of th•…•…

• ...

  woman shall bruise the Serpents head, Gen. 3. 15. As this was the first promise, so was it the ground of all other promises, made to Gods elect in Christ. Now God ha∣ving accomplished this promise by giving his Sonne to death, how can we doubt of his truth in any other promise whatsoever. The accomplishment of no other promise could so set out Gods truth, as of this: for other promises do depend upon this, and not this on any of them. Besides this is the greatest of all other promises. We may therefore on this ground say, He that spared not his own Sonne, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8. 32.

• 5. Gods mercy is most magnified by sending his Sonne into the world to die for man. The mercies of God are over all his works, Psal. 145. 9. But the glasse wherein they are most perspicuously seen, is Jesus Christ made man, and made a sacrifice for mans sinne. This is thus set out to the life; God so loved the world, that he gave his only begotten Sonne, that whosoever beleeveth in him, should not perish, but have ever∣lasting 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* 1.360 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* 1.361 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 sin∣gular 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* 1.362 so to order, to be very circumspect over our selves, and to take heed that we per∣vert 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 concern∣ing 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 un∣der 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, a 1.363 For whom are all things, and b 1.364 by whom are all things, have reference to God, who gave his Sonne to death; and by them is he described. These two prepositions c 1.365 FOR, BY, are the interpretation of one Greek word; which is the same that in the former verse is translated d 1.366 FOR (for the suffering.) The variation of the e 1.367 cases joyned to the preposition, varieth the interpretation. Hereof see §. 74. Of the greek Noun See §. 76.

f 1.368 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 g 1.369 to him, Rom. 11. 36. These prepositions h 1.370 FOR, and i 1.371 TO, intimate one, and the same thing, which is the End. Thus the woman is said to be made k 1.372 for the man (1 Cor. 11. 9.) which is for the mans sake, for his good, Gen. 2. 18. The Greek phrase which signifieth l 1.373 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 m 1.374 for the kingdom of heavens sake, Matth. 19. 12. n 1.375 For my Names sake,

saith Christ, Luk. 21. 17. o 1.376 For the Gospels sake, 1 Cor. 9. 23.

The latter phrase p 1.377 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 generallq 1.378 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 ow•…•… 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, a•…•…d have our being, Acts 6. 28. and that as all things were created, so they are pre∣served, 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 be∣cometh 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 Transla∣tors to have reference to him who is described in the former words, namely to God. Surely the thing it self may well be applied to God; and imply a reason, why it became God to make his Sonne perfect through sufferings; even because his purpose was to bring many other sonnes to glory: and the best way to bring them thereunto, was, by his Sonnes suffering.

This is a good, and congruous sense, but the construction of the Greek words will not bear it: for thea 1.379 Antecedent to which this relative in that sense should have reference is of the dative case: but theb 1.380 relative is of the accusative case: of which case the word translatedc 1.381 Captain, is. Now it is without all question, that Christ is meant under that word Captain: therefore in grammaticall construction, this act of bringing many sonnes to glory, is to be applied to Christ.

Thus it sheweth a reason why Christ himself passed by suffering unto glory, namely that thereby he might bring many sonnes to glory. Both references tend

to the same scope. The latter attributes that act to the Sonne, which the former doth to the Father. In this there is no great incongruity. For the Father, and Son are one in Essence, minde, will and work. What thing soever the Father doth, these also doth the Sonne likewise, Joh. 5. 19.

Against the reference, of bringing sonnes unto glory, made to Christ, it is obje∣cted* 1.382 that the persons here said to be brought to glory, are called Christs brethren? ver. 11. If they be his brethren, how can they be his sonnes?

Answ. 1. They are not called HIS sonnes in relation to Christ; but indefinitely, sonnes: so as it may be thus explained, Christ brought many sonnes of God to glory.

2. The same persons that in one respect are called Christs brethren, may in an∣other respect be called his sonnes. How Saints are called Christs brethren, See §. 106. They are called his sonnes in these respects.

• 1. As Christ is the everlasting Father, Isa. 9. 6. Thus he hath given them their being, and adopted them into his family.
• 2. As the Father hath given all his elect unto Christ, to be nourished and nurtu∣red by him. Thus they who were nurtured, and instructed by ancient Prophets, are called sonnes of the Prophets, 2 King. 2. 3. In like manner, and on the same ground, the elect of God are called Christs sonnes. They whom Ministers beget unto the Lord, are called their sonnes, Philem. v. 10. much more they who are saved by Christ, may be called his sonnes.
• 3. As Christ bears a fatherly affection to them; loving them as sonnes, taking an especiall care of them as of his sonnes; purchasing an inheritance for them; and doing all the good he can for them.

The sonnes of God and the sonnes of Christ are all one; even such as are adop∣ted and regenerate: for by the grace of adoption, and by the work of regeneration we are made the sonnes of God, and heirs of glory, Rom. 8. 15, 16, 17. 1 Pet. 1. 3, 4. These are sanctified and cleansed with the washing of water by the word, Ephes. 6. 25. These have washed their robes, and made them white in the blood of the Lamb, Rev. 7. 14. And thus are they fitted for glory.

Boast not of any title to glory, till thou hast▪ evidence of thy sonship; that thou art adopted and born again. The sonne of the bond-woman shall not be heir with the sonne of the free-woman, Gal. 4. 30.* 1.383

How may we have evidence that we are sonnes?

Ans. By the Spirit, Rom. 8. 14. The Spirit worketh two things:

• 1. An earnest desire of Gods fatherly favour, Gal. 4. 6.
• 2. A carefull endeavour to please and honour God, Col. 1. 10. Mal. 1. 6. The for∣mer is a fruit of faith: the latter of love. Hence arise grief for the provocations of Gods wrath; and indignation at the dishonour done to God.

By these evidences we may know that we are the sonnes here meant, and having that assurance, no doubt can be made of obtaining glory: for Christ undertaketh to bring such to glory. In this respect salvation, by a kind of property, is said to be theirs: for Christ is stiled the Captain of THEIR salvation. All sonnes, and none but sonnes shall be saved. Iesus shall save His people, Matth. 1. 21. He is the Saviour of the body▪ Eph. 5. 23. If children, then heirs (Rom. 8. 17.) not otherwise.

With much confidence may sonnes rest upon such a Father as Christ is, to be much pitied and succoured in all their distresses, to have all their wants supplied, to be tenderly dealt with in all their weaknesses, to be sufficiently provided for with all needfull good things, to be safely protected against all dangers, to have what∣soever may be expected from such a Father. Consider on the one side the love and care of naturall Fathers to and for their children, yea and of Apostles too, for those whom they begat by the Gospel: and on the other side, well weigh how farre Christ exalteth all those Fathers in power, wisdom and goodnesse, and you shall finde just cause with confidence to rest on him, at all times, on all occasions.

By virtue of this relation, it becomes us all, who account our selves to be in the* 1.384 number of Gods elect, and to be given by him as sonnes to Christ; it becomes us every way to shew our selves to be Christs sonnes; even in our inward disposition, and also in our outward conversation: and thereupon to love him, and fear

him: to reverence and obey him: in all things to please him and honour him, to depend on him for all needfull good things, and to be content with that condition wherein he sets us, and with those gifts of soul, body or state, that he is pleased to bestow upon us. In a word, what duties soever in Gods Word are required of sonnes as sonnes, we must conscionably perform to Christ, whose sonnes we are.

That these duties may be performed according to the extent of the persons whom* 1.385 they concern, we must take notice that as all sorts and conditions of men, great and mean, rich and poor, young and old, so also both Sexes male and female are comprised under this relative Sonnes. For that is the nature of relatives to com∣prise both under one, as under this title men indefinitely used, women also are comprised, and under brethren, sisters also. To manifest this, the other relati•…•… daughters are oft expressed, as, ye shall be my sons and daughters, 2 Cor. 6. 18.

§. 91. Of the multitude of them that shall be saved.

THe sons before mentioned are said to be a 1.386 many. Though this include not all the sons of Adam: for they that have done evil shall come forth unto the resurrecti•…•… of damnation, John 5. 29. and this Captain of salvation will say to multitudes at the last day, Depart from me ye cursed into everlasting fire, Matth. 25. 41. Yet this inclu∣deth a very great multitude. For it was in relation to these sons, who are the spi∣ritual seed of Abraham, that God said to Abraham, Isaac, and Iacob, Thy su•…•… shall be at the starres of heaven, and as the dust of the earth, Gen. 15. 5. & 26. 4. & 28. 14. And the Prophesies of multitudes to come in are meant of these sons: such •…•… these, Many people shall say, Let us go up to the house of God, Isa. 2. 3. Mic. 4. 2. Ma•…•… shall come from the East and West, &c. Matth. 8. 11. and, My righteous servant 〈◊〉〈◊〉 justifie many, Isa. 53. 11. The sonne of man came to give his life a ransom for ma•…•…y▪ Matth. 20. 28. His blood is shed for many, Matth. 26. 28. By the obedience of one 〈◊〉〈◊〉 many be made righteous, Rom. 5. 19. In particular Iohn saith, I beheld, and loe, a g•…•… multitude, which no man could number of all Nations, and kindreds, and people, 〈◊〉〈◊〉 tongues, stood before the throne, &c. Rev. 7. 9. All these were the sons here mention•…•… See Chap. 6. v. 14. §. 107. And Chap. 9. v. 22. §. 140.

Obj. It is oft said, that Few are chosen, Few enter in at the straight gate, M•…•…* 1.387 7. 14. & 20. 16. Hereupon the flock of Christ is stiled a little flock, Luke 12. 31▪ and they are stiled a remnant, Isa. 1. 9. a tenth, Isa. 6. 13. a vintage, Mic. 7. 1. 〈◊〉〈◊〉 they are resembled to those few that were in the Ark, when the whole world 〈◊〉〈◊〉 drowned; and in Sodom, when the four Cities were destroyed with fire and br•…•… stone. See chap. 11. v. 7. §. 32.

Answ. Comparatively they are indeed but few, in regard of the multitudes 〈◊〉〈◊〉* 1.388 evil ones that ever have been, and ever will be in the world. But simply consider•…•… in themselves they are very, very many. When Elijah thought that he alone 〈◊〉〈◊〉 been left, the Lord gave him this answer, I have reserved to my self seven thousa•…•… Rom. 11. 3, 4.

This is a matter of great comfort, in regard of the multitudes that perish, that th•…•… are also many that shall be saved.

It is also a great incouragement to enquire after the way to salvation, and to •…•… the means sanctified for attaining thereunto. There is a fountain opened to cleans•…•… from sinne, Zach. 13. 1. Let us not fear that it will be dried up because many go•…•… partake thereof. Be rather incouraged to go with those many thereunto. F•…•… not that heaven will be filled up: for there are many Mansions, John 14. 2. A po•…•… man long waited at the Pool of Bethesda, though the time of cure was but at a ce•…•…∣tain season, and only one could be cured at that season, Iohn 5. 4, 5, &c. But 〈◊〉〈◊〉 Pool for salvation cureth at all times all that go into it. We reade of three th•…•…∣sand converted by one Sermon, Acts 2. 41. and five thousand by another, Acts 4▪ and it is after this registred, that multitudes of beleevers were added to the Lord, (〈◊〉〈◊〉 5. 14.) and that the number of disciples was multiplied, (Acts 6. 1.) and that 〈◊〉〈◊〉 Churches were established in the faith, and increased in number daily, (Acts 16. 〈◊〉〈◊〉 and that a 1.389 many thousands of Iews beleeved, (Acts 21. 20.) besides the Gentiles 〈◊〉〈◊〉 imbraced the faith.

After those daies, yea and in these our daies, have the Churches of Christ won∣derfully increased.

A strong inducement this is, both to Ministers to preach the Gospel, and also to people, to attend thereupon, in that there are many sons: and they must all be brought to glory.

§. 92. Of bringing sons to Glory.

IT is said of those many sons, that by Christ they are brought to glory.

The Verb translated a 1.390 brought is diversly used, a•…•…

• 1. To go of ones self, even upon his own voluntary motion; as where Christ saith, b 1.391 Let us be going, Matth. 26. 46.
• 2. To be led by another, but willingly: thus Andrew brought Simon to Iesus,* 1.392 Iohn 1. 42.
• 3. To be brought forcibly, as men use to bring malefactors to execution. There were also two other malefactours d 1.393 led with Iesus to be put to death, Luke 23. 32.
• 4. To bring such as are no way able to go of themselves: thus the good Sa∣maritan e 1.394 brought the man that was wounded and left half dead, to an Inne, Luke 10. 34.

That we may the better discern how this word bringing is here used, we are to take notice that the sons here said to be brought, are neither able nor willing of themselves to go to glory. Christ therefore bringeth them thither by certain degrees.

• 1. He quickeneth them that are dead in sins, Eph. 2. 1, 5.
• 2. He sheweth them the way wherein they may come to glory. For he is the true light which lightneth every man that cometh into the world, John 1. 9. Thereupon he thus saith of himself, I am the light of the world: he that followeth me shall not fall into darknesse, but shall have the light of life, John 8. 12.
• 3. He goeth as a guide before them: for he is that good shepherd that goeth before his sheep, and the sheep follow him: for they know his voice, John 10. 4.
• 4. He communicates his Spirit unto them, whereby they are so inlightened, as they discern the way wherein they should walk, Eph. 1. 8, 9. and enabled and per∣swaded to walk therein, For the Law of the Spirit of life in Christ Iesus hath made us free: and, As many as are led by the Spirit of God, they are the Sonnes of God, Rom. 8. 2, 14.

Christs bringing sons to glory, informs us in these two principles.

• 1. Man cannot of himself go to glory.
• 2. Christ can and will bring all the Elect to glory. We have no sufficiency of our selves, but our sufficiency is of God, 2 Cor. 3. 5. As the branch cannot bear fruit of it self, except it abide in the vine: no more can ye, except ye abide in me, saith Christ to his sons, Iohn 15. 4.

§. 93. Of the glory of Heaven.

THat whereunto Christ bringeth his sons is here stiled Glory. Hereby is meant that happy estate which is purchased by Christ in heaven. This estate is oft set out by this Epithete: as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1, 10.

Glory is a transcendent word, and compriseth under it all manner of excellen∣cies. The infinite excellency of God himself, and of his Divine attributes, is term∣ed glory: as, the glory of God, (Acts 7. 55.) The glory of his Majesty, (Isa. 2. 10, 21.) The glory of his power, (2 Thess. 1. 9.) The glory of his grace, (Eph. 1. 6.) In this respect, where the Apostle would to the uttermost that he could, commend, and set forth the excellency of the Son, he doth it thus, Who is the brightnesse of his Fa∣thers glory. See Chap. 1. §. 19.

There is an especiall emphasis in this word glory, as it is here used. It goeth be∣yond the superlative degree, and implieth more then most glorious. It compriseth under it whatsoever may be counted glorious: and that in the most eminent kinde and degree that can be.

In heaven is the God of glory, Father, Son, and holy Ghost. In heaven is that* 1.395 Son of God incarnate, advanced to the highest glory that can be: there he is crowned with glory.

Heaven it self is the most bright and beautifull place that ever God made. The Sun it self is not so bright, nor so full of light. There is that light which a 1.396 no man 〈◊〉〈◊〉 approach unto, 1 Tim. 6. 16.

There shineth forth the brightnesse of Gods glory in the fulnesse of it. There the brightnesse of Angels (a little part whereof amazed men on earth, as Da•…•…. •…•…. 17. Luke 1. 12. & 2. 9.) is most conspicuously manifested. There Christ glorified body (whose face on earth did shine at his transfiguration, as the sun, Mat. 17. 2.) continually shineth out. There also are the glorified Saints, whose bodies shall be fashioned like unto the glorious body of Christ, Phil. 3. 21. They shall there shi•…•…e as the firmament, as the stars, (Dan. 12 3.) As the sun, Matth 13. 43.

If joy and delight, if honour and dignity, if full satisfaction of all good thing•…•… may adde any thing to glory, full satisfaction is to be found in heaven.

The glory of heaven is set out by all signes of glory: as An inheritance in ligh•…•…▪ (Col. 1. 12.) The riches of the glory of that inheritance, (Eph. 1. 18.) An inherita•…•… incorruptible, undefiled, and that fadeth not away, (1 Pet. 1. 4) A Crown of lif•…•…, (James 1. 12.) A Crown of righteousnesse, 2 Tim. 4. 8. A Crown of glory, (1 Pet. 54) Gods Throne, Matth. 5. 34. The Thrones of his glory, (Mat. 19. 28.) A Throne of the Majesty, (Heb. 8. 9.) The Kingdom of God, (1 Cor. 6. 9.) The Kingdom of Heaven, (Mat. 8. 11.) and an everlasting Kingdom, (2 Pet. 1. 11.)

The estate then which is in heaven reserved for Saints, must needs be a most ex∣cellent and glorious estate. The Apostle in setting out the glory of it, useth a•…•… high and transcendent expression, 2 Cor. 4. 17. For he stileth it a weight of gl•…•…. It is not like the glory of this world, light, frothy, vain, like hail or ice, which i•…•… the handling melt: But sound, solid, substantial and ponderous: and that not 〈◊〉〈◊〉 a short time, but for ever: It is an eternal weight, without date, without end: And to shew that this glory exceeds all degrees of comparison, he useth an empha∣ticall Grecism, which addeth Hyperbole to Hyperbole: which because other* 1.397 tongues cannot word for word express to the full, they are forced to use words and phrases which exceed all comparison: As wonderfully above measure: ab•…•… measure exceedingly: exceedingly exceeding: or as our English, A farre more ex∣ceeding weight of glory. Of this glory it may well be said, Eye hath not seen, nor 〈◊〉〈◊〉 heard, neither hath it entered into the heart of man, 1 Cor. 2. 9. It is not therefore without cause that the Apostle prayeth, That the eyes of our understanding may 〈◊〉〈◊〉 enlightened, that we may know what th riches of the glory of his inheritance in 〈◊〉〈◊〉 Saints is, Eph. 1. 18. For it doth not yet appear what we shall be. When Paul was caught up into this glory, he heard * 1.398 unspeakable words, which it is not lawfull for 〈◊〉〈◊〉 man to utter, 2 Cor. 12. 4.

To this glory doth the only begotten Sonne of God bring his adopted sonnes,* 1.399 to shew both the magnificence of his Father, and also the value of his o•…•… merit.

The magnificence of a great Monarch is manifested by the greatness of the gifts, or honours that he conferreth. When Pharaoh would honour Ioseph, he set hi•…•… over all the Land of Egypt, Gen. 41. 41. So did Nebuchadnezzar to Daniel, Dan. 2. 48. and Darius also, Dan. 6. 2, 3. and Ahasuerus to Haman, Esther 3. 1. and 〈◊〉〈◊〉 Mordecai, Esth. 8. 15.

As for the price whereby such an inheritance, as is comprised under this word,* 1.400 Glory, it must needs be more worth then all the Kingdoms of the world, and 〈◊〉〈◊〉 glory of them, because the glory here intended, farre surpasseth them all. I reck•…•… that this present world is not worthy to be compared with that glory.

One reason of setting out the future estate of Saints under this title Glory, may be to shew that all things below are but base, vile and contemptible in compari∣son of it.

Who would not, who should not long after this glory: even more then an 〈◊〉〈◊〉 after his inheritance?

Did we seriously set before us an Idea or representation of this glory, we should undoubtedly say, Blessed is he that shall eat bread in the Kingdom of God, Luke 14. 15. Or as Peter, at the transfiguration of his Master, It is good to be here, Matth. 17. 4. Is it good to be there? then enquire after the way that may bring us thither, and

walk in it: Strive to enter in at the straight gate, Luke 13. 24. Do as our Captain did, Endure the crosse and despise the shame for the glory that is set before us, Heb. 12. 2. The sufferings of this present time are not worthy to be compared with this glory, Rom. 8. 18. No labour, no pains, no sufferings can in this case be too much, and his glory will abundantly recompense all. In saying, Glory, I say enough.

§. 94. Of Christs continuing to bring us to Glory.

a 1.401 THe Participle bringing, implies a leading one willingly, not by force, Acts 5. 26. Thus Christ bringeth his sheep into his fold, Iohn 10. 16. for it is thus added, They shall hear my voice.

It implieth also a kinde of tender and gentle leading: It is applied to them that brought sick and weak ones to Christ, Luke 4. 40. and to him that brought one half∣dead to his Inne, Luke 10. 34.

The joyning of this act of b 1.402 bringing, with the end, to glory, setteth out a continu∣ance of Christs act, till he have accomplished his intended end. He ceaseth not to leade and carry us on, till he have set us in glory.

This phrase of bringing to, is oft used to set out the continuance of an act. It is* 1.403 said of the pitifull Samaritan, who had compassion on a succourlesse man, that he brought him to an Inne, Luke 10. 34. and that a Centurion took order that Paul should be brought to a Castle, Acts 23. 10. he feared least Paul should have pul∣led in pieces of the multitude; therefore he would not have him left till he were safe in the Castle.

Thus Christ will not leave us in this world unto our spirituall enemies, till he have brought us to glory. It is his promise, Never to leave us nor forsake us, (Heb. 13. 5.) but to confirm us unto the end, 1 Cor. 1. 8.

On this ground saith the Apostle, I am confident of this very thing, that he which hath begun a good work in you, will confirm it unto the day of Iesus Christ, Phil. 1. 6. And Christ saith of himself, Him that cometh to me, I will in no wise cast out, John 6. 37. In this respect, Iesus is stiled the Author and Finisher of our faith, Hebr. 12. 2. For

• 1. This is the will of the Father, that of all which he hath given unto Christ, he should lose nothing, but should raise it up again at the last day, John 6. 39.
• 2. His love is unchangeable, Iohn 13. 1.
• 3. He is faithfull, and will do what he hath promised, 1 Thess. 5. 24.

Admirable is the comfort and incouragement which hence ariseth, in regard of our own weaknesse and pronesse to come short of this glory: and also in regard of the many stumbling blocks which lie in the way, and of the many enemies that oppose us and seek to hinder us in our endeavour after glory. Our comfort and incouragement is, that Christ hath undertaken to bring us to glory, and none can hinder what he undertakes: so as we may and ought to hope to the end, for the grace that is brought unto us in the revelation of Iesus Christ, 1 Pet. 1. 13. This we may do the more confidently, because the ground of our confidence is not in our selves who are meer sons of men, but in the Son of God.

In regard of our selves, we may not be high-minded, but fear, Rom. 11. 20. but in regard of Christ, we may be perswaded, that neither death nor life, nor any other thing shall be able to separate us from the love of God which is in Christ Iesus our Lord, Rom. 8. 38, 39.

§. 95. Of Christ the Captain of our Salvation.

TO incourage us to our course to glory, he that undertakes to bring his sonnes thereunto, is stiled, The Captain of their salvation.

By salvation is meant the very same thing that was comprised under glory, even our future happinesse. Why it is called glory, was shewed §. 93. Why salvation, Chap. 1. §. 159.

* 1.404 The root from whence the Greek word translated * 1.405 Captain is derived, signi∣fieth both a a 1.406 beginning, and also a b 1.407 Principality. Answerably the word here used signifieth both a Captain, that goeth before and leads on his souldiers: and al∣so an Author and c 1.408 First worker of a thing. It is translated Author, Heb. 12. 2. and

Prince; as, Prince of life, Acts 3. 15. The Author of life, who hath purchase▪ and procured it,: and the Guide, who leadeth us thereto, going in the way be∣fore us.

To shew that Christ is the Author and worker out of our salvation, these 〈◊〉〈◊〉 words Prince and Saviour are joyned together, Act. 5. 31. Thus this word he•…•… translated Captain, is four times, and only four times used in the New Testame•…•… in all which, both significations, namely Captain and Author, may be implied: 〈◊〉〈◊〉 both may well stand together. The Author of a thing may be a Guide and Lea•…•… of others thereto. So is Jesus in reference to salvation.

To shew that Christ is the Author of our salvation, another word which pro∣perly* 1.409 signifieth a e 1.410 Cause, even the efficient cause, is attributed to him, and tra•…•…∣slated Author of salvation, Heb. 5. 9. Yea he is stiled f 1.411 salvation it self, Luke 2. •…•…9▪ On this ground was the Name Jesus given him. See §. 73. See Chap. 5. ver. 9▪ §. 50.

That Christ also is our Captain and Guide to salvation, is evident by other •…•…∣taphors* 1.412 attributed to him in reference to salvation: as a Shepherd that goeth be∣fore his sheep, Iohn 10. 2, 4, 14. a Mediatour that presents men to God, 1 Tim. 2•…•… an High Priest, who is for men in things appertaining to God, Heb. 5. 1. A Way, •…•… which one goeth to a place, Iohn 14. 6. Yea, a new and living Way, Heb. 10. 20. 〈◊〉〈◊〉 in that there never was the like before: Living, in that it puts life into them 〈◊〉〈◊〉 walk therein, and brings them to eternal Life.

Christ is our Captain, both to direct us, and also to encourage us. We of 〈◊〉〈◊〉 selves are blinde, in reference to spirituall and heavenly things: we know not 〈◊〉〈◊〉 way: we cannot see it, we cannot walk in it without a guide. The Eunuch 〈◊〉〈◊〉 was asked, if he understood what he read, answered, How can I, except some 〈◊〉〈◊〉 should guide me? Acts 8. 31.

Christ is a Light, to shew us the way, Iohn 8. 12. and a Guide, to leade us al•…•… therein, Luke 1. 79.

We are also full of fears and doubts: but Christ going before us puts spirit, 〈◊〉〈◊〉 and resolution into us. The speech of Abimelech, What ye have seen me do, make 〈◊〉〈◊〉 and do as I have done, (Judg. 8. 48.) put life into his souldiers, and made them re•…•…∣dily do the like. So did a like speech and practise of Gideon, Judg. 7. 17. For 〈◊〉〈◊〉 end therefore thus said Christ to his Disciples, I have given you an example, that 〈◊〉〈◊〉 should do as I have done to you, John 13. 15.

Let us therefore take courage: and being instructed in the right way, and 〈◊〉〈◊〉 on by so skilfull a Guide, so valiant a Captain, so tender a Shepherd, so merci•…•… an High Priest, and a Mediatour, so gracious with the Father, let us look unto 〈◊〉〈◊〉 the Author and finisher of our faith, (Heb. 12. 2.) Let us go boldly unto the thro•…•… grace, that we may obtain mercy, and finde grace to help in time of need, Heb. 4. 16. Do•…•… not of entring into glory, having such a Captain.

§. 96. Of * 1.413 Christs sufferings.

COncerning this Captain, it is further said, that he was made perfect thr•…•… sufferings.

In the former verse, the Apostle used this word in the a 1.414 singular number; be∣cause he restrained it to Christs death: and added it as an b 1.415 Epithete thereunto, 〈◊〉〈◊〉 shew that Christs death was a suffering death, accompanied with much inward •…•…∣guish and outward torment. But here the c 1.416 plurall number is used, to intimate 〈◊〉〈◊〉 Christs sufferings from his entring into this world, to his going out of the same. 〈◊〉〈◊〉 they were all ordered by God: and all tended to the very same end that is here •…•…∣tended, namely, the bringing of sonnes to glory.

I suppose it hereupon meet to take a brief view of the many kindes of Chr•…•… sufferings.

Generall heads of Christs sufferings are such as these.

Christs sufferings were either connaturall, such as appertained to his humane •…•…∣ture: or accidentall, such as arose from externall causes. Of such endurance•…•… 〈◊〉〈◊〉 were connaturall, See §. 169.

Accidentall crosses were either such as he was assaulted withall: or were inflict•…•… upon him.

Many were the temptations wherewith he was assaulted, both by Satan and also* 1.417 by men; yea and by God himself.

Satan tempted him to most horrible sinnes, as, diffidence, presumption and ido∣latry, Matth. 4. 3, 6, 9. But nothing did cleave to him thereby. The purity of his nature was as a sea to a fire-brand, which soon quencheth it. Christs purity was as clear water in a glasse, which hath no dregs, no filth at all in it; though it be shaken never so much, yet it remaineth clear. Christ saith of himself, The Prince of this world cometh, and hath nothing in me, Joh. 14. 30. It is evident that Satan tempted Christ, after those fierce assaults in the wildernesse. For at the end of them it is said, When the Devill had ended all his temptations, he departed from him for a season▪ Luk. 4. 13. This phrase, for a season, implieth that Satan afterwards set upon him again. And this phrase, The Prince of the world cometh (Joh. 14. 30.) being spoken a little before the time of Christs death, further sheweth; that the devil set upon him again. These temptations of Satan were no small sufferings.

Christ was also tempted by men, and those both adversaries and friends. The Pharisees and Sadduces, and others like them among the Jews oft tempted him, as Matth. 16. 1. & 19. 3. & 22. 18. Ioh. 8. 6.

His Disciples also tempted him, as Peter, Matth. 16. 22. and Iames and Iohn, Mar. 10. 35. and Thomas, Joh. 20. 25, 27. These temptations from his Disciples especially, could not but much trouble him; witnesse the sharp rebuke that he gave to Peter. Matth. 16. 23. Yea the temptations of his adversaries the Jews, stirred up anger in him, and grieved him much, Mark. 3. 5. & 8. 12.

Finally, Christ was tried and proved, and in that respect tempted by God himself; as by the Spirit of God, when he was led up of the Spirit into the wildernesse to be tempted of the devill, Matth. 4. 1. And by the Father, who so withdrew his assistance and comfort from him, as forced him to cry out and say; My God my God why hast thou forsaken me, Matth. 27. 46.

Afflictions inflicted on him were very many. For order and distinction sake,* 1.418 they may be considered in his non-age, man-age, and time of death.

In his non-age these may be accounted sufferings.

• 1. His mean birth, in the stable of an Inne, where he was laid in a manger,* 1.419 Luk. 2. 7.
• 2. His flight in the night time into Aegypt, upon Herods persecution. This was aggravated by the slaughter of all the Infants in Bethlem, and in all the coasts there∣of, Matth. 2. 14, 15, 16.
• 3. His Parents offence at his abode in Ierusalem, Luk. 2. 49.

What afflictions he endured all the time of his private life, who knoweth?

In his man-age his afflictions were greater, as manifold persecutions, and that* 1.420 with a purpose to have destroyed him. Thus was he persecuted by his own Coun∣trymen, Luk. 4. 29. and by the common sort, Ioh. 8. 59. The Rulers, Priests, Phari∣sees, sent Officers to take him, Ioh. 7. 32. Herod threatned his life, Luk. 13. 31. By reason of these persecutions, he was forced sometimes to passe thorow the middest of them, so as they could not discern it, Luk. 4. 30▪ Ioh. 8. 59. Sometimes he hid him∣self, Ioh. 12. 36. Sometime he fled from country to country, and from town to town, as (Ioh. 4. 3, 4.) From Iudea to Samaria, and thorow it to Galilee: From Nazaret to Capernaum (Luk. 3. 31.) From Hierusalem to the place beyond Iordan, Joh. 10. 40.

His greatest afflictions were about the time of his death: when the hower of his adversaries and power of darknesse was come, Luk. 22. 13. These may be drawn to two heads. Outward in body. Inward in soul. of these See §. 76.

§. 97. Of Christ made perfect by sufferings.

CHrist by his sufferings is said to be made perfect. a 1.421 The Greek word according to the notation of it, signifieth to finish or accomplish a thing: to put an end unto it; or to perfect it. b 1.422 The Greek Noun whence this Verb is derived signifi∣fieth an end, Chap. 3. 6. For that which is brought to an end, so as there is no further proceeding therein, is said to be perfected: and that is accounted to be made per∣fect, which is fully and absolutely done, so as nothing needeth to be added thereto.

Hence the c 1.423 Adjective translated perfect, Matth. 5. 48. and the d 1.424 Substantive transla∣ted perfection, Heb. 6. 1. Luk. 1. 45.

This word is variously translated. As

• 1. To finish a thing, Ioh. 4. 34. Acts 20. 24.
• 2. To fulfill what was foretold, Ioh. 19. 28.
• 3. To make perfect, Heb. 10. 1, 14. & 12. 23.
• 4. To consecrate (Heb. 2. 28.) that is, to set apart to an holy use, and that with speciall solemnity. The Greek Septuagint do use this word in this sense, Exod. 29 9, 22, 26, 29, 33. The Greek Fathers do apply this word to initiating persons by bap∣tisme,* 1.425 whereby they were solemnly consecrated and brought into the Church.
• 5. To die: and that as a sacrifice offered up to God, Luk. 13. 32. In this sense* 1.426 Greek Fathers apply this word to martyrdom.

Not unfitly in every of those senses may it here to taken: at least every of those acceptions give great light to that which is here spoken of Christ. For

• 1. Christ by his sufferings finished that work and satisfaction which was on earth to be done. Therefore on the crosse he said, It is finished. Joh. 19. 30.
• 2. By his sufferings were sundry Prophecies fulfilled, Luk 24. 25, 26, 27, 45, 46.
• 3. By his sufferings Christ was made a full and perfect redeemer, Heb. 7. 26. No∣thing needed more to be added thereunto.
• 4. By his sufferings Christ was solemnly consecrated to be our everlasting high-Priest, Heb. 7. 28.
• 5. By his sufferings to death, Christ was made an offering for all sinnes; even a true, reall, propitiatory sacrifice, Heb. 10. 10.

The scope of the Apostle in this place, is to remove that scandall of Christs suf∣ferings, whereat both Jews and Gentiles stumbled. For this end he here sheweth, that Christs sufferings turned more to his glory and ignominy: They were honou∣rable ensignes, and solemn rites of advancing him to glory.

For by his sufferings, he vanquished all his and our enemies: he gloriously tri∣umphed* 1.427 over them all: he satisfied the justice of God, and pacified his wrath: 〈◊〉〈◊〉 reconciled God and man, and merited remission of sinnes and eternall salvation: Yea by his suffering he became a pattern and guide to us; and made the way of suffering passible for us to follow him therein; so as we may thereupon passe i•…•… thorow more easily.

Though Christ were ever perfect in himself, yet for bringing us to glory mu•…•… was wanting till he had finished his sufferings: but thereby all that wanted was sup∣plied, and he made perfect. Wherefore glorious things are spoken of the crosse 〈◊〉〈◊〉 Christ: as 1 Cor. 1. 18. Gal. 6. 14. Eph. 2. 16. Col. 1. 20. & 2. 14, 15.

Who now that duly considereth the end of God, in suffering his Sonne to suff•…•… what he did, will be ashamed of the crosse of Christ? It becomes us rather to glory therein, as the Apostle did, Gal. 6. 14.

Great reason there is, that we should so do: for in Christ humiliation consiste•…•… our exaltation: in his crosse our crown: in his ignominy our glory: in his deat•…•… our life.

That we may thus do, we must behold Christs sufferings, not with the eye 〈◊〉〈◊〉 flesh, but of faith. Jews and Gentiles beholding Christ with no other eye then the eye of flesh, dispised him by reason of his sufferings: for flesh can see nothi•…•… therein but folly, basenesse, ignominy, contempt. But faith, beholds wisdom, victo∣ry, triumph, glory and all happinesse.

As this affords matter of glorying in Christs sufferings, so also of contentme•…•…▪* 1.428 patience, comfort, rejoycing and glorying in our own sufferings for Christs sake.

God hath appointed sufferings the high way and common rode for all his, to •…•…∣ter into glory thereby, Asts 14. 22.

As thereby he maketh the head conformable to the members, ver. 14. so the members also conformable to the head, Phil. 3. 10.

Christs blood was that holy oyl, wherewith he was anoynted to be a triumpha•…•… King over all his enemies: and this oyl, is like that which was poured on Aar•…•… head, and descended down upon his body, Psal. 133. 2. It pleased the Lord that the holy consecrating oyl of suffering, which was poured on Christ our head, should

descend upon us his members, that we should thus also be consecrated and made heirs of salvation. We ought therefore even to rejoyce therein, as Kings sonnes when they are consecrated and made Princes or Dukes. Thus have the Prophets and Apostles done: they rejoyced in their sufferings, Matth. 5. 12. Acts 5. 41. This Christ requireth, Matth. 5. 12. Oft do we reade of Pauls glorying in his chains, bonds and imprisonment, Eph. 6. 20. Acts 28. 20. 2 Cor. 11. 23.

Thus have Martyrs embraced the stake whereat they have been burnt with joy, and kissed the chains wherewith they were bound.

Among other arguments to move us, both patiently to bear, and also joyfully to embrace the crosse, let this be thought on: that it is the oyl to annoint us for a Kingdom, and an honourable rise to settle us on a Throne.

§. 58. Of the Resolution of the tenth Verse of the second Chapter.

THe summe of this Text is, A reason of Christs sufferings. This is 1. Generally propounded. 2. Particularly exemplified.

In the Generall, 1. The Ground. 2. The Equity of the Point is declared.

The Ground is in this phrase, It became him. Here is implied:

• 1. The principall Author, in this relative HIM.
• 2. The procuring cause whereby that author was moved. This was, the decency of the thing: It became.

The Equity of the Reason is hinted in a description of the Author. He is descri∣bed, by his relation to creatures: and that two wayes,

• 1. As the supream End, For whom.
• 2. As the Efficient, By whom.

Both these are amplified by the extent of the Correlative, all things.

In the particular exemplification, is set down the main Point, That Christ suf∣fered. About it is declared:

• 1 A description of him that suffereth.
• 2. A declaration of the End of his sufferings.

He is described by two undertakings:

• 1. By bringing others to glory.
• 2. By being a Captain of their salvation.

In the former three points are expressed:

• 1. Christs Act, Bringing.
• ...

  2. The Subcects or Persons, Sonnes.

  These are amplified by their multitude, Many.

• 3. The End to which they are brought, Glory.

The latter hath reference to the main reason, It became God, and shews, what it was that became him. In setting down whereof is noted:

• 1. Gods act, to make perfect.
• 2. The Person made perfect, Captain of their salvation. Here consider:

• First, Christs Office, Captain.
• Secondly, The End whereto, Salvation. This is amplified by the Persons to whom Salvation belongeth, Their.
• Thirdly, The Means whereby he was made perfect, through suffering.

§. 59. Of the Observations gathered out of HEB. 2. 10.

I. GOd was the principall author of Christs sufferings. This relative HIM hath re∣ference to God, See §. 37, 78.

II. It was most meet by the sufferings of the Sonne of God to save sonnes of men. This phrase, It became him, proves this point. See §. 86.

III. All things are for Gods glory. This phrase, for whom, intends so much. See § 89.

IV. All things are ordered by God. This phrase, by whom, intends so much. See §. 89.

V. God aimed at himself in making and governing all. The order of these two phrases, from whom, and by whom implies thus much. See §. 89.

VI. Saints are sonnes. So they are here called, and that in relation to Christ and to his Father. See §. 90.

VII. Saints future estate is a most glorious estate. They shall be brought to glory. See §. 93.

VIII. Christ brings Saints to glory. This act is here expresly applied to him. See §. 92.

IX. Christ leaves not his till they be setled in Heaven. For he undertakes to bring them to glory. See §. 94.

X. Many shall be saved. This is here set down almost in the same words. See §. 91.

XI. Christ is our Captain. This is here taken for granted. See §. 95.

XII. It is salvation that Christ leadeth his unto. In this respect he is here stiled, the Captain of our salvation. See §. 95.

XIII. Salvation is proper to sonnes. It is here stiled their salvation. §. 90.

XIV. Christs sufferings were many. See §. 96.

XV. Christ by suffering was solemnly advanced to glory. See §. 97.

XVI. Christ by his sufferings made up whatsoever was requisite to bring man to gl•…•…∣ry. See §. 97.

§. 100. Of the conformity of the Sonne of God and Saints in suffering.

Verse 11.

For both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren.

THis Verse is here inferr'd, as a confirmation of that which goeth before. This causall particle * 1.429 FOR implieth as much. It confirms the main point in hand, namely that Christ was true man: and it is added as a fourth proof thereof. See §. 1.

It hath also an immediate reference to the last clause of the former verse; and sheweth a reason, why it became God to make perfect the Captain of our salvation through sufferings: even because he and we are all of one.

Herein lieth the equity of Christs sufferings, that therein and thereby he might* 1.430 be like to us. For in all things it behoved him to be made like unto his brethren, ver. 17. Christ was herein of Moses his minde: He would suffer affliction with his people, Heb. 11. 25. He would not go an other way to glory then they did with whom he was of one. Thus much doth the inference of Christ being one with us, upon his sufferings import.

This doth exceedingly commend unto us the love of Christ: and it demonstra∣teth* 1.431 an equity of our suffering with him and for him. For we also are of one with him. Hereby shall we gain assurance to our own souls, and give evidence to others, that we are of one with him: namely by our willingnesse to be conformable to him: and to drink of that cup whereof he hath drunk, as he said to his Disciples, Matth. 20. 23.

§. 101. Of sanctifying: and the divers kindes thereof.

THis first clause, He that sanctifieth, is a description of Christ, and that in relation to the members of his mysticall body, who are said to be sanctified.

To sanctifie, according to the a 1.432 Latine notation (from whence our English is translated) is, to make holy. So doth the b 1.433 Hebrew in the third Conjugation* 1.434 signifie. The c 1.435 Greek word also, which the Apostle here useth, intendeth as 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 d 1.436 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 attri∣butes, 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. •…•…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 •…•…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 ex∣cellency 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, •…•…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 recei∣ved 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 inter∣cession, 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* 1.437 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 acknow∣ledge 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 compri∣sed* 1.438 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 a 1.439 passive is here used that was before in the b 1.440 active; so as in the same respect wherein Christ sanctifieth any, they are sanctified. Particular instances are such as follow.

• 1. They are by Christ set apart and deputed to be Kings and Priests, Rev. 1. 6.
• 2. They are by Christ inabled to those functions and services whereunto they are set apart, Eph. 4. 7.
• 3. They are by Christ purged from their pollutions, Heb. 1. 3.
• 4. They are endued with all needfull sanctifying graces, 1 Cor. 1. 7. Iohn 1. 16.
• 5. By Christ they are reconciled unto God, Col. 1. 21.
• 6. They are espoused to Christ, 2 Cor. 11. 2.
• 7. They are as first-fruits to God, Rev. 14. 4.

They who are thus sanctified are the Elect of God; called by the Gospel: and so true members of the mysticall body of Christ.

Under this act of sanctifying, and being sanctified, all the graces whereof here in Christ, we are made partakers, are comprised: so as to be sanctified is to be per∣fected, Heb. 10. 14.

These relatives, Sanctifier, sanctified, joyned together give evidence of a confor∣mity betwixt the Head and members of the mysticall body in holinesse. As the Head is, so will he make his members to be. As he is holy so shall they be.

This is a great inducement unto us, to use the means sanctified of God for effe∣cting this work of sanctification. For Christ performeth what he undertaketh, in that way, and by those means which are sanctified thereto. Wherefore as Christ is the Sanctifier, so use the means wherein he useth to sanctifie: and as he which

hath called you is holy, so be ye holy in all manner of conversation, 1 Pet. 1. 15.

§. 104. Of the Son of God and sonnes of men being one.

THe two forementioned relates, Sanctifier and Sanctified are said to be all of one. The Greek word in the case here used, and translated a 1.441 of one, is common to all genders▪ Some therefore take it in the masculine, and referre it to God; as if this were the meaning. The Sons of God and Saints are all of God. This, in the generall matter, is a truth: but not a truth pertinent to the point in hand. For the Apostle alledgeth here this union as a reason, why Christ was man and suffered for such and such, namely, because he and they were of one. But it cannot be tru∣ly said that he was man and died for all that were of God: in that they had their being of God. In this sense not only men, but Angels also and all other creatures (for whom Christ neither took upon him mans nature nor undertook to suffer) are of God.

Others apply this ONE to Adam, of whom, as concerning the flesh, Christ* 1.442 came, Luke 3. 23, 38. This also is a truth: But I suppose it to be more agreeable to the Apostles scope, to take this particle, of one, in the neuter gender, as if it were thus expressed, of one stock: and that for these two reasons.

• 1. The Greek particle translated, b 1.443 OF, is properly a note of the materiall cause.
• 2. This must have reference to the sanctified, as well as to the sanctifier. For All are of one: as the Sanctifier is of the same stock, whereof the sanctified are: so the sanctified of the same whereof the Sanctifier.

In the former respect, that humane nature whereof the sanctified are, is the stock whereof Christ also is. And the spirituall nature whereof Christ is, (called the Di∣vine nature, 2 Pet. 1. 4.) is the stock whereof the sanctified are. In this respect such are said to be of Christs slesh and of his bone, (Eph. 5. 26.) which phrase is my∣stically and spiritually to be taken. In relation to this spirituall being, sanctified ones are stiled spirit, Joh. 3. 6. And they are said to be in the spirit, to be after the spirit, to minde the things of the spirit, and to walk after the spirit: and the spirit is said to dwell in them, Rom. 8. 4, 5, 9.

Of this mysticall union betwixt Christ the Sanctifier and Saints the sanctified▪ See more in Domest. Dut. on Eph. 5. 30. Treat. 1. §. 70, &c.

This generall particle ALL, as it includes the Head and the Body, so it compri∣seth* 1.444 under it all the members of that Body. If it had reference to the Head and Body, only as to two distinct parts, he would have said both are of one, rather then ALL. For ALL compriseth more then two. But because the body consi∣steth of many members, and all the members are sanctified, he fitly and properly* 1.445 useth this generall ALL: and hereby gives us to understand, that all that are Christs are partakers of the same spiritual being.

This is evidenced by Christs prayer, That they all may be one, &c. Ioh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out, give further proof hereof: as Head and members (1 Cor. 12. 12.) Vine and branches (Ioh. 15. 5.) Shepherd and sheep (Ioh. 10. 14.) Now members, branches and sheep are all of one: so are brethren also; which title is used in this verse.

This union of all, should work unity, unanimity, amity, charity, sympathy and condescention to them that are of low estate, and a willingnesse to be confor∣mable to them that suffer for Christ and his Gospel sake. Of this minde was Moses, Heb. 11. 25.

§. 105. Christs doing things upon just cause.

FRom the forementioned union of Christ and Saints, the Apostle maketh this in∣ference, For which cause he is not ashamed to call them brethren. Because He and Saints were of one, he called them brethren.

This note of inference, For which cause, sheweth, that Christ would do what he had cause and reason to do. Christ being sent to save that which was lost (Mat. 18. 11.) and to give his life a ransom for many (Matth. 20. 28.) For this cause he would not desire to be freed from that hour, Ioh. 12. 28.

For this cause he acknowledged before Pontius Pilate that he was a King, Iohn 18. 37. For this cause Christ confessed to God among the Gentiles, Rom. 15. 9. For this cause is he the Mediatour of the New Testament, Heb. 9. 15.

Were we of this minde, how many excellent works, much tending to Gods glory, our own and others good, would be willingly performed, which are now wholly omitted? Most are so farre from being of Christs minde herein, as they do the things that are evidently without cause. They transgresse without cause, Psal. 25. 3. David much complaineth of wrongs done to him without cause, Psal. 35. 7. & 69. 4. & 109. 3. & 119. 78, 161. Christ maketh such a complaint, Iohn 15. 25.

Let us advisedly and seriously consider, what cause there is for us to do such and such things, and as there is cause, do them.

§. 106. Of Christ and Saints being Brethren.

IN that which is here inferred, one thing is taken for grant, another is expressed as a consequence following thereupon.

The thing taken for grant is a relation betwixt Christ and Saints: namely that they are brethren.

Of the divers acceptions of this 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 as∣sumed 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 bre∣thren, (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* 1.446 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* 1.447 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* 1.448 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 * 1.449 call, in this place, is not a meer no∣minall, 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 Pro∣digall 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 unwor∣thy 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 glo∣ry, where he saith to all his brethren, Come ye blessed of my Father, inherit the King∣dom, &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.

a 1.450 The root from whence the Greek verb, translated ashamed, is derived, signi∣fieth filthinesse. Thence b 1.451 a nown, signifying shame at some unbeseeming thing, is drawn; as where Christ saith to him that affected the highest room, Thou begin c 1.452 with shame to take the lowest room, Luke 14. 9. and again, that the shame of thy na∣kednesse do not appear, Rev. 3. 18. Now shame is a disturbed passion upon conceit of disgrace. From that nown the simple verb, which signifieth d 1.453 to be ashamed ariseth.

The word here used is e 1.454 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* 1.455 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 g 1.456 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* 1.457 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* 1.458 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, ac∣knowledging 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 asha∣med* 1.459 of their relations to others, of all excuse. Some husbands are ashamed of their wives when they are raised to high dignities: some children in like cases are ashamed of their parents: some servants of their Masters: and so in other relati∣ons. Can any be more highly advanced then Christ? Some are ashamed of the

meannesse and disparity of those to whom by some bond of relation they are knit: might not Christ have been in this respect much more ashamed of us?

But what shall we say of those that are ashamed of Christs brethren, even in this* 1.460 respect, because they are his brethren, and make a sincere profession of the true faith? O more then monstrous impudency! Yet thus are husbands, wives, pa∣rents, children, and others ashamed of their wives, husbands, children, pa∣rents and others, even because they professe the faith and are called Christs bre∣thren.

This respect of Christ to his brethren is a great incouragement and comfort to such as are despised and scorned by men of this world for Christs professing of them.

The greatest impotency and arrogancy in this kinde, is to be ashamed of Christ* 1.461 himself. Yet it was foretold that some should hide their faces from him, Isa. 53. 3. Fearfull is the doom that Christ doth thus denounce against such, Whosoever shall be ashamed of me, and of my words in this adulterous and sinfull generation, of him als•…•… shall the son of man be ashamed when he cometh in the glory of his Father, with the h•…•…ly Angels, Mark 8. 38.

§. 109. Of the Resolutions and Observations of Heb. 2. 11.

THe summe of this verse is a reason of Christs suffering in mans nature, which was a conformablenesse to other men.

Two points are herein observable. 1. The substance of the Text. 2. A con∣sequence.

In the substance two things are expressed. 1. A difference betwixt Christ and Saints. 2. An union.

The difference is, that One is an Agent, He that sanctifieth. The other a Patient▪ they who are sanctified.

In this union is noted 1. The kinde of it, of one. 2. The extent, ALL.

The kinde of union is a common stock. This admits a double consideration.

• 1. The stock whereof Christ is one with us: that is the humane nature.
• 2. The stock whereof we are one with Christ: that is the Divine nature.

The consequence is 1. Generally intimated in this phrase, for which cause. 2. Par∣ticularly expressed.

In the particular is noted 1. A relation, Brethren. 2. A manifestation thereof.

In the manifestation is set down 1. The means whereby it was manifested, C•…•…∣led. 2. The ground of manifesting it, not ashamed.

Observations hence arising are these.

• I. Union is a cause of conformity. The causall particle FOR, whereby the uni•…•… of Christ with Saints is inferred as a reason of his suffering in mans nature, inte•…•… that which is here observed. See §. 100.
• II. Christ sanctifieth men. In this respect this style is given him, He that sanctifi•…•… See §. 102.
• III. Saints were as others. This word sanctified presupposeth as much. See §. 10•…•…
• IV. Such as are Christs are sanctified. This is here clearly expressed. See §. 103.
• V. Christ is of the same stock whereof others are. In this respect He is of 〈◊〉〈◊〉 See §. 104.
• VI. Saints are of the same stock whereof Christ is. In this respect They are of 〈◊〉〈◊〉 See §. 104.
• VII. All Saints have the same spirituall being. All are of one with Chri•…•… See §. 104.
• VIII. That for which there is cause must be done. See §. 105.
• IX. Christ and Saints are brethren. See §. 106.
• X. Christ acknowledgeth such as are his. To call is to acknowledge. See §. 107.
• XI. Christ accounts relations betwixt him and Saints to be no disgrace unto him. 〈◊〉〈◊〉 is not ashamed thereof. See §. 108.

§. 110. Of the Apostles testimony from Psal. 22. 22.

Verse 12.

Saying, I will declare thy Name unto my brethren: in the midst of the Church will I sing praise unto thee.

THis Text is here alleadged as a proof of that respect which Christ manifested to his sanctified ones, in acknowledging them to be his brethren. The proof is taken from a Divine testimony. Of this kinde of proof see Chap. 1. §. 46, 65.

The first word being a Participle, a 1.462 saying, sheweth a dependance of this verse on that which went immediatly before; and such a dependance as gives an evi∣dence of the truth thereof: and in that respect it is an apparent proof of it. It hath reference to Christ calling men brethren: for in this testimony he doth expresly call them so.

This testimony is taken out of Psal. 22. 22. That Psalm is a most clear Pro∣phesie of Christ. Many passages therein are directly applied to Christ in the New Testament: As

• 1. This clause in the very beginning of the Psalm, My God, my God, why hast thou forsaken me? Matth. 27. 46.
• 2. This in the seventh verse, All they that see me, laugh me to scorn: they shake the head, Matth. 27. 39.
• 3. This in the eighth verse, He trusted on the Lord, let him deliver him, Matth. 27. 43.
• 4. This in the sixteenth verse, They pierced mine hands and my feet, Joh. 19. 37. & 20. 25.
• 5. This in the eighteenth verse, They part my garments among them, and cast lots upon my vesture, Matth. 27. 35.
• 6. This in the two and twentieth verse, I will declare thy name, &c. is here in my Text.

That Psalm, as it sets out the sufferings of Christ to the full, so also his three great Offices. His sufferings are copiously described from the beginning of the Psalm to verse 22.

The Propheticall Office of Christ, from ver. 22▪ to ver. 25.

That which is foretold about his vows (ver. 25.) hath respect to his Priestly Function. In the rest of the Psalm the Kingly Office of Christ is set forth.

All the distinct points of that Psalm were accomplished in Christ. It is gathered from the title, that this Psalm was to be sung every morning in the Temple, to sup∣port the hope of Gods people in the promised Messiah.

This testimony therefore is most pertinently produced to prove the point in hand: and Christ himself is here brought in to be the utterer and publisher thereof, as an evidence that he called m•…•…n his brethren.

As this testimony proves that point in particular, so in generall it proves the main point, that Christ was man; and it points at Christs Propheticall Office, for which it was requisite that he should be man, as it was foretold, Deut. 18. 18. Thus it is a fifth argument to demonstrate that point. See §. 1.

It doth withall render a reason why it was requisite that the Son of God should be a son of man: namely, that he might declare Gods Name unto his brethren, who were sons of men.

In quoting this testimony, the Apostle holds close to the words of the Prophet. A little difference there is in our English translation: but that little is more then needed. For Congregation, here his Church: both these words intend one and the same thing. For praise, here is sing praises. The Hebrew word signifieth both.* 1.463 b 1.464 The Psalms which used to be sung, have their name from this root.* 1.465

There is in one word a difference betwixt the LXX, and the Apostle: but the word c 1.466 in the one, and d 1.467 the other, signifieth one and the same thing.

§. 111. Of Christs declaring God.

THe a 1.468 word which the Apostle here useth, translated declare, is more emphati∣call then b 1.469 that which the LXX useth. This is a compound word. c 1.470 The sim∣ple Verb signifieth to make known or declare. From it is derived the word d 1.471 An∣gel: 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 empha∣sis: As

• 1. To explain, or clearly and fully to declare a thing. When the Messiah comet•…•… he will e 1.472 tell us all things, (Joh. 4. 25.) namely fully and clearly.
• 2. To divulge and spread abroad. That my Name might be f 1.473 declared throughout all the earth, Rom. 9. 17.
• 3. To celebrate or shew forth. Ye do g 1.474 shew the Lords death, 1 Cor. 11. 26.
• 4. To shew forth or make evident. h 1.475 Shew forth the praises of God, 1 Pet. 2. 9.
• 5. To professe: openly and freely to declare. i 1.476 Professing godlinesse, 1 Tim. 2. 10. and to promise. God promised, Tit. 1. 2.
• 6. To command or enjoyn. k 1.477 I command, saith the Apostle, 1 Cor. 7. 10.
• 7. l 1.478 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: m 1.479 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 de∣clare.

• 1. Christ had from auother that which he delivered to others. The n 1.480 Prepositi∣on with which the Greek Verb is compounded implieth as much: and other places* 1.481 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:* 1.482 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 righte∣ousnesse within my heart; I have declared thy faithfulnesse and thy salvation: I ha•…•… 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 ha•…•… given unto them the words which thou gavest me, Joh. 17. 6, 8. For indeed this is a•…•… 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 Ep•…•…. 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,* 1.483 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 him∣self 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 what∣soever 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* 1.484 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 excellen∣cies and Gods counte•…•…▪ 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 bright∣nesse* 1.485 of the divine Majesty to speak unto us: witnesse the affrightment of the Is∣raelites 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* 1.486 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 Evan∣gelists:* 1.487 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 re∣lation 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 hea∣ven, 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 Pro∣pheticall Office tended to the setting forth of the praise of God, as well as to the in∣structing of men in Gods will. Hereupon saith Christ to his Father, when he w•…•… 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 glo∣ry 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 i•…•… 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 a 1.488 root signifieth to celebrate ones praises. Thence proceedeth a b 1.489 Nown, which signifieth an hymn or song in ones praise. The Heathen used to set out a•…•… 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. c 1.490 Psalms were such as are found in the Book of Psalms. d 1.491 Hymns, such as were composed in speciall for the praise of God. e 1.492 Songs, such as were metrically and artificially penned. Because such songs for the most part were light and lascivious, he addeth this Epithete, Spi∣ritual; To teach Christians to take heed of wanton songs.

From that Nown hymn, f 1.493 the Verb here used by the Apostle, is raised. It im∣plieth 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, en∣tituled, A Guide to go to God; §. 238, 239, 240.

Of solemn praise and manifestation thereof, and unsatisfiednesse therein, S•…•… 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.

S^t 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* 1.494 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 ex∣horced 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 men∣tioned 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 ri•…•…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 privi∣ledge 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.* 1.495

• 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 perform∣ing 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 wil∣lingly with his heart, Exod. 25. Whosoever is of a willing heart, let him bring an offer∣ing of the Lord, Exod. 35. 5. The people of Israel rejoyced, for that they offered wil∣lingly: 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, an•…•… here Church, signifie one and the same thing: and admit a like notation.

a 1.496 The Hebrew root signifieth to gather together: thence b 1.497 a Nown which sig∣nifieth a Congregation, or a company of people assembled together. Both Verb and Nown are thus joyned, c 1.498 They gathered the Congregation together, Numb. 20. 10.

d 1.499 The Greek root signifieth to call, the compound to call out. Thence the wo•…•…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, i•…•… 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 return•…•… his house, 1 King. 12. 24.

For the most part the Greek word is by the Pen-men of the New Testament ap∣propriated 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 o•…•… 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 th•…•… 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 su•…•…* 1.500 assemblies meet. Thus the word Synagogue (which signifieth the same that Churc•…•… doth) is put for an Assembly: and so translated, Iam. 2. 2. and for a Congrega∣tion, (Act. 13. 43.) It is also put for the place where people assemble, as this ph•…•… 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 •…•… 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 ye•…•… old, he sate in the Temple among the Doctors, Luke 2. 46. At every feast, wh•…•… all the people of God assembled together, he went to the Temple, and the•…•… preached among them. He went also to their Synagogues on the Sabbath dai•…•… Luke 4. 16. because there many people used to assemble. The like he did at othe•…•… times, and in other places where were assemblies and presses of people: He us•…•… 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 tau•…•… in the Synagogue and in the Temple, whether the Iews alwaies resort: and in secret ha•…•… 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 and where the Lords Seeds-men are absent, as the enemy did, Matth. 13. 25.
• 2. To shew his desire of doing the most good he could. The greater the num∣ber of people that heard him were, the more might reap the fruit of his la∣bours.
• 3. To shew his zeal for the glory of his Father. The sounding forth of Gods praise in assemblies among much people, greatly maketh to Gods glory: in that many may thus be brought to know God, to acknowledge him and to joyn in prai∣sing him, 1 Cor. 14. 25.

The Apostles after Christs time imitated their Master herein. Peter and Iohn went up together into the Temple at the hour of prayer, Act. 3. 1. Then did the people assemble themselves in the Temple. Paul and Barnabas went into the Synagogue on the Sabbath day, Acts 13. 14. By this means the Churches increased exceedingly. In this regard the Apostle professeth, that he was not ashamed of the Gospel: but that he was ready to preach it at Rome also, Rom. 1. 15, 16. As he had preached it in other populous places, so would he also in that City, which was the most popu∣lous place of all the world at that time. We ought to be followers of them, even as they also were of Christ, 1 Cor. 11. 1.

The foresaid practice of Christ is of use to stirre up people to frequent publick assemblies, where Gods praise is sounded forth: that so they may joyn with such as sing praises to God; and reap the benefit of the mysteries that are there revealed concerning Gods Name. Christ hath promised his presence i•…•… such places, Matth. 18. 20. See Chap. 3. v. 1. §. 27.

§. 118. Of the Apostles fit application of a Divine testimony to Christ.

Verse 13.

And again, I will put my trust in him: and again, Behold, I, and the children which God hath given me.

IN this verse two other evidences of Christs propheticall Office, and of his hu∣mane nature are set down. The former is the ground of that encouragement, which Christ had to hold out in executing his Office: which was his confidence in God, declared in a Divine testimony. The later is an effect of that his Office.

Because the manner of bringing in this proof is like the former, both of them being taken out of the Old Testament, he thus joyneth them together, and again; Of this Transition see Chap. 1. §. 77.

In opening the former Scripture, four Questions are to be resolved.

• 1. Whence the testimony is taken?
• 2. How fitly it is applied to Christ?
• 3. How truly it proveth Christs humane nature?
• 4. How pertinently it is inferred on the execution of Christs Propheticall Office?

For the first, This phrase, I will put my trust in him, is in many places of the Old Testament, especially the Book of Psalms.

But there are two places, at either of which, or at both which, the Apostle may have an eye.

One is Psalm 18. 2. where the words of this Text are, according to the He∣brew.

Obj. * 1.501 The LXX have not in their Translation of that place the very words which the Apostle here useth.

Answ. Penmen of the New Testament do not alwayes tye themselves to the words of the LXX; instance Matth. 2. 6, 15, 18. No nor this Apostle, instance Chap. 3. v. 9. Evangelists and Apostles were not Translators of the Old Testament. They only took proofs out of the same: for which purpose it was enough to hold the true sense and meaning of the holy Ghost, though they exprest it in other words.

Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm, as it is registred 2 Sam. 22. 3.

The other place whereunto the Apostle may have an eye, is Isa. 8. 17. There the LXX. use the very same words which the Apostle here doth, though our english thus translate them, And I will look for him.

Quest. Can one proof be taken out of two places?

Answ. Yea, if they set down one and the same thing, and that in the very same words: The Evangelists in quoting a testimony, oft name Prophets in the plural number: as Matth. 2. 5, 23. Ioh. 6. 45. Acts 13. 40.

This duely weighed, taketh away the ground of that dispute which is betwixt Ex∣positors about the place, out of which this testimony should be taken. Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides. But I suppose that this dispute might have been spared. For, to come to the second Point.

2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ.

In that Psalm there are sundry points that can be applied to none properly but to Christ: as this, Thou hast made me the head of the Heathen, ver. 43. And this, As soon as they hear of me, they shall obey me: the strangers shall submit themselves to me, ver. 44. And this, He sheweth mercy to his anointed, to David and to his seed for ever∣more, ver. 50.

Besides, these words, Therefore will I give thanks to thee among the heathen, and sing praises unto thy Name, ver. 49. are expresly applied to Christ, Rom. 15. 9.

Object. The Title of Psalm 18^th sheweth that in special manner it concerned Da∣vid, being his song when the Lord had delivered him from the hand of all his enemies, and from the hand of Saul. And it is set in the history of Davids life (2 Sam. 22. 1, &c.) To shew that it concerned him.

Answ. It cannot be denied but that this Psalm concerned David, and is fitly p•…•…t among his acts. For he was the Author and enditer thereof. In this respect it might justly have been registred in the history of his life, though it had been wholly Pro∣pheticall; even a meer Prophecie of Christ. Neither can it be denied but that the Title intendeth it to be meant of David; For the Psalm is in part historicall, and concerneth David himself: yet to us he was a type of Christ. That which in the history concerned David, as a type, may in a mystery concern Christ, as the truth Besides, that Scripture which in some parts of it is only historicall (as Psal. •…•…. 12.) may in other parts be only Propheticall, and appliable to Christ, as Psal. 40. 6, 7. The like is observed in 2 Sam. 7. 12, 13, 14. As for the other place, namely * Isa. 8. 17. That Chapter also may be typicall; and concern the Prophet who* 1.502 wrote it, and Christ also the truth of the type. Sundry passages of that Chapter are in the new Testament applied to Christ, as that in ver. 13. Sanctifie the Lord, 1 Pet. 3. 15. And that in ver. 14. He shall be for a sanctuary, 1 Pet. 2. 4. And that is ver. 14, 15. He shall be for a stone of stumbling, &c. Mat. 21. 44. Luk. 2. 44. Rom. 9. 32. 1 Pet. 2. 8. And that in ver. 18. are for signes and wonders in Israel, Luk. 2. 34 Heb. 10. 33. And that in ver. 18. Behold, I, and the children, whom the Lord hath •…•…∣ven me, here in this Text. Seeing so many points of that Chapter are applied to Christ, why may not this also (I will put my trust in him,) which is in the 〈◊〉〈◊〉 of them, be applied to him? Thus we see how fit a reference this testimony hath •…•…∣to Christ, as it is taken, both out of Psal. 18. 2. and also out of Isa. 8. 18.

3. It proves Christ to be a true man, in that as other men, he stood in need•…•… Gods aid; and thereupon as other sonnes of men, his brethren, he puts his 〈◊〉〈◊〉 in God.

4. It's also pertinently inferred upon the execution of Christs Prophetical function, in that it shews the reason, why he declared Gods name to his brethre•…•… and why he would sing praises to God in the middest of the Church, and be neith•…•… ashamed nor afraid so to do, namely, because he put his trust in God.

§. 119. Of Christs putting his trust in God.

a 1.503 THe Hebrew word which the Psalmist useth, signifieth to rest upon one, to be preserved and kept safe by him. The bramble therefore in the Parable, th•…•… useth this word, b 1.504 Put your trust in my shadow, Judg. 9. 15. c 1.505 A noun thence derived i•…•… translated refuge, Psal. 46. 1. and in suudry other places.

In Isa. 8. 17. d 1.506 another Hebrew word is used; but that which signifieth the same thing, and by the Septuagint is translated as here in this Text, and in 2 Sam. 22. 3.

e 1.507 The noun derived from this verb, signifieth hope or trust, and so it is oft transla∣ted by our english, as Psal. 71. 5. Iob 4. 6.

f 1.508 The Greek phrase used by the Apostle carrieth emphasis: It implieth trust on a good perswasion that he shall not be disappointed. It is translated confidence, Phil. 6. 6. Word for word it may here be thus translated, I will be confident in him.* 1.509

The relative HIM, hath apparent reference to God, Psal. 18. 2. Isa. 8. 18. so as Christ himself, being man, rested on God to be supported in all his weaknesses, and to be enabled to go thorow all his undertakings, and well accomplish them.* 1.510

He had many enemies, and was brought to very great streights (Psal. 18. 3, 4, 5.) Yea he and his were for signes and wonders, even in Israel (Isa. 8. 18.) yet he fainted not, but put his trust in the Lord. His greatest enemies gave testimony hereunto; saying, He trusted in God, Matth. 27. 43. Though they said it in de•…•…ision and scorn, yet it was a truth.

This was further manifested by the many prayers which time after time he made to his Father, Heb. 9. 7.

He did the rather put his trust in God, and manifest as much, that he might, in his* 1.511 own example, teach us what to do in our manifold streights. Thus when he was assaulted by the devil, he repelled his temptations by the word of God (Matth. 4. 4, 7, 10.) that the might thereby teach us, how to resist the devil.

Christ as man well knew his own insufficiency, and the alsufficiency of God▪ Were we throughly acquainted with our own impotency, and well instructed in Gods omnipotency, we should herein imitate Christ; and in testimony thereof, in all streights fly unto God, and in all streights pray and say, as Iehoshaphat did, We know not what to do; but our eyes are upon thee, 2 Chron. 20. 12.

The description of him in whom Christ putteth his trust (Psal. 18. 2.) and that before and after the manifestation of his confidence, declareth the sure ground that he had to put his trust in God. The description is set down in sundry meta∣phors (às Rock, Fortresse, Strength, Buckler, Horn of Salvation, High power and de∣liverer) set out the impregnable power of God: and shew how sure and safe a re∣fuge he is to those that flie to him, and put their trust in him. See more hereof in The whole Armour of God on Ephes. 6. 10. §. 4, 5, 6.

The inference of Christs confidence upon his boldnesse in singing praise unto* 1.512 God in the midst of the Church, sheweth the reason of that his boldnesse: even because he put his trust in God.

Confidence in God drives out all fear of man, and shame by reason of man. So much doth he testifie, who said, My soul trusteth in thee, and thereupon added, I will sing and give praise, Psal. 57. 1, 7. and again, In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me, Psal. 56. 4. This was it that made Prophets, Apostles and other faithfull Ministers, so bold as they were in sounding forth Gods praises. They trusted in God.

Surely we may try and prove our selves, and give evidence to others of our con∣fidence in God. If fear, shame, or any bie or base respect to man, keep us from an open setting forth of Gods praise, we do not put our trust in God.

§. 120. Of the Apostles fit application of Isa. 8. 18. to Christ.

THe Apostle addeth a third testimony to prove the same point; as is manifest by repeating the second time this phrase, And again. See Chap. 1. §. 77.

The testimony is this: Behold, I, and the children which God hath given me. This without all question is taken out of Isa. 8. 18. In words there is a full agreement be∣tween the Hebrew original, and the Greek translation thereof, and the Apostles quotation; so also in the sense: for the Prophet bringeth in this sentence as a Pro∣phecy of Christ. Many things which were historically true of the Prophet in that Chapter, may typically be applied to Christ. This was before in part declared §. 118▪ and may more fully be cleared by taking a view of the particular passages of the Prophet in that Chapter.

In that Chapter two main points are set down.

• 1. A denunciation of judgement against the wicked.
• 2. A promise of mercy and safety to the righteous.

The former is set down from the beginning of the Chapter to the 10^th verse.

The later from thence to the end of the Chapter.

In laying down the promise, the Prophet taketh his rise from the highest, sa•…•… and surest ground of all comfort: namely the promised Messiah, ver. 14. Con∣cerning whom he declareth what should be the events that would fall out at his coming: and that both in regard of the wicked and of the righteous. The wicked should stumble and fall to their utter destruction. The righteous should be esta∣blished for ever, v. 14, 15.

For a further confirmation of these things, thus foretold, the Prophet is com∣manded to binde up the word of God among the Disciples, that so it might be kept close from the incredulous and remain among the faithfull, v. 16. Hereupon the Prophet professeth that notwithstanding Gods just indignation conceived against the house of Iacob, he will continue to look for help from the Lord, and trust in him, v. 17. so did Christ.

To shew the ground of his confidence, Christ is brought in offering himself, and all 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 ap∣plied 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 o•…•… 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 na∣ture, 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 asce•…•… 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 rege∣nerate, (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 pre∣sented 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 quota∣tion 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 under∣stood, and so it is Isa. 8. 18.

§. 124. Of this particle Behold.

THis title, a 1.513 Behold▪ useth to be prefixed before remarkable matters.

It is a note of Demonstration, of Attention, of Admiration.* 1.514

• 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 demon∣stration.
• 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 deli∣vered, 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 con∣fidence 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 re∣markable point, worthy of all acceptation, 1 Tim. 1. 15. Of all mysteries the my∣steries* 1.515 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 atten∣ded

unto, and with the greater care to be heeded. See §. 5.

Here in particular this particle, Behold, setteth out a matter of admiration,* 1.516 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 Mini∣stry. He came unto his own, and his own received him not, Joh. 1. 11. Yet, notwith∣standing 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 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 fol∣lowed 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 won∣ders 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, (a•…•… they who are resembled to the stony ground, Matth. 13. 21.) or because the do∣ctrine 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 other•…•… 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 salva∣tion, v. 10. See §. 95.

He would not leave them till he had presented them to his Father to be setled i•…•… that inheritance which he had purchased for them.

This is a worthy pattern for all that have a charge committed to them: to abide* 1.517 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 un∣der 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 en∣dured 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, pre∣sented 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 firma∣ment, 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 Pro∣pheticall 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 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 di∣ligence.

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 * 1.518 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 a 1.519 Greek word, that signi∣fieth to instruct, is thence derived. The Greek word here used, is a b 1.520 diminutive, and translated little children, Matth. 18. 3. & 19. 13, 14. for little children are spe∣cially to be instructed. Train up (or c 1.521 instruct) a childe, Prov. 22. 6. The LXX use the * 1.522 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 be∣getting of them, are styled Fathers, (1 Cor. 4. 15.) and they who are begotten, sonnes (1 Cor. 4. 14.) or children. The d 1.523 Greek word there used by the Apostle, signifieth such as are begotten: for it is derived from a e 1.524 Verb that signifieth to bring forth or beget.

f 1.525 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 in∣struct 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 rela∣tive me.

1. The expresse mention of God in this reason, intendeth a high supream Sove∣raignty 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 mu•…•… 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 im∣proving, 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 faith∣full, 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 a 1.526 given, manifesteth Gods free grace. For to give is an act of favour and grace: it is opposed to meri∣ting, purchasing, exchanging, or returning a valuable consideration. That which is bestowed upon merit, purchase, exchange or any like consideration cannot pro∣perly 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 righ∣teousnesse, 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 b 1.527 Verb which is derived from a c 1.528 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 here∣of §. 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 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 sun∣dry 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 be∣tween 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 Ar∣guments.

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 be∣gotten 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 i•…•… him, we have redemption in him, (Eph. 1. 4, 6, 7.) we are reconciled to God by hi•…•… (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 dec•…•… which respecteth mans salvation, and of that whereupon followeth mans condem∣nation. 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 is•…•… of the other is altogether in man himself, who meriteth by sinne his own d•…•…∣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 Prophe∣ticall 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. Th•…•… 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 some∣what more expresly set down where he saith to his Disciples, Unto you it is gi•…•… to know the mysteries of the Kingdom of heaven, but to them it is not given, Mat. 13. 1•…•…. See more hereof §. 113.

The speciall reason hereof is thus rendred by Christ himself, Even so Fat•…•…, 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 at•…•… the Elect.

Answ.

• 1. Because these cannot be discerned one from the other here in th•…•… 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 attri∣bute 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 arro∣gancy; and make us humble before God, and thankfull unto him. See more here∣of §. 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 as∣serted in the words immediatly preceding: namely, that Christ was not ashamed to call men brethren.

The Argument may be thus framed,

He that saith of men, I will declare thy Name unto my brethren is not ashamed to call them brethren.

But Christ saith of men, I will declare thy Name unto my brethren:

Therefore Christ is not ashamed to call men brethren.

The Substance containeth a proof of Christs Propheticall Office: about which we may observe,

• 1. The kinde of proof.
• 2. The point proved.

The kinde of proof is a Divine testimony. Of this kinde there be three par∣ticulars.

• 1. The execution thereof, ver. 12. This is taken out of Psal. 22. 22.
• 2. The ground of Christs courage in executing it, ver. 13. This is taken out of Psal. 18. 2.
• 3. The efficacy thereof, ver. 13. This is taken out of Isa. 8. 18.

• 1. The execution of Christs Propheticall Office consists of two parts.
  • 1. To declare Gods Name.
  • ...

    2. To sing praise to him.

    In the former four particulars are expressed.

  • 1. The Prophet, I.
  • 2. The Act▪ will declare.
  • 3. The Subject matter▪ Thy Name.
  • ...

    4. The Object to whom, My brethren.

    In the later four other particulars are expressed.

  • 1. The same Person or Prophet, I.
  • 2. Another act, which is to sing praise. These two words are the translation of one Greek word.
  • 3. The person whose praise he would set forth, unto thee.
  • 4. The place where he would do it, In the midst of the Church.
• 2. The ground of Christs courage was his confidence. Here is expressed,
  • 1. The connexion of this with the former, in this phrase, And again.
  • 2. The main Proposition. Herein are three particulars.
  • 1. The kinde of confidence, put trust.
  • 2. The person who doth▪ put his trust, I will, saith Christ.
  • 3. The person on whom, in him, namely God.
• 3. The efficacy of Christs Propheticall Office, was in fitting those for God who were given to him. Here also are expressed as before,
  • 1. A connexion of this with the former, And again.
  • ...

• ...
  • 2. A Proposition. Wherein observe▪
  • 1. An evidence of the power of Christs Ministry.
  • ...

    2. The reason thereof.

    In the evidence are set down,

  • 1. An act, which demonstrateth the evidence intimated in this particle Behold▪ This intendeth a presenting unto God, such as were fitted for him.
  • ...

    2. The persons presenting (in this Pronown I) and presented in this relative children.

    The reason is taken from a trust committed unto Christ: in these words, Which God hath given me. Here observe,

  • 1. The kinde of trust, Given.
  • 2. The Trustor or Person that committeth the trust, God.
  • 3. The trusted, or persons that are given; in this relative Which. That hath re∣ference to children.
  • 4. The Trustee, or person who is entrusted, in this Pronoun Me. Which h•…•… reference to Christ.

§. 135. Of Observations raised out of Heb. 2. 12, 13.

I. A Divine testimony is a sound proof. See Chap. 1. §. 46, 61.* 1.529

II. Christ was a Prophet. He himself here saith, I will declare: which i•…•… an act of a Prophet or Preacher. See §. 111, 112. & §. 23, 24.

III. Christ received what he delivered. He delivered nothing of his own he•…•… See §. 111.

IV. Christ delivered what he received. He concealed nothing. The word decle•…•… includeth both these. See §. 112.

V. Christ made known what was to be known of God. The Name of God intend•…•… much. See §. 112.

VI. Christ executed his Propheticall Office in mans nature. The main scope of 〈◊〉〈◊〉 Apostle in this place is to set forth Christs humane nature, and what he did ther•…•… See §. 112.

VII. Saints are Christs brethren. See §. 106.

VIII. Christs brothren do especially partake of the benefit of Christs Propheticall •…•…∣fice. To them in speciall he saith, I will declare Gods Name. See §. 113.

IX. Christ was carefull to set forth his Fathers praise. This phrase, Unto thee, 〈◊〉〈◊〉 reference to God the Father. See §. 114.

X. God is praised by singing. Therefore Christ professeth to sing praise. 〈◊〉〈◊〉 §. 115.

XI. God is to be praised with cheerfulnesse. Singing implieth a cheerfulnesse of •…•…∣rit. See §. 116.

XII. God is to be praised in great Assemblies. The midst of the Church 〈◊〉〈◊〉 great Assembly. See §. 117.

XIII. Divers testimonies may be produced to prove the same point. Here 〈◊〉〈◊〉* 1.530 Apostle useth this phrase, And again, in reference to a former testimony▪ 〈◊〉〈◊〉 Chap. 1.

XIV. Christ himself trusted on God. He here expresly professeth as 〈◊〉〈◊〉 See §. 119.

XV. Christ is one with us. See §. 121.

XVI. Christs Ministry was powerfull. See §. 122.

XVII. Mysteries of Christ are remarkable. This particle Behold, intends so 〈◊〉〈◊〉 See §. 124.

XVIII. Christ brought others to God. §. 126.

XIX. Christ accompanied those whom he brought to God. See §. 125. The •…•…∣nexion of these two words, I, children (I and my children) intends the two 〈◊〉〈◊〉 points.

XX. The Ministry of the Gospel is effectuall. The presenting of children to 〈◊〉〈◊〉 is here brought in as a Demonstration of the efficacy of the Gospel. 〈◊〉〈◊〉 §. 127.

XXI. Saints are Christs children. So they are here called. See §. 128.

XXII. God hath power to exact an account. Because God gave these 〈◊〉〈◊〉

to Christ, Christ to make up his account brought his children to God. See §. 129.

XXIII. God freely bestowed men on Christ. This word Given includes freeness un∣der it. See §. 130.

XXIV. God hath power to chuse and refuse whom he will. This act of giving is here restrained to children. See §. 131.

XXV. Christ is the means of all good to men. To him are they given who are brought to God for good. See §. 132.

XXVI. The Elect alone partake of the benefit of Christs Offices. These are they who are given to Christ, and by Christ brought to God. See §. 133.

§. 136. Of the transition betwixt ver. 13, & 14.

Verse 14.

For as much then as the children are partakers of flesh and blood, he also him∣self likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil;

Verse 15.

And deliver them who through fear of death, were all their life time subject to bondage.

FRom the Propheticall Office of Christ, which he exercised in his humane nature, the Apostle proceedeth to set down speciall acts of his Kingly Office, which he also performed in the same nature.

Very elegantly doth the Apostle pass from the one point to the other. For upon the mention of children belonging to Christ, the Apostle taketh occasion to shew that Christ would be of the same nature whereof they were, though it were a frail and infirm nature; even flesh and blood.

The inference of this later upon the former point, is set down in two particles (For as much then) both which intend a reason. The former word translated, a 1.531 For as much, is also translated with this causall particle, FOR THAT, Chap. 5. 2. and so then, Chap. 9. 26. and 10. 2. And also with this, Because, Chap. 6. 13. and 11. 11.

The other particle properly signifieth b 1.532 therefore: and so it is translated, e∣ven joyned with the same particle that here it is, thus, c 1.533 seeing therefore, Chap. 4. 6.

It is evident hereby that the Son of God became a son of man for their sake whom God had given to him.

Of the Son of God being one with sons of men. See §. 104.

To declare that in the conformity of Christ to others, the Apostle intends the same persons whom he mentioned before, he useth the very same words, d 1.534 children, in both places. Of this title children, See §. 128.

§. 137. Of this phrase, Flesh and blood.

THat wherein Christ is here said to be conformable to these children is styled Flesh and blood.

Flesh in Scripture is used Properly or Tropically.* 1.535

• ...

  1. Properly for that part of man which covereth the bones, and is covered with skin▪ through which the veins, nerves, sinews, arteries, and other ligaments of the body do pass.

  Thus doth Iob distinguish flesh from skin, bones, and sinews, Iob 10. 11. Thus di∣stinguished, It is a soft substance made of blood coagulated.

• 2. Tropically flesh is used sundry waies: As,
  • 1. By a Synecdoche: as when it is put
    • 1. For the whole body distinguished from a mans soul. The dead bodies of thy servants have they given to be meat unto the fowls, &c. the flesh of thy Saints unto the beasts of the earth, Psal. 79. 2.
    • ...

      2. For the person of man, consisting of body and soul. All flesh shall see the salvation of God, Luk. 3. 6.

      In these two respects flesh is attributed to Christ: namely in reference to his body, (1 Pet. 3. 18.) and to his whole humane nature, Ioh. 1. 14. 1 Tim. 3. 16.

    • ...

• ...
  • ...
    • 3. To a mans wife who is styled his flesh, Gen. 2. 23. and by rule of rela∣tion to a womans husband. For man and wife are said to be one flesh, Matth. 19. 5.
    • 4. For such as are of kin. S^t Paul thus styles those that were of the stoc•…•… from whence he came, Them which are of my flesh, Rom. 11. 14.
    • ...

      5. For a neighbour. Hide not thy self from thine own flesh, Isa. 58. 7.

      Kinsmen and neighbours are of the same flesh: the former more near, the later more remote: therefore both are called flesh.

    • 6. For all creatures cloathed with flesh. God giveth food to all flesh, Psal 136. 25.
  • 2. By a Metonymy, as when flesh is put
    • 1. For corruption. That that is born of the flesh is flesh, Joh. 3. 6. Flesh in the later place is put for corruption of nature.
    • 2. For infirmity. Thus horses are said to be flesh, Isa. 31. 3. In regard 〈◊〉〈◊〉 their weakness: and in this respect are opposed to spirit.
    • ...

      3. For outward appearance. Ye judge after the flesh, (Joh. 8. 15.) that is 〈◊〉〈◊〉 things outwardly appear.

      Corruption, weakness, outward shew, are but adjuncts or accident•…•… which belong to mens bodies, which are flesh.

  • 3. By a Metaphor, as when flesh is put
    • 1. For abrogated ceremonies. This the Apostle intends, where he said Are you now made perfect by the flesh? Gal. 3. 3.
    • 2. For humane excellencies. We have no confidence in the flesh, Phil. 3. 3. 〈◊〉〈◊〉 means thereby such prerogatives as men esteemed excellencies, and used 〈◊〉〈◊〉 boast in them.

These and other like things are as flesh alone, without spirit: which r•…•…∣sume, putrifie and vanish to nothing, as meer flesh doth.

Flesh is here put for the humane nature: and that as it is accompanied with 〈◊〉〈◊〉 nifold frailties.

By way of diminution blood is added thereunto (flesh and blood.)

Blood is a liquor consisting of the four humours; in it life and spirit is conv•…•…* 1.536 through the whole body. The Philosopher saith that blood is the matter ol•…•… whole body.

By a Metonymy blood is put for life and for death. For life, because it is 〈◊〉〈◊〉 means of life, Gen. 9. 4. For death, because upon shedding of blood death followe•…•… Gen. 37. 26. Compare Psal. 72. 14. with Psal. 116. 13. In this respect Christs blood put for his death, Rom. 5. 9. Eph. 2. 13.

By a Metaphor blood is put for the corruption of nature, Ioh. 1. 13. Ezek. 16. 6

Blood is here joyned with flesh, to shew that quick flesh is here meant: 〈◊〉〈◊〉 that hath blood in it: And by reason thereof is subject to many infirmities, yea•…•… sensible of them.

As good blood is the nourishment of the flesh and makes it quick and fresh, so distemper of blood causeth many maladies in the flesh. By the wasting of the 〈◊〉〈◊〉 the flesh consumeth.

Fitly are these two, flesh and blood, joyned together. I finde them thus •…•…∣ed five times in the New Testament: Here, Matth. 16. 17. 1 Cor. 15. 50. Gal. 1 Eph. 6. 12.

Flesh and blood thus joyned, set out in generall mans externall substance, 〈◊〉〈◊〉 visible and sensible, and in that respect exposed to spirit, Luk. 24. 39.

In particular flesh and blood is put

• 1. For mans earthly disposition, and incapacity of heavenly mysteries; so•…•… himself he can neither know them, nor make them known. Thus flesh and bl•…•… opposed to God, who is omniscient, and revealeth what mysteries he pleased whom he will, Matth. 16. 17. Gal. 1. 16.
• 2. For mans weaknesse. Thus it is opposed to principalities and po•…•… Eph. 6. 12.
• 3. For mortality whereunto our sins brought us. Thus it is opposed to glo•…•… bodies, 1 Cor. 15. 50.

Here it is used in the generall acception of the phrase, as flesh was noted before to be used: namely for humane nature subject to manifold infirmities.

Flesh and blood, as it is a visible substance, so it is gross, heavy, drousie, sub∣ject to hunger, thirst, cold, heat, pain, wearisomness, sickness, fainting, yea and death it self.

In regard of the outward visible part, a man is little better then a bruit beast, which is also flesh and blood, Eccles. 3. 19. Sundry beasts in sundry excellencies, appertaining to flesh and blood, go beyond men: as in bigness, swiftness, strength, vigor of severall senses, as of sight, hearing, smelling, tasting, touching and other like endowments.

That flesh and blood is such as hath been shewed, it came first from sinne. For sinne brought death: and all manner of infirmities are concomitants to death.

This is a point most worthy their due and serious 〈◊〉〈◊〉 •…•…deration, who are or may be puffed up, by reason of their reasonable soul, or any abilities thereof: or by reason of the comly feature, beauty, strength or other excellencies of the body: or by reason of victories over enemies, successes in their endeavours, honours, dignities, revenews, stately pallaces, sumptuous houses, or any other like things. Notwithstanding these or any other like excellencies, they who lay claim to those excellencies, are but flesh and blood. Flesh and blood are in this case like the Pea∣cocks black feet: when her gay feathers are in her eye, she struts up her self in be∣holding them: but when her eye is cast on her black feet, down fals her gay fea∣thers. A due consideration of flesh and blood would take away all proud con∣ceits of any outward excellencies. Considering all others are, as we are, flesh and blood, What folly is it to trust in man (Isa. 31. 3.) or to fear man? Isa. 51. 7, 8.

§. 138. Of Saints being flesh and blood.

OF the foresaid flesh and blood Christs children (that is, such as being elected and given by God to Christ, and thereupon redeemed, called, justified and sanctified) are here said to be a 1.537 partakers. The Greek Verb it derived from a root that signifieth b 1.538 common: and it implieth, to have a thing in common with others. Thus as the children are here said to be partakers of flesh and blood, so the Gentiles are said to be c 1.539 partakers of the Jews spirituall things (Rom. 15. 27.) that is, all to have them in common, one as well as another.

Concerning this common condition of children, Apostles, who were eminent among these children, thus say of themselves, We also are men d 1.540 of like passions with you, Act. 14. 15.

Regeneration altereth not the outward constitution or condition of men. Sinne did not altar mans substance: for Adam, after his fall retained that body and soul, with the severall powers and parts of each; which he had before: So regenera∣tion took not away flesh and blood in the substance thereof, nor the common infir∣mities of it.

Indeed transgression altered the good quality that was in mans body and soul: Namely the integrity, the holiness and righteousness in which he was created after Gods Image. So regeneration altereth mans evil disposition and corruption, wherein he was conceived and born: but not his outward condition or constitu∣tion. Whether he were tall or low, fat or lean, healthy or sickly, strong or weak, strait or crooked, fair or foul, rich or poor before his regeneration, he remains the same afterward, for ought that regeneration doth to the contrary.

The Lord will have his children to retain, as others, flesh and blood, and remain subject to all manner of infirmities, for sundry weighty reasons.

• 1. That they might not, by reason of any spirituall priviledges, be too much puffed up: for the children, while here they live, are too prone thereunto, 2 Chro. 32. 25, 2 Cor. 12. 7.
• 2. That in Gods presence they might the more abase, yea and abhor themselves, Iob 40. 4. & 42. 6.
• 3. That they might learn to lay forth their misery, and plead their weakness before God, Iob 6. 12.
• ...

• 4. That they might take heed of provoking. Gods wrath against themselves, 〈◊〉〈◊〉 are but flesh and blood, Act. 9. 5.
• 5. That they might have the more compassion on others, Heb. 5. 2. Gal. 6. 1.
• 6. That they might be the more circumspect over themselves, 1 Tim. 4. 16.
• 7. That they might be more carefull in using all means needfull and usefull 〈◊〉〈◊〉 flesh and blood, Eph. 6. 10, 11, 12.
• 8. That they might the better discern what cause they have to exercise the 〈◊〉〈◊〉 of invocation (Psal. 116. 2.) yea and of gratulation to, for Gods supporting, a•…•… doth, such as are flesh and blood.
• 9. That they may more confidently depend on God, 2 Chron. 20. 12.
• 10. That they might not rest on man for revelation of Divine truth, Ma•…•… 16. 17.

These and other like ends instruct us in so many duties arising from this our con∣dition that we are flesh and blood.

§. 139. Of Christs being flesh and blood.

THe conformity of Christ to his children is thus expressed. a 1.541 He also himself li•…•… wise took part of the same. Every of these words have their emphasis.

• 1. This copulative b 1.542 also hath reference to the children before mentioned. 〈◊〉〈◊〉 also: he as well as they. Though there were an infinite disparity betwixt Christ 〈◊〉〈◊〉 his children, yet he refused not conformity with them. Or otherwise this copulati•…•… also, or and, may be translated even (even he) which is a note of speciall emphasis
• 2. This reciprocall Pronoun, c 1.543 himself, hath reference to Christs eminency and it implieth that he that was true God, the Creator, Preserver, Redeemer 〈◊〉〈◊〉 Father of those children, suffered not his infinite excellency to be any hinder•…•… to this his low condescention. He himself.
• 3. The Greek word translated, d 1.544 likewise, implieth a nearness to one. Ther•…•… whence it sprouteth signifieth, e 1.545 near. A word of the same stem is used in this ph•…•… f 1.546 •…•…igh unto death, Phil. 2. 27. The Ad'verb here used is not elswhere found in 〈◊〉〈◊〉 New Testament: but in other Greek Authors it is frequent: by them it is 〈◊〉〈◊〉 joyned with g 1.547 another word which more expresly setteth out the same thing that 〈◊〉〈◊〉 doth. That other word is oft used in the New Testament, and joyned with 〈◊〉〈◊〉 copulative h 1.548 also: as where Christ saith, i 1.549 These also doth the Son likewise, Joh. 5. •…•… By comparing that place with this text, we may observe, that, He who himself 〈◊〉〈◊〉 was likewise equall with God, did also himself likewise take part of the same na•…•… with man.
• ...

  4. The word here translated k 1.550 took part, is another then the former transl•…•… l 1.551 are partakers. The former implieth that all of all sorts were by nature subject 〈◊〉〈◊〉 the same common condition: but this other intendeth a voluntary act of Chri•…•… whereby willingly he took upon himself to be like his brethren. He was before he was true God, eternall, allsufficient, and needed not in regard of himself, to •…•… as the children were. * 1.552 A like word to this is used ver. 16. He took on 〈◊〉〈◊〉 See §. 159.

  The m 1.553 Greek word in the later place, according to the notation of it, signif•…•… n 1.554 to have with, or to have of that which another hath. Christians are said o 1.555 〈◊〉〈◊〉 partakers of the Lords Table, one with another to receive the benefit thereof, 1 C•…•… 10. 21. They who mutually partake of the same commodity are called p 1.556 par•…•… from the s•…•…me Originall, Luk. 5. 7. See Chap. 3. §. 17.

• 5. This relative, q 1.557 The same, hath reference to flesh and blood. The relativ•…•… of the plurall number, to shew that it includeth both. For the one and the oth•…•… of the singular number; but both joyned, include the plurall.

This doth emphatically set forth Christ, not only to be true man, but also sub•…•… to all manner of frailties, (so farre as they are freed from sin) even such as a company flesh and blood, as was before shewed §. 137.

Behold how, low the Sonne of God descended for us sons of men. Herein 〈◊〉〈◊〉 peared love.

How ought this conformity of Christ, to take part of flesh and blood, quicken •…•… up to take part of that Divine nature, whereof an Apostle speaketh, 2. Pet. 〈◊〉〈◊〉

that so we may be like him in those excellent graces wherein he made himself a pat∣tern to us while he was on earth: as in meeknesse and humility, Matth. 11. 29. in love, Ephes. 5. 2. in forgiving others, Coloss. 3. 13. in compassion, Luke 10. 37. in pa∣tience under sufferings, and contempt of the world, Heb. 12. 2. Christs conformity to us was in much meanness, ours to him is in much glory. Upon this ground doth the Apostle presse a like exhortation, Philip. 2. 5. What if we be called to confor∣mity with Christ in suffering, in bearing reproach, or undergoing ignominy for righteousnesse sake? The servant is not greater then his Master, Matth. 10. 24, 25. The Head (who was himself full of glory) vouchsafed to take part of flesh and blood that he might suffer for flesh and blood: Shall then the members think much to be conformable to their Head in any thing that he shall call them to?

§. 140. Of Heresies against the Apostles description of Christs Humane nature.

THis description of Christs Humane nature, He also himself likewise took part of the same, meets with sundry Heresies that have been broached against the Hu∣mane nature of Christ.

a 1.558 The Proclianites held that Christ came not in the flesh at all. How then did he take part of the same flesh and blood that we have?

b 1.559 The Manichees maintained that Christ was not in true flesh, but that he shewed forth a feigned species of flesh to deceive mens senses. If so, then did he not likewise take part of the same with us.

c 1.560 The Cerdonians denied that Christ had flesh at all. This is like the first Heresie.

d 1.561 The Valentinians taught that Christ brought a spirituall and celestiall body from above. Then did he not likewise take part of the same flesh and blood that we do.

e 1.562 The Apolinarists say that Christ took flesh with∣out a soul. Among other Arguments they produce this and other like texts, where mention is made only of flesh & blood. But the Apostle here speaketh of the visible part of man: comprising the invisible part, which is his soul by a Synecdoche, under the visible, which is flesh and blood. But this phrase, He also him∣self likewise took part of the same, sheweth, that as our flesh and blood is animated, with a reasonable soul, so also Christ was. By the; like reason they might say that Christs body had no bones, because it is said, The Word was made flesh, Ioh. 1. 14. Yea by the like reason they might say, that the Israelites which went down into Egypt had no bodies, because it is said of them, All the souls, Gen. 46. 15.

* 1.563 An ancient Father attributed this Heresie to the Arians also, and for refutation thereof produceth all those texts of Scripture which make mention of the* 1.564 soul of Christ, whereby he proveth that Christ had a soul as well as a body.

f 1.565 The Ubiquitarians hold that the Divine proper∣ties, as Omnipotency, Omnisciency, Omnipresence, &c. are in the humane nature of Christ; which if so, Christ took not likewise part of the same flesh and blood that we do. The like may be said of Popish Transubstan∣tiation.

There are other sorts of Hereticks, namely the h 1.566 Samosatenians, who broached this Heresie, That Christ then only began to be, when he came indued

with flesh; whereby they imply that he was not before. But this phrase, He took part of the same, sheweth, that he was before he took part of flesh and blood.

Our Divines from a like phrase do inferre the eternity of the Word. The phrase is this, In the beginning was the Word, John 1. 1. Because the Word was in the be∣ginning, it is necessarily implied, that he did not then first take his beginning, but was before.

§. 141. Of Christs destroying the Devil.

THe end of Christs assuming his humane nature is thus set down, That through death he might destroy him that had the power of death.

The generall end is implied. That which is expressed is an end of that end, or a mighty effect that followed thereupon: which was to destroy the devil.

That generall end was to die. For if he had not been flesh and blood he could not have died.

This generall end is implied under this phrase, through death, as if he had said, that he might die and by death destroy the devil.

Of Christs being man that he might die, See §. 75.

The powerfull effect which was accomplished by Christs death (which was also a speciall end why he died) was the destruction of him that had the power of death.

The primary root whence the word translated destroy, is derived, is a Noun, that signifieth a a 1.567 work: as where it is said that the Son of God was manifested, that he might destroy b 1.568 the works of the devil, 1 Ioh. 3. 8. Thence is derived a Verb which signifieth to work. c 1.569 He worketh the work of the Lord, 1 Cor. 16. 10. But a priva∣tive particle being added, the Nown signifieth not working or d 1.570 idle, Matth. 20. 3. And another compound added thereunto signifieth to make void, Rom. 3. 31. Do we e 1.571 make void the Law? or to make of none effect, Rom. 4. 14. The promise f 1.572 made of none effect. And thereupon to bring to naught, 1 Cor. 1. 28. g 1.573 To bring to nought things that are. And h 1.574 to destroy, 1 Cor. 6. 13. God shall de∣stroy, &c.

By the aforesaid derivation and various signification of the word, it appeareth that it doth not alwaies signifie to annihilate a thing, and bring it utterly to nought; for the devil that is here spoken of, still retains his being and substance, and ever shall retain it, both for the greater terror of the wicked and also for his own great∣er misery. But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used, where the Apostle saith, that the body of sinne is i 1.575 destroyed, Rom. 6. 6. It cannot be denied but that 〈◊〉〈◊〉 devil, like a roaring lion, walketh about seeking whom he may devour, 1 Pet. 5. 8. and that many of Gods children are so busfited and insnared by him, as they may se•…•… to be overcome of him: which cometh to passe partly by their own fault in that they do not manfully stand against him, but too slavishly yield unto him: and partly by Gods wise ordering the matter, for the better proof of the graces whi•…•… he bestoweth on his children: but yet this ever hath been and ever shall be the issue, that he never prevaileth against Gods children: but that they in all assau•…•… remain conquerours. This was foretold of old, where speaking to the devil 〈◊〉〈◊〉 Christ, the seed of the woman, the Lord saith, it shall bruise thy head, Gen. 3. 1•…•… The devil assaulted Christ himself but prevailed not. For after Christ had said 〈◊〉〈◊〉 thee hence Satan, the devil left him, Matth 4. 10, 11. It appears afterwards, abo•…•… the time of Christs last sufferings, that the Prince of this world came again 〈◊〉〈◊〉 assault Christ, but saith Christ, He hath nothing in me (John 14. 30.) that phrase sheweth, that the devil could not prevail against Christ. Neither could he prev•…•… against Iob, though he had liberty to do what he could against Iob himself and a∣gainst all that Iob had (Iobs life only excepted) Iob 1. 12. & 2. 6. He desired to 〈◊〉〈◊〉. Peter as wheat: but yet he could not make Peters faith to fail, Luk. 22. 31, 32. T•…•… this tends this phrase, the Prince of this world is judged, Joh. 16. 11. And this, 〈◊〉〈◊〉 Prince of this world shall be cast out, John 12. 31. And this, Christ led captivity •…•…∣ptive, Eph. 4. 8. And this, He hath spoiled principalities and powers, &c. Col. 2. 1•…•… For such is Satans might, compared unto men, such his malice, as if he 〈◊〉〈◊〉

not thus destroyed, no flesh would be saved.

Hereby we have evidence of the provident care of our Captain, who knowing* 1.576 what flesh and blood it, and what our enemies are, hath first himself vanquished them; and then provided sufficient armour for his children to stand safe against them, Eph. 6. 12, &c.

This is a great comfort against the terrour of the devil. Many fearfull and ter∣rible things are written of him in the Scripture. Observe in particular how he is described, Eph. 6. 12. But this that he is destroyed by our Captain, who did take part of flesh and blood, is a great comfort to us, who are flesh and blood.

This also is an incouragement to stand against him, and to resist. He is an ene∣my* 1.577 spoyled. Hereupon an Apostle thus encourageth us, Resist the devil and he will flie from you, Jam. 4. 5. There is assurance of victory to such as beleeve. If Satan get the upper hand, it is by reason of our timorousnesse and want of faith. As the Ancients by faith were made strong, waxed valiant in sight, turned to flight the armies of the aliens (Heb. 11. 34.) So may we in this spirituall combate with the devil. The phrase of Christs leading captivity captive (Eph. 4. 8.) is spoken of our spirituall enemies, and implieth that they are as captives chained; so as Christ lets them out and puls them in, as it pleaseth him. If he suffer any of them to assault any of his children, he himself will order the combate, as seemeth good to him∣self. He will suffer them to fight so long as he seeth cause: if he espy an enemy ready to get an advantage, he will quickly pull him back. This is a great incou∣ragement.

§. 142. Of that death whereof the devil hath power.

HE that Christ so destroyed is here said to have the power of death.

Death here is to be taken in the uttermost extent, and to be applied to all kindes of death, temporall, spirituall and eternall. For he was the originall cause and first authour of sin: by which all these kindes of death came upon man, Rom. 5. 12.

By sinne mortality seized on man, for God at first made mans body im∣mortall.

By sinne man forfeited that Image of God wherein consisted his spirituall life, Eph. 2. 1.

By sinne man made himself guilty of eternall damnation, Rom. 6. 23.

This extent of death giveth evidence of the malicious and mischievous minde of Satan. As in generall he aimed at mans destruction (he was a murderer from the beginning) for death is the destruction of a thing: so he extended his malice as far as he could, even to body and soul, and that in this world and the world to come. He contents not himself to annoy the body, and that unto death, but also vexeth and perplexeth the soul. Instance his dealing with Saul, 1 Sam. 16. 14. yea he seeketh the eternall damnation of mans soul and body. Thus much is comprised under this phrase, he seeketh whom to devour, 1 Pet. 5. 8.

§. 143. Of that kinde of power which the devil hath over death.

THe a 1.578 Greek word whereby Satans power is set forth is somewhat emphaticall. It is twelve times used in the New Testament: and in every of those places, except this, attributed to God: so as, for the most part it sets out a Divine and Almighty power: even the power of him that saith, See now, that I, even I, am he, and there is no God with me, I kill and I make alive, Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said, after he hath killed, he hath power to cast into hell, Luke 12. 5. He that said, I have the keys of hell and of death (Rev. 1. 18.) was true God. Therefore here it sets out a subordinate power given by God to him that hath it, Power was given to him that sat on the pale horse, Rev. 6. 8. For as Christ said to Pilate, Thou couldst have no power at all against me, except it were given thee from▪ above, Joh. 19. 11. so the devil could have no power at all, except it were given him from above. But the power that is given him is a great power. For power of

death must needs be a great power. What is stronger then death, which overcome•…•… all living creatures? Who can stand against death?

In regard of the greatnesse of the power of the devil, a wo was denounced to the inhabitants of the earth and of the sea: and this reason is rendred thereof, for the d•…•… is come down unto you having great wrath, Rev. 12. 12.

Sundry are the respects wherein the devil may be said to have the power 〈◊〉〈◊〉 death.

• 1. As he is the executioner of Gods just judgement. He is in this regard as an Hangman, who may be said to have the power of the Gallows, because he hange•…•… men thereon.
• 2. As he is like an Hunter, Fisher, Fowler or Faulkner. He hunteth, fisheth and fowleth for the life, not of unreasonable creatures only, but also of reasonable men.
• 3. As he is a thief and continually laieth wait for blood, and seeks the precious life of mans body and soul.
• 4. As a continuall tempter to allure or drive men into sin: and thereby to death▪ Herein he spared not Christ himself, Matth. 4. 1, &c. As at first he dealt with the first man: so ever since hath he dealt with his whole posterity. This moved the Apostle to say, I fear least by any means, as the Serpent beguiled Eve through 〈◊〉〈◊〉 subtilty, so your minde should be corrupted, 2 Cor. 11. 3.
• 5. As he is an accuser of men (hereof see more §. 145.) and as an adver∣sary to presse Gods just Law against men, and to call for judgement against them.
• 6. As he is a tormentour: for when he hath drawn men to sin, he affrighteth them with the terrour of death and damnation.

In generall nothing is more terrible then death. In this respect death is called the King of terrours, Iob 18. 14.

This kinde of power, namely of death, attributed to the devil,* 1.579

• 1. Sheweth wherein his strength especially lieth: even in doing mischief and bringing men to destruction. His power is to hurt men: In this respect he hath names of destruction given unto him: as in Hebrew Abaddon, and in Greek Apollyon, Rev. 9. 11. and he is styled a murderer, Ioh. 8. 44.
• 2. It manifesteth the vile slavery and wofull bondage of the devils vassals. They* 1.580 serve him who hath the power of death, and doth what he can to bring all to death. What can any expect from him but death? The task that he puts on them is sinne: the wages which he gives is death, Rom. 6. 23. Herein such as having been rescued out of his power, retain a lingring minde after it again, are worse then the Israelites, who having tasted of Manna, lusted after the fish, cucumbers, melons, leeks, 〈◊〉〈◊〉 and garlick that they had in Egypt: and said, Let us return into Egypt, Numb. 11. 5. & 14. 4. Such are all they as are not truly regenerate, but remain in their naturall estate, though they professe the faith.
• 3. It is an incitation unto those to whom this kinde of power is made known, to* 1.581 be more watchfull against Satan, more manfull in resisting him, and the better pre∣pared against his assaults. Hereof see more in the whole Armour of God on Eph. 6. 1•…•…. Treat. 1. part. 3. §. 2, &c.
• 4. It warneth all of all sorts to renounce the devil and all his works, to come o•…•…* 1.582 of his Babel: to come into and abide in the glorious liberty of the Sonnes of God, which Christ hath purchased for us: and to renounce Satans service. As the devil hath the power of death, so Christ hath the power of life, Iohn 6. 39, 40.
• 5. It amplifieth both the glory and also the benefit of that conquest which Christ* 1.583 hath gotten over him that hath the power of death. The glory of that victory ap∣peareth herein, that he hath overcome so potent an enemy as had the power of death. The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death. Hence ari∣seth the ground of this holy insultation, O death, where is thy sting? 1 Cor. 15. 55. He who had the power of death, being destroyed, death now can have no more power over them that are redeemed by Christ. Hereof see more §. 148.

§. 144. Of Christ overcoming the Devil by death.

THe means whereby Christ overcame him that had the power of death, is expresly said to be death. To atchieve this great and glorious victory against so mighty and mischievous an enemy, Christ did not assemble troops of Angels (as he could have done, Matth. 26. 53. and as he did, Rev. 12. 7. in another case,) nor did he aray himself with majesty and terrour (as Exod. 19. 16, &c.) but he did it by taking part of weak flesh and blood, and therein humbling himself to death. In this re∣spect the Apostle saith, that Christ having spoiled Principalities and powers, made a shew of them openly, triumphing over them in the Crosse; meaning thereby his death. The Apostle there resembleth the Crosse of Christ to a trophe whereon the spoyls of enemies were •…•…nged: Of old Conquerours were wont to hang the armour and weapons of enemies vanquished, on the walls of forts and towers. To this purpose may be applied that which Christ thus saith of himself, If I be lifted up from the earth, I will draw all men unto me, Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof: The kind under this phrase, lifted up, namely upon the Crosse: the power under this, I will draw all men unto me, shewing there∣by that he would rescue them from Satan to himself.

Christ by his death offered himself up a sacrifice, whereby such a price was paid* 1.584 for our sinnes, as satified Gods justice, pacified his wrath, removed the curse of the Law, and so spoiled Satan of all his power, wrested his weapons out of his hands, set free those whom he held captive, and brought him himself into captivity. Thus was he as a Bee that had lost her sting, which might buz and make a noise, but could not sting.

Christ also by his death hath clean altered the original nature of our death;* 1.585 which was a pastage from this world into Satans prison, even into hell it self; where his vassals are tormented, but now it is made a passage into Heaven, where he hath nothing at all to do: so as thereby beleevers are clean out of his clutches, so as he cannot so much as assault them. This being done by Christs death, thereby is the devil spoiled of his power. This God thus ordered;

• 1. To accomplish that ancient promise to the seed of the woman, which was* 1.586 Christ; and threatning against the Serpent, which was the devil, Gen. 3. 15. It shall bruise thy head, that is, Christ should utterly vanquish the devil: The means where∣by that should be accomplished was this, Thou shalt bruise his heel, Gen. 3. 15. By the heel is meant Christs mortall body, which was bruised by death.
• 2. To deliver man by satisfying justice. Had the devil been by an almighty power vanquished, justice had not thereby been satisfied.
• 3. To magnifie the power of the conquest the more; for divine power is made perfect in weaknesse, 1 Cor. 12. 9.
• 4. To bring the greater ignominy and shame upon the devil; for what greater ignominy then for an enemy to be vanquished in his own Kingdom, and that with his own weapon. The strongest and sharpest weapon that Satan had was death, and by it he did most hurt. Christ deale in this case as Benaiah did with an Egyptian; he plucked the spear out of his hand, and slew him with his own spear, 2 Sam. 23. 21.
• 5. To take away the ignominy of the Crosse of Christ, Jews, Pagans and all In∣fidels scoff at our crucified God, but this glorious victory which Christ by his death obtained on the Crosse, sheweth, that it is a matter of much glory and much re∣joycing. The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Crosse of our Lord Iesus Christ, Gal. 6. 14.
• 6. To put a difference betwixt Christs death and the death of all others; even of the best of men. The death of others is only a freedom from troubles of soul and body, and an attaining unto rest and glory, which is by virtue of Christs death. Christs death is a conquering death, a death that tends to the advantage of all that beleeve in Christ.
• 7. To take the old wily Serpent in his own craft; Satan laboured at nothing more then to bring Christ to death: he used Scribes, Pharisees, Priests, Rulers and people of the Jews; yea Iudas, Pilat and his Souldiers, as his instruments herein. They thought all sure if Christ might be put to death; but Christs death proved Satans

• destruction. Thus God taketh the wise in their own craftinesse, Job 5. 13.

On these and other like grounds, may we look upon the Crosse of Christ, as the Israelites, when they were stung with fiery Serpents, looked on the brazen Serpent, Numb. 21. 9. Christ himself teacheth us to make this application, Ioh. 3. 14, 15

§. 145. Of exemplifying of an indefinite Point.

THat none might mistake the Apostle about the person that is said to be destroy∣ed, he explains himself, as this phrase a 1.587 that is, sheweth. That phrase is used in interpreting a strange word. Where the Apostle had used this Hebrew word, Acel∣dama, he addeth, that is, the field of blood, Acts 1. 19. And in clearing an ambiguous word. Where the Apostle had used this phrase, in me, he addeth, that is in my flesh, Rom. 7. 18. And in opening the sense of a mystery, or an obscure sentence. This my∣stery, In Isaac shall thy seed be called, is thus opened, that is, they which are the children, &c. Rom. 9. 8. and in exemplifying such things and persons as are indeffinitely propounded, as here in this phrase, that is, the devil.

Power of death may be thought to appertain unto God, to whom belong the is∣sues of death, Psal. 68. 20. and so indeed it doth as he is the high supream Lord over all, and judge of all. Lest therefore any should overmuch spend their thoughts about him who is here said to be destroyed; the Apostle plainly expresseth whom he meaneth. Herein he doth as Ester, after she had indeffinitely complained to the King of one that had sold her and her nation unto death; upon the Kings enquiry who it was, she plainly and directly answered, The adversary and enemy is this wic∣ked Haman, Est. 7. 6.

§. 146. Of the Devil an accuser.

THis title a 1.588 Devil, in the Greek signifieth an accuser. It is derived from a root that signifieth b 1.589 to cast, as Ioh. 8. 7. Thence a c 1.590 compound which signifieth 〈◊〉〈◊〉 strike through, metaphorically to accuse, Luk. 16. 1. An accusation falsly and mali∣ciously made, striketh a man, as it were a dart, through the heart. * 1.591 The Noun is o•…•… translated a false accuser, as 2 Tim. 3. 3. Tit. 2. 3. Thus this title Devil, setteth out his disposition, which is to be a false and malicious accuser. To prove as much, an other word which more properly signifieth d 1.592 an accuser, is attributed to him, Rev. 12. 10. That word in Greek is derived from a root which signifieth e 1.593 a place of judica∣ture, and a Noun compounded and derived from thence signifieth such an one as in such places useth to accuse others, and plead against them, Acts 24. 8. Ioh. 8. 10.

The title f 1.594 adversary (attributed to the Devil, 1 Pet. 5. 8.) intendeth as much. The root from whence the Greek word is derived, signifieth g 1.595 strife, contention or suit in Law. Thence a compound Verb which signifieth h 1.596 to stand against one in suit of Law. He, who doth so, is properly termed an adversary who pleads against one in a Court of Justice, or in any other publike assembly; and to prejudice the cause, rai∣seth false accusations and forgeth unjust crimes against him. Such an one was Du•…•…. (1 Sam. 22. 9.) against whom David penned the fifty second Psalm.

Never was there, nor ever can there be such an accuser as the Devil, As his name is so is he: He spareth none; nor ever ceaseth to accuse. He accused God to man (Gen. 3. 5.) and man to God (Iob 1. 9, 10.) and man to man, 1 Sam. 22. 9. and man to himself, as Matth. 27. 4, 5. These two latter instances of Saul and Iudas, are the rather applied to the devil, because the holy Ghost doth expresly note, that an evil spirit, even the devil came upon the one, 1 Sam. 16. 14. and upon the other, Luk. 22. 3.

Behold here by what spirit false accusers and forgers of unjust crimes against the children of God are guided: I may say of all them as Christ did of the Jews, Ye 〈◊〉〈◊〉 of your father the Devil, and the lusts of your father ye will do, Joh. 8. 44.

§. 147. Of all the Devils combined in one.

THat which is here said of the Devil in the singular number, is to be extended to all the infernal spirits. They are indeed many, for so they say of themselves, We

are many, Mark. 5 9. And we read that the devils made an host to fight against Mi∣chael and his Angels, Rev. 12. 7. all that host consisted of devils. It at once there were an whole legion in one man (which is computed to contain about 6666) how many are there in all the world besides? for we may suppose that no man is free at any time, but hath devils about him to solicit him to sinne. The innumerable num∣ber of good Angels hath been noted before, Chap. 1. §. 73. It is indeed probable that there are not so many Angels that sell as stood; yet they that fell might be also an innumerable company; but they are here and in sundry other places set down as one Devil. The reasons hereof may be these.

• 1. Devil is a collective word, and compriseth under it all the evil spirits; as Jew, Gentile, Turk, &c.
• 2. They are all under one head; for we read of a Prince of Devils, Mark 3. 22. and the name Devil is given to this one head, as is clear by this phrase, The Devil and his Angels, Matth. 25. 41. Under the head all the members are comprised; as under Israel all that descended from Israel.
• 3. All the evil spirits concur in one minde, and aime at the same end; and there∣upon are all counted as one Devil.
• 4. Their forces are so united and combined, as if they were all but one. Thus it is said, That all the children of Israel went out, and the Congregation was gathered together as one man, Judg. 20. 1.

This word Devil, being here thus comprehensively taken, doth much amplifie the power of Christ in subduing all the power of hell: And it giveth evidence of our freedom from all our spirituall enemies: And it is a strong ground of confidence to rest on Christ and not to fear any fiend of hell.

§. 148. Of Christs vanquishing the Devil for our deliverance.

Verse 15.

And deliver them who through fear of death were all their life time subject to bondage.

BOth the Copulative particle a 1.597 And, and also the setting down of this verb b 1.598 de∣liver, in the same mood and tense that the other verb c 1.599 destroy in the former verse was, sheweth, that that act of destroying the devil, and this of delivering us, do both tend in generall to the same purpose; namely to declare the ends of Christs assuming our nature, and subjecting himself therein to death: One was to destroy the devil; the other to deliver us.

This latter is set down in the latter place, because it is also an end of the former: For this end did Christ destroy the Devil, that he might rescue and free us from the power of the devil: as Abraham destroyed those enemies that had taken Lot cap∣tive with the rest that dwelt in Sodom, that he might deliver Lot and the rest of the people from those enemies, Gen. 14. 14. And as David destroyed the Amalekites, that he might deliver his wives and children, and others that were taken by them out* 1.600 of their hands, 1 Sam. 30. 9, &c. Man by yeelding to the devils temptations (Gen. 3. 6.) became his slave and was in bondage under him, as the Apostle sheweth in the words following. It was therefore for our liberty that Christ vanquished the devil, in the manner that he did, rather then for his own glory.

So implacable and unsatiable an enemy was the devil, as he would not let us go but per force. Christ therefore thought it not enough to satisfie Gods justice, and pacifie his wrath; but he would also vanquish that implacable enemy, and so deliver us out of his hands. This therefore was an end of the former end. Our deliverance was the end of destroying the devil, Christs death was for us and our good (See §. 83.) Thanks therefore to thee O Saviour that hast destroyed so mighty an adver∣sary of ours by thine own death.

§. 149. Of natural mens fear of death.

THe miserable condition here intended, is said to be fear of death: Death here is taken in as large an extent as it was §. 142. namely for temporal, spiritual and eternal death. Death, even death of the body, d 1.601 which is a separation of the soul from the body, is by the Heathen counted e 1.602 the most terrible of all things, and f 1.603 the

greatest of all evils; g 1.604 every living thing shunneth death: this they do natur•…•… upon a desire of preserving their being and love of life. On this ground it was 〈◊〉〈◊〉 Satan said to the Lord, Skin for skin, and all that a man hath will he give for his 〈◊〉〈◊〉 Iob 2. 4. This works in men a fear of death.

Fear is a disturbed passion, arising from the expectation of some evil which 〈◊〉〈◊〉 would shun: For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle, is sometimes put for flight. Men use to 〈◊〉〈◊〉 from such things as they fear; and if men could, they would flee from and 〈◊〉〈◊〉 death. Death therefore being taken to be the greatest of evils, and man continu•…•… expecting it, must needs fill mans heart with fear, even fear of a bodily death. (•…•… fear of man, See Chap. 13. §. 84.) But to such as are instructed in the nature of 〈◊〉〈◊〉 (which addeth a sting to death,) and in the resurrection of the body, and the into∣lerable and everlasting torment of body and soul in hell, death must needs be a 〈◊〉〈◊〉 greater fear, till they have some assurance of their deliverance from it: For 〈◊〉〈◊〉 as it was first inflicted for sinne, is the very entrance into eternal damnation; 〈◊〉〈◊〉 then can the thought and remembrance of death be but very dreadfull? It was 〈◊〉〈◊〉 of death that made Adam and Eve to hide themselves from Gods presence 〈◊〉〈◊〉 they heard his voice in the garden, Gen. 3. 8. This was it that made Cain say, 〈◊〉〈◊〉 punishment is greater then I can bear, Gen. 4. 13. This made Nabals heart to die 〈◊〉〈◊〉 in him, 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉〈◊〉 swoon, 1 Sam. 28. 20. This made Faelix to tremble when he heard Paul preach•…•… the judgement to come, Acts 24. 25. Fear of the second death makes Kings are great men, yea and bond-men too, cry to the mountains to fall on them and 〈◊〉〈◊〉 hide them from the face of him that sitteth on the Throne, and from the wrath 〈◊〉〈◊〉 the Lamb, Rev. 6. 15, 16. Surely there is h 1.605 nothing more difficult then not to 〈◊〉〈◊〉 death. The conscience of men unregenerate doth bring in a bill of 〈◊〉〈◊〉 against them, and convince them of rebellion against the great Lord: they are 〈◊〉〈◊〉 that respect as a malefactor who is arraigned and condemned, and liveth in fear 〈◊〉〈◊〉 the gallowes, and is much disquieted therewith, taking no joy or comfort in 〈◊〉〈◊〉 * 1.606 fo•…•…d, sleep, or any way else. An evil conscience to the soul is as the Gout or 〈◊〉〈◊〉 in the body, which tortureth it in the midst of feasts, pastimes, and greatest m•…•…∣ments; yea it is like the hand-writing that appeared to Belshazzar, Dan. 5. 5, 6.

Obj. It is said that the houses of the wicked are safe from fear, and that they die 〈◊〉〈◊〉 strength, being wholly at ease and quiet, Job 21. 9, 23.

Answ.

• 1. All other joy is only from the teeth outward (as we speak) they have 〈◊〉〈◊〉 true, found, inward joy; they have not the ground of true joy, which is an assura•…•… of Gods favour in Christ.
• 2. Their joy is but short; As the craking of thorns under a pot, so is the laught•…•… fools, Eccles. 7. 6.
• 3. Many times it falleth out, that when they seem to be very jocond, there is 〈◊〉〈◊〉 inward terror in the soul, Even in laughter the heart is sorrowfull, Prov. 14. 13.
• 4. Their joy is inconstant, they have their fits of anguish and vexation, Lam. 5. 1•…•…
• 5. All their joy is but as in a dream, like him that dreameth he eateth, but 〈◊〉〈◊〉 is awake his soul is empty, Isa. 29. 8. his rejoycing ariseth from the slumbering of 〈◊〉〈◊〉 conscience, which for the time ceaseth to terrifie him.
• 6. A man may be so intoxicated, and as it were made drunk with earthly •…•…∣ceits, as he may end his daies in a foolish pleasing conceit: as a thief made 〈◊〉〈◊〉 may die in a desperate merriment and that under the gallowes: hereticks may 〈◊〉〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉〈◊〉 ambitious persons may with an outward glory cast themselvs into the jaws of de•…•… as * 1.607 Marcus Curtius: but albeit no effects of fear appear in such, yet because •…•…∣cause of fear is not taken away, they cannot be truly said to be freed from fear: not before, yet at the great day of judgement shall their fear break forth and the trembling appear; In which respect saith Christ, Wo unto you that laugh now, say shall lament and weep, Luk. 6. 25. Go to now ye rich men, weep and howl for your 〈◊〉〈◊〉 series which shall come upon you, James 5. 1.

Wofull, wofull in this respect, must needs be the state of unregenerate men, 〈◊〉〈◊〉 nothing can seem blessed to him over whose head terror doth alwayes 〈◊〉〈◊〉

Damocles a flatterer of Dionysius the tyrant, said to his face, that he was the happi∣est man in the world, and made mention of his wealth, and power, and Majesty, and abundance of all things; Hereupon the tyrant set that flatterer in a Royall estate, at a Table furnished with all dainties, and attended upon as a King, but with a heavy sharp sword hanging by a horsehair over his head; this made him quake and tremble, and desire to be freed from that estate, thereby was declared how miserable a thing it is to live in continuall fear. Some see it and are in that respect the more terrified, others are the more sencelesse but not the lesse mi∣serable.

There is no cause to envy a naturall mans condition though he abound never so much in wealth, honour, pleasure, or any other thing that the natural heart of man desireth; Who would envy Dives his condition that duely weigheth his end? Luke 16. 19, &c. This is it which the Psalmist forewarneth us of, Psa. 37. 1. David in his own example sheweth how prone we are hereunto, Psa. 73. 3, &c. and there∣fore we had need to be the more watchfull against it.

§ 150. Of a naturall mans bondage.

IT is here further said that * 1.608 through or by fear of death they are subject to bondage. The terrour with which unregenerate persons are afflicted is aggravated by a kinde of bondage whereinto it brings them; For the fear of death is like a scourge which keeps them that are under it in bondage, so as they dare not speak, nor stir, nor attempt any thing for their freedom; They who are in such a manner under the lash (as we speak) are in a miserable bondage.

The word translated a 1.609 bondage is a relative, it hath reference to a superiour power which keeps one in awe; The Nown whence it ariseth signifieth b 1.610 a Servant. Servant, according to the Master to whom he hath relation, implieth a dignity or a slavery; A Servant of God, Tit. 1. 1. of the Lord, Luk. 1. 38. of Iesus Christ, Rom. 1. 1. are honourable Titles. But a Servant of sin, Rom. 6. 20. a Servant of corruption, 2 Pet. 2. 19. and of the devil, Eph. 2. 3. are base and servile Titles. So the verb to serve is taken in a good and in a bad sense, as to serve the Law of God and the Law of sin, Rom. 7. 25.

But the word here translated bondage being five times used in the New Testa∣ment, is alwaies taken in a bad or base respect, as here, and Rom. 8. 15. 21. Gal. 4. 24. & 5. 1.

The bondage here meant is spirituall, under sin and Satan; It compriseth under it a miserable anxiety and perplexity of minde, upon a continual expectation of death and damnation.

The word translated c 1.611 subject, intendeth such an one as is bound or fast tied to a thing. The verb whence it is derived is translated d 1.612 entangled, Gal. 5. 1. Here is im∣plied such a subjection as a man cannot free himself from it; It is translated guilt, Mar. 14▪ 64. 1 Cor. 11. 27. Iam. 2. 10. He that is guilty of a penalty is bound to un∣dergo it.

To the same purpose this very word is five times translated in danger of, as Mat. 5. 21, 22. Mar. 3. 29. Such danger is intended as he that is in it cannot free himself from it; Like that wherein Ioseph was being cast into a pit, Gen. 37. 24. and wherein Ieremy was in the dungeon, Ier. 38. 6.

§. 151. Of the continuance of a mans bondage all his life.

THe aforesaid thraldome is aggravated by the continuance thereof, expressed in this phrase, all their life time; There is a special graecism which intendeth a continuance of the aforesaid fear and bandage, even so long as a man liveth, and that without intermission.

Qu. How can any be said to be delivered from that to which they are subject or fast tied u•…•…to all their life time?

Ans. This continuance all their life time is to be taken,

• 1 Of the time wherein men lived before they were delivered, even all the time of their life wherein they were in bondage.
• 2 Of such as never were nor ever shall be delivered.
• ...

• 3. Of the time of the bondage here intended; It is not for a set determined time, as an apprentiship, but of a time without date, as of a bondslave.

This continued subjection to bondage doth further set out the miserable condi∣tion of natural men who are in perpetual bondage. The Apostle setteth it for•…•… under a fit type which was Agar, who under a type representeth the mother 〈◊〉〈◊〉 all born after the flesh; Of her it is said, She gendreth unto bondage, and again, She and her children are in bondage, Gal. 4. 24, 25.

Well weigh the Masters under which such are in bondage, and it will evidently appear how woful a plight they are in.

• 1 They are servants of sin, whose wages is death, Rom. 6. 17, 23.
• 2 They are of their Father the devil, and the lusts of their Father they do; He was •…•… murderer from the beginning, Ioh. 8. 44.
• 3 They are in bondage under the Law, Gal 4. 3. and that in regard of the rig•…•… thereof, Iam. 2. 10. and of the curse thereof, Gal. 3. 10.
• 4 They are children of wrath, Eph. 2. 3. even of Gods wrath which is an insup∣portable burthen.
• 5 They shall come forth to the Resurrection of condemnation, Iob. 5. 29. This is it that will make them put themselves in the dens and in the rocks of the moun∣tains, &c. Rev. 6. 15, 16.

A due consideration of a natural mans bondage is of great force to beat down all high conceits that he may have of himself; What if he be as great a Conque∣rour as Alexander was? as highly promoted as Haman? as deep a Polititian •…•… Achitophel? as rich as Dives? as mighty as Goliah? as comely as Absalom? y•…•… so long as he remains in his naturall condition he is a very base slave, God as a j•…•… and severe Judge will exact the uttermost of him, which because he performeth not, his wrath will lie heavy upon him; The Law will be as a bond or obligation against him, the devil ready to arrest him and cast him into the prison of hell. Every thing that the natural man enjoyeth makes his bondage the worse, the ambitio•…•… man is made the greater slave by his honours; the rich man by his wealth, the ro∣luptuous man by his pleasure, the Polititian by his wit: So others by other things.

§. 152. Of deliverance from spirituall bondage.

FRom the foresaid evils, fear of death and bondage, deliverance is procured by the Lord Jesus.

a 1.613 The Verb translated deliver is a Compound. b 1.614 The simple Verb signifieth 〈◊〉〈◊〉 change, 1 Cor. 23. 51. Gal. 4. 20, The c 1.615 Compound signifieth to change from, namely, from one state or condition to another; They who having been in bondage, are delivered, are changed from one state to another, from a miserable condition to •…•… happy.

Three times is this Compound word used in the New Testament, and in every of them it intendeth such a change or deliverance, as here, and Luk. 12. 58. & Act▪ 19. 1, 2.

This deliverance presupposeth a former miserable condition; Men are not sail to be delivered from a good and happy condition; They are willing to continue and abide therein; But from a bad and miserable condition to be delivered is ac∣ceptable to any one: As when the Israelites were delivered from the Egyptian•…•…, Exod. 18. 10. and men from their spirituall enemies, Luk. 1. 74. Such a deliverance is that which the Apostle here speaketh of; a deliverance from the worst bondage that any can fall into. Where the Apostle in reference to this bondage thus com∣plaineth, O wretched man that I am, who shall deliver me from the body of this death▪ He himself gives this satisfaction, I thank God through Iesus Christ our Lord, R•…•…. 7. 24, 25. That for which he thanks God is, that Christ had delivered him from the foresaid bondage; which he further confirmeth in these words, There is now no c•…•…∣demnation to them that are in Christ Iesus, Rom. 8. 1. That redemption which is fre∣quently attributed to Christ intendeth this deliverance.

* 1.616 The word which most usually setteth out that redemption, is derived from •…•… Verb which signifieth * 1.617 to loose or unbinde one. Now there is a double bond whereby

men may be said to be bound: One is the bond of Law, as an obligation, where∣by* 1.618 a man stands bound to pay a debt. The other is a bond of violence: as when a man is bound by cords, chains, or other like means, Act. 22. 30.

In the former sense men are redeemed by payment of the debt, which is a point* 1.619 of justice: Thus Christ is said to redeem us by a price, which was his own precious blood, 1 Pet. 1. 18, 19. In this respect another word is used which signifieth * 1.620 to buy, and we are said * 1.621 to be bought, 1 Cor. 6▪ 20▪ & 7. 23. Thus Christ bought us of his Father: and by giving his blood for our Redemption, satisfied the justice of his Father.

In the later sense men are redeemed by might and force. This is an act of power.* 1.622 Thus Christ overcame that Tyrant that held us in bondage, and so delivered us. Hereof see §. 141.

This deliverance is here amplified by the extent of it: for the benefit thereof ex∣tended to all of all sorts. This is implied under these indefinite relatives, g 1.623 them, who. The h 1.624 correllative in Greek implieth a generality. It is translated sometimes, as many as, Matth. 14. 36. Sometimes, all they that, Luk. 4. 40. Sometimes, whoso∣ever, Luk. 9. 5.

This indefinite particle doth not intend that every one that was subject to the foresaid bondage, was delivered: but that there were none so deeply implunged therein, and so fast held thereby, but might be delivered by Christ. Of Christs dying for every man, See §. 81, 82.

Of all deliverances, this here spoken of is the most admirable in the kinde, and most beneficiall to us that partake of the benefit thereof. Was the Israelites deli∣verance from the Egyptian bondage, or from the Babylonish captivity a benefit worthy to be kept in perpetuall memory? Surely then much more this. There is as great a difference betwixt them and this, as betwixt a tyrant that is but flesh and blood, and Principalities and powers: as betwixt earth and hell: as betwixt tem∣porary and everlasting. The difference is greater then can be expressed, whether we consider the bondage, from which, or the means, by which we are delivered. This deliverance was it which made that good old Priest which had been dumb, when his mouth was opened, thus to praise God, Blessed be the Lord God of Israel: for he hath visited and redeemed his people, &c. Luk. 1. 68, &c.

How ill doth it become those who think and professe that they are delivered, to walk as slaves who are not delivered. With great vehemency thus doth the Apostle protest to such, This I say, and testifie in the Lord, that ye henceforth walk not as other Gentiles, &c. Eph. 4. 17. Having changed our Master, it is most meet that we should change our service: The Law of nature and of Nations requireth as much. Ye were sometime darknesse, but now are ye light in the Lord: walk as children of light, Eph. 5. 8. This was the principall end for which Christ delivered us out of the hand of our enemies: namely that we might serve him without fear, in holinesse and righteousnesse before him all the daies of our life * 1.625. We may not therefore any longer be servants of sin (Rom. 6. 12.) nor of Satan (1 Pet. 5. 9.) nor of men, 1 Cor. 7. 23. They who so do, make void that for which Christ hath taken flesh and blood, and therein by death destroyed the devil.

§. 153. Of the Resolution of Heb. 2. v. 14, 15.

14.

For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is; the devil.

15.

And deliver them, who through fear of death, were all their life time subject to bondage.

IN these two verses is a description of Christs Kingly Office.

This is set out by two effects accomplished by his death: so as a further proof is herein given of Christs humane nature united to his Divine.

Two points are hereabouts observable.

• 1. A connexion of Christs Regall Function with his Propheticall, in this phrase, For as much then as the children are partakers of flesh and blood.
• ...

• 2. The demonstration of this Royall power.

The connexion sheweth a reason why Christ exercised his Kingly Office in ma•…•… nature: Namely because the children which God had given him were so.

In setting down this reason, observe

• 1. The relation of the persons at whose good he aimed: the children.
• 2. Their constitution: flesh and blood.
• 3. Their participation therein: are partakers.

In the demonstration of Christs Royall power is set down,

• 1. The nature wherein he exercised it.
• 2. The Acts whereby he manifested it.

About the foresaid nature is set down,

• 1. The Person that assumed it, He himself.
• 2. The kinde of nature, The same.
• 3. The manner of assuming it, He took part.
• 4. His resemblance therein to others, also likewise.

The Acts of his Royall Function are two.

• 1. A conquest, v. 14.
• 2. A deliverance, v. 15.

In setting down the conquest we may discern

• 1. The manner of expressing it: by way of a finall cause, That he might.
• 2. The matter whereof it consisteth. This setteth out,
  • 1. The kinde of conquest, Destroy.
  • 2. The means whereby he accomplished it, by death.
  • 3. The enemy conquered. He is set out,
    • 1. By his power, Him that had the power of death.
    • 2. By his name, Devil.

The second Act of Christs Royall Function is set out as the former.

• 1. By the manner of expressing it, which is by way of a finall cause, implied in this copulative, and, as if he had said, And that he might.
• 2. By the matter whereof it consisteth. Herein is set down,
  • 1. The kinde of Act, Deliver.
  • 2. The extent thereof, Them who, or whosoever.
  • 3. The parties delivered. These are described by that miserable condition wherein they were before they were delivered. This condition is set out two waies,
    • 1. By that fear wherein they are aggravated by the object thereof, death.
    • 2. By that bondage wherein they were. This is aggravated,
      • 1. By the straitness of the bond, subject, or fast held.
      • 2. By their continuance therein, all their life time.

§. 154. Of the Observations collected out of Heb. 2. v. 14, 15.

I. MAns nature is of a frail constitution. It is flesh and blood, visible, sensible,* 1.626 mutable, mortall, corruptible. See §. 137.

II. Saints are of the same constitution with others. By the children are meant Saints▪ and these are said to be partakers of flesh and blood. See §. 138.

III. The Son of God became man. This relative, He himself, hath reference to Christs eminency, even as he was God. See §. 58.

IV▪ Christ voluntarily became man. This word, took part, implieth as much See §. 139.

V. Christ would partake of the very same nature that others had. So much is expres∣sed under this phrase, the same. See §. 139.

VI. Because the rest of Gods children were flesh and blood, Christ would therefor•…•… be so. This is gathered from these words, for as much, also, likewise. See §. 136.

VII. Christ hath vanquished Satan. This word, destroy, is a word of conquest. See §. 141.

VIII. Satan hath the power over death. The very words of the Text declare thus much. See §. 143.

IX. Doubtfull points are to be explained. This phrase, that is, is a phrase of expla∣nation. See §. 145.

X. Satan is an accuser. This is gathered from the notation of the Greek name translated Devil. See §. 146.

XI. Christ by death vanquished him that had the power of death. So much is expres∣sed in the very words of the Text. See § 144.

XII. Christ assumed mans nature to destroy mans enemy. He was flesh and blood that he might destroy the devil. See §. 139.

XIII. Christ conquered Satan to deliver man. The copulative particle and intends* 1.627 as much. See §. 148.

XIV. Men naturally dread death. This is here taken for grant. See §. 149.

XV. Mans naturall estate is a bondage. This also is here taken for grant. See §. 150.

XVI. Man is fast held in his bondage. The Greek word translated, subject, inten∣deth as much. See §. 150.

XVII. Man is a slave all his life long. How this holds true is shewed §. 151.

XVIII. Christ hath delivered his from their natural bondage. This is here necessari∣ly implied. See §. 152.

XIX. There are none so fast held in bondage but may be delivered by Christ. See §. 152.

XX. Fear of death is a very bondage▪ They that fear death are here said to be sub∣ject to bondage. See §. 150.

§. 155. Of the transition betwixt Christs Princely and Priestly Function.

Verse 16.

For verily he took not on him the nature of Angels: but he took on him the seed of Abraham.

THis verse is here inserted as a fit transition betwixt the Princely and Priestly Office of Christ. It hath reference to them both as an especiall reason of the one and of the other. In reference to the former it sheweth a reason of the two forementioned acts of Christs Kingly Office. Why he destroyed the devil, and why he delivered man that was in bondage: even because he took not on him the nature of Angels: but the seed of Abraham. The first particle FOR intendeth as* 1.628 much: In reference to the later which is Christs Priestly Function, this verse lay∣eth down the ground of all the particulars following, ver. 17, 18. He was made like to his brethren: he was a mercifull and faithfull High priest, &c. Even because he took on him the seed of Abraham.

The a 1.629 Greek conjunction translated, verily, is a compound. The simple is a note of asseveration or ratification: It is translated doubtlesse, (2 Cor. 12. 1.) which 〈◊〉〈◊〉 all one as this word verily. The b 1.630 particle with which it is here compounded point∣eth at some place. In that respect it may here be thus translated, he no where took* 1.631 on him: So the Vulgar Latine, and our ancient notes. Thus it may have reference to the Old Testament; whereunto the Apostle hath oft reference, as Chap. 1. 5, &c. and in this Chapter, ver. 6. 12, 13. In this sense it may imply that the Scripture no where testifieth of Christ that he took on him the nature of Angels, &c. and therefore it may be inferred that he did not take the nature of Angels on him.

Whether we take this word as a note of asseveration, or as pointing to the Old Testament, the same sense remaineth: for both waies it addeth emphasis to this ne∣gative, he took not.

§. 156. Of the meaning of this word, He took on him.

THe Greek word thus translated, a 1.632 he took on him, is compounded of a b 1.633 Verb that signifieth to take (Matth. 14. 19.) or to receive (Matth. 7. 8.) and a c 1.634 Preposition which hath various significations: as at (Luk. 22. 40.) to (John 21. 11.) in (Matth. 23. 2.) upon (John 19. 19.) and sundry others: answerably words compounded with that Preposition have divers significations. Thus this word in my Text signifieth,

• 1. To catch one being ready to perish, Matth. 14. 31.
• 2. To take one that cannot see, to lead and direct him, Mark 8. 23.
• 3. To take one to him for his good, Luk. 14. 4.
• 4. To lay hold upon one against his minde, Luk. 23. 26.
• 5. To lay fast hold on a thing which he would not lose, 1 Tim. 6. 12.
• 6. To take one kindly by the hand, to testifie a desire of consederacy with him, Heb. 8. 9.

In all these significations may this word here be applied to Christ in reference to man▪ For,

• 1. Christ catcht man being ready utterly to perish.
• 2. He took man stark blinde to open his eyes.
• 3. He took man full of sores to cure him.
• 4. When man was unwilling to come (Gen. 3. 8.) Christ took him.
• 5. He laid fast hold on man and would not let him go.
• 6. Most kindely he took man by the hand and entred into Covenant with him.

Yea further he took mans nature upon him. Thus do most Interpreters, both* 1.635 Ancient and Modern here expound this word. So do our English Translatours This phrase, the nature of, is not in the Greek Originall: but implied under that word, took on him. And it is in our English, as in other Translations, inserted, more fully to expresse the meaning of the Greek word.

Indeed many Expositors both of former and later times, do take this word in this Text, properly to signifie Christs apprehending or laying hold on man, when man would have run away from him: but withall they do inferre that for that end Christ assumed mans nature. So as herein all agree, that Christs assuming our na∣ture is here intended: only some would have it properly intended in the meaning of the word: others would have it implied by just and necessary con∣sequence.

* 1.636 The Greek word is of the present tence, he taketh. Yet for perspicuity sake it is translated in the Preterperfect tense, he took. For it is usuall in the Hebrew Dia∣lect to put one tense for another▪ as the Present for the Future, (Zech. 9. 9.) to shew that Divine promises of future good things, are as sure and certain as things present. So here the Present tense is put for the Preterperfect, which signifieth the time past, to represent a thing past as ever in doing. This therefore is an elegant and emphaticall Hebraism.

§. 157. Of Christs not assuming the nature of Angels.

OF Angels we have largely spoken on Chap. 1. §. 81, &c.

This phrase, he took not Angels, is here set down in opposition to that kinde of nature which Christ assumed to him. This particle of opposition * 1.637 BUT, in∣tends as much.

It shews that what Christ did not for Angels, he did for man: and what he did fo•…•… man, he did not for Angels.

•…•…▪ This negative, he took not on him the nature of Angels, is here premised for weighty reasons.

• 1. In reference to the fifth verse, where it is said that God put not in sub∣jection 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 them∣selves: 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 habita∣tion, 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 An∣gels good or bad. It sheweth, that the good Angels had not so much honour con∣serred 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* 1.638 opinion of the Chiliasts or Millinaries, who hold that the very devils shall be relea∣sed 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 cal∣led 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 au∣thority 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 glori∣fied 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 vouch∣sated to men, the Apostle doth not only use this particle of opposition, * 1.639 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, b 1.640 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 An∣gels.
• ...

• 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, & •…•….
• 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 An∣gels 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 Ab•…•…∣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 sin•…•…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 •…•…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 bo•…•… say, that these and other like reasons taken from difference in creatures much •…•…∣gate from the supream Soveraignty of God, who thus saith, I will be gra•…•…▪ 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 refere•…•… 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 Treatise entituled A plaister for the plate on Nu•…•…. 16. •…•…6. § 34, 35.

The privileages which God hath given to men more then to Angels aggrav•…•…* 1.641 their •…•…ge who adore Angels. Therein they dishonour God in giving▪ creature that honour which is due only to the Creator: and they do too 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 in dejecting themselves below those, above whom God hath•…•… vanced them. A good Angel would not accept of such adoration, Revel. 19. 〈◊〉〈◊〉 & 2•…•…. 8, 9.

The foresaid priviledge doth further aggravate mans backwardnesse about 〈◊〉〈◊〉* 1.642 things that make to the honour of God, God having honoured men above Ang•…•… equity and gratitude require that men should endeavour to honour God more 〈◊〉〈◊〉 the Angel 〈◊〉〈◊〉: but they fail so much herein as they come very short of other 〈◊〉〈◊〉 tures in glorifying God. Behold the heavens: they declare the glory of 〈◊〉〈◊〉 Psal. 19. 1. The whole host of heaven constantly keepeth that course wherein 〈◊〉〈◊〉 at first set them. Those starres that are called wandring, wander according▪ their appointed course; and are constant therein. Look down upon the earth 〈◊〉〈◊〉 you shall finde all manner of trees and plants bringing forth their fruit in their 〈◊〉〈◊〉 son, according to the first appointment, Gen. 1. 12. Yet men exceedingly fail those courses which God hath appointed unto them. We may justly take up 〈◊〉〈◊〉 Prophets complaint in this respect and say, Hear O heavens, and give ear O 〈◊〉〈◊〉 &c. Isa. 1. 2, &c. Let the consideration of Gods respect to man above A•…•… quicken us up to out-strip, if it were possible, the very Angels in glorifying 〈◊〉〈◊〉 At least let our endeavour be to come as near them therein as possibly we 〈◊〉〈◊〉 This is a point intended in the third petition; where Christ directeth us to pray, 〈◊〉〈◊〉 Gods will be done on earth, as it is in heaven, Matth. 6. 10.

Consider therefore what is said of Angels, They excell in strength, they 〈◊〉〈◊〉* 1.643 Commandments, hearkening unto the voice of his Word, Psal. 103. 20. They 〈◊〉〈◊〉 unto God, Dan. 7. 10. They do alwaies behold the face of God, (Matth. 18. 10.) 〈◊〉〈◊〉

to know his will what they should do. They suddenly upon all occasions assemble in multitudes to praise God, Luke 2 13, 14. There is joy in the presence of the An∣gels of God over a sinner that repenteth, Luke 15. 10. In these and other like duties that concern us we ought to be followers of them.

§. 160. Of Christs eternal Deity.

THis word a 1.644 He took on him, as it setteth out the humane nature of Christ, so it giveth a hint of his divine nature; For it presupposeth that Christ was be∣fore he took on him the Seed of Abraham, Joh 8. 58. He that taketh any thing on him must needs be before he do so. Is it possible for him that is not to take any thing on him? Now Christ in regard of his humane nature was not before he as∣sumed that nature. Therefore that former being must needs be in regard of his divine nature: In that respect he ever was, even the eternal God. Being God he took on him an humane nature; So much was before implied under this word b 1.645 took part, He also took part of the same, v. 14. §. 139.

§. 161. Of Christ taking on him Seed.

THat which Christ took on him is here said to be * 1.646 Seed.

Seed in relation unto man is by a Metonymy put for children. For seed is the matter out of which children arise. Thus is this word used, Luke 1. 55. Ioh. 8. 33. Act. 7. 5, 6. Rom 4. 16, 18.

The Apostle doth here purposely use this word Seed, to shew,

• 1. That Christ came out of the loins of man, as Iacobs children, and their chil∣dren are said to come out of his loins, Gen. 46. 26. Exod. 1. 5. And all the Jews are said to come out of the loine of Abraham, Heb. 7. 5. And Solomon is said to come out of the loins of David, 1 King. 8. 19. In a mans loins his seed is, and it is a part of his substance; Thus it sheweth that Christs humane nature was of the very substance of man.
• 2. That Christ was the very same that was promised to be the Redeemer of man. For of old he was foretold under this word Seed, as, The Seed of the woman, Gen. 3. 15. The Seed of Abraham, Gen. 12. 18. The Seed of Isaac, Rom. 9. 7. Heb. 11. 18. The Seed of David, 2 Sam. 7. 1•…•…. & 22 51.

§. 162. Of Christs taking on him the Seed of Abraham.

CHrist was indeed the Seed of the first woman, Gen. 3. 15. which was the mother of all mankinde; His Genealogy therefore reacheth even unto Adam, Luke 3. 38. For Christ assumed the common nature of man, and not of any particular* 1.647 person. Yet here the Apostle ascendeth no higher then to Abraham, who was the twentieth generation from Adam, not excluding all who lived before Abraham, but restraining the benefit to such as are of the faith of Abraham, and in that respect children of Abraham, Gal. 3. 7, 9.

When almost all the world was addicted to Idolatry, it pleased God to call A∣braham out of his own native Countrey, and to enter into Covenant with him and his Seed, to be their God, and to take them for his people, Gen. 17. 17. Exo. 19. 3, 6. Therein he made Abraham a kinde of head and stock of his Church, and that not only of such as should descend from him after the flesh, but also of all that should beleeve, Rom. 4. 11. In reference hereunto is Christ said to take on him the Seed of Abraham. Fitly in this case doth the Apostle make mention of Abraham.

• 1. Because the promise of the Messiah to come of his seed was oft made to A∣braham, as Gen. 12. 3. & 13. 15, 16. & 15. 5, 6. & 17. 7, 17. & 18. 18. & 21. 12▪ & 22. 18. So as the saith of Beleevers was the more setled in this, that Christ took on him the seed of Abraham.
• 2. Because Christ assumed mans nature in speciall for the sake of Abrahams seed, which properly are they who were chosen of God to eternal life. To this purpose

• tendeth that distinction which the Apostle maketh between the children of the 〈◊〉〈◊〉 and children of promise, Rom. 9. 7, 8.

Thus if we be Christs then are we Abrahams Seed, and heirs according to the pro∣mise, Gal. 3. 29. To this very purpose is it that the Evangelist M•…•…hew begins 〈◊〉〈◊〉 genealogy of Christ with Abraham, Mat. 1. 2.

No Reason can be fetcht from Abraham as a man, a Son of Adam, why G•…•… should preferre him before any other sonne of Adam. We must rest in that wh•…•… Christ affirmeth in another case, Even so Father, for so it seemeth good in thy 〈◊〉〈◊〉▪ Matth. 11. 25, 26. This the Apostle largely proves, Rom. 9. 15. &c.

As it was in the case betwixt men and Angels, §. 159. so is it in this case betwe•…•… men and men.

If that respect which God manifested to man more then to Angels afford•…•… matter of high admiration and much gratulation, much more doth this differen•…•… between men and men.

Though Christ assumed the common nature of men, yet he took on him the Seed of Abraham. To this seed in peculiar was he given to save them. This is 〈◊〉〈◊〉 people whom he shall save from their sins, Mat. 1. 21.

Blesse the Lord ye Seed of Abraham his Servant, Ye children of Jacob 〈◊〉〈◊〉 chosen. He is the Lord our God, &c. He hath remembred his Covenant for 〈◊〉〈◊〉 which Covenant he made with Abraham, Psa. 105. 6, &c. Thou Israel ar•…•… 〈◊〉〈◊〉 Servant, Iacob whom I have chosen, the Seed of Abraham my Friend, &c. Isa. 41. 8, 9 Ye are they with whom the Covenant of God is most firm and sure; Thus saith 〈◊〉〈◊〉 Lord, If my Covenant be not with day and night, and if I have not appointed the •…•…∣dinances of heaven and earth, then will I cast away the Seed of Iacob, and Davi•…•… 〈◊〉〈◊〉 Servant, so that I will not take any of his Seed to be Rulers over the Seed of Abraham Jer. 33. 25, 26. Now to Abraham and his Seed were the Promises made, Gal. 3. 16.

Of restraining the benefit of Christ to the Elect, See §. 133.

§. 163. Of sundry principles of faith confirmed, and errours refuted, by these w•…•… He took on him the Seed of Abraham.

THat which hath been before noted, §. 104, 106, 139. concerning Christ and o∣ther men, being of one and the same flesh and bloud, and in that respect breth•…•…, is confirmed by this phrase, He took on him the Seed of Abraham.

Both the ancient Fathers and also later Divines have much insisted on this Te•…•… to prove sundry principles of our Christian faith, Concerning

• 1. Christs eternal Deity. Hereof See §. 160.
• 2. His true Humanity; In that he took upon him the seed of man, it is evid•…•… that he was a true man. Seed is the matter of mans nature, and the very substance thereof.
• 3. The root out of which Christ assumed his humane nature, even the Seed of m•…•…▪ It was not created of nothing, nor was it brought from heaven, but assumed 〈◊〉〈◊〉 of the Seed of man; This was thus foretold, There shall come forth a rod out of 〈◊〉〈◊〉 Stem of Iesle, and a branch shall grow out of his root, Isa. 11. 1. And an Angel t•…•… faith of Christ to the Virgin Mary, That holy thing which shall be born of thee, L•…•… XI. 35.
• 4. The subsistence of Christs humane nature in his divine nature; The humane •…•…∣ture of Christ never had a subsistence in it self; At or in the very first framing •…•… making it it was united to the divine nature, and at or in the first uniting it it 〈◊〉〈◊〉 framed or made. Philosophers say of the uniting of the soul to the body, * 1.648 In •…•…∣ating it it is infused, and infusing it it is created. Much more is this true con•…•…∣ning the humane nature of Christ united to his divine; Fitly therefore is it 〈◊〉〈◊〉 said, That he took on him the Seed not a Son of Abraham.
• 5. His two distinct Natures; He took on him mans nature, being God before So as they were two, and those two distinct natures.
• 6. The Union of the two Natures; He assumed or took on him the one to 〈◊〉〈◊〉* 1.649 other, and so made of those two Natures one Person. This Union is evidenced 〈◊〉〈◊〉 these phrases, The Word was made flesh, Joh. 1. 14. God was manifested in the 〈◊〉〈◊〉

• 1 Tim. 3. 16. Christ came of the Father, as concerning the flesh, who is over all, God blessed for ever, Rom. 9. 5. This true reall union, the * 1.650 Greek Fathers, to free it from mistakings, have set ou•…•… negatively and affirmatively with sundry emphaticall words, as,
  • 1. b 1.651 Without alteration or change; whereby is intended that the divine nature still remained the same; and in assuming the humanity was no wh•…•…t at all changed; as wine is changed by putting water into it; Nor was the humane altered into the divine, as water was turned into wine, Ioh. 2. 9.
  • 2. c 1.652 Without division; So as they both make but one and the same person. They are indeed two distinct natures, but so united as both make one only person, both have one and the same subsistence. As the Son of God hath a peculiar subsistence in himself, so the humane nature which he assumed subsisteth therein.
  • 3. d 1.653 Without confusion; Though two natures are united in one person, yet not by confusion of substance, as if the humane nature were transfused into the di∣vine, and both made but one nature; They remain two distinct natures, each ha∣ving distinct properties, distinct wils, distinct operations and actions.
  • 4. e 1.654 Without Separation, never to be dis-united or severed one from the other; On earth they were first united, in heaven they will ever so abide. As the infir∣mities of the flesh caused no separation, so neither will the glory of the Deity. In this respect we may say, Iesus Christ the same, yesterday, and to day, and for ever, Heb. 13. 8.

The affirmative word which they use to set out this Union, signifieth f 1.655 essentially or substantially, not as in the mystery of the Trinity where the distinct persons are all of one nature or essence, but because the distinct natures of Christ make but one per∣son, and thus the Union may be said to be essentiall, not accidental. The Apostle u∣seth a like emphaticall word where he faith, that in Christ dwelleth all the fulnesse of the Godhead g 1.656 Bodily, Col. 2. 9. This word bodily intendeth as much as the former word essentially or substantially, or as some translate it personally. By this word the Union of God with Christ is distinguished from all other Unions; God of old manifested himself in the Cloud, in the Rock, in the Ark, in the Tabernacle, in the Temple, but figuratively God also manifested himself in his Prophets, but virtually by the operation of his Spirit; But never was he in any person or in any thing as in Christ.

This Text hath also been used as a maul to knock down sundry heresies, whereof See §. 140.

§. 164. Of the Resolution of Heb. 2. 16.

IN this Verse is set down a difference of Christs respect to Angels and men. Here about observe,

• 1. The inference upon that which went before. It is brought in as a 1.657 a reason why Christ destroied the devil and delivered man. See §. 155.
• 2. The substance. In it there is,
  • 1. A proof of the Point, b 1.658 verily.
  • 2. The point it self. Hereof are two parts, One Negative, the other Af∣firmative.

In the Negative is declared what Christ did not for Angels, Therein is set down,

• 1. An act of grace not vouchsafed, c 1.659 He took not on him.
• 2. The Object or persons to whom that act was not vouchsafed, d 1.660 Angels.

In the Affirmative is declared what he did.

Betwixt the two parts is placed a particle of opposition, e 1.661 BUT▪

In the latter part is set down,

• 1. An act of grace vouchsafed, f 1.662 He took on him.
• 2. The object or persons to whom he vouchsafed it.

That Object is,

• 1. Generally implied, g 1.663 The Seed.
• 2. Particularly exemplified, h 1.664 Of Abraham.

§. 165. Of the Observations arising out of Heb. •…•…. •…•…6.

I. CHrist destroyed such sinners as he did not undertake for.

II. Christ delivered such as he undertook for. These two Observations▪ I gather o•…•…t of this causal particle FOR. See §. 155.

III. Weighty matters are more then ordinarily to be pressed. Christs different, res∣pect to Angels and men is a weighty matter, and such a word as this verily is a more then ordinary affirmation. See §. 155.

IV. Means of grace is not afforded to those to whom grace is not vouchsafed. Grace was not vouchsafed to the Angels, therefore Christ the means of grace is not af∣forded to them. See §. 157.

V. Angels had not that grace afforded to thom which was vouchsafed to man. This very phrase He took not on him, whereby the grace vouchsafed unto man is ex∣pressed, is denied in reference to Angels. &c §. 157.

VI. Christ preferred men before Angels. The particle of opposition intendeth•…•… much. See §. 159.

VII. Gods goodnesse is ever working. This I gather from the Apostles expressi•…•…▪ an act past in the present tense. See §. 156.

VIII. Christ was before he assumed mans nature. See §. 160.

IX. Christ assumed to his divine nature our nature.

X. Christs humane nature subsisted in his divine nature.

XI. Christ was man of man.

XII. Christ had two distinct natures.

XIII. Christs two natures were united in one person. Of these five latter Obser∣vations See §. 163.

XIV. Christ was exhibited as he was promsed: He was promised under the 〈◊〉〈◊〉 of Abraham, and he took on him the seed of Abraham.

XV. Christ became man for the Elect sake, The Elect are comprised under 〈◊〉〈◊〉 Seed of Abraham. Of these two last Observations See §. 162.

§. 166. Of the necessity of Christ being man.

Verse 17.

Wherefore in all things it behoved him to be made like unto his brethren▪ 〈◊〉〈◊〉 he might be a mercifull and faithfull High-Priest, in things pertaining 〈◊〉〈◊〉 God, to make reconciliation for the sins of the people.

TO Christs Propheticall and Kingly Offices the Apostle addeth his third, which is his Priestly office, and that to prove the main point in hand, namely, that Christ was man, otherwise he could not have been a Priest, For every High-Priest is taken from among men, &c. Heb. 5. 1.

As the two last verses of this Chapter have a generall reference to Christs •…•…∣mane nature, set out, ver. 10, 11. &c. So they have also a speciall reference to the last clause of the verse going before, and that as a necessary consequence following thereupon; Because Christ took on him the Seed of Abraham, therefore it beho∣ved him to be made like unto him.

The particle of inference translated a 1.665 Wherefore, properly signifieth a place whence one cometh, Act. 14. 26. or where one doth a thing, Mat. 25. 24, 26. 〈◊〉〈◊〉 •…•… condition or danger from whence one is brought, Heb. 11. 19.

It is also frequently used to set out a consequence following from another thing, as, because the Lord Jesus had most evidently made himself known to Paul, there∣upon he was not disobedient unto the heavenly vision, Act. 26. 19.

In this sense is this word five severall times used in this Epistle, as here Ch•…•…. 3. 1. & 7. 25. & 8. 3. & 9. 18.

The necessity of the consequence is implied in this word, b 1.666 It behoved.

This word hath reference,

• 1. To a debt that one ought to pay, Mat. 18. 28. Luk. 7. 41.
• 2. To a duty that one ought to perform, 2 Thes. 1. 3.
• 3. To a punishment which ought to be inflicted, Ioh. 19. 7. In all these senses it is here fitly used.

• 1. Christ as a Surety for man Heb. 7. 27. ought to pay mans debt, Pro. 6. 1, 2.
• 2. As he was sent of the Father he ought to do that for which he was sent, Ioh. 9. 4.
• 3. As he took upon him the sins of the Elect, the punishment of them ought to be inflicted upon him, 2 Cor. 5. 21.

Such a word as this was used before, ver. 10. §. 86. But the two words there and here do differ in Syllables and sense: Answerably our Translators do diffe∣rently translate them: There c 1.667 It became, Here d 1.668 It behoved. The former is attri∣buted to God the Father. This is referred to God the Son, and that in regard of his humane nature; That signified a comelinesse or a mee•…•…nesse; This a necessity yet no absolute necessity, but a necessity on supposition; In regard of that order which God had set down to redeem man by a ransome, and by satisfaction to his justice: Now Christ hereunto voluntarily subjected himself, and in that respect* 1.669 it behoved him to do what he undertook to do. He bound himself to partake of our infirmities, See §. 88.

This he did in respect to his Fathers purpose which was foretold by the Pro∣phets, and therefore Christ would accomplish it. Hereupon Christ himself saith, Thus it is written, and thus it behoved Christ to suffer, Luke 24. 46.

This he did also in regard of our weaknesse, that he might the rather encou∣rage and embolden us to go to him, and to trust unto him. If Christ had not had experience of our infirmities we could not with such boldnesse go unto him as now we do, Heb. 4. 15, 16.

This doth highly amplifie Christs love to us, who being most free and bound to nothing, for our sakes bound himself to do and endure what he did. A servants love to his Master, wife and children, was tried by a voluntary binding of himself to his master, and suffering his ear to be boared through, Exo. 21. 5, 6. Christ did more; He suffered his side, hands and feet to be boared through, and his side to be pierced, yea, and his very soul to, Isa. 53. 10.

How are we bound to binde our selves to Christ? Bounden duty, gratefulnesse, our own good and benefit require thus much. Let us therefore binde our selves by voluntary covenant and vows, that so we may be kept from starting from Christ.

§. 167. Of Christs Brethren.

THat whereunto Christ was bound is thus expressed, To be made like unto his Brethren.

This is the third time that this Relative Brethren, in reference to Christ, is here in this Chapter used, and that still in the very same sense. See §. 106. 113. It set∣teth out the same persons that were intended under these Titles Sons, §. 90. San∣ctified ones, §. 103. Children, §▪ 128. and Seed of Abraham, §. 162. All these point at the Elect of God, for whose sake in speciall Christ took on him the common nature of man; for he was made like unto man for the Elects sake, who are given unto him of his Father, §. 132. Christ principally intended their good by being made like to man, and they reaped the benefit thereof, yea, to them that benefit is restrained. See §. 133.

§. 168. Of Christ being made like to man.

THe word translated a 1.670 made like, doth for the most part set forth a meer re∣semblance or likenesse of a thing, as Mat. 7. 26. & 13. 24. But here it is taken for more then a bare resemblance, even for a participation of essence.

In the former respect we may say of a picture, It is made like such a man, but in the latter respect we may say of a childe, who partakes of his Fathers nature in the substance, constitution, disposition, and manifold affections and passions, He is made like unto his Father.

b 1.671 A word sprouting out of the same root is used by the Apostle to set out Christs participation of our nature; as thus, God sent his Son in the likenesse of sinfull flesh, Rom. 8. 3. And thus, Christ was made in the likenesse of man, Phil. 2. 7. c 1.672 A like word is used to set out the identity of the glory of the Son with the glory of the

Father. We beheld his glory, the glory as of the only begotten of the Father, Joh. 1. 14. Thus this word here answereth to that, likewise, v. 14. See §. 139.

These words of likenesse are used to set out both the reality of a thing, and also an apparent manifestation thereof.

The Apostle here intends the very same thing that he did before under these phrases, All of one, §. 104. He also himself likewise took part, §. 139. He took on him the Seed of Abraham, §. 159. 162. All these phrases, and this here in the Text, with emphasis demonstrate the truth and reality of Christs humane nature, that he was a man, such a man as we are.

§. 169. Of this generall all things, wherein Christ was made like to man.

THough every particular be comprised under this generall all things, yet they* 1.673 may be ranked under such heads, as will shew that they were very many, Those Heads are these,

• 1. The essentiall parts of mans nature, which were soul and body.
• 2. The powers of his soul, as, Understanding and Will, together with his affe∣ctions; Both liking, as, Hope, Desire, Love and Joy; and disliking, as Fear, An∣ger, Hatred, Grief, and all manner of senses; Both internal, as, the common sense, phantasie and memory; and external, as Sight, Hearing, Smelling, Tasting, Feeling.
• 3. The several and distinct parts of the body, whether inward or outward, which are very many and well known; The outward especially.
• 4. The growth of the parts of Christs body and endowments of soul. As other* 1.674 men so Christ at first was little; He was nine moneths in his mothers womb, being born he was wrapped in swadling clothes, and carried in arms, Luk. 2. 7, 28. He also encreased in wisedome and knowledge, Luk. 2. 52. Hereby is proved a growth in pow∣ers of soul and parts of body.
• ...

  5. Sundry infirmities of Soul; Besides the affections before-mentioned, He gr•…•…aned in the Spirit and was troubled, Joh. 11. 33. and was afflicted with other soul-sufferings, whereof See §. 76.

  Sundry infirmities of body, as hunger, thirst, cold, wearisomnesse, sleepinesse, fainting, mortality.

• 7. Manifold temptations. Of Christs temptations and other afflictions, See §. 96.
• 8. Manifold afflictions. Of Christs temptations and other afflictions, See §. 96.

§. 170. Of Sin and Sicknesses wherein Christ was not like man.

TRue it is that Christ was not subject to sin; He was holy, harmlesse, undefiled, separate from sinners, Heb. 7. 26. He was pure in his conception, Luke 1. 35. He knew no sin, 2 Cor. 5. 21. He did no sin, neither was guile found in his mouth, 1 Pet. 2. 22. We reade not that any sicknesse ever seised upon him; Nor de∣fect of nature, as blindenesse, lamenesse, deafnesse, dumbnesse, or any other the like. Hereupon a Question is moved, How it can be true that Christ was made like man in this general extent all things?

Answ.

• 1. Generals admit some particular exceptions. The Apostle himself th•…•…s expresseth the exception of sin, He was in all points tempted like as we are, yet with∣out sin, Heb. 4. 15.
• 2. Though sin in our nature be an inseparable adjunct, yet is it not essentiall thereunto. A man may be a true man though he have no sin in him; instance Adam in his Innocency, and glorified Saints after the Resurrection.
• 3. Christ as Surety for sinners was like to sinful men; In that our sins were imputed to him, and he bare the burthen of them; Thus it is said, that He was made sin for us, 2 Cor. 5. 21. But to be himself tainted with sin was not possible, by reason of the Union of his humane nature with his divine. If such a thing could have been, it would have crossed the main end of his being like unto man, namely, to be •…•… Mediator betwixt God and man; To make satisfaction for the sins of others, &c.

As for sicknesses and other-like infirmities, they were personall and not insep•…•…∣rable from mans nature; For there are many particular men that were never blinde, deaf, dumb, lame, sick of the Palsie, Pleurisie, and other particular diseases.

Besides sicknesses and other personall infirmities, would have been an hinderanee to those▪ works which he was to accomplish for our redemption. They would have kept him from going up and down to preach the Gospel, and to do sundry other good things (Act. 10. 38.) Sight wrought compassion in him, Mark 6. 34. Hear∣ing others cries moved him to help them, (Mark 10. 48, 49.) By his speech he com∣forted such as were in distresse, Matth. 9. 2. Had he wanted those parts he had been much hindered.

Obj. It is said, that himself took our infirmities and bare our sicknesses, Matth. 8. 17.

Answ. Those phrases are used of Christs removing and taking away from sun∣dry men sundry infirmities and sicknesses: which he did with such compassion, as he might seem to bear them himself in regard of a fellow feeling.

§. 171. Of the ends why Christ was made like to man in all things.

THe ends why Christ might be made like to man, in the foresaid universall like∣nesse, were such as these,

• 1. To give a surer evidence of the truth of his humane nature. Thus this is a confirmation of this great article of our Christian faith, that Christ was a true man.
• 2. To give assurance of his compassions towards us in regard of our infirmities, Heb. 4. 15.
• 3. That no gifts or parts of Learning, Wisdom, Purity or any other excellency, exempts men from infirmities: for who more excellent then Christ. Thus this is a ground of contentation.
• 4. To demonstrate that infirmities and afflictions, simply considered in themselves are no arguments of Gods displeasure or indignation. Thus this is a ground of patience.
• 5. To be an example, that we might have a pattern for well carrying our selves in such cases. Thus this is a direction.
• 6. To make them more easie to us: For Christ, by putting his shoulder under the burdens that lie upon us, hath taken away the greatest heavinesse of them, and made them to us portable. This is a ground of incouragement.
• 7. To sanctifie them unto us. For whatsoever Christ underweut, he sanctified. He sanctified Divine Ordinances, by observing them himself. He sanctified the creatures that are usefull for man, by using them himself.

Other ends follow more distinctly to be handled in the words following in this Chapter.

All the forementioned ends, and others also like to them, demonstrate that Christ was in all things like to us for our good. The benefit thereof redounds to us. How just and equall is it that we should endeavour in all things wherein we may be like to him, to endeavour to be so? It will be our wisdom, our honour and glory so to be: yea though it be in suffering. The Apostles rejoyced that they were counted worthy to suffer shame for Christs Name, Act. 5. 41. If we be like him here in afflictions and sufferings, we shall be like him hereafter in glory, 2 Tim. 2. 12.

§. 172. Of Christ a true Priest.

THe most usefull and behoofull Office that Christ undertook for man, is com∣prised under this compound, a 1.675 Highpriest.

The Hebrew word translated Priest is derived from a Verb that signifieth in ge∣nerall to b 1.676 minister. c 1.677 The Noun also in generall signifieth a Minister. It is some∣times used for a Minister in Civil affairs, and is translated e 1.678 Prince or chief Ruler, Gen. 41. 45. 2 Sam. 8. 18. & 20. 26. Most frequently it is put for a Minister in sacred matters, and translated ^d Priest.

The Greek word is derived from an Adjective that signifieth ^e holy. The Fun∣ction of a Priest is sacred, and thereupon his name, that carrieth holinesse in it, is given unto him. Aaron by reason of his Function is styled Gods holy one, Deut. 33. 8. and the Saint of the Lord, Psal. 106. 16.

The notation of the Latine word is most proper to the title which signifieth Priest▪ for it is from f 1.679 giving or offering sacred things.

Our English word Priest is supposed to be a contract of a Greek word that sig∣nifieth a g 1.680 President; or one that is set over others: or put before them. For Priests are over Gods people in spirituall matters concerning their souls.

According to the severall notations in every language, was Christ a Priest▪ For,

• 1. He was a Prince (Isa. 9. 6.) and a Minister for Gods Church, Rom. 15. 8.
• 2. He was an Holy One, Luk. 1. 35. Act. 2. 27. & 3. 14.
• 3. He offered himself a sacrifice to God, Eph. 5. 2.
• 4. He is set over the▪ House of God, Heb. 3. 6.

All those things whereby this Apostle describeth a Priest, (Chap. 5. 1.) do most* 1.681 properly belong to Christ. For,

• 1. A Priest is taken from among men. Christ also himself likewise took part of the same flesh and blood whereof other men are partakers. See §. 139.
• 2. A true Priest is ordained. Christ also glorified not himself to be made an High∣priest: but his Father glorified him in that respect, (Heb. 5. 5.) he Ordained him.
• 3. A Priest is for men. What Christ undertook he undertook for us. See §. 83.
• 4. A Priest is in things pertaining to God. Thus much is expresly affirmed of Christ in this verse, He is a Priest in things pertaining to God. He is the one Mediator be∣tween God and men, 1 Tim. 2. 5.
• 5. A Priest offereth up sacrifices. Wherefore it▪ is of necessity that Christ ha•…•… somewhat also to offer, Heb. 8. 3. He hath given himself for us an offering, and a sacri∣fice to God for a sweet smelling savour, Eph. 5. 2. A Priest offereth for sins. Christ by himself purged our sins. See Chap. 1. §. 28.

By all these it appeareth that Christ is a true Priest. Thus was he foretold to be, Psalm 110. 4. Zech. 6. 13. Thus is he very oft testified to be in this E∣pistle.

In that he is said to be a true Priest, this Epithete, true, is not here opposed to false and deceitfull, but to typicall and metaphoricall Priests. He is a Priest in∣deed: Such an one as really, in truth and deed effecteth all that is to be done by a Priest.

All the Priests under the Law were typicall, even Types of Christ: that is, suc•…•…* 1.682 as could not themselves perform indeed what was typified by them: as to make atonement, to take away sinne, to satisfie justice, to pacifie wrath, to reconcile to God, to make persons and services acceptable to God, &c. yet they shew that there was a Priest to come, that could and would indeed perform all that belonged to a Priest. This was Jesus Christ.

All called Priests in the New Testament are but metaphoricall: Priests by way* 1.683 of resemblance; because they do such like offices as Priests did, and offer such things to God as were like to sacrifices. Their offices are to approach to the throne of grace, to pray for themselves and others: to offer gifts and services to God.

Of Christians particular sacrifices see §. 175.

In this respect it was thus foretold concerning Christians, Ye shall be named the Priests of the Lord, Isa. 61. 6. I will take of them for Priests and for Levites, saith the Lord, Isa. 66. 21. And in the New Testament it is said, Christ hath made us Priests unto God, Rev. 1. 6. & 5. 10. Yea Christians are said to be an holy Priesthood, •…•… royall Priesthood, 1 Pet. 2. 5. 9.

Christ and Christ alone was a true Priest, in that all things requisite for a true* 1.684 Priest were found to be in him, and in him alone. For he was both God and man: and as God-man in one person he was our Priest.

All those things which concern a Priest may be drawn to two heads:

• 1. Matters* 1.685 of Ministry.
• 2. Matters of Dignity.

• 1. In regard of Ministry a true Priest must
  • 1. Obey and fulfill the Law. Christ thus saith of himself, It becometh us to ful∣fill all righteousnesse, Matth. 3. 15.
  • ...

• ...
  • 2. Be subject to infirmities, Heb. 4. 15.
  • 3. Suffer, Heb. 5. 8.
  • 4. Die, v. 9, 10.
  • ...

    5. Be made a curse, Gal. 3. 13.

    These and other things like to them, Christ could not have done and endured, except he had been a creature, even a man.

• 2. In regard of Dignity a true Priest must be* 1.686
  • 1. Of Divine dignity, to be worthy to appear before God.
  • 2. Of Almighty power, to bear the infinite burthen of sin, to endure the curse of the Law, to overcome death, devil and hell.
  • 3. Of Infinite merit, to purchase, by what he did and endured, Divine favour and heavenly glory.

No meer creature was capable of these requisites.

Finally a true Priest must be a Mediator betwixt God and man. He must be fit* 1.687 and able to appear before God (Heb. 8. 1.) And such an one as men may appear before him, Heb. 4. 15, 16. In this respect an Hypostaticall union of the Divine and humane nature in one person, was requisite for a true Priest. This could none be, but Jesus Christ, God-man, Immanuel, God manifested in the flesh, 1 Tim. 3. 16. By* 1.688 vertue of this union, Christ himself was all in all. As man he was a fit sacrifice: He gave himself an offering and a sacrifice, Eph. 5. 2. As God he was the Altar that sanctified that Sacrifice: for the Altar sanctifieth the gift, Matth. 23. 19. As God∣man* 1.689 in one person, he was the Priest that offered that Sacrifice upon that Altar: Through the eternall spirit he offered himself, Heb. 9. 14.

Herein the sufficiency of Christs▪ Priest-hood is evidenced, in that each nature did what was proper to it. By the humane nature, all matters of service and suf∣fering were done and endured: by the Divine nature, all matters that required Divine authority and dignity were performed: from the union of those two na∣tures in one person, the * 1.690 accomplishment consummation and perfection of all arose.

See more hereof Chap. 9. v. 14. §. 78.

§. 173. Of Christ an high and great Priest.

AS Christ was a true Priest, so he is here styled by the Apostle, an Highpriest. In Greek these two words are compounded in one, which word for word we may translate a 1.691 Arch-Priest: as b 1.692 Arch-Angel, 1 Thess. 4. 16. Jude v. 9. c 1.693 Arch-Shepherd, or Chief Shepherd, 1 Pet. 5. 4. d 1.694 Arch-builder, or Master-builder, 1 Cor. 3. 10. e 1.695 Arch-Publican, or Chief-Publican, Luk. 19. 2. In the Hebrew, the phrase translated f 1.696 Highpriest, is great Priest, Levit. 21. 10. And the same person transla∣ted in English Chief Priest, is in Hebrew, g 1.697 Head-Priest, 2 King. 25. 18.

Aaron was the first that had this title given unto him, Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest, after the death of thé former High-Priest, Exod. 29. 29, 30.

There were sundry Duties and Dignities proper to the High-Priest for the time* 1.698 being: As

• 1. To enter into the most Holy place, Lev. 16. 3.
• 2. To appear before God for the people, Exod. 28. 29.
• 3. To bear the sins of the people, Exod. 28. 38.
• 4. To offer incense, Lev. 16. 12, 13.
• 5. To make atonement, Lev. 16. 32.
• 6. To judge of uncleannesse, Lev. 13. 2.
• 7. To determine controversies, Deut. 17. 8, 12.
• 8. To blesse the people, Num. 6. 23.

Christ is styled High-Priest,

• 1. For excellency sake, to shew that he was the chiefest and most excellent of all.
• 2. To demonstrate that he was the truth, whom Aaron and other High-Priests typified.
• 3. To assure us that all those things which were enjoyned to Aaron as High-Priest,

• were really in their truth performed by Christ. For
  • 1. Christ entred into the true Holy place, which is heaven, Heb. 9. 24.
  • 2. Christ truly appeareth before God for us, Heb. 9. 24.
  • 3. Christ hath born all the sins of all the Elect, 2 Cor. 5. 21.
  • 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God, to be so accepted for us, Eph. 1. 6.
  • 5. By Christ we have •…•…eceived the atonement, Rom. 5. 11.
  • 6. Christ purgeth our sins, Heb. 1. 3.
  • 7. Christ is the supream Judge and determiner of all Controversies.

Christ is also called a great High-Priest, (Heb. 4. 14.) to adde emphasis unto this excellency. Never was there, never can there be any like to him in dignity* 1.699 and excellency. Nor Aaron, nor any other had both these titles, Great, High, given unto them. Though an High Priest under the Law were in Hebrew styled a Great Priest, (Numb. 35. 24, 28.) yet never was any called Great High Priest, but Christ only. He indeed was Great in his person, being God-man: Great in his sa∣crifice, being an humane nature united to the Divine. Great in the works that he did and continueth to do; all of them carrying a Divine value and effi∣cacy.

By the way note the intolerable arrogancy of Antichrist, that Man of sinne, who takes to himself this style, The greatest Highpriest. Two degrees higher then* 1.700 that which is attributed to Christ.

§. 174. Of the excellency and benefits of Christs Priesthood.

THese two titles, High, Great, applied to Christ, as Priest, do imply that he was a most excellent Priest. Those titles simply taken, import an excellency. In reference to others, comparatively taken, they import a super-excellency above all others. Never was there, nor ever can there be such an excellent Priest∣hood as Christs was: which the Apostle in this Epistle proveth by sundry evi∣dences.

• 1. The Dignity of his person. Christ was not only a son of man, but also the Son of God. Other Priests were meer sons of men, Heb. 7. 28.
• 2. The Purity of his nature. Christ was holy, harmlesse, undefiled, separate from sinners: all other Priests were sinners, Heb. 7. 26, 27.
• 3. The Eminency of his order. Christ was a Priest after the order of Melchi•…•…∣dech, Heb. 5. 6. None so but he.
• 4. The solemnity of his Ordination. Christ was made Priest with a sacred Oath: others without an Oath, Heb. 7. 20, 21.
• 5. The kinde of his Priesthood. Christ was a true reall Priest: others only typi∣call or metaphoricall. See §. 172.
• 6. The unchangeablenesse of his Office. Christs Priesthood was unchangeable: Others office passed from one to another, Heb. 7. 23, 24.
• 7. The everlastingnesse of his Priesthood. Christ abideth a Priest continually▪ others were not suffered to continue by reason of death, Heb. 7. 3, 23, 24.
• 8. The perfection of Christs Priesthood. Christ by his Priesthood effected to the uttermost what was to be effected by a Priest. But the Priesthood under the Law made nothing perfect, Heb. 7. 11, 25.

These excellencies are every one expresly noted by this Apostle, and shall be more distinctly and largely handled in their severall places.

So excellent a Priesthood as Christs is, cannot but bring many benefits to Christs* 1.701 Church. For

• 1. It is necessary that the Church have a Priest to be for it in things apper•…•…∣ing unto God: and that by reason of the infinite disparity and disproportion 〈◊〉〈◊〉 is betwixt God and man. Hereof see The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 62.
• 2. It is also necessary that Christ be the Priest of the Church: and that by reason of that infinite Dignity, Authority, Power and worth which belongs to that Pri•…•… Hereof see §. 172.

All the benefits that flow from Christs Office and Passive obedience, from 〈◊〉〈◊〉

Death and Sacrifice, from his Buriall and Resurrection, from his Ascension and Intercession, are fruits and effects of his Priesthood. For as our Priest he subjected himself to the service and curse of the Law: he offered up himself a Sacrifice; he was buried and rose from the dead: he entred into heaven and there maketh conti∣nuall intercession for us.

Particular benefits of Christs Priesthood are these that follow▪

• ...

  1. Satisfaction of Divine Iustice: For Christ as our Priest and Surety standing in our room, in our stead, and for us satisfied Divine Justice. Without this satis∣faction no mercy could be obtained: but through this satisfaction way is made for all needfull mercy. In this respect it is said that God is just and a justifier of him which beleeveth in Iesus, Rom. 3. 28.

  To justifie a sinner is a work of great mercy: yet therein is God just, because he doth it upon satisfaction.

• 2. Pacification of Gods wrath. Offence of Justice incensed Gods wrath. Satis∣faction of Justice pacifieth the same. When Phineas had executed justice on Zimri and Cos•…•…i, God saith, Phine as hath turned my wrath away, Numb. 25. 11. If upon mans execution of just judgement upon delinquents, which is but one part of sa∣tisfaction, Gods wrath was turned away, much more will it be pacified by that full satisfaction which the Son of God hath made. In this respect Christ is said to▪ be the propiti•…•…tion for our sins, (1 Joh. 2. 2.) that is, the means of pacifying Gods wrath: and we are said to be saved from wrath through Christ (Rom. 5. 9.) and to be deli∣vered from wrath, 1 Thess. 1. 10. This did Christ as Priest: as is evident by the types under the Law. For by legall Priests Gods wrath is said to be pacified, Numb. 16. 46, 47, 48.
• 3. Pronouncing Gods favour. This follows necessarily upon pacifying wrath: as upon removing of darknesse light followeth. God reserveth not wrath, because mercy pleaseth him, (Micah. 7. 18.) So as the brightnesse of mercy dispelleth the cloud of wrath. That Christ procureth mercy and favour for man, is evident by this style which God giveth him, This is my beloved Son in whom I am well pleased, Matth. 3. 17. God hereby setteth forth Christ to be such an object of his good pleasure, as he is well pleased with every one whom he beholds in Christ. That Christ procureth favour, as he is a Priest, is evident by this inference upon Christs Priesthood. Let us therefore come boldly unto the throne of grace, that we may ob∣tain mercy, Heb. 4. 16. Christ as a Priest is Gods favourite and our Advocate, 1 Ioh. 2. 1.
• 4. Redemption out of that miserable estate whereunto man by sinne had plunged himself. This followeth upon the former points: For Divine justice being satis∣fied, wrath pacified, and favour procured, Christ once vanquished the devil. Sa∣tan could not stand against Christ, nor could the power of hell hold such as Christ redeemed. Though this be a privative benefit, yet if we well weigh the malicious and mischievous disposition of the devil, that held us in bondage, and the misera∣ble condition in which we lay, we may soon discern how great a benefit it is. That redemption is wrought by Christ, is expresly set down, Eph. 1. 7. and that it is a fruit of his Priesthood is evident by this phrase, Christ by his own blood en∣tred in once into the Holy place, having obtained eternall Redemption for us, Heb. 9. 12.
• 5. Accesse to the throne of grace. The infinite disparity betwixt God and man manifesteth this to be a great prerogative: and the rich treasure of all good things tending to life and happinesse, which is to be found at the throne of grace, mani∣festeth this to be an unspeakable benefit. That we have accesse to the throne of grace by Christ, is evident by this phrase, Through Christ we have accesse unto the Father, Eph. 3. 18. That this is by vertue of Christs Priesthood, is evident by this phrase, Seeing we have a great Highpriest, let us come boldly unto the throne of grace, Heb. 4. 14, 16.
• 6. Reconciliation with God. This the Apostle sets down as a fruit of Christs Priest∣hood in this very verse: Whereof see more §. 180.
• 7. Iustification. This also is a very great benefit, that wretched vile sinners should be justified in his sight, who is of perfect and infinite purity. This cannot be

• by any righteousnesse of our own. For in Gods sight no man living can be justified, Psal. 147. 2. It must needs therefore be by the righteousnesse of another: and that other can be none but Jesus Christ: by the faith of Jesus Christ we are justified, Gal. 2. 16. This was done by Christs undertaking to be for us, which is the Office of a Priest. Under this head, Reconciliation, Adoption and other like Christian pre∣rogatives are comprised.
• 8. Sanctification. This must needs be a great benefit, because it is a renovation of Gods image in us, Eph. 4. 24. That this is by Christ, is evident in that Christ is made unto us Sanctification, 1 Cor. 1. 30. That this is by vertue of Christs Priest∣hood, is evident in that it ariseth from the death and resurrection of Christ, (Rom. 6. 5, 6.) which are effects of Christs Priesthood.
• 9. Eternall salvation. This is the end of all the rest, without which they are of no use. This therefore must needs be a great benefit. That this cometh by Christ is evident by his Name Iesus, Matth. 1. 21. That this is an effect of Christs Priest∣hood, is evident by this inference, Christ hath an unchangeable Priesthood, where∣fore he is able also to save them to the uttermost, &c. Heb. 7. 24, 25.

§. 175. Of Duties arising from Christs Priesthood.

SUch an Office, so excellent, so needfull, so usefull to us, as Christs Priesthood is, cannot but require much duty from us. By vertue thereof Christ gave himself for us. Do not we then owe our selves, and all that we have, and all that we can* 1.702 do, to Christ? But in speciall we ought so to account of Christ, and so to use him as the Jews did their Highpriests.

• 1. Negatively, they might not curse the Ruler of their people, (Exod. 22. 28.)* 1.703 Thereby was meant their Highpriest: for so it is applied, Act. 23. 4, 5. Under this negative is comprised an high esteem and honourable mention of their Priest. Much more must we so respect Christ.
• 2. In matters of Controversie, they were to go unto the Priests, and do accor∣ding* 1.704 to the sentence which the Priest should give, Deut. 17. 8, 9. Christ declareth hi•…•… sentence by his written word, to that therefore must we stand.
• 3. In case of uncleannesse the Jews went to the Priest to judge thereof, and to be* 1.705 cleansed there from, Lev. 13. 2, &c. It is the blood of Christ that cleanseth from all spirituall uncleannesse, 1 Ioh. 1. 7. Go to Christ therefore to be cleansed.
• 4. The Jews brought all their oblations and sacrifices unto their Priests, Lev. 5.* 1.706 8, 12, 16, 18. We must do all in the Name of Christ, Col. 3. 17. That generall is ex∣emplified in the particulars following:
  • 1. Miracles were done in the Name of Christ, Mark 16. 17.
  • 2. Baptism was administred in his Name, Act. 2. 38. So the Lords Supper.
  • 3. Christians assembled together in the Name of Christ, 1 Cor. 5. 4.
  • 4. They executed Ecclesiasticall censures in the Name of Christ, 2 Thess. 3. 6, 12.
  • 5. They prayed in the Name of Christ, Ioh. 14. 13. & 16. 23.
  • 6. They gave thanks in his Name, Eph. 5. 20. Heb. 13. 15.
  • 7. All things wherein we have to do with God are to be done in the Name of Christ, Heb. 5. 1.
  • 8. All other lawfull things, as eating, drinking, doing the works of ou•…•… Calling, exercising works of justice, works of mercy, and all lawfull works are to be in the Name of Christ, Col. 3. 17.
• 5. Christ by his Priesthood hath made us Priests, Rev. 1. 6. We therefore must* 1.707 offer such sacrifices unto God as are warranted in Gods Word. Particulars are these:
  • 1. Our bodies, Rom. 12. 1.
  • 2. Our hearts, Prov. 23. 26. especially broken hearts, Psal. 51. 17.
  • 3. Prayers, Psal. 50. 13, 15. & 141. 2.
  • 4. Praises, H•…•…s. 14. 2. Heb. 13. 15.
  • 5. Fruits of righteousnesse, Psal. 4. 5. Mich. 6. 8.
  • 6. Our riches, Prov. 3. 9. These are made sacrifices,

• ...
  • ...
    • 1. By benevolence to the poor, Heb. 13. 16.
    • 2. By releeving Ministers, Phil. 4. 18.
• 7. Our lives, Phil. 2. 17.
• 8. Such as are under our charge, Iosh. 24. 15.

§. 176. Of Christs Mercifulnesse.

THere are two properties attributed to Christ as an High-Priest,

• 1. Mercifull.
• 2. Faithfull.

The former of those properties is so set down as it may be referred either to the Person or to the Office of Christ. As referred to his person it may be thus •…•…anslated, That he might be mercifull and a faithfull High-Priest▪ Thus these two adjuncts are referred unto two subjects; Mercifull to the Person of Christ, Faith∣full to his Office: As referred to his Office, it may be thus translated, that he might be a mercifull and faithfull High-Priest▪ Thus the two adjuncts are referred to one subject, which is the Office of Christ. Both references do in generall tend to the same scope, yet I suppose the latter to be the more pertinent, because it is the main scope of the Apostle in this verse to shew how fit a high-Priest Christ was. Now mercifulnesse tendeth much to the fitnesse of a high-Priest. Of the high-Priest un∣der the Law it is said, He can have compassion, Heb. 5. 2.

The word translated a 1.708 mercifull is derived from a root that signifieth b 1.709 mercy or pity, Now the proper object of mercy is misery; Thereupon a word derived from the same root signifieth c 1.710 miserable, Rev. 3. 17. The Verb derived from the same word is oft used by such as were in misery and sought mercy of Christ; as the blinde men who said unto him, d 1.711 Have mercy on us, Mat. 9. 27. The Hebrew word which is oft translated e 1.712 mercy signifieth also bowels, for mercy ariseth from the moving of the bowels at the sight of misery: f 1.713 To have compassion or mercy is frequently set out by a word that signifieth to have the bowels moved, as Mat. 9. 36. Luke 10. 33. & 15. 20. Yea, these two words, bowels and mercy are oft joyned to∣gether, as thus, g 1.714 If any bowels and mercies, Phil. 2. 1. and thus, h 1.715 bowels of mercies, Col. 3. 12. A like phrase is translated i 1.716 tender mercy, Luk. 1. 78.

This I have noted about the word to shew that Christ was much moved at mans misery, and thereupon greatly pitied him, and took all occasions to afford him all needful succour; The History of his life registred by the Evangelists gives abun∣dant proof hereof, He was moved with compassion at their bodily diseases, Mat. 15. 32. And at their spiritual distresses, Mat. 9. 36.

That he might be thus moved, he subjected himself to the infirmities and di∣stresses whereunto other children of men were subject: This is evident by the Apostles manner of bringing in this Property thus, That he might be mercifull.

Upon this inference two doubts arise,

• 1. Whether Christ as God were not mercifull?
• 2. Whether Christ as man had not been mercifull though he had not been sub∣ject to humane infirmities and distresses.

To the first I answer, That neither mercy nor any other like property is attri∣buted* 1.717 to God properly as a passion, but tropically, and that to demonstrate that the effects of such affections do come from him. Men that have bowels of compas∣sion in them, and are truly and throughly affected with the miseries of others, will be ready to afford them what help they can. Even so, because the Lord is ready to succour such as are in misery, he is said to be mercifull, full of compassion, and to have bowels of mercy. See more hereof in The Saints Sacrifice, on Psa. 116. 5. §. 29.

To the second I answer, That Christ as man would questionlesse have been mer∣cifull,* 1.718 Though he had not been subject to humane frailties and miseries. The very Union of the humane nature with the divine would have moved him to have shew∣ed mercy to such as were in misery, yet it cannot be denied but that the experi∣ence which he had of mans miseries moved him as he was man to be the more pi∣tifull; They who have been pained with the gout, stone, or other tormenting

maladies use to pity others that are so pained, and that more, for the most part, then they who never felt any such pain.

Besides, this inference may be made in reference to our apprehension and per∣swasion of his mercifulnesse, as if it had been said, we could not have been per∣swaded that he would have been sensible of our miseries, and thereupon mercifull to us if he had not been made like unto us in all things.

That which is noted of Christs mercifulnesse in reference to his Priesthood, is a* 1.719 ground of much encouragement for us in all our needs to have recourse unto him. This property is oft applied unto God for this very end, Ioel 2. 13. Psal. 86. 1. 5. & 116. 5. This was a motive which the Servants of an earthly King pressed upon their Master to seek favour and grace of another King, We have heard, say they, that the Kings of the house of Israel are mercifull Kings, 1 King. 20. 31. This assuredly was the cause that moved all of all sorts were any way afflicted and di∣stressed, with diseases or other maladies, to come to Christ, and to bring their friends to him while he lived on earth; They observed him to be mercifull and full of compassion; And this is often noted to be the ground of his succouring those that were afflicted. When he saw a widow following her only Son to the grave and weeping, he had compassion on her, and thereupon raised her Son to life, Luke 7. 13, 14. We need not be discouraged from going unto Christ, by reason of our apprehension of our own unworthinesse and wretchednesse. The more deeply we are affected therewith, the more will our mercifull High-Priest pity us, and be rea∣dy to afford all needfull succour unto us. Such he invites to come unto him, and to such he promiseth aid▪ Consider what persons he entertained in the daies of his slesh, even such as the proud Priests and Pharisees scorned and loathed, as Mary out of whom went seven devils, Luk. 8. 2. and her that was counted and called a sinner, Luk. 7. 39. &c. and Levi, and Zacheus, and other Publicans, Matth. 9. 10. Luk. 19. 5.

This inference He was made like unto his brethren that he might be mercifull, shew∣eth* 1.720 that Christ every way endeavoured even to perswade us of his mercifulnesse. He would have been as mercifull as he was, though he had had no experience of our frailties in himself; But we should not have been so well perswaded thereof, and thereupon not so readily have gone to him.

Where the minde is not perswaded of ones goodnesse, hardly will he seek help of him.

This doth much amplifie Christs indulgency and tender respect to us; He hath* 1.721 an eye not only upon our wretchednesse which makes us stand in need of mercy, but also upon our weaknesse which makes us backward in seeking help of him; Christ therefore having provided help for us, is desirous that we should partake of the benefit thereof. For this end he caused the holes that were made in his side, hands and feet when he was crucified, to be open in his glorified body, to per∣swade his disciples of the rruth of his resurrection, whereupon he shewed h•…•… Disciples his hands and his feet, Luke 24. 40. And to Thomas who at first beleeved not that he was risen, he said, Reach hither thy finger, and behold my hands, and reac•…•… hither thy hand, and thrust it into my side, and be not faithlesse but beleeving, Joh. 20. 27. For this end he did also eat and drink with his disciples after his resurrection, Luk. 24. 43. Act. 10. 41. For this end he hath added unto his Word, Sacraments; All these are to move us readily to fly to him and perfectly to rest upon him.

§. 177. Of Christs Faithfulnesse.

THis Epithete is here expresly applied to Christs Priesthood, thus, A Fait•…•… High-Priest.

a 1.722 The Greek word from whence b 1.723 this Epithete is derived, signifieth faith. Ac∣cording to this notation the word here translated faithfull signifieth a beleever, 〈◊〉〈◊〉 one that professeth the true faith, as Eph. 1. 1. 1 Tim. 1. 12. In this sense it is oppo∣sed to an unbeleever or an infidel, 2 Cor. 6. 15.

As this word faithfull is put for a special property it is taken two waies.

• 1. Passively, So it setteth forth a thing or a person to be beleeved or trusted. I•…•…

• this sense it is attributed to the Word, or to a sentence and saying which is most certain and sure, and thereupon to be beleeved. This is a faithfull saying (saith the Apostle 1 Tim. 1. 15.) and worthy of all acceptation. This latter clause sheweth in what respect the word faithfull is used. So also God is called faithfull, because he is to he trusted in for the accomplishment of what he undertaketh, 1 Cor. 1. 9. 2 Thes. 3. 3.
• 1. Actively, and that in reference to words or deeds.

To words, when one performeth what he hath promised.

To deeds, when one accomplisheth what he underttaketh.

In both these respects it is attributed to God, Heb. 10. 23: 1 Thes. 5. 24. Most u∣sually it is attributed to such as well discharge that trust which is committed to them. In this respect they who well imploied and improved their Talents are stiled faithfull, Mat. 25. 21, 23.

Thus it is attributed to wives, 1 Tim. 3. 11. To children, Tit. 1. 6. To Servants, Mat. 24. 4, 5. To a Steward, Luk. 12. 42. To a Minister, Col. 4. 7. To a Witnesse, Rev. 1. 5. To a Martyr, Rev. 4. 9. Silva•…•…us, 1 Pet. 5. 12. Antipas, Rev. 2. 13.

In all the fore-mentioned respects this Epithete Faithfull, may be applied to Christ. For

• 1. He was the head of the Church, and the chief Professor of the Faith, Ephes.* 1.724 5. 23. 1 Tim. 6. 13. And in that respect may be accounted a c 1.725 Beleever.
• 2. He was most worthy to be beleeved, for he was the faithfull and true witness, Rev. 3. 14.
• 3. He might safely be trusted to, for he was a sure rock. He that beleeveth on him shall not be confounded, 1 Pet. 2. 6.
• 4. He performed whatsoever he promised. There was no guile found in his mouth, 1 Pet. 2. 22. He is faithfull that promiseth, Heb. 10. 23.
• 5. He accomplished whatsoever he undertook, Heb. 3. 2. Ioh. 19. 28, 30.
• 6. He subjected himself to be a Son of man, Joh. 1. 51. To be a Servant, Phil. 2. 7. To be a Steward, Heb. 3. 2. To be a Minister, Rom. 15. 8. To be a witnesse, Rev. 3. 14. To be a Martyr, for he sealed up the truth of God with his bloud, 1 Tim 3. 16: In all these relations was Christ faithfull, and in particular in that which is here noted in the Text, He was a faithfull High-Priest.

In the Function of his Priestood he was faithfull,* 1.726

• 1. To God who appointed him to be a Priest.
• 2. To his brethren, for whose sake he was a Priest.

He was faithful to God and man.

• 1. In the matter or thing enjoyned to him which he accomplished to the full in all points.
• 2. In the manner of doing it, according to the minde▪ of him that appointed him, and for the best advantage to them for whom he was appointed.
• 3. In the continuance, he finished all that was appointed to him▪ Ioh. 17. 4.

His faithfulnesse to God was manifested in these particulars.

• 1. He did by himself what he was entrusted withall, He offered himself, Heb. 9. 14. He himself was the Priest and Sacrifice, he entrusted no other. He himself declared his Father, Ioh. 2. 18.
• 2. He held close to the will of him that appointed him, Heb. 3. 2. He did nothing of himself, Ioh. 5. 30. He so ordered all as he might best please and honour his Fa∣ther, Ioh. 7. 16, 17, 18▪ & 17. 4.
• 3. He neither withheld nor concealed any thing that by his Fathers appointment he was to do or beleeve, Psa. 40. 9, 10.
• 4. He ceased not to do his work till all was finished; For thus he professeth of himself, I have finished the work which thou gavest me to do, Joh. 17. 4.

His faithfulnesse to man was manifested in these particulars.

• 1. In his Word, He was a faithfull witnesse, Rev. 1. 5. All the promises of God in him are yea, and in him Amen, 2 Cor. 1. 20. They are all propounded, ratified, and performed in him.
• 2. Indeed, and that in these respects.
  • 1. In performing what he did for their good, I'le lay down my life for the sheep, faith he, Ioh▪ 10. 15.
  • ...

• ...
  • 2. In doing all that was needful for them, He saves them to the uttermast, Heb. 7. 25.
  • 3. In continuing his intercession till he being them into the holy places, Heb. 9. 28. & 10. 12. &c.

As the former attribute applied to Christ mercifull, was a ground of encourage∣ment to fly to Christ; So this, faithfull, to rely upon him, and perfectly to trust on him. We may safely commit our souls to him as unto a faithfull High-Priest. They who refuse to rely on him much dishonour him, as if he were not faithfull, and they deprive themselves of many great benefits that otherwise they might re∣ceive from him. Let us therefore duely weigh and often mediate on this excellent property of Christ, that he is a faithfull High-Priest, that so our faith may be more strengthened and established on him.

§. 178. Of Christs mercifulnesse and faithfulnesse meeting together.

THese two Attributes, Mercifull, Faithfull, are joyned together by this copu∣lative and, which sheweth that he who was mercifull in regard of his in•…•…d disposition (and thereupon had compassion on those who were in misery) was also faithfull in succouring such as he pitied. He did not love in word neither in tongue only, but in deed and truth, 1 Ioh. 3. 18. He did not say to such as he pitied, Depart in peac•…•… be you warmed and filled: but he gave them those things that are needfull for them; He was merciful and faithfull; His mercifulnesse was the ground of his faithfulnesse, and his faithfulnesse was an evidence of his mercifulnesie; A•…•… there was a readinesse in him to will by reason of his mercifulnesse, so there was a performance also out of that which he had (according to the advice of the Apo∣stle 2 Cor. 8. 11.) by reason of his faithfulnesse. This is plainly se•…•… forth in th•…•… Pa∣rable of the Samaritan, who doth lively set forth Christ himself; That Samaritan saw a man stripped of his ralment, wounded and left half dead, thereupon he had compassion on him, this shewed him to be mercifull; Upon this he went to him, and bound up his wounds, powring in oyl and wine, and took further▪ care of him, this shewed him to be faithful, Luke 10. 30. &c. What Christ said to the Lawyer to whom he spake his Parable, may be said to every of us, Go and do like∣wise, Luke 10. 37.

§. 179. Of things pertaining unto God.

THe Object whereabout Christs Priesthood was exercised is said to be things pertaining to God, that is, wherein he had to do with God for man; In all the services of his Office and calling, a Priest he had to do with God, and that for m•…•…n, Heb. 5. 1. In which respect he is reputed a Mediatour between God and man.

Those things may be drawn to two heads.* 1.727

• 1. The things wherein God had to do with his people, namely, in making known Gods minde and will to them. This he did in Gods Name so as he stood in Gods room therein. So he pronounced pardon of sin unto them in Gods Name, and blessed them in Gods Name, Num. 6. 23.
• 2. The things wherein the people had to do with God. All their services which they performed to God, and Sacrifices which they offered up unto God, were to be tendred to God by a Priest, Lev. 5. 8. &c. Of those particular services and sa∣crifice•…•… •…•…re §. 175.

There was an absolute necessity of a Priest to be for man in things appertaining unto God upon these Reasons.

• 1. The infinite disparity which is between God and man. God is of infinite glo∣ry* 1.728 and Majesty, and dwels in that light that no man can approach unto, 1 Tim. 6. 16▪ Man is but dust and ashes, Gen. 18. 27.
• 2. The direct enmi•…•…y in disposition that is between God and man, Rom. 5. 10▪ Col. 1. 21.
• 3. The plain contrariety in condition between God and man, God being mo•…•… pure and holy, man most polluted and unholy.

Obj. How was it then that meer men were Priests in things pertaining unto God?

Answ. The Priests under the Law were not properly but only typically in things pertaining unto God.

They entred not into the glorious presence of God, but only into the holy place made with hands, which was a representation thereof. They did not properly pre∣sent the praiers of people to God, but only were a type of him that did it. The Sa∣crifices which they offered up did not properly take away sin, but were types of that Sacrifice which did it. The truth of all the things wherein those Priests had to do with God were accompl•…•…shed in Christ, who though he were a true man yet was he not a meer man, but God also, and so became a man fit to be in things pertaining to God: Christ therefore alone is that true High-Priest that is for man in things pertaining to God.

Hence we may observe,

• 1. That there is no immediate accesse for man to God without a Priest.
• 2. That there is no Priest that can be properly for man in things pertaining un∣•…•… God, but Jesus Christ, God-man. None could pacifie Gods wrath, None could 〈◊〉〈◊〉 his justice, Noue could procure his favour, None could purge away sin, 〈◊〉〈◊〉 could bring sinners into Gods presence but Christ.

O•…•… how miserable are they who are without a Priest; They can have nothing to do with God, they still reman enemies to him, as contrary as light and dark∣nesse, life and death, and God still remains a consuming fire to them. Such also are they who have not a true Priest, for that is all one as to have no Priest at all.

Learn we hereby how to come to God, not barely and simply in our selves (so we go to a consuming fire) but through Jesus Christ.

Of doing all wherein we have to doe with God, in the Name of Christ, See §. 175.

§. 180. Of Reconciliation made by Christ.

THe most principall a 1.729 end of Christs Priesthood is thus expressed, To make re∣conciliation for the sins of the people. b 1.730 The Greek word translated, to make re∣conciliation for, hath reference sometimes to the party offended, and signifieth to be propitious or mercifull in pardoning the offence, as where the penitent Publi∣can thus said to God, c 1.731 Be mercifull unto me a sinner, Luk. 18. 13. Sometimes to the thing which giveth the offence; Then it signifieth to expiate, or to make satisfa∣ction for, and that so as the party offended be pacified thereby. Thus it is here taken, and it importeth as much as this phrase, He purged our sins, Heb. 1. 3. To this purpose also tendeth our English Translation of this word in this Text, to make re∣conciliation for sins, that is, to use such means as may pacifie God, against whom sins are committed, and thereby reconcile God and sinners.

From the Greek Verb used in this Text two Nouns are derived, both which are translated propitiation, and applied to Christ. d 1.732 One 1. Ioh. 2. 2. & 4. 10. e 1.733 The other Rom. 3. 25.

Propitiation is a pacification and appeasing of one offended.

The latter of those two words is attributed to the cover of the Ark, and tran∣slated Mercy-seat, Heb. 4. 5. For God did use there to appear in mercy, grace, and favour; as a God pacified and pardoning sin. A like word is attributed by the Greek LXX to that Ram which was offered up for reconciliation, and stiled, f 1.734 The Ram of Atonement, Numb. 5. 8. There is also an g 1.735 adjective derived from the fore∣said Verb, and translated mercifull, Heb. 8. 12.

Of the Hebrew word which importeth as much as this Greek word doth▪ See The Plaister for a Plague on Numb. 16. 46. §. 25. And of Atonement with God, See ibid. §. 33.

Under this act of reconciliation which is here made an end of Christs Priest∣hood, are comprised all the benefits thereof, for all tended to this; This act, end, and benefit of Christs Priesthood was typified under the Law by that Legal recon∣ciliation which was made by the Priest, whereof mention is made, Lev. 6. 30. and 8. 15. 2. Chro. 9. 24. All the places that make mention of atonement made by the

Priest for any, give further proof hereof. Reconciliation and atonement do sig∣nifie one and the same thing; If Priests under the Law did make a Legall reconci∣liation and atonement, much more doth Christ the true Priest make a true and re∣all reconciliation betwixt God and man. It is therefore said, that when we were ene∣mies we were reconciled to God by the death of his Son, Rom. 5. 10. And again, 〈◊〉〈◊〉 that were alienated now hath he reconciled, Col. 1. 21.

This reconciliation is a re-uniting of persons at ods; It hath relation to a double estate, one precedent, the other subsequent.

The precedent importeth two things,

• 1. A primary mutual amity.
• 2. A breach of that amity.

The subsequent estate is a making up of that breach, and uniting again of those who were disunited. All these may be exemplified in the case betwixt Da∣vid and Absalom, David intirely loved Absalom, but Absalom by the murther which he committed on his brother, provoked his father against himself, and there∣upon fled from him; yet by the mediation of Ioa•…•… Absalom was again brought in∣to favour with his father, 2 Sam. 14. 33. even thus stands the case between God and man.

For effecting reconciliation under the Law Priests did two things.

• 1. They offered a Sacrifice, Lev. 16. 11. 2. Chro. 29. 23, 24.
• 2. They offered incense, Lev. 16. 12, 13. Numb. 16. 46. In both these they were types of Christ.

• 1. Their Sacrifices typified the Sacrifice of Christ, Heb. 10. 5. &c.
• 2. Their Incense typified the Intercession of Christ; For as the Priests offered incense after their Sacrifice, so Christ after he had offered himself a Sacrifice for our sins, maketh continual intercession for us, Heb. 10. 12.

Of Christs intercession typified by incense, See The Plaister for the Plagu•…•… on Num. 16. 46. §. 38.

Christ offered up but one Sacrifice and that but once, Heb. 7. 27. & 10. 10. for it was every way so perfect as there needed no other to be added to it, nor that to be reiterated.

Christs Intercession is continuall and perpetuall, Heb. 7. 25. & 10. 12. For there∣by the merit and vertue of Christs Sacrifice is from time to time continually appli∣ed to Gods people who stand in continuall need thereof.

The fore-mentioned reconciliation is amplified by that which is taken away thereby, even sins; In that it is said that Christ maketh reconciliation for sins, the meaning is, that by appeasing Gods wrath he hath freed us from the guilt and pu∣nishment of sin. Hereby is intended as much as was comprised under this phrase purged our sins, See Chap. 1. §. 28.

§. 181. Of the people for whom reconciliation is made.

THe persons for whom Christ is here said to make reconciliation, are thus ex∣pressed, The people.* 1.736

By people are here meant the whole number of Gods elect, for whom God hath entred into a New Covenant in and with Christ, of whom God saith, Th•…•… art my people, Hos. 2. 23. These are stiled The people.

• 1. In allusion to the custome of Priests under the Law who made an atonement for the people, Num. 16. 47.
• 2. By way of exclusion, to shew that the reconciliation were not for his own sins but for the sins of others, which are stiled the people: Herein Christ the true High-Priest differed from the High-Priest under the Law, who made atonement for himself and for the people, Lev. 16. 24. But Christ for the people alone.
• 3. For limitation sake; To shew that Christ made not reconciliation for all and every man, but only for such as may be comprised under this word the people, which is restrained by this relative HIS, his people, Mat. 1. 21.

Some here restrain this Title The people to the Nation of the Jews, but that is directly contrary to the end of Christs coming, which was to reconcile both Jews and Gentiles unto God; For he is our peace who hath made both one, and hath

broken down the middle wall of partition between us, Eph. 2. 14.

I will not deny but that the Jews may typically be put for the number of the Elect, and so they comprised under this word. They only who are chosen out of the world and given to Christ, are the people here intended. Thus this phrase setteth forth the same persons that were set forth by these phrases, the seed of Abraham, v. 16. Children, v. 14. Brethren, v. 12. Of restraining the benefit of what Christ did and suffered to the Elect, See §. 81, 113, 133, 162.

§. 182. Of Christs suffering being tempted.

Verse 18.

For in that he himself hath suffered, being tempted, he is able to succour them that are tempted.

THis causall particle a 1.737 FOR, sheweth that this verse is added as a reason of that which went before. It hath reference to the qualification which made Christ a fit Highpriest. That was a conformity to his brethren. For he is said to be in all things made like to his brethren: Not only in nature, but also in infirmities and sufferings; and in all manner of trials and temptations.

Now if a reason be demanded why Christ should this way be qualified to his Priesthood, a direct answer is given in this verse: namely because thereby he might better succour such as are tempted.

The Proposition is set down in this verse, thus, He that suffered being tempted, is able to succour them that are tempted.

The Assumption may be raised out of the former verse thus, But Christ being in all things made like unto his brethren, suffered, being tempted.

Therefore Christ in all things being like his brethren was able to succour them that are tempted.

This phrase, b 1.738 In that, hath especiall reference to this word, suffered. It was not simply this that he was tempted, that made him able to succour: for God him∣self may be tempted, Numb. 14. 22. And man may be so tempted as to be very little or nothing at all moved therewith. But such temptations as make one suffer▪ do so work on him, as he is thereby put on to pity others that are so tempted: and to succour them in what he can.

Here then is set out the extent and extremity of Christs temptations. They were such as made him suffer.

This leadeth us to consider both the kindes and also the degrees of Christs tem∣ptations.

Of tempting in generall: and of persons tempting and tempted, See The Guide to go to God, or The Explanation of the Lords Prayer, on Petit. 6. §. 170.

c 1.739 The Verb here used is of the passive voice: and setteth out such temptations at Christ was assaulted withall. Of the distinct kindes of those temptations See §. 96.

Here we will further consider, how d 1.740 he suffered under them.

• 1. Being led by the Spirit into the wildernesse he there continued fourty daies fasting and was thereupon an hungred, Matth. 4. 1, 2. Hunger is a suffering: so also is wearisomnesse, and other like infirmities, under which Christ suf∣fered.
• 2. Satan in tempting him hurried him from the wildernesse to a pinacle of the Temple▪ from thence into an exceeding high mountain, Matth. 4. 5, 8. This must also needs be a suffering, besides Satans temptations so troubled him as they forced him to say, Get thee hence Satan▪ Matth. 4. 10.
• 3. The temptations of the Pharisees and others like to them, made him angry; and they grieved him, Mark 3. 5.
• 4. Peters tempting him made him say unto him, Get thee behind me Satan, thou art an effence unto me, Matth. 16. 23.
• 5. All his sufferings in his body were effects of his adversaries tempting him. Of those sufferings See §. 96.
• 6. His greatest sufferings were upon his Fathers tempting, proving and trying him▪ These made him complain and say, Now is my soul troubled, &c. Ioh. 12. 27.

• And again, My soul is exceeding sorrowfull, even unto death: and thus to 〈◊〉〈◊〉, Oh my Father, if it be possible let this cup passe from me, Matth. 26. 38, 39. These cast 〈◊〉〈◊〉 into an agony, and made his sweat as it were great drops of blood fall down to the ground, Luk. 22 44. These made him cry out upon the Cross, My God, my God, Why hast thou forsaken me? Matth. 27. 46. These made him offer up prayers and sup∣plications with strong crying and tears, Heb. 5. 7.

On these grounds might the Apostle well say that He suffered being tempted. Ne∣ver any upon any temptation suffered more.

It is observable that the Apostle addeth this reciprocall relative, * 1.741 Himself: which sheweth that that which he suffered was not by a sympathy in reference to others sufferings: but he suffered all those things in his own person. He his own self bare our sins in his own body, &c. 1 Pet. 2 24. and this was it which made him the more to sympathize with the sufferings of others, and to be the more ready to succour them in their sufferings.

The ends of Christ being made like unto his brethren, set down §. 171. may in particular be applied to the point in hand Of his sufferings being tempted.

By Christs sufferings being tempted,* 1.742

• 1. He comes to have experience of our sufferings in like cases: in that he hath felt the weight of them himself.
• 2. In his own experience, he knows the danger whereunto we are subject by such temptations.
• 3. By his suffering he hath pulled out the sting of those temptations: So as we, though we be assaulted, shall not be vanquished thereby.
• 4. He hath made himself a pattern to direct us how to stand against such tempta∣tions. For he did not withstand them by his Divine power, but answered them with Scriptures and reasons, and such like weapons as he hath put into our hands to re∣sist temptations withall.

§. 183. Of Christs being abl•…•… by suffering to succour.

ONe especiall end or effect of Christs temptations, and sufferings thereby, is thus expressed, He is able to succour them that are tempted. This in generall she•…•…s that his temptations and sufferings were for our good: Our good was one speciall end of all that Christ as Mediator did and endured. See §. 83.

a 1.743 The word translated, He is able, in this place implieth a fitnesse and readinesse to do a thing. Where it is said of the unjust steward, b 1.744 Thou maiest be no longer steward, (Luk. 16. 2.) It is intended, that he was not fit to continue in that office. The same Greek Verb is used in that place and this.

• 1. Christ by suffering being tempted experimentally discerned unto what suffer∣ings others being tempted might be brought.
• 2. The bowels of his compassion were thereby the more moved towards others in like cases.
• 3. He better observed how comfortable succour would be in such cases.
• 4. He perceived thereby what kinde of succour was most seasonable in such and such temptations.

In these and other like respects is Christ said to be able to succour them that 〈◊〉〈◊〉 tempted.

§. 184▪ Of Christs readinesse to succour.

THe word translated * 1.745 to succour, is in the Greek very emphaticall and 〈◊〉〈◊〉 to the point in hand. According to the notation of it, it signifieth, * 1.746 to 〈◊〉〈◊〉 to the cry of one. It is used by such as being in great distresse cried for succour, 〈◊〉〈◊〉 Matth. 15. 25. Mark 9. 22. yea by such as were in spirituall distresse, Acts 16. 9. The Jews which thought their Temple to be prophaned by such as Paul 〈◊〉〈◊〉, cried out and said, Men of Israel, help, (Acts 21. 28.) The word translated, 〈◊〉〈◊〉 is the same that here in this text is used: and it implieth that they should 〈◊〉〈◊〉 〈◊〉〈◊〉 speedily come to succour. The Name of * 1.747 God in Greek is said to have the 〈◊〉〈◊〉 from this, that he useth to runne, that is, speedily to afford succour to such as 〈◊〉〈◊〉 in distresse. The Greek word applied to God, and translated * 1.748 Helper, is 〈◊〉〈◊〉 from the word in my text, Heb. 13. 6.

This notation of the word sheweth, that that sense and experience which Christ had of suffering being tempted, makes him exceeding forward to succour those that suffer in a like case. If he hear any complain and cry out of their sufferings, he pre∣sently runnes and makes hast to succour them. That help which God affordeth to such as come to the throne of grace, is expressed under a * 1.749 word derived from the same root, Heb. 4. 16.

So violent are many temptations, so weak is man of himself, and so unable to resist them, or to stand under them, as Christ is moved to runne to succour him; as tender parents will runne to succour their helplesse childe in distresse or danger. When Peter was ready to sink, and cried, Lord save me, immediatly Jesus stretched forth his hand and caught him, Matth. 14. 30, 31.

§. 185. Of the temptations whereunto men are subject.

THe persons whom Christ is so ready to succour are thus set down, Them that* 1.750 are tempted. The same Verb, though in a different form, is here used, that was before in this verse applied to Christ: and intended especially to those who are styled his brethren, ver. 17.

These are tempted as Christ himself was,

• 1. By God, to prove them, as Abraham was, Gen. 22. 1. Or to manifest that grace which God hath bestowed on them, as Iob was, Iob 1. 7. or to discover cor∣ruptions in them, as Hezekiah was, 2 Chro. 32. 31.
• 2. By Satan, and that alwaies to sin, 2 Cor. 11. 3.
• 3. By good men, upon a mistake of doing good, Act. 21. 12.
• 4. By evil ones, as Ioseph was tempted by his Mistress; Gen. 39. 7.
• 5. By a mans own self, Iam. 1. 14. A man tempts himself sometimes by over∣much confidence and boldnesse, Matth. 14. 28, 29. And sometimes by too much diffidence, Gal. 2. 12.

By this kinde of tempting a mans self, Christ was never tempted.

Christs succour here spoken of is to be extended to all manner of temptations: even to such as bring men to sin. For Christ succoured them in pardoning their sin, and in pulling them out of the snares of sin, wherewith they are intangled.

§. 186. Of experience of suffering causing succour to others that suffer.

THis effect following upon Christs suffering being tempted, namely, that he is fit and ready to succour others that are tempted, giveth evidence of an espe∣ciall benefit of Gods providence in suffering both his only begotten Son, and also his adopted children to be so farre tempted, as to suffer thereby. By this means they are brought to afford mutuall succour one to another in like case. Thus saith the Apostle, God comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God, 2 Cor. 1. 4. The Lord to stirre up the Israelites to succour strangers, rendreth this reason, Ye know the heart of a stranger: seeing ye were strangers in the Land of Egypt, Exod. 23. 9. A like reason is rendred of shewing mercy to servants, Deut. 5. 15. It is found by experience that child-bearing women are more pitifull to others in their 〈◊〉〈◊〉, then such women as are barren▪ The like may be said of such as are afflicted with any painfull malady. Much more humanity useth to be shewed in the City to such as are visited with the plague, then in the Country: because in the City more use to be infected therewith. They who are themselves afflicted better know that others who being so afflicted complain and seek succour, have cause so to do. But they who are never afflicted, think that they who complain, complain more then is need. This was the case of Iobs friends. In a naturall body when one member hath been wounded or bruised, though it be healed, yet the smart of a wound or bruise will soonest come to it.

• 1. From hence it appears that it is expedient that Ministers of Gods Word be men of like passions with others (as the Apostles say of themselves, Act. 14. 15.) that so they may more commiserate others. If Ministers themselves had never been in a

• naturall estate, but alwaies intire, they could not so pity others, as now they do. The like may be said of Magistrates, and of all that have power and authority over others.
• 2. Gods wisdom is herein manifested, in that he suffers flesh to remain in the best, that thereby they may be moved the more to bear with others. David ha∣ving fallen pressed this as a motive to be restored: Then (saith he) will I teach transgress•…•…rs thy waies, Psal. 51. 13. Christ suffered Satan to •…•…ift Peter, that when he was converted he might strengthen his brethren, Luk. 22. 31, 32. This is a good use which Saints may make of their slips.
• 3. Oh how great is the inhumanity of such as having tasted of misery, and being delivered from the same, are hard-hearted to those that fall into the like misery and refuse to succour them. Yea rather deal hardly with them and adde to their affli∣ction. This was it which Nehemiah upbraided to the Jews after their return from captivity, Neh. 5. 7, &c. The like doth Ieremiah while the Jews were besieged▪ Ier. 34, 13, &c. The like may be upbraided to such as have power among us, in Com∣monwealth, Church, or family.
• 4. For our parts, as God by his providence hath made us able and fit to suc∣cour others, let us herein shew our selves like unto Christ. Let us open our bowels to such as are in distresses▪ Note Gal. 6. 1. Tit. 3. 3. Let all of all sorts, Magistrates, Ministers, Masters, Rich men, Old men, men in health, and such as have been •…•…∣pted or afflicted, learn to succour others.

See more hereof Chap. 5. v. 2. §. 9.

§. 187. Of the Resolution of Heb. 2. v. 17, 18.

17.

Wherefore in all things it behoved him to be made like to his brethren, that he might be a mercifull and faithfull Highpriest, in things pertaining to God, to make re∣conciliation for the sinnes of the people.

18.

For in that he himself hath suffered▪ being tempted, he is able to succour them that are tempted.

THe summe of these two verses is a description of Christs Priesthood.

Herein observe,

• 1. The Inference.
• 2. The Substance.

The Inference intends a reason of Christs taking upon him mans nature: which is, that he might be a fit Priest. This is

• 1. Generally propounded, in this particle of inference, Wherefore.
• 2. Particularly exemplified.

In the exemplification is a declaration of Christs humane nature. 〈◊〉〈◊〉 which are noted,

• ...

  1. The evidence thereof, Made like to his brethren:

  Here observe,

  • 1. A resemblance, Made like.
  • 2. The parties resembled:
    • 1. Christ himself.
    • 2. His brethren.
• 2. The extent of that evidence, In all things.
• 3. The ground of it, It behoved.

About the Substance of the description of Christs Priesthood observe,

• 1. An expression of the kinde of office, Highpriest.
• 2. An amplification thereof, by two properties, mercifull, faithfull.
• 3. An addition of the ends: which are two:
  • One end hath reference to God, v. 1. 7.
  • The other to man, v. 18.

That which hath reference to God is,

• 1. Generally propounded, in things per∣taining to God.
• 2. Particularly exemplified.

In that particular there is set down,

• 1. The principall work of an Highpriest, To make reconciliation.
• 2. The subject matter for which reconciliation is made, For sinnes.
• 3. The person•…•… who reap the benefit of that reconciliation, The people.

Verse 18. The other end of Christs Priesthood, which hath reference to man, is added as a reason of the extent of Christs conformity to man. See §. 182.

Here is set down,

• 1. The ground of that reason.
• 2. The kinde of it.

The ground was suffering. This is set out

• 1. By the patient that suffered, Himself.
• 2. By the cause of his suffering, being tempted.

The kinde of that end was to succour.

This is amplified,

• 1. By the motive, he is able.
• 2. By the persons succoured, them that are tempted.

§. 188. Of the Doctrines raised out of Heb. 2. v. 17, 18.

I. CHrist conformed himself to what he undertook. He took on him the seed of A∣braham, wherefore he was made like his brethren.

II. There was a necessity of Christs being man. It behoved him. See §. 166.

III. Christ was such a man as others. He was made like. See §. 168.

IV. Christ assumed the common nature of man for the Elect sake. These are the bre∣thren to whom Christ is made like. See §. 167.

V. Christ in all things was like man. Not only in mans nature, but in infirmities, in temptations and afflictions. See §. 169.

These two Doctrines are expresly set down. See §. 172, 173.

VI. Christ is a true Priest.

VII. Christ is an Highpriest.

VIII. Christ is mercifull. See §. 176.

IX. Christ was faithfull in what he undertook. He was a faithfull Highpriest. See §. 177.

X. Christ was man that he might be a sit Priest. This end is expresly set down. See §. 172.

XI. Christ is for man in the things wherein man hath to do with God. See §. 179.

XII. Christ our Highpriest hath made reconciliation with God. See §. 180.

XIII. By the reconciliation which Christ hath wrought, sinne is taken away. See §. 180.

XIV. Reconciliation made by Christ is for a peculiar people. See §. 181.* 1.751

XV. Christ was subject to temptations. See §. 182.

XVI. Christ himself suffered under his temptations. See §. 182.

XVII. Men are subject to be tempted. See §. 185.

XVIII. Christ is ready to succour such as are tempted. See §. 184.

XIX. Christs suffering made him more ready to succour others in their sufferings. See §. 186.

XX. Temptations make men stand in need of succour. See §. 184.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The excellen∣cy of the Teacher, re∣quires the more heed in hearing.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  Of practising our selves that whereunto we incite others. See The Saints Sacrifice, on Psal▪ 116. 19. §. 121.
• a 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aorist▪ parti∣cip. pass.
• b 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad∣hibere, sc. ani∣mum.
• c 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. praeter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  A min•…•…ri ad majus.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in ordines dispo∣nere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herod.
• * 1.31

  Heinsius exern. Sacr. in loc.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ S•…•…e Chap. 3. v. 6. §. 68. Of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See §. 25. And of the Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See Chap. 6. ver. 16. §. 121.
• * 1.33

  Wherein be∣lievers are freed from the Law.
• a 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  Beza.
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transgressio pro∣hibitionum.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Omissio praece∣p•…•…orum. Paraeus in loc.
• k 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  All sinnes pu∣nished.
• a 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.57

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a•…•…ona quae mi∣litibus in singu∣los menses da∣batur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salaria, stipen∣dia m•…•…rita me∣l•…•…iae.
• a 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.61

  All transgres∣sions punished
• * 1.62

  How punish∣ment is recei∣ved.
• d 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.64

  Paenas pende∣re, expendere, dependere, dare, persolvere, lu∣ere, vapulare.
• * 1.65

  Verse 3.
• a 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Interrogation emphaticall.
• b 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.68

  Of including our selves when we speak to others. See §. 4.
• c 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Degrees of sin.
• a 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.80

  In what re∣spects the Go∣spel is stiled Salvation.
• * 1.81

  The Jews had the Gospel. See Chap. 4. v. 2.
• * 1.82

  How Salva∣tion appropri∣ated to the Gospel. See▪ §. 24.
• a 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mirui quantus.
• d 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.87

  In what re∣spects Gospel∣salvation is great.
• * 1.88

  The better things under the Gospel. See Chap. 7. v. 19. §. 87.
• * 1.89

  Gospel-sins the greater.
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.91

  Differences betwixt things divine.
• a 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.99

  What preach∣ing is. By preaching knowledge. By preaching Faith.
• * 1.100

  Ministers dili∣gent in preach∣ing.
• * 1.101

  Ministers preaching to be respected.
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.109

  Why Christs word confirm∣ed.
• * 1.110

  How Christs word was con∣firmed.
• * 1.111

  Every thing that confirms the word adds not authority thereto.
• a 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mittere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cum mandatis, mittere. Mittere legatum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Legatus, Qui mittitur, cum maudatis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. An Apostles calling.
• * 1.114

  An Apostles priviledges.
• a 1.115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.116

  C•…•…jetan. Calvin. Hosman.
• c 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.118

  Beza Annotat. major. in loc.
• f 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.121

  Verse 4.
• * 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.123

  God can work without or against means.
• * 1.124

  Extraordinary means various.
• * 1.125

  1 King. 17. 12, &c.
• * 1.126

  How Christ wrought mi∣racles.
• * 1.127

  How others did miracles▪
• * 1.128

  How wicked men did mi∣racles.
• * 1.129

  The miracles in Egypt.
• * 1.130

  Magorum Ser∣pe•…•…tes qui per Moysis serpen∣tem devor•…•…tur, imaginarii sue∣runt. Aug. de Mirab. S. Scrip. l. 1. c. 17.
• * 1.131

  Antichrist came with signes.
• a 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.134

  ^c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.135

  ^d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See v. 6. §. 51.
• * 1.137

  Popish mira∣cles.
• * 1.138

  ^s Brist. in Mo∣tiv. Cost•…•…r. En∣chir. cap. 2. Boz. de sign. cap. 1. Miracles now not needfull.
• a 1.139

  Miraculum.
• a 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.141

  Why many miracles wrought.
• * 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of this Epi∣thete holy See ch. 3. v. 1. §. 5.
• i 1.152

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 effi∣caciter agere.
• a 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.158

  Content with our own gifts.
• * 1.159

  How best gifts covered.
• a 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.161

  Verse 2.
• b 1.162

  A minus ad majort.
• c 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n 1.173

  Verse 3.
• o 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• p 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• q 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• r 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• s 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• t 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• u 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• x 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• y 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.186

  Vers. 4.
• c 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.197

  Verse 3.
• * 1.198

  Verse 4.
• a 1.199

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:
• * 1.205

  Of the things under the Gospel called new, see my Sermon on Ezek. 36. 11. Entituled, The Progresse of Gods Provi∣dence.
• a 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.212

  g 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Sec v. 8. §. 68. & chap. 1. v. 13. •…•…. 140 & chap. 11. v. •…•…. §. 2.
• b 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See v. 4. §. 30.
• * 1.220

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• d 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.222

  See Chap. 1. v. 6. §. 72.
• * 1.223

  Adam not the man here meant.
• * 1.224

  No meer man here meant.
• a 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aegrotavit de∣sperate.
• c 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rubruit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Terra subrufa, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Homo.
• * 1.229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dici∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a suspi∣ciendo sursum.
• e 1.230

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.231

  Marcianitae. Originistae. D•…•…∣cetae.
• a 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remem•…•…ranter.
• e 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Memoria liber.
• a 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.240

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.241

  Verse •…•….
• a 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 defecit.
• b 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 minuo.
• d 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.245

  e 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.250

  The greatness of Christs suf∣ferings.
• * 1.251

  God modera∣ted Christs sufferings.
• * 1.252

  Saints suffer∣ings modera∣ted.
• a 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.254

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gravis fuit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gloria.
• c 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. statui.
• d 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ornavit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ornatus, dec•…•…r, honor
• e 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in honere seu in pretio habere.
• a 1.258

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dominari f•…•…cisti •…•…um.
• c 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 constitu•…•…ur.
• d 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dominari faciet cos.
• f 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.265

  ^• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.266

  Verse 8.
• * 1.267

  Psal. 47. 3.
• * 1.268

  A folly to re∣fuse to be sub∣ject to Christ.
• * 1.269

  Willingly o∣bey Christ.
• * 1.270

  Verse 6.
• * 1.271

  Vers. 7.
• * 1.272

  Verse 6.
• * 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Verse 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.286

  Verse 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.289

  Limitations of this gene∣rall ALL. See §. 81.
• * 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ 〈◊〉〈◊〉.
• * 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S•…•…e §. 43.
• b 1.292

  S•…•…i j•…•…ris.
• * 1.293

  Ex•…•…nt of ALL.
• * 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See v. 6. §. 50.
• * 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Atticè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See chap. 8. v. 6. §. 22.
• d 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• g 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See §. 43.
• i 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.306

  Objections usefull.
• a 1.307

  Iohan. Capist. Panorm•…•…t▪ Al∣ban. Iacob•…•…t. Gr•…•…▪ Ioan. de Pacif.
• * 1.308

  ^b Bellarm. de Rom. Pont. l. 5. c. 6. Papa po∣test mutare reg∣na, & uni au∣ferre, & alteri conferre, tan∣quam summus Princeps Spiri∣tualis.
• c 1.309

  Papa, si vellet, posset totum Purgatorium evacuare, Johan Angel.
• d 1.310

  Grati•…•…n. 440.
• e 1.311

  Bellarm. de Sanct. Be•…•…t. l. 1. c. 9.
• a 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• c 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• a 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. How Jesus glorified may here be seen with bodily e•…•…es. Jesus now seen with spirituall sight.
• * 1.319

  A sight of the body and of the soul.
• c 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.322

  Different kindes of sight. See more here∣of Chap. 12. v. 14. §. 77.
• * 1.323

  Two eyes of the soul.
• * 1.324

  Sight of faith true and sure.
• * 1.325

  The blindness of such as now see not Jesus.
• * 1.326

  The benefit of spirituall sight.
• a 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salvavit.
• * 1.329

  Who were cal∣led Iesus.
• * 1.330

  What a Sa∣viour Jesus is.
• a 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.332

  What this particle FOR intendeth.
• * 1.333

  Christs glory after suffering.
• * 1.334

  Rehm. Annot. on this place.
• * 1.335

  Christ merited not for him∣self.
• * 1.336

  See Domest. Dut. Treat. 1. on Ephe. 5. 25. §. 32.
• * 1.337

  Rhem. Annot. on Heb. 1. 6.
• * 1.338

  Chrys. in Heb. 2. Hom. 4. Theod. in loc. Aug. contr. Maxim l. 3. c. 18.
• * 1.339

  Ambr. Bullin. Bez. Iun. Pareus.
• * 1.340

  See §. 96.
• a 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pa•…•…or.
• * 1.342

  Christs suffer∣ings in soul. See Chap. 5. v. 7. §. 38.
• * 1.343

  Reg. l. 3. c. 20. Vigil. contr. Euty•…•…b.
• a 1.344

  Ambr. de Fi∣de ad Grat. l. 2. c. 4. Fulg•…•… ad Tr•…•…simun. l.
• b 1.345

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, si•…•…e Deo.
• * 1.346

  I•…•…sum gra•…•…ant nomi•…•…at qui pro omnium salute gustavit mortē. Ambr. de fid. ad grat. l. 2. c. 4.
• c 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gratia D•…•….
• * 1.348

  Gratia Dei Pa∣tris appellatur Filius, co quod nobis a Deo Pa∣tre grati•…•… fit d•…•…∣tus, & quod gra∣tis pro nobis mortem susti∣nuit. Primas. The Heresie of Nestoriu•…•….
• * 1.349

  Of grace the ground of all good. See Chap. 4. v. 16. §. 96, 97.
• * 1.350

  Gods grace and Christs me•…•…it meet to∣gether. See Chap. 9. v. 7. §. 43.
• * 1.351

  All to be ascri∣bed to grace.
• * 1.352

  None could have forced Christ to suffer.
• * 1.353

  Plato in Phae∣don•…•….
• * 1.354

  Habet populu•…•… Dei plenitudi∣nem suam. In electis specialls quaedam cense∣tur universitas: ut de toto mun∣do totus mundu•…•… liberatus videa∣tur. Ambros. d•…•… vocat. Gent. l. 1. c. 3.
• * 1.355

  Christ did all for us.
• * 1.356

  See ver. 15. §. 148.
• * 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This phrase it became, imports four things.
• * 1.359

  Gods glory set out in Christs humiliation to death.
• * 1.360

  Of the neces∣sity which Christ laid up∣on himself for us. See §. 166.
• * 1.361

  Disputes a∣bout Gods prerogative in forgiving sin, are vain.
• * 1.362

  How Christs satisfaction for sin is per∣verted.
• a 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.367

  Accusative, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Genitive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.381

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.382

  Saints how brethren, how sonnes of Christ.
• * 1.383

  How sonnes known.
• * 1.384

  Behaviour of sonnes.
• * 1.385

  Sons put for both Sexes.
• a 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.387

  Ob. Few saved.
• * 1.388

  Answ. Com∣paratively few.
• a 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de•…•…m millia.
• a 1.390

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.392

  ^c〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.395

  Excellent things in hea∣ven.
• a 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.397

  Mirè supra modum. E•…•…aim. Supra modum in sublimitate. Vulg. Lat. Excellenter excellens. Beza.
• * 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.399

  Gods glory set out by the glo∣ry of Saints.
• * 1.400

  The price wherewith heaven was purchased is great.
• a 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a•…•… 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, du•…•…o.
• b 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.403

  To bring to implies conti∣nuance.
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.406

  Principium.
• b 1.407

  Imperium.
• c 1.408

  Architectu•…•….
• * 1.409

  Christ the au∣thor of salva∣tion.
• e 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e•…•…ov.
• * 1.412

  Christ a guide to salvation.
• * 1.413

  See §. 76.
• a 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.417

  Christs temp∣tation•…•….
• * 1.418

  Christs suffer∣ings.
• * 1.419

  1. In his non∣age.
• * 1.420

  2. In his man∣age.
• a 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See Chap. 5. v. 9. §. 49.
• b 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fi•…•…is.
• c 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.425

  Dionys. Areo∣pag.
• * 1.426

  Greg. in Mac∣cab. Lucan. Euseb. Hist. Eccl. l. 5.
• * 1.427

  Effects of Christs suf∣ferings.
• * 1.428

  The glory of Saints suffer∣ings.
• * 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.430

  Christ suffered to be like us.
• * 1.431

  We must in suffering be like Christ.
• a 1.432

  Sanctificare.
• b 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.434

  sanctificavit.
• c 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, venero. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, res sacra▪ res veneratione dig•…•…s.
• d 1.436

  Hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sanctus, Holy▪ See Chap. 3. §. 5.
• * 1.437

  Christ the au∣thor of our sanctification.
• * 1.438

  Sanctified none are by nature.
• a 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.442

  Christ and Saints of one stock.
• b 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.445

  All Saints of the same spiri∣tuall being. Of all Saints partaking of the same pri∣viledges, See Chap. 3. §. 17.
• * 1.446

  Christs humi∣liation is Saints exalta∣tion.
• * 1.447

  An honour to be Christs brother.
• * 1.448

  May we call Christ brother
• * 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faedutas.
• b 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pudor ob turpia.
• c 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What shame is
• d 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pudefio.
• e 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 valde pudesio.
• * 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.457

  Nor God, nor Christ asha∣med of us.
• * 1.458

  Great ones not ashamed of their kindred.
• * 1.459

  It is a shame to be ashamed of alliance.
• * 1.460

  Some ashamed of Saints.
• * 1.461

  Some ashamed of Christ.
• a 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.463

  Hiphil.
• b 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in
• * 1.465

  La•…•…davit sancte
• c 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the LXX▪ see chap. 1. v. 6. §. 72.
• a 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.481

  Christ recei∣ved what he declared.
• * 1.482

  Christ con∣c•…•…aled not what he re∣ceived.
• * 1.483

  Of Name of God. See Ch. 13. v. 15 §. 144
• * 1.484

  Why Christ a Prophet.
• * 1.485

  Why Christ a Prophet in our nature.
• * 1.486

  Hear Christ.
• * 1.487

  How Christ may now be heard.
• a 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 celebrare
• b 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.494

  A duty to sing Psalmes.
• * 1.495

  Benefits of singing.
• a 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣gr•…•…gare.
• b 1.497

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣gregatio.
• c 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.499

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…vo∣care, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cae•…•…us •…•…vocatus.
• * 1.500

  Synagogue.
• * 1.501

  See Chap. 1▪ v. 6. §. 72.
• * 1.502

  Sec §. 116.
• a 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.505

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.506

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…pes.
• f 1.508

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.509

  See Cha. 6 v 9 §. 56. And •…•…. 13. v. 17. §. 148.
• * 1.510

  How Christ trusted in God.
• * 1.511

  Why Christ trusted in God.
• * 1.512

  Trust in God makes bold.
• a 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.514

  See Chap. 8. v. 8. §. 32.
• * 1.515

  Behold, profix∣ed before my∣steries of Christ.
• * 1.516

  Some followed Christ in cor∣rupt times.
• * 1.517

  They who have a charge ever others must be guides to them.
• * 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in•…•…c 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i•…•…struc.
• * 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pario, 〈◊〉〈◊〉.
• f 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• b 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gratis don•…•…re.
• c 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gratie.
• * 1.529

  verse 12.
• * 1.530

  Verse 13.
• a 1.531

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• b 1.532

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.533

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.535

  How flesh here taken. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist▪ de Hist. Animal. l. 3. c. 16.
• * 1.536

  What blood is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. depart. Animal. l. 2. c. 4.
• a 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.538

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.545

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.546

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.549

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.550

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.552

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.553

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n 1.554

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.555

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.556

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• q 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.558

  Proclianitae, Christum non in carne venisse dicunt. August. de Haeres. ad Quod∣v•…•…lt Deum. Haere. 60.
• b 1.559

  Manichaei, Christum non fuisse in carne vera, sed si∣mulatam speciem carnis lu∣dificandis humanis sensibus praebuisse. ibid. Haer. 46.
• c 1.560

  Cerdoniani negant Chri∣stum habuisse carnem. ibid: Haer. 21.
• d 1.561

  Valentinianl asserunt Chri∣stum a profundo spiritale vel caeleste corpus senum attu∣lisse. ibid. Haer. 11.
• e 1.562

  Apolinaristae dicunt Chri∣stum carnem sine anima suscepisse. ibid. Haer. 55.
• * 1.563

  Aug. contr. Serm. Arian. cap. 9.
• * 1.564

  ^g Papistae asserunt per conse∣crationem panis & vini con∣versionem fieri totius substan∣tiae panis, in substantiam cor∣poris Christi domini nostri: & totius substantiae vini, in sub∣stantiam sanguinis ejus. Con∣cil. Trident. 3. Sess. cap. 4.
• f 1.565

  Ubiquitarii affirmant Christum secundum huma∣nam naturam potentiae divi∣nae, id est, omnipotentiae par∣ticipem factum esse; & scien∣tiae infinitae, id est, omniscien∣tiae: & Christi corpus esse ubi{que} praesens. Eckhard. fa∣scic. controv. Theol. c. 6. q. 10.
• h 1.566

  Samosateni docēt, ab eo dun∣taxat tempore quo Christus carne praeditus advenit, esse caepisse. Epip. adv. haer. to. 2. l. 2
• a 1.567

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.568

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.569

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.570

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.572

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.575

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.576

  Comfort a∣gainst Satans terrours.
• * 1.577

  Encourage∣ment to resist Satan.
• a 1.578

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.579

  Wherein the devils power lieth.
• * 1.580

  The vile slave∣ry of Satans vassals.
• * 1.581

  Be watchfull against Satan.
• * 1.582

  Renounce the devil.
• * 1.583

  The benefit of Christs van∣quishing Sa∣tan.
• * 1.584

  Effects of Christs death.
• * 1.585

  Nature of death altered.
• * 1.586

  Why Christ vanquished the devil by death.
• a 1.587

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.589

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.590

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.591

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• e 1.593

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 forum.
• f 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.596

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.597

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.598

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.599

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.600

  Grati•…•…s tibi Christe Salva∣tor, quod tam potentem adver∣sarium nostrum dum occideris accidisti, Hier. ad Heliod. Epitaph. Nepot.
• d 1.601

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. in Ph•…•….
• e 1.602

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.603

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.604

  Omnes res viven•…•… •…•…ugit mortem. Aug. de lib. arbit. l. 2. c. 4. What is fear. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fugio prae•…•…er. Med. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suga, timor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 terri∣bilis. Heb. 10. 27, 31.
• h 1.605

  Nihil diffici∣lius quam & non metuere mortem. Aug. de Quan. animae c. 33.
• * 1.606

  Vain joys of the evil
• * 1.607

  M. Curtius equo quam po∣ter a•…•… maximè exor•…•…o infi∣dens armatum se in specum imm•…•…it, T. Liv dec. 1. lib. 7. Nihil e•…•… beatum est cui semper aliqui•…•… terror 〈◊〉〈◊〉. Cic. Tusc. Q. l. 5.
• * 1.608

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 metu mortis.
• a 1.609

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.610

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the nota∣tion of Servus See Domestic. Dut. on Eph. 6. 5. Treat. 1. §. 124.
• c 1.611

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.612

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.613

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.614

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.615

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.616

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.617

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.618

  See Chap▪ 3. •…•…. 12. §. 62.
• * 1.619

  Redemption by price.
• * 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.621

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.622

  Redemption by force.
• g 1.623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.624

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.625

  Luk. 1. 14, 15
• * 1.626

  Verse 14.
• * 1.627

  Verse 1•…•….
• * 1.628

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.629

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.630

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.631

  * Nunquam Vulg. Lat. In no place Ancient Eng. Translat.
• a 1.632

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.633

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.634

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.635

  Ambros. Chrysost. Calvin. Beza. Paraeus, alu{que}.
• * 1.636

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.637

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.638

  Chi•…•…asts re∣sured.
• * 1.639

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.640

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.641

  Angels not 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…hipped.
• * 1.642

  Aggravation of mans back∣wardnesse •…•… duty.
• * 1.643

  Angels to be imitated.
• a 1.644

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.645

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.646

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.647

  Of the notati∣on of Abraham See ch. 6. v. 13. §. 91.
• * 1.648

  Crean•…•…o i•…•… •…•…tur, & 〈◊〉〈◊〉 cre∣•…•….
• * 1.649

  Now Christs Natures are united.
• * 1.650

  Concil. C•…•…d.
• b 1.651

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.652

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.653

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.654

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.655

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.656

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.657

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.658

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.659

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.660

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.661

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.662

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.663

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.664

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.665

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.666

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See ch. •…•…. v. •…•…. §. 14.
• c 1.667

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.668

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.669

  Christ bound himself to do what he did for us.
• a 1.670

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.671

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.672

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.673

  Christ made like to man in 1. Essentiall parts.
• * 1.674

  2. In conna∣tural infirmi∣ties.
• a 1.675

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.676

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mini∣stravit.
• c 1.677

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mini∣ster, in politicis Princeps. Minister in sa∣cris Sacerdos.
• e 1.678

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sacer▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacerdos.
• f 1.679

  Socardos, a sa∣cris dandis seu offerendis.
• g 1.680

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Priest.
• * 1.681

  All things be∣longing▪ to a Priest are true of Christ.
• * 1.682

  Priests under the Law typi∣•…•….
• * 1.683

  Priests under the Gospel metaphorical.
• * 1.684

  What things concurre to a true Priest.
• * 1.685

  1. Works of Ministry.
• * 1.686

  2. Acts of au∣thority.
• * 1.687

  3. A Priest is a Mediator be∣tween God and man.
• * 1.688

  Christ a Priest in both na∣tures.
• * 1.689

  Agit utra{que} for∣ma in Christ•…•… cum communio∣ne alterius, quod utrius{que} propri•…•… est: Verbo ope∣rante quod verbi est, & carne ex∣equente quod carnis est. Leo. Epist. 10. ad Flavian.
• * 1.690

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.691

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.692

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.693

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.694

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.695

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.696

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.697

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.698

  Duties and Dignities of the Highpriest
• * 1.699

  Christ a great▪ Highpriest.
• * 1.700

  Pontifex Maxi∣mus.
• * 1.701

  The benefits of Christs Priest∣hood.
• * 1.702

  Give all to Christ.
• * 1.703

  Highly esteem Christ.
• * 1.704

  Obey Christ.
• * 1.705

  Be cleansed by Christ.
• * 1.706

  What things to be done in the Name of Christ.
• * 1.707

  Sacrifices of Saints.
• a 1.708

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.709

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.710

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.711

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.712

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.713

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.714

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.715

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.716

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.717

  How God mercifull.
• * 1.718

  How Christ mercifull.
• * 1.719

  Mercifulness a ground of hope.
• * 1.720

  Christ subject to infirmities that we might be assured of his pity.
• * 1.721

  Christs indul∣gency.
• a 1.722

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.723

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.724

  Wherein Christ faith∣full.
• c 1.725

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.726

  Christ in his Priesthood faithfull.
• * 1.727

  See chap. 5. •…•…. 1. §. 5.
• * 1.728

  A Priest ne∣cessary, See chap. 7. v. 11. §. 63.
• a 1.729

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.730

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.731

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.732

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.733

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.734

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.735

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Attica infle•…•…io.
• * 1.736

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the nota∣tion of this word See cha. 4. v. 9. •…•… •…•…57.
• a 1.737

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.738

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.739

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.740

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. How Christ suffered by his temptations.
• * 1.741

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christ himself 〈◊〉〈◊〉.
• * 1.742

  Why Christ was tempted.
• a 1.743

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.744

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.745

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.746

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.747

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.748

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.749

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.750

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.751

  Verse 18.