Commentary on Hebrews

§. 1. Of the Authority of this Epistle.

1. T HAT we may with the better warrant collect Articles of Faith, and Rules for Life out of this Epistle, it is requisite that we be well informed in the Divine Authority thereof: and also well weigh the excellency of it.

These Evidences following make clear the Divine Authority of this Epistle.

• 1. The Matter of it, which is beyond the reach of human invention. So profound Mysteries are revealed therein, as could not be known but by divine Revelation.
• 2. The Manner of unfolding those Mysteries: which is with such Majesty and Gravity, as argueth a divine Spirit.
• 3. The Congruity of it with other Canonical Scriptures: so as, if all Scripture be given by inspiration of God, then this also.
• 4. The direct Refutation of pernicious heresies, which since the writing of this Epistle have been forged: so as it must needs be inspired by a fore-knowing Spirit.
• 5. The whole Tenour of this Epistle; and manner of expressing the legal Ordinances therein, show that this Epistle was written while the Temple stood, and Levitical Rites were in use: which was in the Apostles time: so as if it had not been Canonical, it would questionless have been discovered by them.
• 6. The Penman of it, whom we shall show hereafter▪ to be Paul the Apostle.
• 7. The express Approbation which S ^t Peter gives of it, for he makes mention of an Epistle which S ^t Paul wrote to them, to whom he himself wrote his Epistles: who were Hebrews, 1 Pet. 1. 1. 2 Pet. 3. 1.

These proofs of the Divine Authority of this Epistle, show how justly it is accounted Canonical: as it hath been in all ages of the Church; for where Catalogues of Canonical Scriptures have been made ▪ this Epistle hath been put into the number: and they have been accounted Heretics, that have denied it to be Canonical.

§. 2. Of the Excellency of this Epistle.

ADmirable is the Excellency of every part of sacred Scripture, which savoreth of more then an human spirit. And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us. As

• 1. The Mysteries couched therein. The greatest and profoundest Mysteries of our Christian Religion are therein propounded: concerning God the Father, Son and holy Ghost: Concerning the Natures, Person and Offices of Christ: Concerning the sufficiency of Christ's Sacrifice, and efficacy of his Intercession: Concerning the excellency of the New Covenant: Concerning the life of Faith: and concerning the privilege of these later times, &c.
• 2. The variety of Histories therein recollected. We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof: and not only of such as are registered in holy Writ, but also of such as fell out since the Prophets ceased to record any.
• 3. Explication of legal Types: and Application of them to their distinct Truths. No other book is herein comparable to this Epistle.
• 4. Confutation of Heresies. It may be termed the Maul of Popery, which is a Mass of Heresies. Popish Heresies are most against the Offices of Christ; Especially against his Priesthood. Those Heresies are so fully met withal in this Epistle, as if it had been written sine Popery began: God fore-seeing what poisonous heresies would be broached, prepared this Antidote against them.
• 5. The pithy Perswasions unto all holiness and new obedience: the powerful Encouragements to constancy and perseverance: the dreadful Denunciations against Apostasy and Impenitency: the sweet Consolations to such as for Christ's sake endure the Cross: which are here and there throughout in this Epistle mixed.

Thus much in general to commend this Epistle unto us.

The Title thereof is next to be considered.

§. 3. Of the Title. THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS.

IT is not probable that this Title was set down by the first Penman of this Epistle. For he might as well have premised his usual inscription with his Name and Calling (which Apostles do in all other their Epistles) as have prefixed the foresaid Title.

Titles before the Apostles Epistles and Subscriptions after them, are not accounted Canonical, as the Epistles themselves: but supposed to be added by some that afterwards did transcribe the Epistles. For there are gross mistakings and palpable errors in many of them. And though some of them may hit the mark, and declare the truth, yet doth it not thereupon follow, that they are Canonical. Although everything that is Canonical be most true, yet every truth is not Canonical. For that only is accounted Canonical, which was given by inspiration of God.

Titles therefore and Superscriptions added to the Epistles of Apostles, are no sufficient grounds of Doctrine: nor may Articles of Faith, or Rules for life be founded on them: yet they give some light to the matter, and may be handled by way of Preface.

As for the Title of this Epistle, no just exception can be taken against it. Every Particle therein is undoubtedly most true.

It plainly demonstrates both the Parties, and the Means of the Authors declaring his mind.

The Parties are,

• 1. The Penman or Author.
• 2. The People to whom it was in special directed.

The Author is described, 1. By his Name, Paul. 2. By his Calling, The Apostle.

The People are described by their Parentage, Hebrews.

The Means is by way of writing a Letter, The Epistle.

§. 4. Of the Author of this Epistle.

THe proofs before produced for the Divine Authority of this Epistle, give evidence that an Apostle, or some other extraordinary Minister, immediately inspired and infallibly insisted by the divine Spirit, was the Author of it.

Some have supposed it to be written by Luke the Evangelist, or by Clemens: some by Apollos, whose learning and eloquence joined with great piety is much commended: who also in special is said, to have mightily convinced the Jews, Acts 18. 24, 25, 28.

But the evidences following do more then probably evince, that Paul the Apostle was the Author of this Epistle.

• 1. The Aucient Greek Churches accounted it to be S ^t Paul's, and thereupon prefixed this Title before it, The Epistle of Paul, &c. And in the Catalogue of S ^t Paul's Epistles this is reckoned up: whereupon there are said to be fourteen Epistles of S ^t Paul.
• 2. Both Matter and Manner of penning this Epistle is agreeable to S ^t Paul's other Epistles.
• 3. That which S ^t Paul styleth his token in every Epistle (2 Thes. 3. 17.) is also in the close of this Epistle, thus set down; Grace be with you all Amen. Indeed in most of his Epistles, he stiles it the grace of Jesus Christ: yet in both his Epistles to Timothy and to Titus, it is as here.
• 4. The mention which is made of Timothy, who was S ^t Paul's associate, of whom he oft makes mention in his other Epistles, and gives the same Epithet to him that is here, our brother Timothy. Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To show that that very Paul is here meant, who was immediately called by Jesus Christ, and infallibly assisted by his Spirit, he is described by his extraordinary function, The Apostle. Hereof see Chap. 3. v. 1. Thus much of the Author.

Objections made against this Penman of this Epistle, are answered in their due places. See Chap. 2. §. 27.

§. 5. Of the Hebrews.

THe People to whom in special the Apostle directed this Epistle, are styled Hebrews: whereby that Nation which descended from Abraham is meant.

This Title Hebrews, is oft used in the old and New Testament. It was first given to Abraham himself ( Gen. 14. 13.) Then to Joseph when he was a servant in Egypt, (Gen. 39. 14, 17.) Afterwards to all that stock, Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6, 9. Acts 6. 1. Phil. 3. 5.

Abraham the father of this people was styled an Hebrew in two especial respects.

1. Because he came from Heber, who was pronepos, the third from Shem, Gen. 11. 10. 14, 25. Shem after the world was divided to the sons of Noah, was the first father of the blessed Seed, Gen. 9. 26. After that the whole world began again to fall from God, and rebelliously conspired to build a Tower that might keep them safe from another flood; so as God, to hinder that work confounded their Languages: but Heber separated himself from that impious society; and thereupon the name Heber was given him; which importeth a passing over, or departing from: which name was given by a prophetical prediction before the thing was done (as Noah's name was, Gen. 5. 29.) or for a memorial of his piety after he had given that proof thereof, as Israel's name was, Gen. 32. 28.

Heber separating himself from those rebels, is further manifested by his retaining the primary, pure Language, when among all the rebels it was confounded, Gen. 11. 9. For that primary Language is called the Hebrew tongue, which in the confusion of tongues Heber retained, and propagated to his posterity.

Thus Heber became another father, and a preserver of the Church. Hence is it that the first father Shem, is said to be the father of all the children of Heber (Gen. 10. 21.) that is of the Church which descended from Heber, which were the Hebrews.

As Heber withdrew himself from the wicked world in his time, so did Abram in his time; being called of God ( Gen. 12. 1.) and so became another father of the Church: whereupon, as he was called an Hebrew from Heber, so all his posterity were called Hebrews from him.

2. The other respect why Abraham was called an Hebrew, was because he passed over from his own country to Canaan. In which journey he passed over much Land and sundry Rivers; as Tigris, Euphrates and Jordan: for the verb Habar, signifieth to pass over: the noun Heber, and the word Hebrew, one that passeth over.

The ancient Greek Interpreters of the Old Testament, commonly called the Septuagint or Seventy, do thus interpret this Title Hebrew, attributed to Abraham, so do also sundry of the Ancient Fathers.

By this name Hebrews, which was common to all the Jews, the posterity of Heber and of Abraham were put in mind of their fathers separating themselves from profane persons and Idolaters; and also were taught therein to imitate their fathers.

§. 6. Of Apostolical Epistles.

THe Means whereby the Apostle declared his mind to these Hebrews, was an Epistle.

An Epistle is a writing sent to absent friends, wherein is declared that which concerns them to know.

The derivation of the Greek word, shows it to be somewhat sent. The common use of the word, shows it to be a writing or a Letter sent: and sent to such as are absent; because we cannot by word of mouth express our mind to them.

This is the benefit of an Epistle, that thereby we may make known our minds one to another in absence as if we were present. All sorts of things use to be made known to absent friends by Epistles. They are ordinarily written in testimony of friends mutual remembrance one of another; and of that love and good respect which they continue to bear one to another. Thus much did S ^t Paul testify in his Epistle to Timothy, chap. 1. V. 3. Epistles are oft sent to commend one to another: (Hereunto the Apostle alludeth (2 Cor. 3. 1,) in this phrase, Need we Epistles of commendation? ) and to intercede for others, as Paul for Onesimus, in his Epistle to Philemon.

Epistles use to be more vulgar and loose then Orations or pleadings at a bar of Justice: and among us, they use to be less accurate then Sermons. Yet the Apostles Epistles were no whit inferior to their Sermons: but in the matter contained in them, and in the manner of penning them, they were as full, ponderous and accurate as any other parts of sacred Scripture. All the mysteries of godliness, are in them distinctly, plainly and fully laid down. It is observed, that the very Inscriptions which the Apostles premise before their Epistles, do with such an admirable and unimitable succinctness, comprise the sum of the whole evangelical mystery, as they being kept safe, the Church hath enough to oppose against all heretics: What do then the whole bodies of those divine Epistles?

The Mysteries of the Gospel are revealed by Epistles, because that is the most familiar and friendly manner of making known a matter. Epistles use to be written to choice friends, as testimonies of singular affection to them.

§. 7. Of S ^t Paul's affection to the Hebrews.

BY the way, we may here take notice of S ^t Paul's great and entire respect, which he bare to his countrymen the Hebrews; in that he opens unto them the mysteries of salvation in the most friendly manner that could be, by writing an Epistle unto them in particular; and sweetly persuading them to abide constant in the faith, that they might be the rather induced thereto. And this he doth not only by general instructions and exhortations in common to all of all sorts; but also by a familiar and friendly Epistle in special directed to them.

S ^t Paul planted not any Church of the Hebrews alone, as he did of the Corinthians, Galatians, Ephesians, and other Grecians: for he was after an especial manner the Apostle of the Gentiles (Rom. 11. 13.) yet he took all occasions to gain, and establish the Jews: thereupon he saith (1 Cor. 6. 20.) unto the Jews I became as a Jew, that I might gain the Jews. Hereby he giveth proof of that which he professeth, Rom. 10. 1. My hearts desire and prayer to God for Israel is that they might be saved: and Rom. 9. 4. I could wish that myself were accursed from Christ, for my brethren, my kinsmen after the flesh; who were Israelites.

Oh that this mind were in all Christians towards their brethren, their kindred, their countrymen, and others to whom by any special bonds of relation they are knit? This is the best use that can be made of such bonds; and the most principal end that we ought therein to aim at; namely a mutual, spiritual edification. Happy are those countries that have many such countrymen; who though they have charges over other countries, yet cannot be unmindful of their own country: but being absent from them, will, notwithstanding, write to them of the common salvation: and that though the more abundantly they love them, the less they are loved of them: yea though they persecuted them with all eagerness wheresoever they met them. Thus Paul manifested a true Christian spirit, by overcoming evil with goodness. Behold a pattern worthy of all imitation.

§. 8. Of the general intendment of particular Epistles.

Quest. WAs this Epistle written for the Hebrews only?

Answ. Though it were in special manner directed to them, yet was it not written only for their use; but for the use also of the whole Christian Church: and therefore it hath ever been read in all C •… urches. The Apostle giveth a charge to particular Churches, to whom in special he directed his Epistles, to cause them to be read in other Churches, Col. 4. 16. For the matter of Apostolical Epistles, consisted of general doctrines and directions fit for all Christians to know, believe and obey. That which Christ saith of the word, which he preached to his Disciples in particular ( Mark. 13. 37.) What I say unto you, I say unto all, may be applied to the Epistles of the Apostles: For in them they intended the good of all Christians. The particular inscription of their Epistles to particular Churches or persons, was as the ordinary dedication of books to particular persons, which are intended to the good of all.

S ^t Luke dedicated his histories of the Gospel of Christ, and Acts of the Apostles, to one man, and by name to Theophilus: yet he intended them to the good of all. S ^t Paul in that Epistle which he directed only to Titus by name, concludes with this general benediction, Grace be with you all, Tit. 3. 15. The Epistle to Philemon was written upon a special occasion, yet so carried as sundry general instructions, meet for all Christians to know, are couched therein. All Christians therefore are to read and hear the Epistles of the Apostles, as heedfully as they were bound to do, unto whom in special they were directed.

As for this Epistle to the Hebrews, it may seem, in sundry passages thereof, to be written by a prophetical spirit, to meet with sundry heresies, that were in future times to be broached, rather then such as at that time were discovered: such as these; A true, real, propitiatory sacrifice, to be daily offered up: yea such a sacrifice to be unbloody. Sons of men to be sacrificing Priests properly so called. Many Intercessors and Meaiators to be under the Gospel: and sundry other which have been published by Papists, long since this Epistle was written. So as this Epistle, in sundry respects, may be as useful to us, who live in the time of Popery, and are much infested with popish heresies, as to the Hebrews, if not more. Hitherto of the Title.

§. 9. Of the Occasion of this Epistle.

THe occasion of this Epistle was twofold. 1. The immortal and insatiable malice of the unbelieving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaical rites.

So implacable was their hatred of all that maintained the Christian faith, as in that cause they spared not their own countrymen (1 Thes. 2. 14.) S ^t Paul, while he was of the Jewish religion, was highly esteemed of Priests, Rulers, and other Jews; but when he became a Christian, none was more fiercely and violently persecuted then he. So dealt they with all that were of that faith: and where they had not sufficient power of themselves, they stirred up the unbelieving Gentiles against all that professed the Christian faith; especially if they were Jews, Acts 142, 19. Hence it came to pass that these Hebrews, to whom in particular this Epistle was directed, suffered much for their profession sake ( Chap. 10. 32, &c.) wherefore to encourage them unto all perseverance in the faith, and to keep them from apostasy and falling away from the truth received, the Apostle wrote this Epistle, which is filled with many forcible encouragements; and with terrible denunciations of sore vengeance against Apostasy. S ^t Paul's words were of old said to be thunders: which is most true in this Epistle, where he writes against apostasy, Chap. 6. v. 4, 6, 8. and Chap. 10. v. 26, 27, 27, 28, &c. and Chap. 12. 25, 29. This was one occasion of this Epistle, to uphold them in the Christian faith.

2. The Jews that lived after the truth of the Mosaical Types was exhibited, were notwithstanding, so superstitiously and pertinaciously addicted to those legal rites, as they would not endure to hear of the abrogation of them: but in maintenance of them, rejected the Gospel. Yea of those that believed in Christ, many thousands were too zealous of the Law, Acts 15. 5, and 21. 20. Wherefore to root out that conceit, the Apostle writes this Epistle: whereby he proves, that by bringing in the New Testament of the Gospel, the old Covenant of the Law was abrogated; and that the Law could not make perfect, Chap. 8, and 9, and 10. And this was the other occasion of this Epistle.

§. 10. Of the Scope and Method of this Epistle.

THat main Point which is aimed at throughout the whole sacred Scripture, especially in the New Testament, is the principal scope of this Epistle, and the main mark whereat the Apostle aimeth therein, namely this, that Jesus Christ is the all-sufficient, and only Savior of man.

This was the Sum of the first Promise made to man after his fall, Gen. 3. 15.

This was the truth of all sorts of Types; whether they were choice persons, sacrifices, sacraments, sacred places, sacred instruments, sacred actions, or any other sacred things.

This was the substance of the Prophecies that were given by divine inspiration.

This was intended by the great deliverances which from time to time God gave to his Church and people.

This was the end of writing the History of Christ by the Evangelists.

This is the sum of the Sermons of the Apostles, recorded in the Acts, and the ground of all their sufferings.

This is also the sum of their several Epistles.

That this may the more distinctly, clearly and fully be demonstrated, the Apostle doth to the life set out Christ's two Natures, divine and human in one Person: his three Offices, Princely, Prophetical and Priestly; together with the excellency and sufficiency of them. To this do tend all the divine Instructions, Refutations, Exhortations, Consolations, Denunciations.

The several points of this Epistle may all be comprised under two heads.

• 1. Grounds of Faith.
• 2. Rules for Life.

The grounds of faith are laid down from the beginning of the Epistle to the 22 ^th verse of the 10 ^th Chapter. Yet sometimes he falleth into pertinent digressions, by way of Exhortation, Consolation and Reprehension; to make them thereby to give the more diligent heed to those grounds of faith.

The Rules for Life are set out in the latter part of the 10 ^th Chapter, beginning at the 22 ^th verse, and in the three last Chapters.

The Grounds of faith are all about Christ. These are

• 1. Summarily propounded in the three first verses.
• 3. Largely amplified in the other parts of this Epistle.

In the first general Proposition these grounds of faith are noted.

• 1. Christ's divine nature. This is manifested in this Title, Son: and in this divine work, making the world, v. 2.
• 2. Christ's human nature. This is intimated under this phrase, purged our sins: which presupposeth blood: for blood only purgeth sin, chap. 9. 22. and blood demonstrateth Christ's human nature.
• 3. The distinction of Christ's Person from the Person of the Father: This also is cleared by the Title Son, in this particle By, twice used in the second verse, and by those phrases, Brightness of his glory; Image of his person.
• 4. The Union of Christ's two Natures in one Person. This phrase, By himself purged our sins, declares the sufferings of his human nature, and means it of his divine nature in one and the same person.
• 5. His Princely or Regal Office. This is set out in these three phrases, Heir of all things: Upholding all things by the might of his power, Sate down on the right hand of the Majesty on high.
• 6. His Prophetical office. This is apparent in this phrase, God spake unto us by his Son.
• 7. His Priestly Office. For it appertains to a Priest to purge away sins, and to be ever at God's right hand for us.

These Points are further prosecuted in this Epistle. For

• 1. The divine nature, together with the Princely office of Christ, are described in the first Chap.
• 2. His human nature, in the second Chap.
• 3. His Prophetical function, in the third and fourth Chap.
• 4. His Priestly office, from the fourteenth verse of the fourth Chap. to the twenty two of the tenth Chap.

The Priestly office of Christ, is simply and generally propounded in the three last verses of the fourth Chap. and also comparatively exemplified by two great Types.

The first is of Melchizedek, to whom Christ is resembled, in the 5, 6, and former part of the 7 ^th Chap.

The other is of Aaron, before whom Christ is preferred; from the 11 ^th verse of the 7 ^th Chap. to the 22 ^th of the 10 ^th Chap.

There are sundry digressions here and there inserted, which we shall observe as we meet with them.

The Rules for life, are 1. Persevering in the truth. 2. Walking worthy thereof.

Persevering in the truth is much insisted upon, from the 22 ^th verse of the 10 ^th Chap. to the 14 ^th of the 12 ^th Chap.

Walking worthy thereof, is set out in sundry divine Admonitions, from that 14 ^th verse to the end; which in their distinct places shall particularly be noted.

§. 11. Of the meaning of the first Verse.

THese words as they contain the sum of the doctrinal part of this Epistle, so they serve for a Preface thereto: which is here premised, to stir up all that should read it to a more diligent heeding thereof; for therein is set down the excellency of the New Testament above the old.

True it is, that there is the same authority, even a divine authority of both: And that they are both a manifestation of God's will. Therefore God is said to speak by the Ministers of both. God being the author of the one and the other, they are both of the like authority: and God speaking in both, both declare the will of God. God spake in times past, and God spake in these last days: The same God by the Prophets and by his Son.

The relation of this title GOD, to the Son, showeth, that the first Person in sacred Trinity, the Father is in particular meant: yet the other Persons are not excluded. For the Son ( Exod. 3. 2, 6.) and the holy Ghost also ( Acts 28▪ 26.) spake to the fathers. The same work may be done by the blessed Trinity, the order and manner of working being rightly applied to each Person. For as the Son is from the Father, and the holy Ghost from the Father and the Son; so the Father worketh by the Son, and the Son from the Father. Thus Jehovah the Son, is said to rain fire from Jehovah the Father, Gen. 19. 24. Some of the ancient Fathers, assembled in a Council, were so confident of the truth of the Application of that Title Jehovah, twice used, once to the Father, and again to the Son, as they denounced Anathema against such as should expound it otherwise.

Thus though the Son spake to the fathers, yet may the Father, as here, be said to speak to the fathers by the Son; and by him to make the worlds, as ver. 2.

How God of old manifested his will by parts is thus further expressed, at sundry times. This phrase is the exposition of one Greek word; but a compound word. According to the notation of it, it signifieth, by many parts or parcels: which necessarily implieth a distinction of times; some at one time, some at another. Therefore it is not unfitly translated at many times.

God made known to Adam a Savior of the seed of the woman to overcome the devil, Gen. 3. 16. He confirmed the same by Sacrifices, Gen. 4. 4. To Noah God by the Ark declared, that few should be saved in comparison of the multitude that should perish; and that they who were to be saved, should be saved in the Ark of Christ's Church, 1 Pet. 3. 20, 21. To Abraham God revealed his purpose of extending mercy to all nations, Gen. 22. 18. To Jacob it was made known, that the Messiah should come of the Tribe of Judah, Gen. 49. 10. Heb. 7. 14. To Moses that he should be a Prophet, Deut. 18. 18. To David that he should be a King, Psal. 2. 6. and a Priest, Psal. 110. 4. To Isaiah that he should be born of a Virgin, Isa. 7. 14. To Michaiah that he should be born in Bethlehem, Mic. 5. 2. Before the Law God gave to the fathers particular revelations fit for their times and their needs. Under the Law God delivered many Ordinances, Rites, Types, Ceremonies and shadows, to foreshow Evangelical truths, and to uphold their faith therein. For these ends also God sent divers Prophets from time to time till the fullness of time.

This manifesting of God's will by parts, is here noted by way of distinction and difference from God's revealing of his will under the Gospel: which was all at one time, namely the time of his Sons being on earth: for then the whole counsel of God was made known, so far as was meet for the Church to know it while this world continueth. In this respect Christ saith ( John. 15. 15.) All things that I have heard of my Father, I have made known to you: and ( John. 14. 26.) The Comforter shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. The woman of Samaria understood thus much, John. 4. 25. when she said, When the Messias is come, he will tell us all things.

Obj. The Apostles had many things revealed unto them, Gal. 1. 12.

Answ. Those were no other things then what Christ had revealed before while he lived.

There is another difference in the word following translated in divers manners. For that God who was pleased to reveal his will part by part; was also pleased to reveal it after divers ways. These were either extraordinary or ordinary. Extraordinarily God manifested his mind sometimes outwardly; sometimes inwardly. Outwardly by voice or signs; but inwardly by revelation or inspiration. To give particular instances of all these:

• 1. God oft himself spake with his own voice; and that when men were awake or at sleep. God spake to Adam when he was awake, Gen. 3. 9, &c. And to Solomon in a dream when he was asleep, 1 King. 3. 5.
• 2. God spake by the voice of Angels, to Lot, Gen. 19. 1, &c. This phrase ( Chap. 2. v. 2.) the word spoken by Angels, showeth that God oft revealed his will to men by Angels.
• 3. God most frequently declared his mind by children of men; whom he oft endued with an extraordinary spirit. Thus much is intended in this phrase, God spake by the Prophets.
• 4. God's mind was sometimes make known by signs. In this respect a voice is attributed to signs: as when God thus saith to Moses, If they will not hearken to the voice of the first sign, they will believe the voice of the latter sign, Exod. 4. 8. Thus also God spake by his Judgments: whereupon saith a Prophet, Hear ye the rod, and who hath appointed it, Mich. 6. 9. Under this head Sacrifices may be comprised; for God spake to Abel and to Cain by their Sacrifices, Gen. 4. 4, 5. So to David by his, 1 Chro. 21. 26. And to Solomon by his, 2 Chro. 7. 1. And to Elijah by his, 1 King. 18. 24, 38. By sundry other Types did God also use to speak to his people, Exod. 29. 42. and 30▪ 6▪ 1 Sam. 28. 6. Judge. 6. 37, &c. Visions also may be referred to this head: visions were visible representations of things presented to men's eyes, Isa. 6. 1. Ezek. 1. 1.
• 5. God used to declare his mind inwardly by revelations, Isa. 38. 4, 5. And by inspiration. Thus holy men of God spake as they were moved by the holy Ghost, 1 Pet. 1▪ 21. A difference betwixt revelation and inspiration was this, that revelations were of some particular matters, Da •… . 2. 19. But inspiration implieth a more general assistance, 2 Tim. 3. 16.
• 6. The most usual and ordinary means of God's declaring his will to his people was, by ordinary Ministers (which were among the Jews, Priests and Levites, Ezra 8. 4.) And by the written Word, Luk. 16. 31.

This variety of means whereby God spake to his people of old, is here intimated, to show, that God doth now under the Gospel, more uniformly and constantly declare his mind: for the word whereby God speaking of old is set out▪ is in the Greek •… participle, and hath reference to the verb, v. 2. word for word it may thus be translated, At sundry times and divers manners God speaking in time past, &c. hath in these last days spoken, &c. This relative expression of God speaking, implieth a difference betwixt God speaking then and now. Then variously, so many ways as we heard before: now uniformly after one and the same manner; which is by preaching. So Christ made known the will of his Father, Mark. 1. 14, 38. So did his Apostles, Mark. 6. 12. Christ after his resurrection made them also so to do throughout the whole world, Mark. 16. 15. So they did, Acts 8. 4. For it pleased God by preaching to save them that believe, 1 Cor. 1. 21.

Obj. Paul and other Apostles wrote sundry Epistles, whereby they declared the will of God.

Answ. They wrote no other things then what they had preached. Such things they wrote, that they might remain upon perpetual record for the continual good of the Church.

God is said to speak, both of old and now, by way of resemblance, after the manner of men. Men by speaking use to manifest their mind. This is the most frequent and accustomed manner of expressing a man's inward conceptions; even such things as they would have others to know and take notice of. In allusion hereunto God's manifesting his mind is styled speaking. At the beginning when God manifested his mind every day, this phrase is used, God said, Gen. 1. 6. which is all one as this, he spake; and so it is translated, Psal. 33. 9.

The time wherein God declared his mind part by part and sundry ways, is here styled the time past: whereby he meaneth all that time that passed from the beginning of the world, till the exhibition of the Son of God in the flesh. This is evident by the opposition of this phrase, in time past, to the last days mentioned in the next verse. The Greek word may thus be translated, of old; whereby is hinted such a time as should be altered. What the Apostle saith of the old Covenant, may be applied to this old time; that which is old is ready to vanish away, Heb. 8. 13. And we that live since that old time may say, Old things are past away, 2 Cor. 5. 17. This showeth that those were not times of perfection; If they had been perfect, no place should have been sought for other times. This style of those former times, amplifieth the times whereunto we are reserved.

They who lived in those times, are styled Fathers; and by them are intended such as lived before the fullness of time; who may also be called Ancestors. For it is usual in all sorts of Authors, to set out Ancestors under this title Fathers: because posterity by lineal degrees come from Ancestors, as children from fathers. Thus is this title expressly expounded, Luk. 1. 55. For mention being made of God speaking to the Fathers, by way of exposition it is added to Abraham and to his seed. Now because Abraham and his posterity were of old the only people of God, they are by a property styled Fathers; and God is said in an especial manner to be the God of the Fathers. Thus is this title a title of honor; yet here it is used by way of diminution; intending such as lived out their course, and ended their days before the joyful and glorious times foretold by the Prophets, and expected by those fathers, were come, Luk. 10. 24. John. 8. 56. 1 Pet. 1. 11. The greatest that then lived was less then the least of the Kingdom of God, which began with the manifestation of the Gospel, Matth. 11. 11.

To these Fathers God spake (as it is in the original) in the Prophets, and so in the next verse, in the Son. Both these phrases have an especial and distinct emphasis. The former importeth, that God was after an especial manner in the Prophets, inspiring their minds, and ordering their tongues, •… o as they spake not their own words, but the very words of God.

As for the Son, all the fullness of the Godhead dwelleth in him bodily, Col. 2. 9. Not as in mere men, by assistance, efficacy or power; but essentially and personally; that is, by union of the Deity with the humanity in one person. Many Interpreters, both ancient and modern, do change this particle in, to by, whom our English do follow. The transmutation of these two Prepositions, is usual in all sorts of Authors; especially in sacred Scripture. Not unfitly may it so stand in this place: and because the Prophets, who were indeed children of men, but sent of God, and by God instructed in his will, by speaking made known God's will; God is said to speak by the Prophets.

§. 12. Of Prophets.

THe Title Prophet, in English and Latin, is taken from the Greek; which according to the notation thereof, signifieth one that foretelleth things to come: So doth also the Hebrew word. Now he that foretelleth things to come: must needs be instructed therein by God. For it is a divine property to foretell things future, Isa. 41. 22. and 48. 5. Hence is it, that, in a large signification, he that was chosen of God to be his messenger, and to declare his will unto people, was called a Prophet.

With this Title (Prophet) sundry sorts of men were dignified and distinguished. As

• 1. Heads of Families: for it was their duty to instruct others in God's will, Gen. 18. 19. Such an one was Abraham, Gen. 20. 7.
• 2. Such as gave themselves to be more then ordinarily instructed in God's will: that on all occasions they might declare it to others. Of these there were Companies, or Societies, 1 Sam. 10. 5, 10. and 19. 20. These had their Colleges, 2 King. 22. 14. Among them some were Masters or Seniors; others Juniors, called sons of the Prophets, 2 King. 2. 3.
• 3. Such as God used to pen sacred Scripture, 2 Pet. 1. 19.
• 4. Such as were endued with a special gift of interpreting Scripture, 1 Cor. 12. 29. These were especially in the Apostles times.
• 5. All sorts of true Preachers and Ministers of God's words, Matth. 10. 41. and 13. 57▪
• 6. Most strictly and properly such are styled Prophets, as were immediately stirred up of God, and extraordinarily assisted by his Spirit to such weighty matters, as could not, but by divine assistance be effected, John. 3. 2. They are therefore set out by an ancient Father, under such a Title as signifieth, bearers of the Spirit.

Some of these read such writings as by no learning or skill of man could be read, Dan. 5. 17.

Others discovered secret counsels, 2 King. 6. 12.

Others brought such things to men's minds, as the men themselves had forgotten, Dan. 2. 24.

Others interpreted dreams, Gen. 40. 14. and 41. 38. Though the dreams which which set out things to come, were other men's dreams, and in those dreams God shown things to come to them that dreamed them (as to Pharaoh, Gen. 41. 25. and to Nebuchadnezzar, Dan. 2. 29.) yet because they wanted understanding to conceive the meaning of those dreams, they cannot be said to have the spirit of Prophecy, but they rather who expounded them. For prophecy appertaineth especially to the mind and the understanding.

Finally, Others did many extraordinary and miraculous works. Among these Moses excelled, and is in that respect said to be mighty in words and deeds, Acts 7. 22.

There were also others said to propesie, and called Prophets, but▪ improperly: As

• 1. They who were used to foretell mysteries which they themselves understood not. Thus Caiaphas is said to prophesy, John. 11. 51.
• 2. They, who if they understood what they foretold, yet had no good liking thereto. They neither feared God, whose counsel they revealed; nor regarded God's people, for whose sake that gift was conferred upon them. Such an one was Balaam, who taught Balak to cast a stumbling block before the children of Israel, and loved the wages of unrighteousness, and yet is styled a Prophet, 2 Pet. 2. 15, 16.
• 3. They who pretended to know the counsel of the Lord, and to foretell what he had revealed to them, when there was no such matter. Such were Zidkiah and the four hundred that conspired with him, all called Prophets, 1 King. 22. 6, 10.
• 4. They who among the Heathen noted such Oracles and predictions of matters as were supposed in future times to fall out, as they were foretold. In such a sense Epimenides is called a Prophet, Tit. 1. 12.

But to leave those who are improperly called Prophets, and to return to those who most strictly and properly were so called; God, for the clearer manifestation of his divine power in them, raised them up out of all sorts of people: Many of them were of the Priests, as Ier. 1. 1. Ezek. 1. 3. and Levites, as 2 Chron. 20. 14. Yea also there were Prophets of other Tribes. Daniel was of Judah, Dan. 1. 6. Elijah of Gad, 1 King. 17. 1. Elisha of Ephraim, 1 King. 19. 16. Jonah of Zebulon, z King. 14. 25. Others of other Tribes. As respect in choosing Prophets, was not had to any one Tribe, so nor to age; for children were chosen Prophets (1 Sam. 2. 18. and 3. 4, &c. Jer. 1. 6.) nor to education; for an herdman was made a Prophet ( Amos 7. 14.) nor to sex; for women were Prophetesses ( Judge. 4. 4. Isa. 8. 3. 2 King. 22. 14. Luk. 2. 36.)

These extraordinary Prophets were raised up, when the ordinary spiritual guides of people, as Priests and Levites failed in a due performance of their duty; as in Eli's time (1 Sam. 2. 12.) and in Jeremiah's (Jer. 26. 8.) or when such employments were to be performed as ordinary Ministers could not or would not perform.

The employments were such as these;

• 1. To tell Kings, Priests, Princes, yea and a whole Kingdom of their sins and rebellions against God: Micaiah told Ahab the truth, when all besides flattered him, 1 King. 22. 13, 14. Elijah told Ahab of his bloody sin, and denounced God's judgment against him (1 King. 21. 20, &c.) when all the people conspired to shed innocent blood with him. Jeremiah told King, Priests, Princes and all the people of their apostasy, Ier. 1. 18.
• 2. To restore Religion, it being turned into idolatry. So did Samuel, 1 Sam. 7. 3. and Elijah, 1 King. 18. 21, &c.
• 3. To foretell God's Judgments beforehand, that believers might be prepared the better to bare them: that impenitent might be made the more inexcusable; and that the severity of God's judgments might be the more justified, Ier. 5. 13. Eze. 5. 8.
• 4. To make known God's mercies in the midst of judgments, and God's mind of doing good to them, after they have been scourged for their sins; thereby to provoke them to return to the Lord, Isa. 4. 2. Hos. 6. 1, 2.
• 5. To give evidences of the Messiah, thereby to establish the hope of such, as should live and die before that fullness of time, and to direct them how to build their faith on him: and that by setting out his eternal deity, his true humanity, his conception, birth, growth, doctrine, miracles, passion, resurrection, ascension, intercession; his first and second coming; his spiritual and eternal Kingdom, Acts 10. 43. Thus such as should live when and after the Messiah was exhibited, might be assured that he was indeed the Christ.
• 6. To assure the Jews of a recalling after their rejection; and to reveal the calling of the Gentiles, Ezek. 37. 19. Isa. 2. 2, 3. and 54. 1, 2, &c.

The chief of these extraordinary Prophets was Moses, after whose time they were very rare till Samuel's time: But after Kings were once anointed and set over the people, Prophets were plentiful. There was never a King under whose reign there were not some Prophets; and so continued till the captivity: Yea in and after the captivity, till the second Temple was new built, God afforded extraordinary Prophets to his Church, Ezra 5. 1.

Concerning the Prophets here meant, all they whom God employed ordinarily or extraordinarily to declare his mind to his people, are to be understood in this place.

Of the evidences of the Prophets faith, See Chap. 11. v. 32. §. 225.

§. 13. Of the last days.

IT was a great benefit that the Fathers received from God's speaking to them by his Prophets. But behold a greater reserved to their children, even to all sorts of Christians, whether Jews or Gentiles, comprised under this particle Us; for he meaneth all believers of the Christian faith, that have lived, or shall live in these last days; that is, from the beginning of Christ's executing his Ministerial function, to the end of the world. These have now continued above 1600 years; and how much longer they may continue, God knoweth.

It hath pleased God that these last days should be many, that the world might the longer enjoy the bright light of the Gospel, and that all that are ordained to life might in their due time be called.

Quest. Why are they called the last days (as here) the last time (1 Joh. 2. 18.) the ends of the world (1 Cor. 10. 11.) and why in the beginning of this time was the coming of the Lord said to draw nigh (James 5. 8.) and the end of all things to be at hand? 1 Pet. 4. 7.

Answ.

• 1. By the exhibition of Christ the Prophesies and Promises that in former times were made of Christ, were accomplished, therefore as the days wherein these Promises and Prophesies were first made known, were counted the first days, so these wherein they were accomplished the last.
• 2. The new Covenant of Grace is in these last days fully revealed by the Gospel: and ratified by the death of Christ; so as no clearer revelation, nor former ratification can be expected: and in this respect also they are fitly styled the last days.
• 3. No alteration of the state and order of God's Church is to be expected after Christ exhibited; but a final end of all by Christ's second coming unto judgment: therefore these days may be accounted the ends of the world, and the end of all things to be at hand.
• 4. As God at first made all things in six days, and rested the seventh; so he continueth to govern the world in six distinct times, which may be accounted as six days of the great week of the world: and eternity following an everlasting Sabbath.

• The first of these days was from Adam to Noah: In it the Covenant of Grace was first made to man.
• The second was from Noah to Abraham: In it that Covenant was renewed.
• The third was from Abraham to David: In it that Covenant was appropriated to Abraham and his seed.
• The fourth was from David to the captivity of Israel: In it that Covenant was established in a royal line.
• The fifth was from their Captivity to Christ's coming in the flesh: In it as the brightness of that Covenant was eclipsed by the Captivity; so it was revived by Israel's return out of the Captivity, and reedifying the Temple.
• The sixth was and still is, and shall be from Christ's first coming in the flesh, to his second coming in glory; even to the end of the world. In it that Covenant most clearly and fully laid open, was most firmly and inviolably ratified. Now when the sixth day which is the last day, is come, then the end of the week may well be said to be at hand: and the coming of the Lord, following thereupon, to draw nigh.

§. 14. Of God's speaking by his Son.

IN these last d •… yes, that is, all the days of the Gospel, it is said, He hath spoken. No limitation is here added, as before, in these phrases, at divers times and in sundry manners: So as God's speaking is here to be taken simply, for a full revelation of his whole will: not one part by one messenger, and another by another. These words, at divers times and in sundry manners, are extenuating words. God did once, fully, clearly, without such types, visions and other obscure means, which were used in the time of the Law, declare his whole counsel, so far as is requisite to be known by man in this world.

Quest. Hath not God also spoken in these last days by men, as Apostles and others?

Answ.

• 1. Till these last days, God spake not all by his Son incarnate.
• 2. This Son of God, first made known to his Apostles all things that he had heard of his Father, John. 15. 15. Acts 1. 7.
• 3. This Son sent his Spirit to instruct them, and that Spirit brought to their mind all things that Christ had said to them before, John. 14. 26.
• 4. Whereas S ^t Paul had heard nothing of Christ on earth, he was wrapped into Heaven, and there was by Christ himself instructed in the counsel of God, Gal. 1. 1, 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it that S ^t Paul and others prefix this title before their Epistles, An Apostle of Jesus Christ.
• 5. Other Ministers declare what the Apostles have revealed to them from Christ, 2 Tim. 2. 2. Heb. 2. 3. so as now God hath made known all by his Son.

This is a very great commendation of the Gospel: For never was there such a Minister as the Son of God; never shall there be, nor can be the like. The description of the Son of God here following proveth as much. The Use hereof is distinctly set down by this Apostle, Chap. 2. v. 1, 2, 3. See in particular, Chap. 2. §. 22, 112.

Quest. Why doth he not say, The Son spake: But God spake by the Son?

Answ.

• 1. To add the more authority, for their sake who were not well instructed in the Deity of the Son.
• 2. Because he speaks of his Son incarnate.

This he did to us, who have, do, and shall live in the last days; who are the children and successors of the Fathers: being now in our time, as they were in their times of the true Church: So as the best things are reserved for us Christians, who are in that respect greater then they. The Gospel is further commended to us, by the immediate Author thereof, the Son, even the Son of God, who became alio a Son of man, by assuming our nature; and so shown himself to be the true Immanuel, God with us. So is this Name expounded, Matth. 1 23.

§. 15. Of Christ's Sonship.

THe particle of relation HIS, inserted in our English, is not expressed in the Greek, yet necessarily understood; and therefore well supplied: for it hath relation to God before mentioned. Indeed a simple expression of the phrase thus, by the Son, wants not emphasis: for so it implietn a Son in a singular and peculiar excellency; such a Son as none like him. True it is, that this title Son is attributed to sundry creatures, and that in relation to God: yet not properly; but only in regard of some special grace or dignity conferred upon them: and that, as God had given them their being▪ in which respect all creatures are God's sons: or as he hath set his Image on some of them above others, as on Angels, on Adam, on Governors, on such as are adopted sons and regenerated: But Christ is truly, the one, own, proper, begotten, only begotten, Son of God's love. These and other like notes of distinction being expressly attributed to Christ, as the Son of God, give evident proof that he is such an one, as none but he, is, or can be: whereas, all others, styled God's sons, have their title given them by favor, Christ hath it of due, even by nature.

Christ is styled the Son of God in two especial respects.

• 1. As the second person in sacred Trinity, true God.
• 2. As God manifested in the flesh; God-Man.

In the former respect, he is the Son of God by eternal generation: as is evident in the fifth verse of this Chapter; where we shall have a more fit occasion to speak of it.

In the latter respect, as God-man, he is the Son of God by the union of his human nature with the forementioned second Person, who only is of all the Persons the Son of God. For as neither the Father nor the holy Ghost is the Son; so nor the Father nor the holy Ghost did aslume human nature; but the Son only. In regard of the nature, true it is, that God and man were united in one Person. God was manifested in the flesh, 1 Tim. 3. 16. But in regard of the Person, the Son of God was also Son of man; the Word was made flesh, Joh. 1. 14. In this respect an Angel saith of him that was born of the Virgin Mary (Luk. 1. 35.) he shall be called the Son of God.

So near is this union of God and man, as, though they be two distinct natures, and more different then any two other distinct things can be, yet they make but one Person: as man's body and soul, which are different natures, make but one person. In this respect the union of Christ's natures is called an hypostatical union, that is, such an union as makes one subsistence, or one Person. Hence is it that the properties and effects of the one nature are attributed to the other, John. 7. 13. The Son of man is in Heaven.

Son of man properly designs Christ's human nature, which was not in Heaven, while it was on earth, as then it was. But that Person, in regard of his divine nature, was in Heaven: So on the other side, God is said to purchase his Church with his own blood, Acts 20. 28. God, in regard of his divine nature, hath no blood; but he assumed an human nature, which had blood, and in that respect blood is attributed to God, by reason of the personal union of man with God. Thus is Christ, God-man, the Son of God: and thus hath God in these days spoken to us in or by him. The Son, as God, and second Person, spake in times past by the Prophets: yea the fathers also, in that respect, then spake by him. For as God and second Person he is ^k the Word, and so was in the beginning, John. 1. 1. But in these last days he began to be God-man, and to be God's Son by union of his human nature with his divine. In this sense therefore the title Son is here used: so as in these last days God spake to us by his Son incarnate.

Of Instructions and Directions arising from this relation of Christ to God, See Chap. 3. v. 6. §. 55.

§. 16. Of Christ being appointed.

TO magnify the ministry of the Gospel, and thereby the more to commend unto us the Gospel itself, the Apostle goeth on in describing the Author thereof, the Son of God; and that both in a dignity conferred upon him, and also in his own divine worth.

The dignity is thus expressed; whom he hath appointed Heir of all things. This must needs be meant of Christ as Mediator, even as the title Son before was meant: For as God he was not deputed or appointed to a thing.

God is said to appoint his Son,

• 1. By ordaining in his eternal counsel that his Son should be Heir. As Christ was delivered by the determinate counsel of God to be slain (Acts 2. 23.) so was he appointed to be Heir, 1 Pet. 1. 20.
• 2. By sending him into the world; or by giving him to be incarnate for that very eud, Phil. 2. 7, 8, 9.
• 3. By raising him from the dead, and setting him at his right hand in Heaven. On these grouuds S ^t Peter thus saith, God hath made him both Lord and Christ, Acts 2. 36.

This word appointed, showeth the right that Christ hath to his Supreme dignity▪ That which is said of Christ's being Priest ( Chap. 5. 5.) may be applied to this dignity: Christ glorified not himself to be an heir; but he that said to him, Thou art my Son, today have I begotten thee, appointed him heir.

§. 17. Of Christ the Heir.

AN Heir (saith the Apostle, Gal. 4. 1.) is Lord of all. On this grouud the son of the bondwoman was cast out, that he might not be heir with the son of Sarah; nor part share with him, Gen. 21. 10, 12. This title Heir, setteth out a dignity and dominion together, with the best right thereto that can be.

The dignity and dominion is the same that his Father hath. For an heir is a successor to his Father, in all that the Father hath. In this metaphor, caution must be put that it be not extended too far, by excluding the Father from any dignity or dominion. Indeed among men, the son hath not such dominion and possession of an inheritance, till the Father relinquish it: (as Jehoshaphat gave the Kingdom to Jehoram, his first born, 2 Chron. 21. 7. In which respect Jehoram is said to reign, 2 King. 8. 16. even while Jehoshaphat was King ) or till the Father be through impotency excluded (as Uzziah when he became leprous, 2 Chron. 26. 21.) or till he be forced from it (as Iehohaz was, 2 Chron. 36. 3, 4.) or be dead, as David, though he were anointed and so made heir apparent by God's appointment, yet would not take the Kingdom upon him till Saul were dead (1 Sam. 26. 10.) But none of these can or may be imagined of God the Father: He neither will nor can give over his Supreme Jurisdiction, nor become impotent, nor be forced, nor die: yet hath Christ an absolute jurisdiction, and a full possession of his inheritance together with the Father. The supreme Sovereignty of the one, no whit at all hindereth the supreme Sovereignty of the other. What things soever the Father doth, these also doth the Son likewise, Joh. 5. 19. The difference is only in the manner. The Father doth all by the Son, and the Son doth all from the Father.

The Apostle here sets out the dignity of Christ under this title Heir rather then Lord, as Acts 2. 36.

• 1. To give proof of that relation which he noted before, that Christ was truly and properly a Son: For he was the Heir.
• 2. To show the perpetuity thereof: For the heir ever abideth in the house, Gen. 21. 10. John. 8. 35.
• 3. To manifest the right that we have to be adopted sons and heirs, John. 8. 36. If the Son shall make you free ye shall be free indeed. In this respect we are styled Ioyntheirs with Christ.

This dignity of Christ to be Heir, is further amplified by the extent thereof, in these words, of all things. The Greek may be restrained to persons, as being of the masculine gender: or extended to things, as of the newter. This latter includeth the former: For if he be heir of all things, then also of all persons: For he that is heir and Lord of all things, must needs also be so of all persons. Besides, it is more proper to say an heir of things, then of persons. Well therefore hath our English taken away the ambiguity, by translating it, heir of all things: and thus it answers the prophetical Promise ( Psal. 2. 8.) I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

§. 18. Of Christ the Creator of the worlds.

THe Apostle goeth on in setting out the dignity of Christ; and to that excellency which appertained to him as Mediator betwixt God and man, he addeth a greater, being proper to him as he is God Almighty, in these words, By whom also he made the worlds.

Though this word Made, be a common work attributed in other places to men's works as well as to God's; yet in this place it is taken for that divine work which is proper to God alone ( create ) as Acts 14. 15. and 17. 24. So as it pointeth at that first great work of God, which is mentioned Gen. 1. 1.

This is evident by the things made, comprised under this word, worlds.

The Greek word according to the proper notation, and most usual acceptation thereof signifieth Aeternity. It is oft put for an age.

The Hebrew hath a word which is every way taken in the same sense.

The Root or Verb whence it cometh, signifieth to hide. Thereupon Time, the date whereof is hidden, is set out thereby, and that in these considerations following:

• 1. Aeternity, Psal. 90. 2.
• 2. A long date, the end whereof was not known, Deut. 13. 16.
• 3. Continuance of legal Rites till they ended in their truth, Exod. 12. 24.
• 4. Continuance of Rites till they determined in the Jubilee, Exod. 21. 6. Lev. 25. 40.
• 5. The time of a man's life, 1 Sam. 12. 22.

By a metonymy, the same word setteth out the world that was made in the beginning of time, and hath been continued throughout all times and ages.

And because the world (which compriseth under it all things that ever were made) is distinguished into three parts,

• 1. The invisible glorious world, of the blessed in Heaven called the highest world.
• 2. The starry sky, wherein all that the Scripture styleth, the host of Heaven are contained; and this is called the middle world.
• 3. The elements and all things compounded of them, or contained in them. Even all that space which is under the Moon, and whatsoever is comprised therein: this is called the inferior world.

In regard of this distinction of parts, the plural number, worlds, is used. Answerably in Greek, a word of the same signification is used in the plural number, He made the worlds.

These three worlds are distinguished into two, namely Heaven and Earth, Col. 1. 16.

Thus we see how under this word worlds, all things that ever were made, above and below, visible and invisible are comprised: So as the making of the worlds setteth out the divine power of Christ.

Where it is said, that God, by him, made the worlds; the Son is not set out as a mere instrument in this work; but as a primary and principal agent therein, together with the Father; for what thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19. That particle likewise, is not to be taken of doing different things like to another; for he there speaketh of the very same thing: but of doing them by the same power, authority, dignity, with the same mind and will, after the same manner, to the same end, and that jointly together the Father and the Son: Therefore what the Father is said to do by the Son, is in other places said to be done by the Son, simply considered in and by himself, without relation to the Father: as John. 1. 3. All things were made by him. And Col. 1. 16. All things were created by him.

The Father is said to do this and that by the Son for these reasons:

• 1. To give proof of the distinction of Persons.
• 2. To •… et out the order of the Persons: the Father first, the Son second.
• 3. To declare their manner of working: the Father by the Son, and the Son from the Father, Gen. 19. 24.
• 4. To show the consent of the distinct Persons Father and Son.
• 5. To demonstrate the identity of the essence of Father and Son; that both are one divine nature and essence; in that the same divine work is attributed to both. This consequence is inferred upon a like ground, John. 5. 17, 18.

As the Father is here said to make the worlds by his Son; so of God in reference to the Son indefinitely it is said, By whom are all things, Chap. 2. v. 10.

The Son therefore is here declared to be true God.

§. 19. Of Christ the brightness of God's glory.

STill doth the Apostle proceed in setting out the divine glory of that Son, by whom the Father hath made known his will to us under the Gospel, in these words spoken of the Son in relation to the Father; Who being the brightness of his glory, &c.

The word translated brightness, is metaphorical; but very fit for the point in hand. The Verb whence it is derived, signifieth to send forth brightness, or light: and the Noun here used, such brightness as cometh from light: as the brightness or light, or sun beams issuing from the Sun.

No resemblance taken from any other creature, can more fully set out the mutual relation between the Father and the Son. For

• 1. The brightness issuing from the Sun, is of the same nature that the Sun is.
• 2. It is of as long continuance as the Sun: Never was the Sun without the brightness of it.
• 3. This brightness cannot be separated from the Sun: The Sun may as well be made no Sun, as have the brightness thereof severed from it.
• 4. This brightness is from the Sun; not the Sun from it.
• 5. This brightness cometh naturally and necessarily from the Sun; not voluntarily and at pleasure.
• 6. The Sun and the brightness are distinct each from other: the one is not the other.
• 7. All the glory of the Sun is in this brightness.
• 8. The light which the Sun giveth to the world is by this brightness.

How distinctly and clearly doth this metaphor set out the great Mysteries of our Christian faith, concerning God the Father and Son! For they are

• 1. Of one and the same essence, John. 10. 30.
• 2. Coeternall, John. 1. 1.
• 3. Inseparable, Prov. 8. 30.
• 4. The Son is from the Father: God of God, light of light, very God of very God.
• 5. The Son is begotten of the Father, by nature, not by will, favor or good pleasure, Rom. 8. 7, 32.
• 6. The person of the one is distinct from the other: For the Father is not the Son; nor the Son the Father, Joh. 5. 17.
• 7. The incomprehensible glory of the Father, most brightly shineth forth in the Son, John. 17. 5.
• 8. All that the Father doth in relation to creatures, he doth by the Son: As in these respects Christ is fitly and justly styled brightness; so in regard of his surpassing excellency, he is said to be the brightness of GLORY. Of the Hebrew and Greek words translated glory, see Chap. 2. v. 7. §. 60.

Glory attributed to a thing, in the Hebrew dialect, importeth the surpassing excellency thereof: as a Crown of Glory (Prov. 16. 31.) a Throne of Glory ( Ier. 17. 12.) a Name of Glory ( Isa. 63. 14.) a most excellent and glorious Crown, Throne and Name. Thus to set out the surpassing excellency, and most glorious majesty of God, he is styled the God of Glory, Acts 7. 2. the Father of Glory, Eph. 1. 17. And his Son, the Lord of Glory, the King of Glory, 1 Cor. 2. 8. Psal. 24. 7. Never was any brightness like to the brightness here mentioned: well therefore might it in regard of the excellency of it, be styled brightness of Glory. Glory and excellency are set together ( Isa. 4. 2.) signifying the same thing. See more of Glory, Chap. 2. §. 60, 93.

Our English doth here well insert this relative particle HIS, in reference to the Father▪ thus, the brightness of his glory: for the particle, his, expressed by the Original in the next clause, his person, may have reference to both the branches: as, his glory, his person. This much amplifieth the point in hand, and showeth that the Son was in his Fathers greatest excellency, no whit inferior to him, but every way equal. He was brightness, the brightness of his Father; yea also the brightness of his Fathers glory. What excellency soever was in the Father, the same was likewise in the Son, and that in the most transplendent manner. Glory sets out excellency: Brightness of glory, the excellency of excellency.

§. 20. Of Christ the excellency of his Fathers person.

TO make the forenamed mystery the more clear, the Apostle addeth another resemblance in these words, and the express image of his person.

This, in the general, importeth the same thing which the former did: so as the two metaphors, are like the two visions which Pharaoh saw in a dream: they are doubled, to show that the Point intended thereby is most certain and sure, Gen. 41. 32.

This phrase, the express image, is the exposition of one Greek word which may thus fitly be translated, character. The Verb, whence the word is derived, signifieth to engrave: and the word here used, the stamp or print of a thing engravened: as the stamp on money coined, the print on paper pressed by the Printer, the mark made by a seal, or any like impression. There is another like word coming from the same root, oft used in the book of the Revelation, and translated a mark: and in Acts 17. 29. it is translated, stone gravened. But the former significations of the word, stamp, print, seal or mark, are most proper to this place. Nothing can be more like another, then the picture, or image on the thing stamped, or printed, is to the picture or image, on the tool, mold, seal, or instrument wherewith it is made; the one carrieth the very form of the other. Very fitly therefore is it by our English translated, the express image.

§. 21. Of the Son a distinct Person.

THe next word is fitly translated Person. According to the proper notation and derivation of the word, it signifieth a substance, or subsistence: which are in a manner latin words, and set out the being of a thing; even a particular and distinct being, which is most properly called a person. The simple verb from whence this compound is derived, signifieth to set, to settle, to establish, Mat. 25. 33. & 12. 25.

Essence or nature, importeth a common being: as Deity or God-head, which is common to the Father, Son, holy Ghost. For the Father is God, the Son is God, and the holy Ghost is God. But subsistence or person implieth a different, distinct, individual, incommunicable, property; such are these three, Father, Son, holy Ghost. For the Father is different from the Son and holy Ghost: so the Son from the Father and the holy Ghost: and so the holy Ghost from the Father and the Son: and every of those distinct in himself, and so incommunicable, as neither of these persons is, or can be, the other.

Thus we see how these two words, subsistence and Person, import one and the same thing: yet our English for perspicuity sake, hath rather used this title Person, and that in imitation of the Latin Fathers. For what in this mystery of the Trinity the Greek Fathers called substances, or subsistencies, the Latin called persons. They said that there were three substances and one essence; as we say there are three Persons and one essence.

This relative particle HIS, added to the word Person, hath relation to God mentioned in the first verse: as if he had more plainly thus said, the express image of the person of God.

This Christ is in a double respect,

• 1. As he is the second Person in the sacred and indivisible Trinity.
• 2. As he is Immanuel God with us, God manifested in the flesh.

As he is the Son of God the second person in Trinity, the whole divine essence, and all the divine properties are communicated to him. In this respect the two forementioned resemblances of brightness and character, and also all other resemblances, which by the wit of man, can be imagined, come short in setting out the relation betwixt the Father and the Son. They are not only like each other, but they are both the very same in nature. Resemblances may be some help to us, who are better acquainted with earthly and sensible things, then with heavenly and divine: But they cannot possibly set out divine mysteries, especially such as are of all the deepest and profoundest, as the mysteries of the Trinity of Persons in the Unity of Essence, and the Union of God and man, two distinct Natures in one Person. Therefore sundry resemblances are used: one to set out one point, another another: and yet all that can be used, cannot to the life and full set out the Eystery.

Again, As Christ's human nature is Hypostatically united to the divine nature, Christ is visibly the character or express image of God. For in Christ incarnate the divine properties were made most conspicuous, as, Almighty Power, infinite Wisdom, Truth, Justice, Mercy and the like. In Christ as God-man, dwelt all the fullness of the Godhead bodily, Col. 2. 9. In this respect the glory of Christ made flesh, is said to be the glory as of the only begotten of the Father, Joh. 1. 14. and in that flesh, saith Christ of himself, He that hath seen me hath seen the Father, Joh. 14. 9. Thus the resemblance here used is very fit: For he that seeth the character or figure which is on the thing stamped or printed, sees therein the figure that is on the instrument wherewith it was stamped.

§. 22. Of the Benefits arising from the relation of the Son to the Father.

BY the resemblance of a character, we see what is to be sought in Christ; namely whatsoever is in the Father: As the former metaphor implieth, that the glory of the Father is invisible, till it shine forth and show itself in the Son: so this likewise declareth, that the Fathers excellency is, as it were, hid, and could not be known, unless it were revealed and laid open in this character or express image. Again, As the former metaphor implieth, that out of Christ, who is that brightness, there is no light at all, but mere palpable darkness (for God wh •… only is as the Sun, light in himself and the fountain of all light to all creatures, doth by this brightness only shine out to us, John. 1. 9.) So this metaphor importeth, that in Christ, the Father is truly and thoroughly to be known. For a character well made, doth not only in part and obscurely, but fully and to the life demonstrate the image that is on the stamp. It is truly and properly an express image.

§. 23. Of the fit resemblance of the Son to a Character.

TO exemplify this latter resemblance of a Character, as we have done the former of brightness, in some particulars, take for instance the character or stamp that is on coin, and the engravement that is on the tool wherewith the character on the coin is made.

• 1. The character cometh from the engravement on the tool.
• 2. The character is most like to that engravement.
• 3. Whatsoever is on the engravement is also on the character.
• 4. The engravement and the character are distinct each from the other.

All these were before set down in the former metaphor of brightness: but yet this of a character is not unnecessarily added: for by the vulgar sort it is better conceived; and it doth more sensibly set down the likeness and equality betwixt the Father and the Son, then that of brightness doth, which is the principal end of using these resemblances.

To apply this resemblance: It doth so far, as an earthly resemblance can, set out these mysteries following, concerning God the Father and God the Son.

• 1. The Son is begotten of the Father, Psal. 2. 7.
• 2. The Father is made manifest in the Son, Col. 1. 15.
• 3. The Son is equal to the Father, Phil. 2. 6.
• 4. The Father and the Son are distinct each from other, John. 5. 32. and 8. 18.

These mysteries are expressly revealed in the sacred Scriptures; otherwise all the wits in the world could not have found them out, by the forementioned, or by any other resemblances. Resemblances are for some illustration of such things as may upon surer grounds be proved.

§. 24. Of Christ upholding all things.

AS a further demonstration of Christ's dignity and dominion, the Apostle attributes another divine effect to him. One was in these words, made the worlds: The other in these, and upholding all things by the word of his power.

The copulative particle AND, showeth, that as the forementioned resemblances of Brightness and express Image, set out a divine dignity (for copulatives are used to join together things of like nature:) so these words set out a divine dominion: they are all divine.

The word Upholding, is metaphorical, and by way of resemblance applied to Christ. It signifieth to bear, carry or uphold a thing: as the friends, who took up and brought to Christ a palsy man: And also to move, carry, order and dispose a thing, as the winds drive and carry Ships hither and thither. The LXX use this word, to set out the Spirits moving upon the waters, at the first forming and creating things. And the Apostle useth it to set out the Spirits guiding and disposing the Prophets in penning the sacred Scriptures. The word may fitly be here taken in all these significations; for neither do cross the other, but all well and truly stand together.

It is most clear, that the divine providence is here described, being distinguished from the former work of creation. Now God's providence is manifested in two things,

• 1. In sustaining all things that he made.
• 2. In governing them.

In that this divine work of providence is attributed to Christ, he is thereby declared to be true God.

To show that that phrase which the Apostle used before in a mutual relation between the Father and the Son, about making the worlds, thus; By whom he made, derogating nothing from Christ's supreme sovereignty, or absolute power in that work, as if he had been used for a Minister therein, here most simply without any such relation, he attributeth the divine work to him; and extendeth it to all things that were made, excepting nothing at all, in this general phrase, All things, whether visible or invisible, in Heaven, on earth, or under the earth, Col. 1. 16.

To give yet more evidence to Christ's true deity, he further adds this clause, by the word of his power.

§. 25. Of Christ's word of power.

THe particle translated word, is not in the Greek, that whereby Christ the Son of God is oft set out; especially by S ^t John both in his Gospel and Epistle, but another, which importeth a command: in which sense it is used, Luk. 5. 5. for Christ is herein resembled to an absolute Monarch, who at his word hath what he will done: He needs no more but command. Thus it is said, Psal. 33. 6. By the word of the Lord were the Heavens made: and in way of exposition it is added ( v. 9.) He spake and it was done: he commanded and it stood fast.

Yet further, to amplify this sovereignty of Christ, the Apostle addeth this epithet, of power, which after the Hebrew manner is so expressed, to show the prevalency of Christ's word; nothing can hinder it, it is a most mighty word. For the Hebrews use to set out a surpassing excellency, and an exceeding vileness of things by substantives. Thus the most mighty voice, arm, hand, and rod of the Lord is styled a voice, arm, hand rod of power: and the mighty Angels, Angels of power. Yea to amplify the almightiness of God's power, it is styled a power of might. On the other side, to set out the excessiveness of evil, the most wicked spirits are called spirits of wickedness, and most rebellious men, children of disobedience. Thus we see what the emphasis of this Hebrew phrase is, which sets out the irresistible power of Christ's word, whereby he supports and disposeth all things.

And that such is the power of Christ's own word, is evident by this reciprocal particle HIS: for it hath not relation to the Father, as it hath in this phrase, his person: but it reflecteth upon Christ's own person. The Greek makes an apparent distinction by a different spirit over the head of the first letter: Our English oft maketh a difference, by adding to the reciprocal word this particle own: as if here it had been thus translated, by the word of his own power, or by his own word of power.

Thus is the royal function of Christ set out to the life.

§. 26. Of Christ's sufficiency for his Priesthood.

THe manner of expressing the forementioned excellencies of Christ is observable: They are set down in Participles thus, who BEING the brightness, &c. and UPHOLDING all things, &c. This showeth that they have relation to that which follows; and that as an especial cause thereof. Now that which follows, sets out Christ's Priesthood, and that in both the parts thereof; which are 1. Expiation of our sins. 2. Intercession at God's right hand.

For the full effecting of these, divine dignity and ability were requisite: There▪ fore to give evidence of Christ's sufficiency to that great function, he premiseth that excellent description of Christ's dignity and dominion; and that in such a manner, as shows him to be a most able and sufficient Priest. For these phrases, being the brightness, and upholding all things, imply the ground of this sufficiency: as if he had more fully and plainly said; Seeing Christ is, or because he is, the brightness, &c. And because he upholdeth all things, &c. By himself he purgeth our sins: and having done that, he sat down on the right hand of the Majesty on high. Had he not been such a brightness, and had he not had such power, as to uphold all things, he could not have purged away our sins (This work required a divine efficacy:) nor could he have sat at God's right hand: This advancement required a divine dignity. Thus we see what respect the Apostle had to the order of his words, and manner of framing his phrases.

§. 27. Of Christ's purging.

FRom the Regal function of Christ, the Apostle proceeds to his Priesthood; the first part whereof is noted in these words, When he had by himself purged our sins.

The purging here mentioned, compriseth under it the expiation which Christ made by his death on the Cross: which was an especial act of his Priestly function: for it belonged to the Priests under the Law to offer up Sacrifices, whereby expiation was made for people's sins.

The Metaphor of purging is taken from the Law: For almost all things are by the Law purged with blood, Heb. 9. 22. The word here used, is sometimes put for the means of purging, John. 2. 6. and sometimes for the act itself of being purged, Mar. 1. 44. To make purgation (as the Greek phrase here soundeth) is to do that which is sufficient to purge, and by a metonymy of the cause, it also implieth the very act of purging. Now Christ by shedding his blood, hath done that which is sufficient to purge away sin: yea, that which he hath done, doth indeed purge the soul, when it is rightly applied. In both these respects it is said, The blood of Christ cleanseth from all sin, 1 Joh. 1. 7.

The purging therefore here meant, compriseth under it both the merit of Christ's sacrifice, whereby the guilt and punishment of sin is taken away; and also the efficacy thereof, whereby the power and dominion of sin is subdued.

This word purged, expounds two words of the original Greek, which the Rhemists, in imitation of the vulgar Latin translating, as they suppose verbatim, word for word, do extenuate the sense and come short of the mind of the Apostle. They translate it thus, making purgation of sins. Herein first they miss the emphasis of the tense, which implieth a thing finished. The Latins wanting that tense, are forced to use the passive, and to change the case, thus, purgatione facta: or a periphrasis, by premising a conjunction of the time past, thus, postquam purgationem fecisset. So our English, when he had purged▪ very fitly according to the sense. But we have in our tongue a particle, which joined to the Verb, doth fully express the emphasis of the tense and voice, thus, having purged. Besides, they that translate it by the present tense, thus, making purgation imply that Christ is still tempering the medicine: as if the purgation were not absolutely finished while Christ was on earth. I deny not but that Christ still continueth to apply the merit and efficacy of this purgation: but there is difference betwixt making and applying a thing.

The Verb whence the Greek word is derived, is sometimes put for cleansing or purging the soul from the guilt of sin; and it importeth justification; and is distinguished from sanctification: as, where it is said, that Christ gave himself for his Church, that he might sanctify it, having cleansed, or purged it. Sometimes it is put for purging the soul from the inherent filth of sin▪ as, where it is said, Christ gave himself for us, that he might redeem us from all iniquity (this notes out our justification) and purify or purge us: this notes out our sanctification. And sometimes it compriseth under it both these benefits: as where mention is made of God's purifying or purging our hearts by faith. Faith applies the merit of Christ's sacrifice for our justification; and draws virtue from him for our sanctification. In this last and largest signification is this metaphor of purging here used; whereby it appears that Christ's purging is a perfect purging.

§. 28. Of our sins purged by Christ.

TO discover the filth that by Christ is purged away, the purgation here mentioned is styled a purgation of sins. Sin is the worst filth that ever besmeared a creature: It makes the creature loathsome and odious in God's sight: It makes it most wretched and cursed; for it pulleth upon the sinner God's wrath which is an unsupportable burden, and presseth the soul down to hell. By sin Angels of light became Devils: and by reason of sin they are called foul and unclean spirits, Mark. 9. 25. Rev. 18. 2. Matth. 10. 1. By purging away this kind of filth, Christ's sacrifice is distinguished from all the legal sacrifices and purifications: none of them could purge away sin. Sin makes too deep a stain even into the very soul of man, to be purged away by any external and earthly thing. That which the Apostle saith ( Heb. 10. 4.) of the blood of Bulls and Goats, which were the greatest and most efficacious sacrifices of the Law, may be said of all external means of purifying: It is not possible that they should take away sins. Therefore they are said to sanctify to the purifying of the flesh (Heb. 9. 13.) not to the purifying of the soul.

Quest. Was not legal uncleanness a sinful pollution?

Answ. Not simply as it was legal; that is, as by the Cerimonial Law it was judged uncleanness. For

• 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean: as Leprosy (Lev. 13. 3.) Running of the Reins ( Lev. 22. 4.) Issue from the flesh ( Lev. 15. 2.) and other the like.
• 2. There were also natural infirmities, which were counted uncleanness, yet not sins in themselves: as women's ordinary flowers (Lev. 15. 33.) their lying in ehildbed, (Lev. 12. 2.)
• 3. Casual matters that fell out unawares, and could not be avoided, caused uncleanness, Lev. 5. 2. Numb. 19. 14.
• 4. So also did sundry bounden duties: for the Priest, who slew and burnt the red Cow; and he who gathered up her ashes, were unclean: yea and he who touched a dead corps (which some were bound to do, for a decent burial thereof;) Numb. 19. 7, 10, 11.

Quest. 2. Was it not a sin to remain in such uncleanness, and not to be cleansed from▪ it?

Answ. It was: and thereupon he that purified not himself was to be cut off, Numb. 19. 13, 26. But this sin was not simply in the legal uncleanness, but in the contempt of that order which God had prescribed ( Lev. 22. 9.) or at least in neglect of God's Ordinance.

The like may be said of an unclean persons touching any holy thing ( Lev. 22. 3.) It was sin if he came to knowledge of it ( Lev. 5. 3.) because therein he wittingly transgressed God's Ordinance.

Quest. 3. Were not sins also taken away by the oblation of legal sacrifices?

Answ. True it is, that by the offering up of those sacrifices, people were assured of the pardon of sin: but not as they were external things, but as they were types of the all-sufficient sacrifice of Christ: It was then people's faith in the mystical substance of those sacrifices (which was Christ) whereby they came to assurance of the pardon of sin.

It therefore remains a true conclusion, that sin is purged away by Christ's sacrifice alone: so as herein the sacrifice of Christ surpasseth all other sacrifices.

Whereas the Apostle further addeth this relative particle OUR ( our sins, ) he maketh a difference therein also betwixt the Priests under the Law with their sacrifices, and Christ with his. For they offered for their own sins ( Lev. 16. 6.) as well as for others: But Christ had no sin of his own to offer for: His sacrifice was to purge away Our sins: our sins only, not his own. Thus is this phrase to be taken exclusively, in relation to Christ himself: but in relation to others inclusively, None, no not the best excepted. For the Apostle using the plural number indefinitely, includes all of all sorts, and using the first Person, puts in also himself, though an Apostle, and so one of the most eminent Christians.

§. 29. Of Christ's purging our sins by HIMSELF.

A Third difference betwixt Christ and the legal Priest, is in the sacrifice by which the one and the other purged people. The Priests sacrifice was of unreasonable beasts; Christ of HIMSELF. He by himself purged our sins.

The first particle of this verse ( who ) having reference to that excellent Person who is described in the words before it, and after it, noteth out the Priest. This clause ( by himself ) showeth the sacrifice or means of purging. The Son of God, the Creator of all things, the Sustainer and Governor of all, is the Priest, and this Priest offered himself, and so by himself purged our sins.

True it is that the human nature of Christ only was offered up: whereupon it is said that he was put to death in the flesh (1 Pet. 3. 18.) and suffered for us in the flesh, 1 Pet. 4. 1. yet by reason of the hypostatical union of his two natures in one Person, he is said to give himself, Ephes. 5. 2. and to offer up himself, Heb. 7. 27. And thereupon it is said, that he put away sin by the sacrifice of himself ( Heb. 9. 26.) And, as here, purged our sins by himself. For as much as it was impossible that the Word should die, being the immortal Son of the Father, he assumed a body, that he might die for all, and yet remain the incorruptible Word.

Great is the emphasis of that phrase: It showeth that this work of purging our sins was above human strain; though an human act, or rather passion were requisite thereto; as to suffer, to shed blood, to die: yet a divine value and virtue must needs accompany the same, to purge sin. It must be done even by him himself, who is God-man: He himself must be offered up. In which respect it is said, that God hath purchased the Church with his own blood, Acts 20. 28.

This title Himself, having reference to that Person who is both God and man, includes both the natures. This Person, himself, offered up himself to purge our sins by himself. This is a great mystery; the like was never heard of. The Priest that offereth, the sacrifice that is offered, one and the same. The same mystery is implied under this phrase, Christ sanctified the people with his own blood, Heb. 13. 12. But this of sanctifying or purging with or by himself, hath the greater emphasis. More cannot be said to set out the invaluable price of our redemption, the indelible stain of sin, and available means of purging it. See Chap. 9. v. 12. §. 57.

§. 30. Of Christ's glory after his suffering.

A Fourth difference betwixt Christ and the Levitical Priesthood, is in these words; He sat down on the right hand of the majesty on high.

Hereby is implied a continuance of Christ's Priesthood after his death: This is denied of the Priesthood under the Law, Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins, and by his burial sanctified the grave, and that estate wherein the bodies of believers after death are detained till the day of consummating all things, rose from the dead, and ascended into Heaven, there to continue an high-Priest forever.

This then notes out another part of Christ's Priesthood. The former was of subjection and suffering; this of dignity and reigning. By that was the work wrought and price laid down: by this is the efficacy and virtue thereof applied, and the benefit conferred.

Fitly is this added to the former, to show, that Christ was so far from being vanquished and swallowed up by his sufferings for our sins, as thereby way was made for an entrance into the highest degree of glory that could be attained unto.

§. 31. Of Christ's sitting and standing in Heaven.

THe Apostle in setting down the high degree of Christ's exaltation, well poised his words, for every word hath its weight.

This, He sat down, importeth high Honor, and a settled continuance therein. Sitting is a posture of dignity: Superiors sit when inferiors stand, Job. 29. 7, 8. Thus is the Ancient of days, said to sit: and ten thousand thousands (ministering spirits) to stand before him, Dan. 7. 9, 10. In way of Honor is the Highest thus set out, He that sitteth upon the Throne, Rev. 5. 13. In this sense saith God to his Son, Sit at my right hand, Psal. 110. 1. The authority also and power which Christ hath over all, is hereby noted. For in this sense is this phrase oft used: as Psal. 9. 4. and 29. 10. and 47. 8. Rev. 21. 5.

Obj. Christ is said to stand on the right hand of God, Acts 7. 55.

Answ. Divers phrases may be used of the same thing in divers respects, and imply no contradiction: For first, to speak according to the letter, a King may be said to sit on his Throne, because that is his ordinary posture: and to stand at some special times: as Eglon arose out of his seat when Ehud said to him, I have a Message from God to thee, Judge. 3. 20.

There are three limitations wherein different acts cannot be attributed to the same thing.

• 1. In the same part: In the very same part a man cannot be sore and sound.
• 2. In the same respect: A man cannot be alive and dead together in the same respect, but in different respects one may be so: For she that liveth in pleasure is dead while she liveth, 1 Tim. 5. 6.
• 3. At the same time: One cannot sit and stand together at the same time: at several times he may.

Again, To take this phrase metaphorically (as it is here to be taken,) Christ may be said to sit, to show his Authority (as before;) and to stand, to show his readiness to hear and help. In this respect did Christ most fitly present himself standing, to Stephen, Acts 7. 55.

Sitting doth further set out continuance in a thing: Where Jacob saith of Joseph, His bow SATE in strength, we fitly, according to the true sense, translate it thus; his •… ow ABODE, &c. Gen. 49. 24. In like manner where Moses saith to Aaron and his sons, ye shall SIT at the door of the Tabernacle seven days. We, according to the true meaning of the word in that place, thus turn it, ye shall ABIDE, Lev. 8. 35.

Standing also importeth as much, namely continuance and perseverance in a thing. To express this emphasis of the word, we do oft translate it thus; stand fast, as 1 Cor. 16. 13. Stand fast in the faith. And Gal. 5. 1. Stand fast in the liberty, &c. where the original Greek saith of the devil ( John. 8. 44.) he STOOD not in the truth, our English hath it thus, he ABODE not, &c.

Wherefore by both these metaphors ( sitting and standing ) Christ's abode and continuance in Heaven, as our high-Priest, Prince and Prophet, and that for us, is plainly set out.

And to show that this his abode and continuance hath no set date, this indefinite and everlasting phrase, forever, is in other places added; as Chap. 7. 25. and 10. 12.

Finally these metaphors note out Christ's rest and cessation from all his travels, labors, services, sufferings, and works of ministry which on earth he underwent. Christ is now entered into rest and so sitteth.

This implieth that nothing now remaineth more to be done or endured for purchase of man's redemption, his sacrifice was full and perfect: Therefore going out of the world, he saith, It is finished, Joh. 19. 30.

§. 32. Of the Divine Majesty.

TO amplify the forementioned Dignity and Sovereignty of Christ, the place where Christ sitteth is set out in two phrases:

• 1. On the right hand of the Majesty.
• 2. On high.

By the Majesty, is meant God himself, as more plainly is expressed in other places, where Christ is said to be at the right hand of GOD (Rom. 8. 34.) and to be set down on the right hand of God, Heb. 10. 12.

^• Majesty importeth such greatness and excellency as makes one to be honored of all and preferred before all. It is a little proper to Kings, who in their dominions are above all and over all. By way of excellency a King is styled Majesty itself: as when we speak of a King, we say, His Majesty: when to him, Your Majesty. A word like to this coming from the same root, is translated magnificence: which also is applied to God, and translated, as the word here Majesty, 2 Pet. 1. 16.

To none can this title be so properly applied as to God himself, for all created greatness and excellency is derived from, and dependeth upon God's greatness and excellency. Whereas Majesty is attributed to created Monarchs, it is because they bear God's image, and stand in God's stead. In this respect they are also styled God's, Psal. 82. 6.

In this place this Title is used,

• 1. To set out the high and supreme Sovereignty of God, importing him to be King of Kings, and Lord of Lord's: For to speak properly, God only hath majesty: and therefore by a property is styled the Majesty.
• 2. To magnify the exaltation of Christ which is to the highest degree that possibly can be; even to the right hand of Him or next to Him that only and justly is styled the Majesty.
• 3. To show an especial end of Christ's high advancement; which was to reign and rule. This is the property of Majesty; and for this end was Christ advanced next to the Majesty.

This is further evident by the addition of this word Throne, as some do read it, thus, He sat down on the right hand of the Throne of the Majesty on high. So is it read, Chap. 8. 1. and 12. 2. and that with an unanimous consent of all copies: So in Matth. 19. 28. and 25. 31. and Acts 2. 30. So much also is here without question intended.

Now to sit on a Throne of Majesty, is to have power of reigning and ruling. This is yet further made clear by the end which the holy Ghost setteth down hereof ( Psal. 110. 1.) which is to subdue his enemies, Wherefore the Apostle thus explaineth that phrase (1 Cor. 15. 25.) He must reign till he hath put all his enemies under his feet. For sitting on the right hand of Majesty, the Apostle puts reigning. So as to sit on the right hand of Majesty and to reign, are equivalent terms.

§. 33. Of Christ's advancement to God's right hand.

THis phrase right hand, attributed to God, must needs be metaphorically spoken. For God is not a body, nor hath any parts of a body properly appertaining unto him: He is a simple, pure, spiritual, indivisible essence. To imagine that God hath a body, or any parts of a body properly, is to make him no God. Whosoever doth conceit any such thing of God, doth frame an idol for God in his heart. Such things are attributed to God in sacred Scripture for teaching sake, to make us somewhat the better conceive divine things by such human resemblances as are familiar to us, and we well acquainted withal.

As for this particular metaphor of a right hand, it is very frequently attributed to God: and that in two respects.

• 1. To set out his power.
• 2. His glory.

There is no part of the body whereby men can better manifest their power then by their right hand. By their hands they lift, they strike, they do the things which require and declare strength. Of the two hands, the right useth to be the more ready, steady and strong in acting this or that: Therefore after the manner of men, thus speaketh Moses of God, Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy. In like manner many admirable works are in other places attributed to God's right hand, that is, to his power.

Again, Because God's majesty is of all the most glorious, his right hand is accounted the greatest glory that can be. In this latter respect is the metaphor here used. It is taken from Monarchs, whose Throne is the highest place for dignity in a Kingdom.

To set one at the right hand of his Majesty, is to advance him above all subjects, next to the King himself: as Pharaoh said to Joseph, (Gen. 41. 40.) Thou shalt be over my house, and according to thy word shall all my people be ruled; only in the Throne will I be greater then thou,

In places of state, the middle useth to be the highest; the right hand the next, the left the third. In this respect the mother of Zebedees children, leaving to Christ the highest place, desireth that one of her sons might be at his right hand, the other at his left in his Kingdom. Solomon, to show he preferred his mother before all his subjects, set her on his right hand, 1 King. 2. 16. So doth Christ manifest his respect to his Spouse, Psal. 45. 9. So doth God here in this place to his Son. For to sit on the right hand of the divine Majesty, is the highest honor that any can be advanced to.

§. 34. Of Christ advanced as God-man.

CHrists advancement is properly of his human nature: For the Son of man is said to sit at God's right hand, Matth. 26. 64. and Steven with his bodily eyes saw him there, Acts 7. 56. That nature wherein Christ was crucified, was exalted. For God, being the most high, needs not be exalted. Yet the human nature in this exaltation, is not singly and simply considered in itself, but united to the deity: so as it is the Person, consisting of two natures, even God-man, which is thus dignified, next to God, far above all mere creatures. For as the human nature of Christ is inferior to God, and is capable of advancement, so also the Person consisting of a divine and human nature. Christ as the Son of God, the second Person in sacred Trinity, is in regard of his deity, no whit inferior to his Father, but every way equal: yet as he assumed our nature, and became a Mediator betwixt God and man, he humbled himself, and made himself inferior to his Father. His Father therefore exalted him above all creatures, Phil. 2. 8, 9. The Scripture expressly testifieth, that the Father advanced his Son. For he said to his Son, Sit at my right hand (Psal. 110. 1.) He set him at his right hand, Ephes. 1. 20. God exalted him, Acts 5. 31. God hath given him a Name which is above every name, Phil▪ 2. 9. Now he that giveth is greater then he that receiveth.

§. 35. Of Heaven the place of Christ's exaltation.

THe place, where Christ is exalted, is here indefinitely set down to be on high. Though the word be but of the positive degree, yet is it to be understood of the highest degree that can be: so