Commentary on Hebrews

§. 133. Of restraining the benefit of Christ's Offices to the Elect.

THe whole reason thus set down, Which God hath given me, implieth a restrain of the efficacy of Christ's Prophetical Office to them alone whom God hath given him. It intendeth that all they shall partake of the benefit of Christ's Prophetical Office: and thereby be brought to God: and none but they. To the 〈◊〉 purpose saith Christ, All that the Father giveth me shall come to me, Joh. 6. 37. Th •… phrase is both extensive and exclusive. It extendeth itself to everyone of God Elect, who are given by God to Christ: and it excludeth all but them. So much 〈◊〉 intended by this phrase, As many as were ordained to eternal life, believed, (Acts 13. 48.) All they and none but they. This exclusive restraint Christ doth somewhat more expressly set down where he saith to his Disciples, Unto you it is gi •… to know the mysteries of the Kingdom of heaven, but to them it is not given, Mat. 13. 1 •… . See more hereof §. 113.

The special reason hereof is thus rendered by Christ himself, Even so Fat •… , for so it seemed good in thy sight, Matth. 11. 26. And again, It is your Father good pleasure to give you the Kingdom, Luk. 12. 32. See more hereof §. 37.

That which is here intended of the restraint of the efficacy of Christ's Prophetical Office, may be applied to the restraint of the benefit of his other Offices: yea 〈◊〉 of all that he did and endured for man. All is restrained to the Elect whom God hath given to his Son. (See §. 81.) Yea it may also be applied to the efficacy of the Gospel preached by Christ's Ministers. Their Ministry is effectual only to the Elect, Acts 13. 48.

Quest. Why then is the Gospel preached to all, even to reprobates, as well at •… the Elect.

Answ.

• 1. Because these cannot be discerned one from the other here in th •… world.
• 2. Because these are here in this world mixed together as wheat and chaff in the Barn.
• 3. To make the reprobate the more inexcusable.

By the efficacy of the Gospel men may know that they are the Elect of God▪ given to Christ, and shall be eternally saved.

They who reap any benefit by the Ministry of the Gospel, ought not to attribute it to any wit, wisdom, conceit, memory, or other parts of their own: but only to the good pleasure and gift of God. The praise which Christ gave to his Father in the behalf of babes, ( Matth. 11. 25.) must such as are effectually wrought upon much more give unto God in behalf of themselves, and say, Not unto us, O Lord, not unto us, but unto thy Name give glory, Psal. 115. 1.

A due consideration of this point will keep us from spiritual pride and arrogancy; and make us humble before God, and thankful unto him. See more hereof §. 162.

§. 134. Of the Resolution of Heb. 2. v. 12, 13.

THe sum of these two verses is A description of Christ's Prophetical Office. This is here brought in as a confirmation of Christ's human nature wherein he executed that Function. See §. 1.

In this description two points are considerable:

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

The Inference (in this word Saying ) in particular verifieth that which was asserted in the words immediately preceding: namely, that Christ was not ashamed to call men brethren.

The Argument may be thus framed,

He that saith of men, I will declare thy Name unto my brethren is not ashamed to call them brethren.

But Christ saith of men, I will declare thy Name unto my brethren:

Therefore Christ is not ashamed to call men brethren.

The Substance containeth a proof of Christ's Prophetical Office: about which we may observe,

• 1. The kind of proof.
• 2. The point proved.

The kind of proof is a Divine testimony. Of this kind there be three particulars.

• 1. The execution thereof, ver. 12. This is taken out of Psal. 22. 22.
• 2. The ground of Christ's courage in executing it, ver. 13. This is taken out of Psal. 18. 2.
• 3. The efficacy thereof, ver. 13. This is taken out of Isa. 8. 18.

• 1. The execution of Christ's Prophetical Office consists of two parts.
  • 1. To declare God's Name.

  • 2. To sing praise to him.

    In the former four particulars are expressed.

  • 1. The Prophet, I.
  • 2. The Act▪ will declare.
  • 3. The Subject matter▪ Thy Name.

  • 4. The Object to whom, My brethren.

    In the later four other particulars are expressed.

  • 1. The same Person or Prophet, I.
  • 2. Another act, which is to sing praise. These two words are the translation of one Greek word.
  • 3. The person whose praise he would set forth, unto thee.
  • 4. The place where he would do it, In the midst of the Church.
• 2. The ground of Christ's courage was his confidence. Here is expressed,
  • 1. The connection of this with the former, in this phrase, And again.
  • 2. The main Proposition. Herein are three particulars.
  • 1. The kind of confidence, put trust.
  • 2. The person who doth▪ put his trust, I will, saith Christ.
  • 3. The person on whom, in him, namely God.
• 3. The efficacy of Christ's Prophetical Office, was in fitting those for God who were given to him. Here also are expressed as before,
  • 1. A connection of this with the former, And again.
  • 2. A Proposition. Wherein observe▪
  • 1. An evidence of the power of Christ's Ministry.

  • 2. The reason thereof.

    In the evidence are set down,

  • 1. An act, which demonstrateth the evidence intimated in this particle Behold▪ This intendeth a presenting unto God, such as were fitted for him.

  • 2. The persons presenting (in this Pronown I ) and presented in this relative children.

    The reason is taken from a trust committed unto Christ: in these words, Which God hath given me. Here observe,

  • 1. The kind of trust, Given.
  • 2. The Trustor or Person that committeth the trust, God.
  • 3. The trusted, or persons that are given; in this relative Which. That hath reference to children.
  • 4. The Trustee, or person who is entrusted, in this Pronoun Me. Which h •… reference to Christ.

§. 135. Of Observations raised out of Heb. 2. 12, 13.

I. A Divine testimony is a sound proof. See Chap. 1. §. 46, 61.

II. Christ was a Prophet. He himself here saith, I will declare: which i •… an act of a Prophet or Preacher. See §. 111, 112. & §. 23, 24.

III. Christ received what he delivered. He delivered nothing of his own he •… See §. 111.

IV. Christ delivered what he received. He concealed nothing. The word decle •… includeth both these. See §. 112.

V. Christ made known what was to be known of God. The Name of God intend •… much. See §. 112.

VI. Christ executed his Prophetical Office in man's nature. The main scope of 〈◊〉 Apostle in this place is to set forth Christ's human nature, and what he did there •… See §. 112.

VII. Saints are Christ's brethren. See §. 106.

VIII. Christ's brothren do especially partake of the benefit of Christ's Prophetical •… fice. To them in special he saith, I will declare God's Name. See §. 113.

IX. Christ was careful to set forth his Fathers praise. This phrase, Unto thee, 〈◊〉 reference to God the Father. See §. 114.

X. God is praised by singing. Therefore Christ professeth to sing praise. 〈◊〉 §. 115.

XI. God is to be praised with cheerfulness. Singing implieth a cheerfulness of •… rit. See §. 116.

XII. God is to be praised in great Assemblies. The midst of the Church 〈◊〉 great Assembly. See §. 117.

XIII. Divers testimonies may be produced to prove the same point. Here 〈◊〉 Apostle useth this phrase, And again, in reference to a former testimony▪ 〈◊〉 Chap. 1.

XIV. Christ himself trusted on God. He here expressly professeth as 〈◊〉 See §. 119.

XV. Christ is one with us. See §. 121.

XVI. Christ's Ministry was powerful. See §. 122.

XVII. Mysteries of Christ are remarkable. This particle Behold, intends so 〈◊〉 See §. 124.

XVIII. Christ brought others to God. §. 126.

XIX. Christ accompanied those whom he brought to God. See §. 125. The •… nexion of these two words, I, children (I and my children) intends the two 〈◊〉 points.

XX. The Ministry of the Gospel is effectual. The presenting of children to 〈◊〉 is here brought in as a Demonstration of the efficacy of the Gospel. 〈◊〉 §. 127.

XXI. Saints are Christ's children. So they are here called. See §. 128.

XXII. God hath power to exact an account. Because God gave these 〈◊〉 to Christ, Christ to make up his account brought his children to God. See §. 129.

XXIII. God freely bestowed men on Christ. This word Given includes freeness under it. See §. 130.

XXIV. God hath power to choose and refuse whom he will. This act of giving is here restrained to children. See §. 131.

XXV. Christ is the means of all good to men. To him are they given who are brought to God for good. See §. 132.

XXVI. The Elect alone partake of the benefit of Christ's Offices. These are they who are given to Christ, and by Christ brought to God. See §. 133.

§. 136. Of the transition betwixt ver. 13, & 14.

FRom the Prophetical Office of Christ, which he exercised in his human nature, the Apostle proceedeth to set down special acts of his Kingly Office, which he also performed in the same nature.

Very elegantly doth the Apostle pass from the one point to the other. For upon the mention of children belonging to Christ, the Apostle taketh occasion to show that Christ would be of the same nature whereof they were, though it were a frail and infirm nature; even flesh and blood.

The inference of this later upon the former point, is set down in two particles (For as much then) both which intend a reason. The former word translated, For as much, is also translated with this causal particle, FOR THAT, Chap. 5. 2. and so then, Chap. 9. 26. and 10. 2. And also with this, Because, Chap. 6. 13. and 11. 11.

The other particle properly signifieth therefore: and so it is translated, even joined with the same particle that here it is, thus, seeing therefore, Chap. 4. 6.

It is evident hereby that the Son of God became a son of man for their sake whom God had given to him.

Of the Son of God being one with sons of men. See §. 104.

To declare that in the conformity of Christ to others, the Apostle intends the same persons whom he mentioned before, he useth the very same words, children, in both places. Of this title children, See §. 128.

§. 137. Of this phrase, Flesh and blood.

THat wherein Christ is here said to be conformable to these children is styled Flesh and blood.

Flesh in Scripture is used Properly or Tropically.

• 1. Properly for that part of man which covereth the bones, and is covered with skin▪ through which the veins, nerves, sinews, arteries, and other ligaments of the body do pass.

  Thus doth Job distinguish flesh from skin, bones, and sinews, Job 10. 11. Thus distinguished, It is a soft substance made of blood coagulated.

• 2. Tropically flesh is used sundry ways: As,
  • 1. By a Synecdoche: as when it is put
    • 1. For the whole body distinguished from a man's soul. The dead bodies of thy servants have they given to be meat unto the fowls, &c. the flesh of thy Saints unto the beasts of the earth, Psal. 79. 2.

    • 2. For the person of man, consisting of body and soul. All flesh shall see the salvation of God, Luk. 3. 6.

      In these two respects flesh is attributed to Christ: namely in reference to his body, (1 Pet. 3. 18.) and to his whole human nature, John. 1. 14. 1 Tim. 3. 16.

    • 3. To a man's wife who is styled his flesh, Gen. 2. 23. and by rule of relation to a woman's husband. For man and wife are said to be one flesh, Matth. 19. 5.
    • 4. For such as are of kin. S ^t Paul thus styles those that were of the stoc •… from whence he came, Them which are of my flesh, Rom. 11. 14.

    • 5. For a neighbor. Hide not thyself from thine own flesh, Isa. 58. 7.

      Kinsmen and neighbors are of the same flesh: the former more near, the later more remote: therefore both are called flesh.

    • 6. For all creatures clothed with flesh. God giveth food to all flesh, Psal 136. 25.
  • 2. By a Metonymy, as when flesh is put
    • 1. For corruption. That that is born of the flesh is flesh, Joh. 3. 6. Flesh in the later place is put for corruption of nature.
    • 2. For infirmity. Thus horses are said to be flesh, Isa. 31. 3. In regard 〈◊〉 their weakness: and in this respect are opposed to spirit.

    • 3. For outward appearance. Ye judge after the flesh, (Joh. 8. 15.) that is 〈◊〉 things outwardly appear.

      Corruption, weakness, outward show, are but adjuncts or accident •… which belong to men's bodies, which are flesh.

  • 3. By a Metaphor, as when flesh is put
    • 1. For abrogated ceremonies. This the Apostle intends, where he said Are you now made perfect by the flesh? Gal. 3. 3.
    • 2. For human excellencies. We have no confidence in the flesh, Phil. 3. 3. 〈◊〉 means thereby such prerogatives as men esteemed excellencies, and used 〈◊〉 boast in them.

These and other like things are as flesh alone, without spirit: which r •… sum, putrefy and vanish to nothing, as mere flesh doth.

Flesh is here put for the human nature: and that as it is accompanied with 〈◊〉 nifold frailties.

By way of diminution blood is added thereunto ( flesh and blood. )

Blood is a liquor consisting of the four humors; in it life and spirit is conv •… through the whole body. The Philosopher saith that blood is the matter ol •… whole body.

By a Metonymy blood is put for life and for death. For life, because it is 〈◊〉 means of life, Gen. 9. 4. For death, because upon shedding of blood death follow •… Gen. 37. 26. Compare Psal. 72. 14. with Psal. 116. 13. In this respect Christ's blood put for his death, Rom. 5. 9. Eph. 2. 13.

By a Metaphor blood is put for the corruption of nature, John. 1. 13. Ezek. 16. 6

Blood is here joined with flesh, to show that quick flesh is here meant: 〈◊〉 that hath blood in it: And by reason thereof is subject to many infirmities, yea •… sensible of them.

As good blood is the nourishment of the flesh and makes it quick and fresh, so distemper of blood causeth many maladies in the flesh. By the wasting of the 〈◊〉 the flesh consumeth.

Fitly are these two, flesh and blood, joined together. I find them thus •… ed five times in the New Testament: Here, Matth. 16. 17. 1 Cor. 15. 50. Gal. 1 Eph. 6. 12.

Flesh and blood thus joined, set out in general man's external substance, 〈◊〉 visible and sensible, and in that respect exposed to spirit, Luk. 24. 39.

In particular flesh and blood is put

• 1. For man's earthly disposition, and incapacity of heavenly mysteries; so •… himself he can neither know them, nor make them known. Thus flesh and bl •… opposed to God, who is omniscient, and revealeth what mysteries he pleased whom he will, Matth. 16. 17. Gal. 1. 16.
• 2. For man's weakness. Thus it is opposed to principalities and po •… Eph. 6. 12.
• 3. For mortality whereunto our sins brought us. Thus it is opposed to glo •… bodies, 1 Cor. 15. 50.

Here it is used in the general acception of the phrase, as flesh was noted before to be used: namely for human nature subject to manifold infirmities.

Flesh and blood, as it is a visible substance, so it is gross, heavy, drowsy, subject to hunger, thirst, cold, heat, pain, wearisomeness, sickness, fainting, yea and death itself.

In regard of the outward visible part, a man is little better then a brute beast, which is also flesh and blood, Eccles. 3. 19. Sundry beasts in sundry excellencies, appertaining to flesh and blood, go beyond men: as in bigness, swiftness, strength, vigor of several senses, as of sight, hearing, smelling, tasting, touching and other like endowments.

That flesh and blood is such as hath been shown, it came first from sin. For sin brought death: and all manner of infirmities are concomitants to death.

This is a point most worthy their due and serious 〈◊〉 •… deration, who are or may be puffed up, by reason of their reasonable soul, or any abilities thereof: or by reason of the comely feature, beauty, strength or other excellencies of the body: or by reason of victories over enemies, successes in their endeavors, honors, dignities, revenues, stately palaces, sumptuous houses, or any other like things. Notwithstanding these or any other like excellencies, they who lay claim to those excellencies, are but flesh and blood. Flesh and blood are in this case like the Peacocks black feet: when her gay feathers are in her eye, she struts up herself in beholding them: but when her eye is cast on her black feet, down falls her gay feathers. A due consideration of flesh and blood would take away all proud conceits of any outward excellencies. Considering all others are, as we are, flesh and blood, What folly is it to trust in man ( Isa. 31. 3.) or to fear man? Isa. 51. 7, 8.

§. 138. Of Saints being flesh and blood.

OF the foresaid flesh and blood Christ's children (that is, such as being elected and given by God to Christ, and thereupon redeemed, called, justified and sanctified) are here said to be partakers. The Greek Verb it derived from a root that signifieth common: and it implieth, to have a thing in common with others. Thus as the children are here said to be partakers of flesh and blood, so the Gentiles are said to be partakers of the Jews spiritual things ( Rom. 15. 27.) that is, all to have them in common, one as well as another.

Concerning this common condition of children, Apostles, who were eminent among these children, thus say of themselves, We also are men of like passions with you, Act. 14. 15.

Regeneration altereth not the outward constitution or condition of men. Sin did not altar man's substance: for Adam, after his fall retained that body and soul, with the several powers and parts of each; which he had before: So regeneration took not away flesh and blood in the substance thereof, nor the common infirmities of it.

Indeed transgression altered the good quality that was in man's body and soul: Namely the integrity, the holiness and righteousness in which he was created after God's Image. So regeneration altereth man's evil disposition and corruption, wherein he was conceived and born: but not his outward condition or constitution. Whether he were tall or low, fat or lean, healthy or sickly, strong or weak, strait or crooked, fair or foul, rich or poor before his regeneration, he remains the same afterward, for ought that regeneration doth to the contrary.

The Lord will have his children to retain, as others, flesh and blood, and remain subject to all manner of infirmities, for sundry weighty reasons.

• 1. That they might not, by reason of any spiritual privileges, be too much puffed up: for the children, while here they live, are too prone thereunto, 2 Chro. 32. 25, 2 Cor. 12. 7.
• 2. That in God's presence they might the more abase, yea and abhor themselves, Job 40. 4. & 42. 6.
• 3. That they might learn to lay forth their misery, and plead their weakness before God, Job 6. 12.
• 4. That they might take heed of provoking. God's wrath against themselves, 〈◊〉 are but flesh and blood, Act. 9. 5.
• 5. That they might have the more compassion on others, Heb. 5. 2. Gal. 6. 1.
• 6. That they might be the more circumspect over themselves, 1 Tim. 4. 16.
• 7. That they might be more careful in using all means needful and useful 〈◊〉 flesh and blood, Eph. 6. 10, 11, 12.
• 8. That they might the better discern what cause they have to exercise the 〈◊〉 of invocation ( Psal. 116. 2.) yea and of gratulation to, for God's supporting, a •… doth, such as are flesh and blood.
• 9. That they may more confidently depend on God, 2 Chron. 20. 12.
• 10. That they might not rest on man for revelation of Divine truth, Ma •… 16. 17.

These and other like ends instruct us in so many duties arising from this our condition that we are flesh and blood.

§. 139. Of Christ's being flesh and blood.

THe conformity of Christ to his children is thus expressed. He also himself li •… wise took part of the same. Every of these words have their emphasis.

• 1. This copulative also hath reference to the children before mentioned. 〈◊〉 also: he as well as they. Though there were an infinite disparity betwixt Christ 〈◊〉 his children, yet he refused not conformity with them. Or otherwise this copulati •… also, or and, may be translated even (even he ) which is a note of special emphasis
• 2. This reciprocal Pronoun, himself, hath reference to Christ's eminency and it implieth that he that was true God, the Creator, Preserver, Redeemer 〈◊〉 Father of those children, suffered not his infinite excellency to be any hinder •… to this his low condescension. He himself.
• 3. The Greek word translated, likewise, implieth a nearness to one. Ther •… whence it sprouteth signifieth, near. A word of the same stem is used in this ph •… •… igh unto death, Phil. 2. 27. The Ad'verb here used is not elsewhere found in 〈◊〉 New Testament: but in other Greek Authors it is frequent: by them it is 〈◊〉 joined with another word which more expressly setteth out the same thing that 〈◊〉 doth. That other word is oft used in the New Testament, and joined with 〈◊〉 copulative also: as where Christ saith, These also doth the Son likewise, Joh. 5. •… By comparing that place with this text, we may observe, that, He who himself 〈◊〉 was likewise equal with God, did also himself likewise take part of the same na •… with man.

• 4. The word here translated took part, is another then the former transl •… are partakers. The former implieth that all of all sorts were by nature subject 〈◊〉 the same common condition: but this other intendeth a voluntary act of Chri •… whereby willingly he took upon himself to be like his brethren. He was before he was true God, eternal, all-sufficient, and needed not in regard of himself, to •… as the children were. A like word to this is used ver. 16. He took on 〈◊〉 See §. 159.

  The Greek word in the later place, according to the notation of it, signif •… to have with, or to have of that which another hath. Christians are said 〈◊〉 partakers of the Lord's Table, one with another to receive the benefit thereof, 1 C •… 10. 21. They who mutually partake of the same commodity are called par •… from the s •… me Original, Luk. 5. 7. See Chap. 3. §. 17.

• 5. This relative, The same, hath reference to flesh and blood. The relativ •… of the plural number, to show that it includeth both. For the one and the oth •… of the singular number; but both joined, include the plural.

This doth emphatically set forth Christ, not only to be true man, but also sub •… to all manner of frailties, (so far as they are freed from sin) even such as a company flesh and blood, as was before shown §. 137.

Behold how, low the Son of God descended for us sons of men. Herein 〈◊〉 peared love.

How ought this conformity of Christ, to take part of flesh and blood, quicken •… up to take part of that Divine nature, whereof an Apostle speaketh, 2. Pet. 〈◊〉 that so we may be like him in those excellent graces wherein he made himself a pattern to us while he was on earth: as in meekness and humility, Matth. 11. 29. in love, Ephes. 5. 2. in forgiving others, Coloss. 3. 13. in compassion, Luke 10. 37. in patience under sufferings, and contempt of the world, Heb. 12. 2. Christ's conformity to us was in much meanness, ours to him is in much glory. Upon this ground doth the Apostle press a like exhortation, Philip. 2. 5. What if we be called to conformity with Christ in suffering, in bearing reproach, or undergoing ignominy for righteousness sake? The servant is not greater then his Master, Matth. 10. 24, 25. The Head (who was himself full of glory) vouchsafed to take part of flesh and blood that he might suffer for flesh and blood: Shall then the members think much to be conformable to their Head in anything that he shall call them to?

§. 140. Of Heresies against the Apostles description of Christ's Human nature.

THis description of Christ's Human nature, He also himself likewise took part of the same, meets with sundry Heresies that have been broached against the Human nature of Christ.

The Proclianites held that Christ came not in the flesh at all. How then did he take part of the same flesh and blood that we have?

The Manichees maintained that Christ was not in true flesh, but that he shown forth a feigned species of flesh to deceive men's senses. If so, then did he not likewise take part of the same with us.

The Cerdonians denied that Christ had flesh at all. This is like the first Heresy.

The Valentinians taught that Christ brought a spiritual and celestial body from above. Then did he not likewise take part of the same flesh and blood that we do.

The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts, where mention is made only of flesh & blood. But the Apostle here speaketh of the visible part of man: comprising the invisible part, which is his soul by a Synecdoche, under the visible, which is flesh and blood. But this phrase, He also himself likewise took part of the same, showeth, that as our flesh and blood is animated, with a reasonable soul, so also Christ was. By the; like reason they might say that Christ's body had no bones, because it is said, The Word was made flesh, John. 1. 14. Yea by the like reason they might say, that the Israelites which went down into Egypt had no bodies, because it is said of them, All the souls, Gen. 46. 15.

An ancient Father attributed this Heresy to the Arians also, and for refutation thereof produceth all those texts of Scripture which make mention of the soul of Christ, whereby he proveth that Christ had a soul as well as a body.

The Ubiquitarians hold that the Divine properties, as Omnipotency, Omnisciency, Omnipresence, &c. are in the human nature of Christ; which if so, Christ took not likewise part of the same flesh and blood that we do. The like may be said of Popish Transubstantiation.

There are other sorts of Heretics, namely the Samosatenians, who broached this Heresy, That Christ then only began to be, when he came endued with flesh; whereby they imply that he was not before. But this phrase, He took part of the same, showeth, that he was before he took part of flesh and blood.

Our Divines from a like phrase do infer the eternity of the Word. The phrase is this, In the beginning was the Word, John 1. 1. Because the Word was in the beginning, it is necessarily implied, that he did not then first take his beginning, but was before.

§. 141. Of Christ's destroying the Devil.

THe end of Christ's assuming his human nature is thus set down, That through death he might destroy him that had the power of death.

The general end is implied. That which is expressed is an end of that end, or a mighty effect that followed thereupon: which was to destroy the devil.

That general end was to die. For if he had not been flesh and blood he could not have died.

This general end is implied under this phrase, through death, as if he had said, that he might die and by death destroy the devil.

Of Christ's being man that he might die, See §. 75.

The powerful effect which was accomplished by Christ's death (which was also a special end why he died) was the destruction of him that had the power of death.

The primary root whence the word translated destroy, is derived, is a Noun, that signifieth a work: as where it is said that the Son of God was manifested, that he might destroy the works of the devil, 1 John. 3. 8. Thence is derived a Verb which signifieth to work. He worketh the work of the Lord, 1 Cor. 16. 10. But a privative particle being added, the Nown signifieth not working or idle, Matth. 20. 3. And another compound added thereunto signifieth to make void, Rom. 3. 31. Do we make void the Law? or to make of none effect, Rom. 4. 14. The promise made of none effect. And thereupon to bring to naught, 1 Cor. 1. 28. To bring to naught things that are. And to destroy, 1 Cor. 6. 13. God shall destroy, &c.

By the aforesaid derivation and various signification of the word, it appeareth that it doth not always signify to annihilate a thing, and bring it utterly to naught; for the devil that is here spoken of, still retains his being and substance, and ever shall retain it, both for the greater terror of the wicked and also for his own greater misery. But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used, where the Apostle saith, that the body of sin is destroyed, Rom. 6. 6. It cannot be denied but that 〈◊〉 devil, like a roaring lion, walketh about seeking whom he may devour, 1 Pet. 5. 8. and that many of God's children are so busfited and ensnared by him, as they may se •… to be overcome of him: which cometh to pass partly by their own fault in that they do not manfully stand against him, but too slavishly yield unto him: and partly by God's wise ordering the matter, for the better proof of the graces whi •… he bestoweth on his children: but yet this ever hath been and ever shall be the issue, that he never prevaileth against God's children: but that they in all assau •… remain conquerors. This was foretold of old, where speaking to the devil 〈◊〉 Christ, the seed of the woman, the Lord saith, it shall bruise thy head, Gen. 3. 1 •… The devil assaulted Christ himself but prevailed not. For after Christ had said 〈◊〉 thee hence Satan, the devil left him, Matth 4. 10, 11. It appears afterwards, abo •… the time of Christ's last sufferings, that the Prince of this world came again 〈◊〉 assault Christ, but saith Christ, He hath nothing in me (John 14. 30.) that phrase showeth, that the devil could not prevail against Christ. Neither could he prev •… against Job, though he had liberty to do what he could against Job himself and against all that Job had ( Job's life only excepted) Job 1. 12. & 2. 6. He desired to 〈◊〉 . Peter as wheat: but yet he could not make Peters faith to fail, Luk. 22. 31, 32. T •… this tends this phrase, the Prince of this world is judged, Joh. 16. 11. And this, 〈◊〉 Prince of this world shall be cast out, John 12. 31. And this, Christ led captivity •… ptive, Eph. 4. 8. And this, He hath spoiled principalities and powers, &c. Col. 2. 1 •… For such is Satan's might, compared unto men, such his malice, as if he 〈◊〉 not thus destroyed, no flesh would be saved.

Hereby we have evidence of the provident care of our Captain, who knowing what flesh and blood it, and what our enemies are, hath first himself vanquished them; and then provided sufficient armor for his children to stand safe against them, Eph. 6. 12, &c.

This is a great comfort against the terror of the devil. Many fearful and terrible things are written of him in the Scripture. Observe in particular how he is described, Eph. 6. 12. But this that he is destroyed by our Captain, who did take part of flesh and blood, is a great comfort to us, who are flesh and blood.

This also is an encouragement to stand against him, and to resist. He is an enemy spoiled. Hereupon an Apostle thus encourageth us, Resist the devil and he will fly from you, Jam. 4. 5. There is assurance of victory to such as believe. If Satan get the upper hand, it is by reason of our timorousness and want of faith. As the Ancients by faith were made strong, waxed valiant in sight, turned to flight the armies of the aliens (Heb. 11. 34.) So may we in this spiritual combat with the devil. The phrase of Christ's leading captivity captive (Eph. 4. 8.) is spoken of our spiritual enemies, and implieth that they are as captives chained; so as Christ lets them out and pulls them in, as it pleaseth him. If he suffer any of them to assault any of his children, he himself will order the combat, as seemeth good to himself. He will suffer them to fight so long as he seeth cause: if he espy an enemy ready to get an advantage, he will quickly pull him back. This is a great encouragement.

§. 142. Of that death whereof the devil hath power.

HE that Christ so destroyed is here said to have the power of death.

Death here is to be taken in the uttermost extent, and to be applied to all kinds of death, temporal, spiritual and eternal. For he was the original cause and first author of sin: by which all these kinds of death came upon man, Rom. 5. 12.

By sin mortality seized on man, for God at first made man's body immortal.

By sin man forfeited that Image of God wherein consisted his spiritual life, Eph. 2. 1.

By sin man made himself guilty of eternal damnation, Rom. 6. 23.

This extent of death giveth evidence of the malicious and mischievous mind of Satan. As in general he aimed at man's destruction (he was a murderer from the beginning) for death is the destruction of a thing: so he extended his malice as far as he could, even to body and soul, and that in this world and the world to come. He contents not himself to annoy the body, and that unto death, but also vexeth and perplexeth the soul. Instance his dealing with Saul, 1 Sam. 16. 14. yea he seeketh the eternal damnation of man's soul and body. Thus much is comprised under this phrase, he seeketh whom to devour, 1 Pet. 5. 8.

§. 143. Of that kind of power which the devil hath over death.

THe Greek word whereby Satan's power is set forth is somewhat emphatical. It is twelve times used in the New Testament: and in every of those places, except this, attributed to God: so as, for the most part it sets out a Divine and Almighty power: even the power of him that saith, See now, that I, even I, am he, and there is no God with me, I kill and I make alive, Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said, after he hath killed, he hath power to cast into hell, Luke 12. 5. He that said, I have the keys of hell and of death ( Rev. 1. 18.) was true God. Therefore here it sets out a subordinate power given by God to him that hath it, Power was given to him that sat on the pale horse, Rev. 6. 8. For as Christ said to Pilate, Thou couldst have no power at all against me, except it were given thee from▪ above, Joh. 19. 11. so the devil could have no power at all, except it were given him from above. But the power that is given him is a great power. For power of death must needs be a great power. What is stronger then death, which overcome •… all living creatures? Who can stand against death?

In regard of the greatness of the power of the devil, a woe was denounced to the inhabitants of the earth and of the sea: and this reason is rendered thereof, for the d •… is come down unto you having great wrath, Rev. 12. 12.

Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death.

• 1. As he is the executioner of God's just judgment. He is in this regard as an Hangman, who may be said to have the power of the Gallows, because he hange •… men thereon.
• 2. As he is like an Hunter, Fisher, Fowler or Faulkner. He hunteth, fisheth and fowleth for the life, not of unreasonable creatures only, but also of reasonable men.
• 3. As he is a thief and continually layeth wait for blood, and seeks the precious life of man's body and soul.
• 4. As a continual tempter to allure or drive men into sin: and thereby to death▪ Herein he spared not Christ himself, Matth. 4. 1, &c. As at first he dealt with the first man: so ever since hath he dealt with his whole posterity. This moved the Apostle to say, I fear least by any means, as the Serpent beguiled Eve through 〈◊〉 subtlety, so your mind should be corrupted, 2 Cor. 11. 3.
• 5. As he is an accuser of men (hereof see more §. 145.) and as an adversary to press God's just Law against men, and to call for judgment against them.
• 6. As he is a tormentor: for when he hath drawn men to sin, he affrighteth them with the terror of death and damnation.

In general nothing is more terrible then death. In this respect death is called the King of terrors, Job 18. 14.

This kind of power, namely of death, attributed to the devil,

• 1. Showeth wherein his strength especially lieth: even in doing mischief and bringing men to destruction. His power is to hurt men: In this respect he hath names of destruction given unto him: as in Hebrew Abaddon, and in Greek Apollyon, Rev. 9. 11. and he is styled a murderer, John. 8. 44.
• 2. It manifesteth the vile slavery and woeful bondage of the devils vassals. They serve him who hath the power of death, and doth what he can to bring all to death. What can any expect from him but death? The task that he puts on them is sin: the wages which he gives is death, Rom. 6. 23. Herein such as having been rescued out of his power, retain a lingering mind after it again, are worse then the Israelites, who having tasted of Manna, lusted after the fish, cucumbers, melons, leeks, 〈◊〉 and garlic that they had in Egypt: and said, Let us return into Egypt, Numb. 11. 5. & 14. 4. Such are all they as are not truly regenerate, but remain in their natural estate, though they profess the faith.
• 3. It is an incitation unto those to whom this kind of power is made known, to be more watchful against Satan, more manfull in resisting him, and the better prepared against his assaults. Hereof see more in the whole Armor of God on Eph. 6. 1 •… . Treat. 1. part. 3. §. 2, &c.
• 4. It warneth all of all sorts to renounce the devil and all his works, to come o •… of his Babel: to come into and abide in the glorious liberty of the Sons of God, which Christ hath purchased for us: and to renounce Satan's service. As the devil hath the power of death, so Christ hath the power of life, John 6. 39, 40.
• 5. It amplifieth both the glory and also the benefit of that conquest which Christ hath gotten over him that hath the power of death. The glory of that victory appeareth herein, that he hath overcome so potent an enemy as had the power of death. The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death. Hence ariseth the ground of this holy insultation, O death, where is thy sting? 1 Cor. 15. 55. He who had the power of death, being destroyed, death now can have no more power over them that are redeemed by Christ. Hereof see more §. 148.

§. 144. Of Christ overcoming the Devil by death.

THe means whereby Christ overcame him that had the power of death, is expressly said to be death. To achieve this great and glorious victory against so mighty and mischievous an enemy, Christ did not assemble troops of Angels (as he could have done, Matth. 26. 53. and as he did, Rev. 12. 7. in another case,) nor did he array himself with majesty and terror (as Exod. 19. 16, &c. ) but he did it by taking part of weak flesh and blood, and therein humbling himself to death. In this respect the Apostle saith, that Christ having spoiled Principalities and powers, made a show of them openly, triumphing over them in the Cross; meaning thereby his death. The Apostle there resembleth the Cross of Christ to a trophe whereon the spoils of enemies were •… nged: Of old Conquerors were wont to hang the armor and weapons of enemies vanquished, on the walls of forts and towers. To this purpose may be applied that which Christ thus saith of himself, If I be lifted up from the earth, I will draw all men unto me, Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof: The kind under this phrase, lifted up, namely upon the Cross: the power under this, I will draw all men unto me, showing thereby that he would rescue them from Satan to himself.

Christ by his death offered himself up a sacrifice, whereby such a price was paid for our sins, as satified God's justice, pacified his wrath, removed the curse of the Law, and so spoiled Satan of all his power, wrested his weapons out of his hands, set free those whom he held captive, and brought him himself into captivity. Thus was he as a Be that had lost her sting, which might buz and make a noise, but could not sting.

Christ also by his death hath clean altered the original nature of our death; which was a pastage from this world into Satan's prison, even into hell itself; where his vassals are tormented, but now it is made a passage into Heaven, where he hath nothing at all to do: so as thereby believers are clean out of his clutches, so as he cannot so much as assault them. This being done by Christ's death, thereby is the devil spoiled of his power. This God thus ordered;

• 1. To accomplish that ancient promise to the seed of the woman, which was Christ; and threatening against the Serpent, which was the devil, Gen. 3. 15. It shall bruise thy head, that is, Christ should utterly vanquish the devil: The means whereby that should be accomplished was this, Thou shalt bruise his heel, Gen. 3. 15. By the heel is meant Christ's mortal body, which was bruised by death.
• 2. To deliver man by satisfying justice. Had the devil been by an almighty power vanquished, justice had not thereby been satisfied.
• 3. To magnify the power of the conquest the more; for divine power is made perfect in weakness, 1 Cor. 12. 9.
• 4. To bring the greater ignominy and shame upon the devil; for what greater ignominy then for an enemy to be vanquished in his own Kingdom, and that with his own weapon. The strongest and sharpest weapon that Satan had was death, and by it he did most hurt. Christ deal in this case as Benaiah did with an Egyptian; he plucked the spear out of his hand, and slew him with his own spear, 2 Sam. 23. 21.
• 5. To take away the ignominy of the Cross of Christ, Jews, Pagans and all Infidels scoff at our crucified God, but this glorious victory which Christ by his death obtained on the Cross, showeth, that it is a matter of much glory and much rejoicing. The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Cross of our Lord Jesus Christ, Gal. 6. 14.
• 6. To put a difference betwixt Christ's death and the death of all others; even of the best of men. The death of others is only a freedom from troubles of soul and body, and an attaining unto rest and glory, which is by virtue of Christ's death. Christ's death is a conquering death, a death that tends to the advantage of all that believe in Christ.
• 7. To take the old wily Serpent in his own craft; Satan labored at nothing more then to bring Christ to death: he used Scribes, Pharisees, Priests, Rulers and people of the Jews; yea Judas, Pilate and his Soldiers, as his instruments herein. They thought all sure if Christ might be put to death; but Christ's death proved Satan's destruction. Thus God taketh the wise in their own craftiness, Job 5. 13.

On these and other like grounds, may we look upon the Cross of Christ, as the Israelites, when they were stung with fiery Serpents, looked on the brazen Serpent, Numb. 21. 9. Christ himself teacheth us to make this application, John. 3. 14, 15

§. 145. Of exemplifying of an indefinite Point.

THat none might mistake the Apostle about the person that is said to be destroyed, he explains himself, as this phrase that is, showeth. That phrase is used in interpreting a strange word. Where the Apostle had used this Hebrew word, Aceldama, he addeth, that is, the field of blood, Acts 1. 19. And in clearing an ambiguous word. Where the Apostle had used this phrase, in me, he addeth, that is in my flesh, Rom. 7. 18. And in opening the sense of a mystery, or an obscure sentence. This mystery, In Isaac shall thy seed be called, is thus opened, that is, they which are the children, &c. Rom. 9. 8. and in exemplifying such things and persons as are indeffinitely propounded, as here in this phrase, that is, the devil.

Power of death may be thought to appertain unto God, to whom belong the issues of death, Psal. 68. 20. and so indeed it doth as he is the high supreme Lord over all, and judge of all. Lest therefore any should overmuch spend their thoughts about him who is here said to be destroyed; the Apostle plainly expresseth whom he meaneth. Herein he doth as Ester, after she had indeffinitely complained to the King of one that had sold her and her nation unto death; upon the Kings enquiry who it was, she plainly and directly answered, The adversary and enemy is this wicked Haman, Est. 7. 6.

§. 146. Of the Devil an accuser.

THis title Devil, in the Greek signifieth an accuser. It is derived from a root that signifieth to cast, as John. 8. 7. Thence a compound which signifieth 〈◊〉 strike through, metaphorically to accuse, Luk. 16. 1. An accusation falsely and maliciously made, striketh a man, as it were a dart, through the heart. The Noun is o •… translated a false accuser, as 2 Tim. 3. 3. Tit. 2. 3. Thus this title Devil, setteth out his disposition, which is to be a false and malicious accuser. To prove as much, another word which more properly signifieth an accuser, is attributed to him, Rev. 12. 10. That word in Greek is derived from a root which signifieth a place of judicature, and a Noun compounded and derived from thence signifieth such an one as in such places useth to accuse others, and plead against them, Acts 24. 8. John. 8. 10.

The title adversary (attributed to the Devil, 1 Pet. 5. 8.) intendeth as much. The root from whence the Greek word is derived, signifieth strife, contention or suit in Law. Thence a compound Verb which signifieth to stand against one in suit of Law. He, who doth so, is properly termed an adversary who pleads against one in a Court of Justice, or in any other public assembly; and to prejudice the cause, raiseth false accusations and forgeth unjust crimes against him. Such an one was Du •… . (1 Sam. 22. 9.) against whom David penned the fifty second Psalm.

Never was there, nor ever can there be such an accuser as the Devil, As his name is so is he: He spareth none; nor ever ceaseth to accuse. He accused God to man ( Gen. 3. 5.) and man to God ( Job 1. 9, 10.) and man to man, 1 Sam. 22. 9. and man to himself, as Matth. 27. 4, 5. These two latter instances of Saul and Judas, are the rather applied to the devil, because the holy Ghost doth expressly note, that an evil spirit, even the devil came upon the one, 1 Sam. 16. 14. and upon the other, Luk. 22. 3.

Behold here by what spirit false accusers and forgers of unjust crimes against the children of God are guided: I may say of all them as Christ did of the Jews, Ye 〈◊〉 of your father the Devil, and the lusts of your father ye will do, Joh. 8. 44.

§. 147. Of all the Devils combined in one.

THat which is here said of the Devil in the singular number, is to be extended to all the infernal spirits. They are indeed many, for so they say of themselves, We are many, Mark. 5 9. And we read that the devils made an host to fight against Michael and his Angels, Rev. 12. 7. all that host consisted of devils. It at once there were an whole legion in one man (which is computed to contain about 6666) how many are there in all the world besides? for we may suppose that no man is free at any time, but hath devils about him to solicit him to sin. The innumerable number of good Angels hath been noted before, Chap. 1. §. 73. It is indeed probable that there are not so many Angels that sell as stood; yet they that fell might be also an innumerable company; but they are here and in sundry other places set down as one Devil. The reasons hereof may be these.

• 1. Devil is a collective word, and compriseth under it all the evil spirits; as Jew, Gentile, Turk, &c.
• 2. They are all under one head; for we read of a Prince of Devils, Mark 3. 22. and the name Devil is given to this one head, as is clear by this phrase, The Devil and his Angels, Matth. 25. 41. Under the head all the members are comprised; as under Israel all that descended from Israel.
• 3. All the evil spirits concur in one mind, and aim at the same end; and thereupon are all counted as one Devil.
• 4. Their forces are so united and combined, as if they were all but one. Thus it is said, That all the children of Israel went out, and the Congregation was gathered together as one man, Judge. 20. 1.

This word Devil, being here thus comprehensively taken, doth much amplify the power of Christ in subduing all the power of hell: And it giveth evidence of our freedom from all our spiritual enemies: And it is a strong ground of confidence to rest on Christ and not to fear any fiend of hell.

§. 148. Of Christ's vanquishing the Devil for our deliverance.

BOth the Copulative particle And, and also the setting down of this verb deliver, in the same mood and tense that the other verb destroy in the former verse was, showeth, that that act of destroying the devil, and this of delivering us, do both tend in general to the same purpose; namely to declare the ends of Christ's assuming our nature, and subjecting himself therein to death: One was to destroy the devil; the other to deliver us.

This latter is set down in the latter place, because it is also an end of the former: For this end did Christ destroy the Devil, that he might rescue and free us from the power of the devil: as Abraham destroyed those enemies that had taken Lot captive with the rest that dwelt in Sodom, that he might deliver Lot and the rest of the people from those enemies, Gen. 14. 14. And as David destroyed the Amalekites, that he might deliver his wives and children, and others that were taken by them out of their hands, 1 Sam. 30. 9, &c. Man by yielding to the devils temptations ( Gen. 3. 6.) became his slave and was in bondage under him, as the Apostle showeth in the words following. It was therefore for our liberty that Christ vanquished the devil, in the manner that he did, rather then for his own glory.

So implacable and insatiable an enemy was the devil, as he would not let us go but per force. Christ therefore thought it not enough to satisfy God's justice, and pacify his wrath; but he would also vanquish that implacable enemy, and so deliver us out of his hands. This therefore was an end of the former end. Our deliverance was the end of destroying the devil, Christ's death was for us and our good (See §. 83.) Thanks therefore to thee O Savior that hast destroyed so mighty an adversary of ours by thine own death.

§. 149. Of natural men's fear of death.

THe miserable condition here intended, is said to be fear of death: Death here is taken in as large an extent as it was §. 142. namely for temporal, spiritual and eternal death. Death, even death of the body, which is a separation of the soul from the body, is by the Heathen counted the most terrible of all things, and the greatest of all evils; every living thing shunneth death: this they do nature •… upon a desire of preserving their being and love of life. On this ground it was 〈◊〉 Satan said to the Lord, Skin for skin, and all that a man hath will he give for his 〈◊〉 Job 2. 4. This works in men a fear of death.

Fear is a disturbed passion, arising from the expectation of some evil which 〈◊〉 would shun: For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle, is sometimes put for flight. Men use to 〈◊〉 from such things as they fear; and if men could, they would flee from and 〈◊〉 death. Death therefore being taken to be the greatest of evils, and man continue •… expecting it, must needs fill man's heart with fear, even fear of a bodily death. ( •… fear of man, See Chap. 13. §. 84.) But to such as are instructed in the nature of 〈◊〉 (which addeth a sting to death,) and in the resurrection of the body, and the intolerable and everlasting torment of body and soul in hell, death must needs be a 〈◊〉 greater fear, till they have some assurance of their deliverance from it: For 〈◊〉 as it was first inflicted for sin, is the very entrance into eternal damnation; 〈◊〉 then can the thought and remembrance of death be but very dreadful? It was 〈◊〉 of death that made Adam and Eve to hide themselves from God's presence 〈◊〉 they heard his voice in the garden, Gen. 3. 8. This was it that made Cain say, 〈◊〉 punishment is greater then I can bear, Gen. 4. 13. This made Nabal's heart to die 〈◊〉 in him, 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉 swoon, 1 Sam. 28. 20. This made Felix to tremble when he heard Paul preach •… the judgment to come, Acts 24. 25. Fear of the second death makes Kings are great men, yea and bond-men too, cry to the mountains to fall on them and 〈◊〉 hide them from the face of him that sitteth on the Throne, and from the wrath 〈◊〉 the Lamb, Rev. 6. 15, 16. Surely there is nothing more difficult then not to 〈◊〉 death. The conscience of men unregenerate doth bring in a bill of 〈◊〉 against them, and convince them of rebellion against the great Lord: they are 〈◊〉 that respect as a malefactor who is arraigned and condemned, and liveth in fear 〈◊〉 the gallows, and is much disquieted therewith, taking no joy or comfort in 〈◊〉 fo •… d, sleep, or any way else. An evil conscience to the soul is as the Gout or 〈◊〉 in the body, which tortureth it in the midst of feasts, pastimes, and greatest m •… ments; yea it is like the hand-writing that appeared to Belshazzar, Dan. 5. 5, 6.

Obj. It is said that the houses of the wicked are safe from fear, and that they die 〈◊〉 strength, being wholly at ease and quiet, Job 21. 9, 23.

Answ.

• 1. All other joy is only from the teeth outward (as we speak) they have 〈◊〉 true, found, inward joy; they have not the ground of true joy, which is an assura •… of God's favor in Christ.
• 2. Their joy is but short; As the craking of thorns under a pot, so is the laughed •… fools, Eccles. 7. 6.
• 3. Many times it falleth out, that when they seem to be very jocond, there is 〈◊〉 inward terror in the soul, Even in laughter the heart is sorrowful, Prov. 14. 13.
• 4. Their joy is inconstant, they have their fits of anguish and vexation, Lam. 5. 1 •…
• 5. All their joy is but as in a dream, like him that dreameth he eateth, but 〈◊〉 is awake his soul is empty, Isa. 29. 8. his rejoicing ariseth from the slumbering of 〈◊〉 conscience, which for the time ceaseth to terrify him.
• 6. A man may be so intoxicated, and as it were made drunk with earthly •… ceits, as he may end his days in a foolish pleasing conceit: as a thief made 〈◊〉 may die in a desperate merriment and that under the gallows: heretics may 〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉 ambitious persons may with an outward glory cast themselves into the jaws of de •… as Marcus Curtius: but albeit no effects of fear appear in such, yet because •… cause of fear is not taken away, they cannot be truly said to be freed from fear: not before, yet at the great day of judgment shall their fear break forth and the trembling appear; In which respect saith Christ, Woe unto you that laugh now, say shall lament and weep, Luk. 6. 25. Go to now ye rich men, weep and howl for your 〈◊〉 series which shall come upon you, James 5. 1.

Woeful, woeful in this respect, must needs be the state of unregenerate men, 〈◊〉 nothing can seem blessed to him over whose head terror doth always 〈◊〉 Damocles a flatterer of Dionysius the tyrant, said to his face, that he was the happiest man in the world, and made mention of his wealth, and power, and Majesty, and abundance of all things; Hereupon the tyrant set that flatterer in a Royal estate, at a Table furnished with all dainties, and attended upon as a King, but with a heavy sharp sword hanging by a horsehair over his head; this made him quake and tremble, and desire to be freed from that estate, thereby was declared how miserable a thing it is to live in continual fear. Some see it and are in that respect the more terrified, others are the more senseless but not the less miserable.

There is no cause to envy a natural man's condition though he abound never so much in wealth, honor, pleasure, or any other thing that the natural heart of man desireth; Who would envy Dives his condition that duly weigheth his end? Luke 16. 19, &c. This is it which the Psalmist forewarneth us of, Psa. 37. 1. David in his own example showeth how prone we are hereunto, Psa. 73. 3, &c. and therefore we had need to be the more watchful against it.

§ 150. Of a natural man's bondage.

IT is here further said that through or by fear of death they are subject to bondage. The terror with which unregenerate persons are afflicted is aggravated by a kind of bondage whereinto it brings them; For the fear of death is like a scourge which keeps them that are under it in bondage, so as they dare not speak, nor stir, nor attempt anything for their freedom; They who are in such a manner under the lash (as we speak) are in a miserable bondage.

The word translated bondage is a relative, it hath reference to a superior power which keeps one in awe; The Nown whence it ariseth signifieth a Servant. Servant, according to the Master to whom he hath relation, implieth a dignity or a slavery; A Servant of God, Tit. 1. 1. of the Lord, Luk. 1. 38. of Jesus Christ, Rom. 1. 1. are honorable Titles. But a Servant of sin, Rom. 6. 20. a Servant of corruption, 2 Pet. 2. 19. and of the devil, Eph. 2. 3. are base and servile Titles. So the verb to serve is taken in a good and in a bad sense, as to serve the Law of God and the Law of sin, Rom. 7. 25.

But the word here translated bondage being five times used in the New Testament, is always taken in a bad or base respect, as here, and Rom. 8. 15. 21. Gal. 4. 24. & 5. 1.

The bondage here meant is spiritual, under sin and Satan; It compriseth under it a miserable anxiety and perplexity of mind, upon a continual expectation of death and damnation.

The word translated subject, intendeth such an one as is bound or fast tied to a thing. The verb whence it is derived is translated entangled, Gal. 5. 1. Here is implied such a subjection as a man cannot free himself from it; It is translated guilt, Mar. 14▪ 64. 1 Cor. 11. 27. I am. 2. 10. He that is guilty of a penalty is bound to undergo it.

To the same purpose this very word is five times translated in danger of, as Mat. 5. 21, 22. Mar. 3. 29. Such danger is intended as he that is in it cannot free himself from it; Like that wherein Joseph was being cast into a pit, Gen. 37. 24. and wherein Jeremiah was in the dungeon, Ier. 38. 6.

§. 151. Of the continuance of a man's bondage all his life.

THe aforesaid thralldom is aggravated by the continuance thereof, expressed in this phrase, all their life time; There is a special graecism which intendeth a continuance of the aforesaid fear and bandage, even so long as a man liveth, and that without intermission.

Qu. How can any be said to be delivered from that to which they are subject or fast tied u •… to all their life time?

Ans. This continuance all their life time is to be taken,

• 1 Of the time wherein men lived before they were delivered, even all the time of their life wherein they were in bondage.
• 2 Of such as never were nor ever shall be delivered.
• 3. Of the time of the bondage here intended; It is not for a set determined time, as an apprenticeship, but of a time without date, as of a bondslave.

This continued subjection to bondage doth further set out the miserable condition of natural men who are in perpetual bondage. The Apostle setteth it for •… under a fit type which was Agar, who under a type representeth the mother 〈◊〉 all born after the flesh; Of her it is said, She gendereth unto bondage, and again, She and her children are in bondage, Gal. 4. 24, 25.

Well weigh the Masters under which such are in bondage, and it will evidently appear how woeful a plight they are in.

• 1 They are servants of sin, whose wages is death, Rom. 6. 17, 23.
• 2 They are of their Father the devil, and the lusts of their Father they do; He was •… murderer from the beginning, John. 8. 44.
• 3 They are in bondage under the Law, Gal 4. 3. and that in regard of the rig •… thereof, I am. 2. 10. and of the curse thereof, Gal. 3. 10.
• 4 They are children of wrath, Eph. 2. 3. even of God's wrath which is an insupportable burden.
• 5 They shall come forth to the Resurrection of condemnation, Job. 5. 29. This is it that will make them put themselves in the dens and in the rocks of the mountains, &c. Rev. 6. 15, 16.

A due consideration of a natural man's bondage is of great force to beat down all high conceits that he may have of himself; What if he be as great a Conqueror as Alexander was? as highly promoted as Haman? as deep a Politician •… Achitophel? as rich as Dives? as mighty as Goliath? as comely as Absalom? y •… so long as he remains in his natural condition he is a very base slave, God as a j •… and severe Judge will exact the uttermost of him, which because he performeth not, his wrath will lie heavy upon him; The Law will be as a bond or obligation against him, the devil ready to arrest him and cast him into the prison of hell. Every thing that the natural man enjoyeth makes his bondage the worse, the ambitio •… man is made the greater slave by his honors; the rich man by his wealth, the roluptuous man by his pleasure, the Politician by his wit: So others by other things.

§. 152. Of deliverance from spiritual bondage.

FRom the foresaid evils, fear of death and bondage, deliverance is procured by the Lord Jesus.

The Verb translated deliver is a Compound. The simple Verb signifieth 〈◊〉 change, 1 Cor. 23. 51. Gal. 4. 20, The Compound signifieth to change from, namely, from one state or condition to another; They who having been in bondage, are delivered, are changed from one state to another, from a miserable condition to •… happy.

Three times is this Compound word used in the New Testament, and in every of them it intendeth such a change or deliverance, as here, and Luk. 12. 58. & Act▪ 19. 1, 2.

This deliverance presupposeth a former miserable condition; Men are not sail to be delivered from a good and happy condition; They are willing to continue and abide therein; But from a bad and miserable condition to be delivered is acceptable to any one: As when the Israelites were delivered from the Egyptian •… , Exod. 18. 10. and men from their spiritual enemies, Luk. 1. 74. Such a deliverance is that which the Apostle here speaketh of; a deliverance from the worst bondage that any can fall into. Where the Apostle in reference to this bondage thus complaineth, O wretched man that I am, who shall deliver me from the body of this death▪ He himself gives this satisfaction, I thank God through Jesus Christ our Lord, R •… . 7. 24, 25. That for which he thanks God is, that Christ had delivered him from the foresaid bondage; which he further confirmeth in these words, There is now no c •… damnation to them that are in Christ Jesus, Rom. 8. 1. That redemption which is frequently attributed to Christ intendeth this deliverance.

The word which most usually setteth out that redemption, is derived from •… Verb which signifieth to loose or unbinde one. Now there is a double bond whereby men may be said to be bound: One is the bond of Law, as an obligation, whereby a man stands bound to pay a debt. The other is a bond of violence: as when a man is bound by cords, chains, or other like means, Act. 22. 30.

In the former sense men are redeemed by payment of the debt, which is a point of justice: Thus Christ is said to redeem us by a price, which was his own precious blood, 1 Pet. 1. 18, 19. In this respect another word is used which signifieth to buy, and we are said to be bought, 1 Cor. 6▪ 20▪ & 7. 23. Thus Christ bought us of his Father: and by giving his blood for our Redemption, satisfied the justice of his Father.

In the later sense men are redeemed by might and force. This is an act of power. Thus Christ overcame that Tyrant that held us in bondage, and so delivered us. Hereof see §. 141.

This deliverance is here amplified by the extent of it: for the benefit thereof extended to all of all sorts. This is implied under these indefinite relatives, them, who. The correllative in Greek implieth a generality. It is translated sometimes, as many as, Matth. 14. 36. Sometimes, all they that, Luk. 4. 40. Sometimes, whosoever, Luk. 9. 5.

This indefinite particle doth not intend that everyone that was subject to the foresaid bondage, was delivered: but that there were none so deeply implunged therein, and so fast held thereby, but might be delivered by Christ. Of Christ's dying for every man, See §. 81, 82.

Of all deliverances, this here spoken of is the most admirable in the kind, and most beneficial to us that partake of the benefit thereof. Was the Israelites deliverance from the Egyptian bondage, or from the Babylonish captivity a benefit worthy to be kept in perpetual memory? Surely then much more this. There is as great a difference betwixt them and this, as betwixt a tyrant that is but flesh and blood, and Principalities and powers: as betwixt earth and hell: as betwixt temporary and everlasting. The difference is greater then can be expressed, whether we consider the bondage, from which, or the means, by which we are delivered. This deliverance was it which made that good old Priest which had been dumb, when his mouth was opened, thus to praise God, Blessed be the Lord God of Israel: for he hath visited and redeemed his people, &c. Luk. 1. 68, &c.

How ill doth it become those who think and profess that they are delivered, to walk as slaves who are not delivered. With great vehemency thus doth the Apostle protest to such, This I say, and testify in the Lord, that ye henceforth walk not as other Gentiles, &c. Eph. 4. 17. Having changed our Master, it is most meet that we should change our service: The Law of nature and of Nations requireth as much. Ye were sometime darkness, but now are ye light in the Lord: walk as children of light, Eph. 5. 8. This was the principal end for which Christ delivered us out of the hand of our enemies: namely that we might serve him without fear, in holiness and righteousness before him all the days of our life . We may not therefore any longer be servants of sin ( Rom. 6. 12.) nor of Satan (1 Pet. 5. 9.) nor of men, 1 Cor. 7. 23. They who so do, make void that for which Christ hath taken flesh and blood, and therein by death destroyed the devil.

§. 153. Of the Resolution of Heb. 2. v. 14, 15.

IN these two verses is a description of Christ's Kingly Office.

This is set out by two effects accomplished by his death: so as a further proof is herein given of Christ's human nature united to his Divine.

Two points are hereabouts observable.

• 1. A connection of Christ's Regal Function with his Prophetical, in this phrase, For as much then as the children are partakers of flesh and blood.
• 2. The demonstration of this Royal power.

The connection showeth a reason why Christ exercised his Kingly Office in ma •… nature: Namely because the children which God had given him were so.

In setting down this reason, observe

• 1. The relation of the persons at whose good he aimed: the children.
• 2. Their constitution: flesh and blood.
• 3. Their participation therein: are partakers.

In the demonstration of Christ's Royal power is set down,

• 1. The nature wherein he exercised it.
• 2. The Acts whereby he manifested it.

About the foresaid nature is set down,

• 1. The Person that assumed it, He himself.
• 2. The kind of nature, The same.
• 3. The manner of assuming it, He took part.
• 4. His resemblance therein to others, also likewise.

The Acts of his Royal Function are two.

• 1. A conquest, v. 14.
• 2. A deliverance, v. 15.

In setting down the conquest we may discern

• 1. The manner of expressing it: by way of a final cause, That he might.
• 2. The matter whereof it consisteth. This setteth out,
  • 1. The kind of conquest, Destroy.
  • 2. The means whereby he accomplished it, by death.
  • 3. The enemy conquered. He is set out,
    • 1. By his power, Him that had the power of death.
    • 2. By his name, Devil.

The second Act of Christ's Royal Function is set out as the former.

• 1. By the manner of expressing it, which is by way of a final cause, implied in this copulative, and, as if he had said, And that he might.
• 2. By the matter whereof it consisteth. Herein is set down,
  • 1. The kind of Act, Deliver.
  • 2. The extent thereof, Them who, or whosoever.
  • 3. The parties delivered. These are described by that miserable condition wherein they were before they were delivered. This condition is set out two ways,
    • 1. By that fear wherein they are aggravated by the object thereof, death.
    • 2. By that bondage wherein they were. This is aggravated,
      • 1. By the straitness of the bond, subject, or fast held.
      • 2. By their continuance therein, all their life time.

§. 154. Of the Observations collected out of Heb. 2. v. 14, 15.

I. MAns nature is of a frail constitution. It is flesh and blood, visible, sensible, mutable, mortal, corruptible. See §. 137.

II. Saints are of the same constitution with others. By the children are meant Saints▪ and these are said to be partakers of flesh and blood. See §. 138.

III. The Son of God became man. This relative, He himself, hath reference to Christ's eminency, even as he was God. See §. 58.

IV▪ Christ voluntarily became man. This word, took part, implieth as much See §. 139.

V. Christ would partake of the very same nature that others had. So much is expressed under this phrase, the same. See §. 139.

VI. Because the rest of God's children were flesh and blood, Christ would therefor •… be so. This is gathered from these words, for as much, also, likewise. See §. 136.

VII. Christ hath vanquished Satan. This word, destroy, is a word of conquest. See §. 141.

VIII. Satan hath the power over death. The very words of the Text declare thus much. See §. 143.

IX. Doubtfull points are to be explained. This phrase, that is, is a phrase of explanation. See §. 145.

X. Satan is an accuser. This is gathered from the notation of the Greek name translated Devil. See §. 146.

XI. Christ by death vanquished him that had the power of death. So much is expressed in the very words of the Text. See § 144.

XII. Christ assumed man's nature to destroy man's enemy. He was flesh and blood that he might destroy the devil. See §. 139.

XIII. Christ conquered Satan to deliver man. The copulative particle and intends as much. See §. 148.

XIV. Men naturally dread death. This is here taken for grant. See §. 149.

XV. Mans natural estate is a bondage. This also is here taken for grant. See §. 150.

XVI. Man is fast held in his bondage. The Greek word translated, subject, intendeth as much. See §. 150.

XVII. Man is a slave all his life long. How this holds true is shown §. 151.

XVIII. Christ hath delivered his from their natural bondage. This is here necessarily implied. See §. 152.

XIX. There are none so fast held in bondage but may be delivered by Christ. See §. 152.

XX. Fear of death is a very bondage▪ They that fear death are here said to be subject to bondage. See §. 150.

§. 155. Of the transition betwixt Christ's Princely and Priestly Function.

THis verse is here inserted as a fit transition betwixt the Princely and Priestly Office of Christ. It hath reference to them both as an especial reason of the one and of the other. In reference to the former it showeth a reason of the two forementioned acts of Christ's Kingly Office. Why he destroyed the devil, and why he delivered man that was in bondage: even because he took not on him the nature of Angels: but the seed of Abraham. The first particle FOR intendeth as much: In reference to the later which is Christ's Priestly Function, this verse layeth down the ground of all the particulars following, ver. 17, 18. He was made like to his brethren: he was a merciful and faithful High priest, &c. Even because he took on him the seed of Abraham.

The Greek conjunction translated, verily, is a compound. The simple is a note of asseveration or ratification: It is translated doubtless, (2 Cor. 12. 1.) which 〈◊〉 all one as this word verily. The particle with which it is here compounded pointeth at some place. In that respect it may here be thus translated, he nowhere took on him: So the Vulgar Latin, and our ancient notes. Thus it may have reference to the Old Testament; whereunto the Apostle hath oft reference, as Chap. 1. 5, &c. and in this Chapter, ver. 6. 12, 13. In this sense it may imply that the Scripture nowhere testifieth of Christ that he took on him the nature of Angels, &c. and therefore it may be inferred that he did not take the nature of Angels on him.

Whether we take this word as a note of asseveration, or as pointing to the Old Testament, the same sense remaineth: for both ways it addeth emphasis to this negative, he took not.

§. 156. Of the meaning of this word, He took on him.

THe Greek word thus translated, he took on him, is compounded of a Verb that signifieth to take (Matth. 14. 19.) or to receive (Matth. 7. 8.) and a Preposition which hath various significations: as at (Luk. 22. 40.) to (John 21. 11.) in (Matth. 23. 2.) upon (John 19. 19.) and sundry others: answerably words compounded with that Preposition have divers significations. Thus this word in my Text signifieth,

• 1. To catch one being ready to perish, Matth. 14. 31.
• 2. To take one that cannot see, to lead and direct him, Mark 8. 23.
• 3. To take one to him for his good, Luk. 14. 4.
• 4. To lay hold upon one against his mind, Luk. 23. 26.
• 5. To lay fast hold on a thing which he would not lose, 1 Tim. 6. 12.
• 6. To take one kindly by the hand, to testify a desire of consederacy with him, Heb. 8. 9.

In all these significations may this word here be applied to Christ in reference to man▪ For,

• 1. Christ catched man being ready utterly to perish.
• 2. He took man stark blind to open his eyes.
• 3. He took man full of sores to cure him.
• 4. When man was unwilling to come ( Gen. 3. 8.) Christ took him.
• 5. He laid fast hold on man and would not let him go.
• 6. Most kindly he took man by the hand and entered into Covenant with him.

Yea further he took man's nature upon him. Thus do most Interpreters, both Ancient and Modern here expound this word. So do our English Translatours This phrase, the nature of, is not in the Greek Original: but implied under that word, took on him. And it is in our English, as in other Translations, inserted, more fully to express the meaning of the Greek word.

Indeed many Expositors both of former and later times, do take this word in this Text, properly to signify Christ's apprehending or laying hold on man, when man would have run away from him: but withal they do infer that for that end Christ assumed man's nature. So as herein all agree, that Christ's assuming our nature is here intended: only some would have it properly intended in the meaning of the word: others would have it implied by just and necessary consequence.

The Greek word is of the present tense, he taketh. Yet for perspicuity sake it is translated in the Preterperfect tense, he took. For it is usual in the Hebrew Dialect to put one tense for another▪ as the Present for the Future, ( Zech. 9. 9.) to show that Divine promises of future good things, are as sure and certain as things present. So here the Present tense is put for the Preterperfect, which signifieth the time past, to represent a thing past as ever in doing. This therefore is an elegant and emphatical Hebraism.

§. 157. Of Christ's not assuming the nature of Angels.

OF Angels we have largely spoken on Chap. 1. §. 81, &c.

This phrase, he took not Angels, is here set down in opposition to that kind of nature which Christ assumed to him. This particle of opposition BUT, intends as much.

It shows that what Christ did not for Angels, he did for man: and what he did fo •… man, he did not for Angels.

•… ▪ This negative, he took not on him the nature of Angels, is here premised for weighty reasons.

• 1. In reference to the fifth verse, where it is said that God put not in subjection unto the Angels the world to come. Here a reason thereof is shown: namely, because Christ was not one with Angels, he took not upon him their nature.
• 2. It giveth an instance of God's Sovereignty and Justice. For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves: and justly may he so do: for thus in justice hath he dealt with the Angels that sinned. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day, Jude v. 6. 2 Pet. 2. 4.
• 3. To amplify God's mercy to man. It is a very great amplification of mercy that it is such a mercy as is not extended to others: though those other stood in as much need thereof, Psal. 147. 20.
• 4. It demonstrateth more fully the kind of nature which Christ assumed: that it was not an Angelical, a spiritual, a celestial nature, as some Heretics have imagined. See §. 140.

This word Angels is indefinitely to be taken, with reference to all sorts of Angels good or bad. It showeth, that the good Angels had not so much honor conserred upon them as man had: namely to be one with Christ. In this respect even the good Angels are inferior to Saints: for they are sent forth to Minister for them, Heb. 1. 14.

It showeth also that evil Angels have not that mercy shown unto them, which men have: namely to have the Son of God in their nature, a Savior, to save them.

This negative that Christ took not on him the nature of Angels, refutes the opinion of the Chiliasts or Millinaries, who hold that the very devils shall be released out of hell after a 1000 years. None can be freed but by Christ: but with Christ they have nothing to do. See more hereof in my Treatise of the sin against the holy Ghost. §. 29, 30, 31.

§. 158. Of Objections against this truth, Christ took not on him the nature of Angels, Answered.

Obj. 1. CHrist appeared unto men in the shape of an Angel, Exod. 3. 2, 6. Judge. 13. 3, 17, 18.

Answ. Though it were the Son of God that appeared unto men, and he be called an Angel, yet that shape wherein he appeared was not the shape of an Angel, but rather of a man: neither was that the true human nature of Christ, which he afterwards assumed: but only a visible human nature which he assumed for that present time and use.

Obj. 2. Christ is expressly called Angel, Isa. 63. 9. Mal. 3. 1.

Answ. He is so called not in regard of his nature: but of his Office. So men are called Angels, Rev. 1. 20.

Obj. 3. Christ is called the Head of all Principality and Power. Under these words Angels are comprised.

Answ. Christ is indeed the Head of Angels: but not by virtue of any mystical union, but by reason of that preeminency which he hath over them. Thus is he said to be far above all Principality, &c. Eph. 1. 21. And also by reason of that authority he hath over them, Heb. 1. 6, 7, 14.

Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth, (Eph. 1. 10.) By things in heaven are meant Angels.

Answ.

• 1. It is not necessary that Angels should be there meant, but rather glorified Saints.
• 2. If Angels be there meant, the gathering of them together is not to be taken of an union with Christ: but rather of a reconciliation betwixt Angels and men: or of the establishing of the good Angels that fell not.

§. 159. Of the privilege of Believers above Angels.

TO show that that very mercy which was not vouchsafed to Angels, was vouchsated to men, the Apostle doth not only use this particle of opposition, BUT, (which 〈◊〉 in like cases frequently useth: as Prov. 10. 2.) but also he repeateth the same word again wherein the grace not granted to Angels, is comprised: which is this, He took on him: so as to man was granted that which was not vouchsafed to Angels. Of that grace see §. 157.

This is such an evidence of God's peculiar respect to man, as it made the Angels themselves desire to behold the riches of God's mercy herein, 1 Pet. 1. 12.

If to this general we add other particular exemplifications of God's mercy to man, over and above that which he shown to Angels, we shall more clearly discern the exceeding greatness of God's favor to man. Some particulars are these.

• 1. Christ is given a Savior to lost man, Luk. 2. 11. No Savior is afforded to Angels.
• 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ, 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels.
• 3. All things are put in subjection to man. Not so to Angels, v. 5, 6, & •… .
• 4. Men shall judge the Angels, 1 Cor. 6. 3. Angels shall not judge men.
• 5. Angels are ministering spirits sent forth to minister for them that shall be 〈◊〉 salvation, Heb. 1. 14. Men are not sent forth to minister for Angels.

Some make the reason of that difference which God put between men and Angels to be this, that all the Angels fell not: and thereupon they infer that 〈◊〉 not take on him the nature of Angels for the good Angels sake, because 〈◊〉 were but a part: for he will take the nature for all or none. This reason 〈◊〉 hold, in that he took man's nature, for the good and benefit only of the seed of Ab •… ham. See §. 162.

Others put the reason of the foresaid difference between men and Angels in 〈◊〉 heinousness of the sin of Angels: and thereupon they aggravate the sin •… e▪ Angels by sundry circumstances: as, that they were the more excellent creatures that they had more light of understanding: that they first sinned: that they 〈◊〉 not tempted •… o sin as man was: and that they tempted man and so were murder of man, John. 8. 44.

I will not assay to extenuate any of these aggravations: But this I may bo •… say, that these and other like reasons taken from difference in creatures much •… gate from the supreme Sovereignty of God, who thus saith, I will be gra •… ▪ whom I will be gracious: and I will show mercy, on whom I will show mercy, Exod▪ 19. That which about God's Sovereignty exercised on man and man, in refere •… to the Elect and reprobate is distinctly set down by the Apostle ( Rom. 9. 21, 〈◊〉 may not unfitly be applied to his Sovereignty exercised on men and Angels. 〈◊〉 not the Potter power over the clay of the same lump, to make one vessel unto honor, 〈◊〉 another unto dishonor? &c. Is it not lawful for me, saith the Lord, to do what 〈◊〉 with mine own? This then is the reason that we must rest upon, So was God's 〈◊〉 pleasure▪ He would not show that mercy to Angels, which he did to men.

〈◊〉 peculiar love to man, see my Treatise entitled A plaster for the plate on Nu •… . 16. •… 6. § 34, 35.

The privileages which God hath given to men more then to Angels aggrav •… their •… ge who adore Angels. Therein they dishonor God in giving▪ creature that honor which is due only to the Creator: and they do too 〈◊〉 〈◊〉 〈◊〉 in dejecting themselves below those, above whom God hath •… vanced them. A good Angel would not accept of such adoration, Revel. 19. 〈◊〉 & 2 •… . 8, 9.

The foresaid privilege doth further aggravate man's backwardness about 〈◊〉 things that make to the honor of God, God having honored men above Ang •… equity and gratitude require that men should endeavor to honor God more 〈◊〉 the Angel 〈◊〉 : but they fail so much herein as they come very short of other 〈◊〉 tures in glorifying God. Behold the heavens: they declare the glory of 〈◊〉 Psal. 19. 1. The whole host of heaven constantly keepeth that course wherein 〈◊〉 at first set them. Those stars that are called wandering, wander according▪ their appointed course; and are constant therein. Look down upon the earth 〈◊〉 you shall find all manner of trees and plants bringing forth their fruit in their 〈◊〉 son, according to the first appointment, Gen. 1. 12. Yet men exceedingly fail those courses which God hath appointed unto them. We may justly take up 〈◊〉 Prophets complaint in this respect and say, Hear O heavens, and give ear O 〈◊〉 &c. Isa. 1. 2, &c. Let the consideration of God's respect to man above A •… quicken us up to out-strip, if it were possible, the very Angels in glorifying 〈◊〉 At least let our endeavor be to come as near them therein as possibly we 〈◊〉 This is a point intended in the third petition; where Christ directeth us to pray, 〈◊〉 God's will be done on earth, as it is in heaven, Matth. 6. 10.

Consider therefore what is said of Angels, They excel in strength, they 〈◊〉 Commandments, hearkening unto the voice of his Word, Psal. 103. 20. They 〈◊〉 unto God, Dan. 7. 10. They do always behold the face of God, (Matth. 18. 10.) 〈◊〉 to know his will what they should do. They suddenly upon all occasions assemble in multitudes to praise God, Luke 2 13, 14. There is joy in the presence of the Angels of God over a sinner that repenteth, Luke 15. 10. In these and other like duties that concern us we ought to be followers of them.

§. 160. Of Christ's eternal Deity.

THis word He took on him, as it setteth out the human nature of Christ, so it giveth a hint of his divine nature; For it presupposeth that Christ was before he took on him the Seed of Abraham, Joh 8. 58. He that taketh anything on him must needs be before he do so. Is it possible for him that is not to take anything on him? Now Christ in regard of his human nature was not before he assumed that nature. Therefore that former being must needs be in regard of his divine nature: In that respect he ever was, even the eternal God. Being God he took on him an human nature; So much was before implied under this word took part, He also took part of the same, v. 14. §. 139.

§. 161. Of Christ taking on him Seed.

THat which Christ took on him is here said to be Seed.

Seed in relation unto man is by a Metonymy put for children. For seed is the matter out of which children arise. Thus is this word used, Luke 1. 55. John. 8. 33. Act. 7. 5, 6. Rom 4. 16, 18.

The Apostle doth here purposely use this word Seed, to show,

• 1. That Christ came out of the loins of man, as Jacob's children, and their children are said to come out of his loins, Gen. 46. 26. Exod. 1. 5. And all the Jews are said to come out of the loine of Abraham, Heb. 7. 5. And Solomon is said to come out of the loins of David, 1 King. 8. 19. In a man's loins his seed is, and it is a part of his substance; Thus it showeth that Christ's human nature was of the very substance of man.
• 2. That Christ was the very same that was promised to be the Redeemer of man. For of old he was foretold under this word Seed, as, The Seed of the woman, Gen. 3. 15. The Seed of Abraham, Gen. 12. 18. The Seed of Isaac, Rom. 9. 7. Heb. 11. 18. The Seed of David, 2 Sam. 7. 1 •… . & 22 51.

§. 162. Of Christ's taking on him the Seed of Abraham.

CHrist was indeed the Seed of the first woman, Gen. 3. 15. which was the mother of all mankind; His Genealogy therefore reacheth even unto Adam, Luke 3. 38. For Christ assumed the common nature of man, and not of any particular person. Yet here the Apostle ascendeth no higher then to Abraham, who was the twentieth generation from Adam, not excluding all who lived before Abraham, but restraining the benefit to such as are of the faith of Abraham, and in that respect children of Abraham, Gal. 3. 7, 9.

When almost all the world was addicted to Idolatry, it pleased God to call Abraham out of his own native Country, and to enter into Covenant with him and his Seed, to be their God, and to take them for his people, Gen. 17. 17. Exo. 19. 3, 6. Therein he made Abraham a kind of head and stock of his Church, and that not only of such as should descend from him after the flesh, but also of all that should believe, Rom. 4. 11. In reference hereunto is Christ said to take on him the Seed of Abraham. Fitly in this case doth the Apostle make mention of Abraham.

• 1. Because the promise of the Messiah to come of his seed was oft made to Abraham, as Gen. 12. 3. & 13. 15, 16. & 15. 5, 6. & 17. 7, 17. & 18. 18. & 21. 12▪ & 22. 18. So as the saith of Believers was the more settled in this, that Christ took on him the seed of Abraham.
• 2. Because Christ assumed man's nature in special for the sake of Abraham's seed, which properly are they who were chosen of God to eternal life. To this purpose tendeth that distinction which the Apostle maketh between the children of the 〈◊〉 and children of promise, Rom. 9. 7, 8.

Thus if we be Christ's then are we Abraham's Seed, and heirs according to the promise, Gal. 3. 29. To this very purpose is it that the Evangelist M •… hew begins 〈◊〉 genealogy of Christ with Abraham, Mat. 1. 2.

No Reason can be fetched from Abraham as a man, a Son of Adam, why G •… should prefer him before any other son of Adam. We must rest in that wh •… Christ affirmeth in another case, Even so Father, for so it seemeth good in thy 〈◊〉 ▪ Matth. 11. 25, 26. This the Apostle largely proves, Rom. 9. 15. &c.

As it was in the case betwixt men and Angels, §. 159. so is it in this case betwe •… men and men.

If that respect which God manifested to man more then to Angels afford •… matter of high admiration and much gratulation, much more doth this differen •… between men and men.

Though Christ assumed the common nature of men, yet he took on him the Seed of Abraham. To this seed in peculiar was he given to save them. This is 〈◊〉 people whom he shall save from their sins, Mat. 1. 21.

Bless the Lord ye Seed of Abraham his Servant, Ye children of Jacob 〈◊〉 chosen. He is the Lord our God, &c. He hath remembered his Covenant for 〈◊〉 which Covenant he made with Abraham, Psa. 105. 6, &c. Thou Israel ar •… 〈◊〉 Servant, Jacob whom I have chosen, the Seed of Abraham my Friend, &c. Isa. 41. 8, 9 Ye are they with whom the Covenant of God is most firm and sure; Thus saith 〈◊〉 Lord, If my Covenant be not with day and night, and if I have not appointed the •… dinances of heaven and earth, then will I cast away the Seed of Jacob, and Davi •… 〈◊〉 Servant, so that I will not take any of his Seed to be Rulers over the Seed of Abraham Jer. 33. 25, 26. Now to Abraham and his Seed were the Promises made, Gal. 3. 16.

Of restraining the benefit of Christ to the Elect, See §. 133.

§. 163. Of sundry principles of faith confirmed, and errors refuted, by these w •… He took on him the Seed of Abraham.

THat which hath been before noted, §. 104, 106, 139. concerning Christ and other men, being of one and the same flesh and blood, and in that respect breth •… , is confirmed by this phrase, He took on him the Seed of Abraham.

Both the ancient Fathers and also later Divines have much insisted on this Te •… to prove sundry principles of our Christian faith, Concerning

• 1. Christ's eternal Deity. Hereof See §. 160.
• 2. His true Humanity; In that he took upon him the seed of man, it is evid •… that he was a true man. Seed is the matter of man's nature, and the very substance thereof.
• 3. The root out of which Christ assumed his human nature, even the Seed of m •… ▪ It was not created of nothing, nor was it brought from heaven, but assumed 〈◊〉 of the Seed of man; This was thus foretold, There shall come forth a rod out of 〈◊〉 Stem of Iesle, and a branch shall grow out of his root, Isa. 11. 1. And an Angel t •… faith of Christ to the Virgin Mary, That holy thing which shall be born of thee, L •… XI. 35.
• 4. The subsistence of Christ's human nature in his divine nature; The human •… ture of Christ never had a subsistence in itself; At or in the very first framing •… making it it was united to the divine nature, and at or in the first uniting it it 〈◊〉 framed or made. Philosophers say of the uniting of the soul to the body, In •… ating it it is infused, and infusing it it is created. Much more is this true con •… ning the human nature of Christ united to his divine; Fitly therefore is it 〈◊〉 said, That he took on him the Seed not a Son of Abraham.
• 5. His two distinct Natures; He took on him man's nature, being God before So as they were two, and those two distinct natures.
• 6. The Union of the two Natures; He assumed or took on him the one to 〈◊〉 other, and so made of those two Natures one Person. This Union is evidenced 〈◊〉 these phrases, The Word was made flesh, Joh. 1. 14. God was manifested in the 〈◊〉 1 Tim. 3. 16. Christ came of the Father, as concerning the flesh, who is over all, God blessed forever, Rom. 9. 5. This true real union, the Greek Fathers, to free it from mistakings, have set ou •… negatively and affirmatively with sundry emphatical words, as,
  • 1. Without alteration or change; whereby is intended that the divine nature still remained the same; and in assuming the humanity was no wh •… t at all changed; as wine is changed by putting water into it; Nor was the human altered into the divine, as water was turned into wine, John. 2. 9.
  • 2. Without division; So as they both make but one and the same person. They are indeed two distinct natures, but so united as both make one only person, both have one and the same subsistence. As the Son of God hath a peculiar subsistence in himself, so the human nature which he assumed subsisteth therein.
  • 3. Without confusion; Though two natures are united in one person, yet not by confusion of substance, as if the human nature were transfused into the divine, and both made but one nature; They remain two distinct natures, each having distinct properties, distinct wills, distinct operations and actions.
  • 4. Without Separation, never to be dis-united or severed one from the other; On earth they were first united, in heaven they will ever so abide. As the infirmities of the flesh caused no separation, so neither will the glory of the Deity. In this respect we may say, Jesus Christ the same, yesterday, and today, and forever, Heb. 13. 8.

The affirmative word which they use to set out this Union, signifieth essentially or substantially, not as in the mystery of the Trinity where the distinct persons are all of one nature or essence, but because the distinct natures of Christ make but one person, and thus the Union may be said to be essential, not accidental. The Apostle useth a like emphatical word where he faith, that in Christ dwelleth all the fullness of the Godhead Bodily, Col. 2. 9. This word bodily intendeth as much as the former word essentially or substantially, or as some translate it personally. By this word the Union of God with Christ is distinguished from all other Unions; God of old manifested himself in the Cloud, in the Rock, in the Ark, in the Tabernacle, in the Temple, but figuratively God also manifested himself in his Prophets, but virtually by the operation of his Spirit; But never was he in any person or in anything as in Christ.

This Text hath also been used as a maul to knock down sundry heresies, whereof See §. 140.

§. 164. Of the Resolution of Heb. 2. 16.

IN this Verse is set down a difference of Christ's respect to Angels and men. Here about observe,

• 1. The inference upon that which went before. It is brought in as a reason why Christ destroyed the devil and delivered man. See §. 155.
• 2. The substance. In it there is,
  • 1. A proof of the Point, verily.
  • 2. The point itself. Hereof are two parts, One Negative, the other Affirmative.

In the Negative is declared what Christ did not for Angels, Therein is set down,

• 1. An act of grace not vouchsafed, He took not on him.
• 2. The Object or persons to whom that act was not vouchsafed, Angels.

In the Affirmative is declared what he did.

Betwixt the two parts is placed a particle of opposition, BUT▪

In the latter part is set down,

• 1. An act of grace vouchsafed, He took on him.
• 2. The object or persons to whom he vouchsafed it.

That Object is,

• 1. Generally implied, The Seed.
• 2. Particularly exemplified, Of Abraham.

§. 165. Of the Observations arising out of Heb. •… . •… 6.

I. CHrist destroyed such sinners as he did not undertake for.

II. Christ delivered such as he undertook for. These two Observations▪ I gather o •… t of this causal particle FOR. See §. 155.

III. Weighty matters are more then ordinarily to be pressed. Christ's different, respect to Angels and men is a weighty matter, and such a word as this verily is a more then ordinary affirmation. See §. 155.

IV. Means of grace is not afforded to those to whom grace is not vouchsafed. Grace was not vouchsafed to the Angels, therefore Christ the means of grace is not afforded to them. See §. 157.

V. Angels had not that grace afforded to thom which was vouchsafed to man. This very phrase He took not on him, whereby the grace vouchsafed unto man is expressed, is denied in reference to Angels. &c §. 157.

VI. Christ preferred men before Angels. The particle of opposition intendeth •… much. See §. 159.

VII. God's goodness is ever working. This I gather from the Apostles expressi •… ▪ an act past in the present tense. See §. 156.

VIII. Christ was before he assumed man's nature. See §. 160.

IX. Christ assumed to his divine nature our nature.

X. Christ's human nature subsisted in his divine nature.

XI. Christ was man of man.

XII. Christ had two distinct natures.

XIII. Christ's two natures were united in one person. Of these five latter Observations See §. 163.

XIV. Christ was exhibited as he was promised: He was promised under the 〈◊〉 of Abraham, and he took on him the seed of Abraham.

XV. Christ became man for the Elect sake, The Elect are comprised under 〈◊〉 Seed of Abraham. Of these two last Observations See §. 162.

§. 166. Of the necessity of Christ being man.

TO Christ's Prophetical and Kingly Offices the Apostle addeth his third, which is his Priestly office, and that to prove the main point in hand, namely, that Christ was man, otherwise he could not have been a Priest, For every High Priest is taken from among men, &c. Heb. 5. 1.

As the two last verses of this Chapter have a general reference to Christ's •… mane nature, set out, ver. 10, 11. &c. So they have also a special reference to the last clause of the verse going before, and that as a necessary consequence following thereupon; Because Christ took on him the Seed of Abraham, therefore it behooved him to be made like unto him.

The particle of inference translated Wherefore, properly signifieth a place whence one cometh, Act. 14. 26. or where one doth a thing, Mat. 25. 24, 26. 〈◊〉 •… condition or danger from whence one is brought, Heb. 11. 19.

It is also frequently used to set out a consequence following from another thing, as, because the Lord Jesus had most evidently made himself known to Paul, thereupon he was not disobedient unto the heavenly vision, Act. 26. 19.

In this sense is this word five several times used in this Epistle, as here Ch •… . 3. 1. & 7. 25. & 8. 3. & 9. 18.

The necessity of the consequence is implied in this word, It behooved.

This word hath reference,

• 1. To a debt that one ought to pay, Mat. 18. 28. Luk. 7. 41.
• 2. To a duty that one ought to perform, 2 Thes. 1. 3.
• 3. To a punishment which ought to be inflicted, John. 19. 7. In all these senses it is here fitly used.

• 1. Christ as a Surety for man Heb. 7. 27. ought to pay man's debt, Pro. 6. 1, 2.
• 2. As he was sent of the Father he ought to do that for which he was sent, John. 9. 4.
• 3. As he took upon him the sins of the Elect, the punishment of them ought to be inflicted upon him, 2 Cor. 5. 21.

Such a word as this was used before, ver. 10. §. 86. But the two words there and here do differ in Syllables and sense: Answerably our Translators do differently translate them: There It became, Here It behooved. The former is attributed to God the Father. This is referred to God the Son, and that in regard of his human nature; That signified a comeliness or a me •… nesse; This a necessity yet no absolute necessity, but a necessity on supposition; In regard of that order which God had set down to redeem man by a ransom, and by satisfaction to his justice: Now Christ hereunto voluntarily subjected himself, and in that respect it behooved him to do what he undertook to do. He bound himself to partake of our infirmities, See §. 88.

This he did in respect to his Fathers purpose which was foretold by the Prophets, and therefore Christ would accomplish it. Hereupon Christ himself saith, Thus it is written, and thus it behooved Christ to suffer, Luke 24. 46.

This he did also in regard of our weakness, that he might the rather encourage and embolden us to go to him, and to trust unto him. If Christ had not had experience of our infirmities we could not with such boldness go unto him as now we do, Heb. 4. 15, 16.

This doth highly amplify Christ's love to us, who being most free and bound to nothing, for our sakes bound himself to do and endure what he did. A servants love to his Master, wife and children, was tried by a voluntary binding of himself to his master, and suffering his ear to be bored through, Exo. 21. 5, 6. Christ did more; He suffered his side, hands and feet to be bored through, and his side to be pierced, yea, and his very soul to, Isa. 53. 10.

How are we bound to bind ourselves to Christ? Bounden duty, gratefulness, our own good and benefit require thus much. Let us therefore bind ourselves by voluntary covenant and vows, that so we may be kept from starting from Christ.

§. 167. Of Christ's Brethren.

THat whereunto Christ was bound is thus expressed, To be made like unto his Brethren.

This is the third time that this Relative Brethren, in reference to Christ, is here in this Chapter used, and that still in the very same sense. See §. 106. 113. It setteth out the same persons that were intended under these Titles Sons, §. 90. Sanctified ones, §. 103. Children, §▪ 128. and Seed of Abraham, §. 162. All these point at the Elect of God, for whose sake in special Christ took on him the common nature of man; for he was made like unto man for the Elects sake, who are given unto him of his Father, §. 132. Christ principally intended their good by being made like to man, and they reaped the benefit thereof, yea, to them that benefit is restrained. See §. 133.

§. 168. Of Christ being made like to man.

THe word translated made like, doth for the most part set forth a mere resemblance or likeness of a thing, as Mat. 7. 26. & 13. 24. But here it is taken for more then a bare resemblance, even for a participation of essence.

In the former respect we may say of a picture, It is made like such a man, but in the latter respect we may say of a child, who partakes of his Fathers nature in the substance, constitution, disposition, and manifold affections and passions, He is made like unto his Father.

A word sprouting out of the same root is used by the Apostle to set out Christ's participation of our nature; as thus, God sent his Son in the likeness of sinful flesh, Rom. 8. 3. And thus, Christ was made in the likeness of man, Phil. 2. 7. A like word is used to set out the identity of the glory of the Son with the glory of the Father. We beheld his glory, the glory as of the only begotten of the Father, Joh. 1. 14. Thus this word here answereth to that, likewise, v. 14. See §. 139.

These words of likeness are used to set out both the reality of a thing, and also an apparent manifestation thereof.

The Apostle here intends the very same thing that he did before under these phrases, All of one, §. 104. He also himself likewise took part, §. 139. He took on him the Seed of Abraham, §. 159. 162. All these phrases, and this here in the Text, with emphasis demonstrate the truth and reality of Christ's human nature, that he was a man, such a man as we are.

§. 169. Of this general all things, wherein Christ was made like to man.

THough every particular be comprised under this general all things, yet they may be ranked under such heads, as will show that they were very many, Those Heads are these,

• 1. The essential parts of man's nature, which were soul and body.
• 2. The powers of his soul, as, Understanding and Will, together with his affections; Both liking, as, Hope, Desire, Love and Joy; and disliking, as Fear, Anger, Hatred, Grief, and all manner of senses; Both internal, as, the common sense, fantasy and memory; and external, as Sight, Hearing, Smelling, Tasting, Feeling.
• 3. The several and distinct parts of the body, whether inward or outward, which are very many and well known; The outward especially.
• 4. The growth of the parts of Christ's body and endowments of soul. As other men so Christ at first was little; He was nine months in his mothers womb, being born he was wrapped in swaddling clothes, and carried in arms, Luk. 2. 7, 28. He also increased in wisdom and knowledge, Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body.

• 5. Sundry infirmities of Soul; Besides the affections before-mentioned, He gr •… aned in the Spirit and was troubled, Joh. 11. 33. and was afflicted with other soul-sufferings, whereof See §. 76.

  Sundry infirmities of body, as hunger, thirst, cold, wearisomeness, sleepiness, fainting, mortality.

• 7. Manifold temptations. Of Christ's temptations and other afflictions, See §. 96.
• 8. Manifold afflictions. Of Christ's temptations and other afflictions, See §. 96.

§. 170. Of Sin and Sicknesses wherein Christ was not like man.

TRue it is that Christ was not subject to sin; He was holy, harmless, undefiled, separate from sinners, Heb. 7. 26. He was pure in his conception, Luke 1. 35. He knew no sin, 2 Cor. 5. 21. He did no sin, neither was guile found in his mouth, 1 Pet. 2. 22. We read not that any sickness ever seised upon him; Nor defect of nature, as blindness, lameness, deafness, dumbness, or any other the like. Hereupon a Question is moved, How it can be true that Christ was made like man in this general extent all things?

Answ.

• 1. Generals admit some particular exceptions. The Apostle himself th •… s expresseth the exception of sin, He was in all points tempted like as we are, yet without sin, Heb. 4. 15.
• 2. Though sin in our nature be an inseparable adjunct, yet is it not essential thereunto. A man may be a true man though he have no sin in him; instance Adam in his Innocency, and glorified Saints after the Resurrection.
• 3. Christ as Surety for sinners was like to sinful men; In that our sins were imputed to him, and he bare the burden of them; Thus it is said, that He was made sin for us, 2 Cor. 5. 21. But to be himself tainted with sin was not possible, by reason of the Union of his human nature with his divine. If such a thing could have been, it would have crossed the main end of his being like unto man, namely, to be •… Mediator betwixt God and man; To make satisfaction for the sins of others, &c.

As for sicknesses and other-like infirmities, they were personal and not insep •… rabble from man's nature; For there are many particular men that were never blind, deaf, dumb, lame, sick of the Palsy, Pleurisy, and other particular diseases.

Besides sicknesses and other personal infirmities, would have been an hinderanee to those▪ works which he was to accomplish for our redemption. They would have kept him from going up and down to preach the Gospel, and to do sundry other good things ( Act. 10. 38.) Sight wrought compassion in him, Mark 6. 34. Hearing others cries moved him to help them, ( Mark 10. 48, 49.) By his speech he comforted such as were in distress, Matth. 9. 2. Had he wanted those parts he had been much hindered.

Obj. It is said, that himself took our infirmities and bare our sicknesses, Matth. 8. 17.

Answ. Those phrases are used of Christ's removing and taking away from sundry men sundry infirmities and sicknesses: which he did with such compassion, as he might seem to bear them himself in regard of a fellow feeling.

§. 171. Of the ends why Christ was made like to man in all things.

THe ends why Christ might be made like to man, in the foresaid universal likeness, were such as these,

• 1. To give a surer evidence of the truth of his human nature. Thus this is a confirmation of this great article of our Christian faith, that Christ was a true man.
• 2. To give assurance of his compassions towards us in regard of our infirmities, Heb. 4. 15.
• 3. That no gifts or parts of Learning, Wisdom, Purity or any other excellency, exempts men from infirmities: for who more excellent then Christ. Thus this is a ground of contentation.
• 4. To demonstrate that infirmities and afflictions, simply considered in themselves are no arguments of God's displeasure or indignation. Thus this is a ground of patience.
• 5. To be an example, that we might have a pattern for well carrying ourselves in such cases. Thus this is a direction.
• 6. To make them more easy to us: For Christ, by putting his shoulder under the burdens that lie upon us, hath taken away the greatest heaviness of them, and made them to us portable. This is a ground of encouragement.
• 7. To sanctify them unto us. For whatsoever Christ underweut, he sanctified. He sanctified Divine Ordinances, by observing them himself. He sanctified the creatures that are useful for man, by using them himself.

Other ends follow more distinctly to be handled in the words following in this Chapter.

All the forementioned ends, and others also like to them, demonstrate that Christ was in all things like to us for our good. The benefit thereof redounds to us. How just and equal is it that we should endeavor in all things wherein we may be like to him, to endeavor to be so? It will be our wisdom, our honor and glory so to be: yea though it be in suffering. The Apostles rejoiced that they were counted worthy to suffer shame for Christ's Name, Act. 5. 41. If we be like him here in afflictions and sufferings, we shall be like him hereafter in glory, 2 Tim. 2. 12.

§. 172. Of Christ a true Priest.

THe most useful and behoofull Office that Christ undertook for man, is comprised under this compound, High priest.

The Hebrew word translated Priest is derived from a Verb that signifieth in general to minister. The Noun also in general signifieth a Minister. It is sometimes used for a Minister in Civil affairs, and is translated Prince or chief Ruler, Gen. 41. 45. 2 Sam. 8. 18. & 20. 26. Most frequently it is put for a Minister in sacred matters, and translated ^d Priest.

The Greek word is derived from an Adjective that signifieth ^e holy. The Function of a Priest is sacred, and thereupon his name, that carrieth holiness in it, is given unto him. Aaron by reason of his Function is styled God's holy one, Deut. 33. 8. and the Saint of the Lord, Psal. 106. 16.

The notation of the Latin word is most proper to the title which signifieth Priest▪ for it is from giving or offering sacred things.

Our English word Priest is supposed to be a contract of a Greek word that signifieth a President; or one that is set over others: or put before them. For Priests are over God's people in spiritual matters concerning their souls.

According to the several notations in every language, was Christ a Priest▪ For,

• 1. He was a Prince (Isa. 9. 6.) and a Minister for God's Church, Rom. 15. 8.
• 2. He was an Holy One, Luk. 1. 35. Act. 2. 27. & 3. 14.
• 3. He offered himself a sacrifice to God, Eph. 5. 2.
• 4. He is set over the▪ House of God, Heb. 3. 6.

All those things whereby this Apostle describeth a Priest, ( Chap. 5. 1.) do most properly belong to Christ. For,

• 1. A Priest is taken from among men. Christ also himself likewise took part of the same flesh and blood whereof other men are partakers. See §. 139.
• 2. A true Priest is ordained. Christ also glorified not himself to be made an High priest: but his Father glorified him in that respect, ( Heb. 5. 5.) he Ordained him.
• 3. A Priest is for men. What Christ undertook he undertook for us. See §. 83.
• 4. A Priest is in things pertaining to God. Thus much is expressly affirmed of Christ in this verse, He is a Priest in things pertaining to God. He is the one Mediator between God and men, 1 Tim. 2. 5.
• 5. A Priest offereth up sacrifices. Wherefore it▪ is of necessity that Christ ha •… somewhat also to offer, Heb. 8. 3. He hath given himself for us an offering, and a sacrifice to God for a sweet smelling savor, Eph. 5. 2. A Priest offereth for sins. Christ by himself purged our sins. See Chap. 1. §. 28.

By all these it appeareth that Christ is a true Priest. Thus was he foretold to be, Psalm 110. 4. Zech. 6. 13. Thus is he very oft testified to be in this Epistle.

In that he is said to be a true Priest, this Epithet, true, is not here opposed to false and deceitful, but to typical and metaphorical Priests. He is a Priest indeed: Such an one as really, in truth and deed effecteth all that is to be done by a Priest.

All the Priests under the Law were typical, even Types of Christ: that is, suc •… as could not themselves perform indeed what was typified by them: as to make atonement, to take away sin, to satisfy justice, to pacify wrath, to reconcile to God, to make persons and services acceptable to God, &c. yet they show that there was a Priest to come, that could and would indeed perform all that belonged to a Priest. This was Jesus Christ.

All called Priests in the New Testament are but metaphorical: Priests by way of resemblance; because they do such like offices as Priests did, and offer such things to God as were like to sacrifices. Their offices are to approach to the throne of grace, to pray for themselves and others: to offer gifts and services to God.

Of Christians particular sacrifices see §. 175.

In this respect it was thus foretold concerning Christians, Ye shall be named the Priests of the Lord, Isa. 61. 6. I will take of them for Priests and for Levites, saith the Lord, Isa. 66. 21. And in the New Testament it is said, Christ hath made us Priests unto God, Rev. 1. 6. & 5. 10. Yea Christians are said to be an holy Priesthood, •… royal Priesthood, 1 Pet. 2. 5. 9.

Christ and Christ alone was a true Priest, in that all things requisite for a true Priest were found to be in him, and in him alone. For he was both God and man: and as God-man in one person he was our Priest.

All those things which concern a Priest may be drawn to two heads:

• 1. Matters of Ministry.
• 2. Matters of Dignity.

• 1. In regard of Ministry a true Priest must
  • 1. Obey and fulfill the Law. Christ thus saith of himself, It becometh us to fulfill all righteousness, Matth. 3. 15.
  • 2. Be subject to infirmities, Heb. 4. 15.
  • 3. Suffer, Heb. 5. 8.
  • 4. Die, v. 9, 10.

  • 5. Be made a curse, Gal. 3. 13.

    These and other things like to them, Christ could not have done and endured, except he had been a creature, even a man.

• 2. In regard of Dignity a true Priest must be
  • 1. Of Divine dignity, to be worthy to appear before God.
  • 2. Of Almighty power, to bear the infinite burden of sin, to endure the curse of the Law, to overcome death, devil and hell.
  • 3. Of Infinite merit, to purchase, by what he did and endured, Divine favor and heavenly glory.

No mere creature was capable of these requisites.

Finally a true Priest must be a Mediator betwixt God and man. He must be fit and able to appear before God ( Heb. 8. 1.) And such an one as men may appear before him, Heb. 4. 15, 16. In this respect an Hypostatical union of the Divine and human nature in one person, was requisite for a true Priest. This could none be, but Jesus Christ, God-man, Immanuel, God manifested in the flesh, 1 Tim. 3. 16. By virtue of this union, Christ himself was all in all. As man he was a fit sacrifice: He gave himself an offering and a sacrifice, Eph. 5. 2. As God he was the Altar that sanctified that Sacrifice: for the Altar sanctifieth the gift, Matth. 23. 19. As Godman in one person, he was the Priest that offered that Sacrifice upon that Altar: Through the eternal spirit he offered himself, Heb. 9. 14.

Herein the sufficiency of Christ's▪ Priest-hood is evidenced, in that each nature did what was proper to it. By the human nature, all matters of service and suffering were done and endured: by the Divine nature, all matters that required Divine authority and dignity were performed: from the union of those two natures in one person, the accomplishment consummation and perfection of all arose.

See more hereof Chap. 9. v. 14. §. 78.

§. 173. Of Christ an high and great Priest.

AS Christ was a true Priest, so he is here styled by the Apostle, an High priest. In Greek these two words are compounded in one, which word for word we may translate Arch-Priest: as Arch-Angel, 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd, or Chief Shepherd, 1 Pet. 5. 4. Arch-builder, or Master-builder, 1 Cor. 3. 10. Arch-Publican, or Chief-Publican, Luk. 19. 2. In the Hebrew, the phrase translated High priest, is great Priest, Levite. 21. 10. And the same person translated in English Chief Priest, is in Hebrew, Head-Priest, 2 King. 25. 18.

Aaron was the first that had this title given unto him, Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High Priest, after the death of the former High Priest, Exod. 29. 29, 30.

There were sundry Duties and Dignities proper to the High Priest for the time being: As

• 1. To enter into the most Holy place, Lev. 16. 3.
• 2. To appear before God for the people, Exod. 28. 29.
• 3. To bear the sins of the people, Exod. 28. 38.
• 4. To offer incense, Lev. 16. 12, 13.
• 5. To make atonement, Lev. 16. 32.
• 6. To judge of uncleanness, Lev. 13. 2.
• 7. To determine controversies, Deut. 17. 8, 12.
• 8. To bless the people, Num. 6. 23.

Christ is styled High Priest,

• 1. For excellency sake, to show that he was the chiefest and most excellent of all.
• 2. To demonstrate that he was the truth, whom Aaron and other High-Priests typified.
• 3. To assure us that all those things which were enjoined to Aaron as High Priest, were really in their truth performed by Christ. For
  • 1. Christ entered into the true Holy place, which is heaven, Heb. 9. 24.
  • 2. Christ truly appeareth before God for us, Heb. 9. 24.
  • 3. Christ hath born all the sins of all the Elect, 2 Cor. 5. 21.
  • 4. Christ's intercession is the true incense which makes things that are pleasing and acceptable to God, to be so accepted for us, Eph. 1. 6.
  • 5. By Christ we have •… eceived the atonement, Rom. 5. 11.
  • 6. Christ purgeth our sins, Heb. 1. 3.
  • 7. Christ is the supreme Judge and determiner of all Controversies.

Christ is also called a great High Priest, ( Heb. 4. 14.) to add emphasis unto this excellency. Never was there, never can there be any like to him in dignity and excellency. Nor Aaron, nor any other had both these titles, Great, High, given unto them. Though an High Priest under the Law were in Hebrew styled a Great Priest, (Numb. 35. 24, 28.) yet never was any called Great High Priest, but Christ only. He indeed was Great in his person, being God-man: Great in his sacrifice, being an human nature united to the Divine. Great in the works that he did and continueth to do; all of them carrying a Divine value and efficacy.

By the way note the intolerable arrogancy of Antichrist, that Man of sin, who takes to himself this style, The greatest High priest. Two degrees higher then that which is attributed to Christ.

§. 174. Of the excellency and benefits of Christ's Priesthood.

THese two titles, High, Great, applied to Christ, as Priest, do imply that he was a most excellent Priest. Those titles simply taken, import an excellency. In reference to others, comparatively taken, they import a super-excellency above all others. Never was there, nor ever can there be such an excellent Priesthood as Christ's was: which the Apostle in this Epistle proveth by sundry evidences.

• 1. The Dignity of his person. Christ was not only a son of man, but also the Son of God. Other Priests were mere sons of men, Heb. 7. 28.
• 2. The Purity of his nature. Christ was holy, harmless, undefiled, separate from sinners: all other Priests were sinners, Heb. 7. 26, 27.
• 3. The Eminency of his order. Christ was a Priest after the order of Melchi •… dech, Heb. 5. 6. None so but he.
• 4. The solemnity of his Ordination. Christ was made Priest with a sacred Oath: others without an Oath, Heb. 7. 20, 21.
• 5. The kind of his Priesthood. Christ was a true real Priest: others only typical or metaphorical. See §. 172.
• 6. The unchangeableness of his Office. Christ's Priesthood was unchangeable: Others office passed from one to another, Heb. 7. 23, 24.
• 7. The everlastingness of his Priesthood. Christ abideth a Priest continually▪ others were not suffered to continue by reason of death, Heb. 7. 3, 23, 24.
• 8. The perfection of Christ's Priesthood. Christ by his Priesthood effected to the uttermost what was to be effected by a Priest. But the Priesthood under the Law made nothing perfect, Heb. 7. 11, 25.

These excellencies are everyone expressly noted by this Apostle, and shall be more distinctly and largely handled in their several places.

So excellent a Priesthood as Christ's is, cannot but bring many benefits to Christ's Church. For

• 1. It is necessary that the Church have a Priest to be for it in things apper •… ing unto God: and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man. Hereof see The whole Armor of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 62.
• 2. It is also necessary that Christ be the Priest of the Church: and that by reason of that infinite Dignity, Authority, Power and worth which belongs to that Pri •… Hereof see §. 172.

All the benefits that flow from Christ's Office and Passive obedience, from 〈◊〉 Death and Sacrifice, from his Burial and Resurrection, from his Ascension and Intercession, are fruits and effects of his Priesthood. For as our Priest he subjected himself to the service and curse of the Law: he offered up himself a Sacrifice; he was buried and rose from the dead: he entered into heaven and there maketh continual intercession for us.

Particular benefits of Christ's Priesthood are these that follow▪

• 1. Satisfaction of Divine Justice: For Christ as our Priest and Surety standing in our room, in our stead, and for us satisfied Divine Justice. Without this satisfaction no mercy could be obtained: but through this satisfaction way is made for all needful mercy. In this respect it is said that God is just and a justifier of him which believeth in Jesus, Rom. 3. 28.

  To justify a sinner is a work of great mercy: yet therein is God just, because he doth it upon satisfaction.

• 2. Pacification of God's wrath. Offence of Justice incensed God's wrath. Satisfaction of Justice pacifieth the same. When Phineas had executed justice on Zimri and Cos •… i, God saith, Phine as hath turned my wrath away, Numb. 25. 11. If upon man's execution of just judgment upon delinquents, which is but one part of satisfaction, God's wrath was turned away, much more will it be pacified by that full satisfaction which the Son of God hath made. In this respect Christ is said to▪ be the propiti •… tion for our sins, (1 Joh. 2. 2.) that is, the means of pacifying God's wrath: and we are said to be saved from wrath through Christ (Rom. 5. 9.) and to be delivered from wrath, 1 Thess. 1. 10. This did Christ as Priest: as is evident by the types under the Law. For by legal Priests God's wrath is said to be pacified, Numb. 16. 46, 47, 48.
• 3. Pronouncing God's favor. This follows necessarily upon pacifying wrath: as upon removing of darkness light followeth. God reserveth not wrath, because mercy pleaseth him, (Micah. 7. 18.) So as the brightness of mercy dispelleth the cloud of wrath. That Christ procureth mercy and favor for man, is evident by this style which God giveth him, This is my beloved Son in whom I am well pleased, Matth. 3. 17. God hereby setteth forth Christ to be such an object of his good pleasure, as he is well pleased with everyone whom he beholds in Christ. That Christ procureth favor, as he is a Priest, is evident by this inference upon Christ's Priesthood. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, Heb. 4. 16. Christ as a Priest is God's favourite and our Advocate, 1 John. 2. 1.
• 4. Redemption out of that miserable estate whereunto man by sin had plunged himself. This followeth upon the former points: For Divine justice being satisfied, wrath pacified, and favor procured, Christ once vanquished the devil. Satan could not stand against Christ, nor could the power of hell hold such as Christ redeemed. Though this be a privative benefit, yet if we well weigh the malicious and mischievous disposition of the devil, that held us in bondage, and the miserable condition in which we lay, we may soon discern how great a benefit it is. That redemption is wrought by Christ, is expressly set down, Eph. 1. 7. and that it is a fruit of his Priesthood is evident by this phrase, Christ by his own blood entered in once into the Holy place, having obtained eternal Redemption for us, Heb. 9. 12.
• 5. Access to the throne of grace. The infinite disparity betwixt God and man manifesteth this to be a great prerogative: and the rich treasure of all good things tending to life and happiness, which is to be found at the throne of grace, manifesteth this to be an unspeakable benefit. That we have access to the throne of grace by Christ, is evident by this phrase, Through Christ we have access unto the Father, Eph. 3. 18. That this is by virtue of Christ's Priesthood, is evident by this phrase, Seeing we have a great High priest, let us come boldly unto the throne of grace, Heb. 4. 14, 16.
• 6. Reconciliation with God. This the Apostle sets down as a fruit of Christ's Priesthood in this very verse: Whereof see more §. 180.
• 7. Justification. This also is a very great benefit, that wretched vile sinners should be justified in his sight, who is of perfect and infinite purity. This cannot be by any righteousness of our own. For in God's sight no man living can be justified, Psal. 147. 2. It must needs therefore be by the righteousness of another: and that other can be none but Jesus Christ: by the faith of Jesus Christ we are justified, Gal. 2. 16. This was done by Christ's undertaking to be for us, which is the Office of a Priest. Under this head, Reconciliation, Adoption and other like Christian prerogatives are comprised.
• 8. Sanctification. This must needs be a great benefit, because it is a renovation of God's image in us, Eph. 4. 24. That this is by Christ, is evident in that Christ is made unto us Sanctification, 1 Cor. 1. 30. That this is by virtue of Christ's Priesthood, is evident in that it ariseth from the death and resurrection of Christ, ( Rom. 6. 5, 6.) which are effects of Christ's Priesthood.
• 9. Eternal salvation. This is the end of all the rest, without which they are of no use. This therefore must needs be a great benefit. That this cometh by Christ is evident by his Name Jesus, Matth. 1. 21. That this is an effect of Christ's Priesthood, is evident by this inference, Christ hath an unchangeable Priesthood, wherefore he is able also to save them to the uttermost, &c. Heb. 7. 24, 25.

§. 175. Of Duties arising from Christ's Priesthood.

SUch an Office, so excellent, so needful, so useful to us, as Christ's Priesthood is, cannot but require much duty from us. By virtue thereof Christ gave himself for us. Do not we then owe ourselves, and all that we have, and all that we can do, to Christ? But in special we ought so to account of Christ, and so to use him as the Jews did their Highpriests.

• 1. Negatively, they might not curse the Ruler of their people, ( Exod. 22. 28.) Thereby was meant their High priest: for so it is applied, Act. 23. 4, 5. Under this negative is comprised an high esteem and honorable mention of their Priest. Much more must we so respect Christ.
• 2. In matters of Controversy, they were to go unto the Priests, and do according to the sentence which the Priest should give, Deut. 17. 8, 9. Christ declareth hi •… sentence by his written word, to that therefore must we stand.
• 3. In case of uncleanness the Jews went to the Priest to judge thereof, and to be cleansed there from, Lev. 13. 2, &c. It is the blood of Christ that cleanseth from all spiritual uncleanness, 1 John. 1. 7. Go to Christ therefore to be cleansed.
• 4. The Jews brought all their oblations and sacrifices unto their Priests, Lev. 5. 8, 12, 16, 18. We must do all in the Name of Christ, Col. 3. 17. That general is exemplified in the particulars following:
  • 1. Miracles were done in the Name of Christ, Mark 16. 17.
  • 2. Baptism was administered in his Name, Act. 2. 38. So the Lord's Supper.
  • 3. Christians assembled together in the Name of Christ, 1 Cor. 5. 4.
  • 4. They executed Ecclesiastical censures in the Name of Christ, 2 Thess. 3. 6, 12.
  • 5. They prayed in the Name of Christ, John. 14. 13. & 16. 23.
  • 6. They gave thanks in his Name, Eph. 5. 20. Heb. 13. 15.
  • 7. All things wherein we have to do with God are to be done in the Name of Christ, Heb. 5. 1.
  • 8. All other lawful things, as eating, drinking, doing the works of ou •… Calling, exercising works of justice, works of mercy, and all lawful works are to be in the Name of Christ, Col. 3. 17.
• 5. Christ by his Priesthood hath made us Priests, Rev. 1. 6. We therefore must offer such sacrifices unto God as are warranted in God's Word. Particulars are these:
  • 1. Our bodies, Rom. 12. 1.
  • 2. Our hearts, Prov. 23. 26. especially broken hearts, Psal. 51. 17.
  • 3. Prayers, Psal. 50. 13, 15. & 141. 2.
  • 4. Praises, H •… s. 14. 2. Heb. 13. 15.
  • 5. Fruits of righteousness, Psal. 4. 5. Mich. 6. 8.
  • 6. Our riches, Prov. 3. 9. These are made sacrifices,
    • 1. By benevolence to the poor, Heb. 13. 16.
    • 2. By relieving Ministers, Phil. 4. 18.
• 7. Our lives, Phil. 2. 17.
• 8. Such as are under our charge, Josh. 24. 15.

§. 176. Of Christ's Mercifulness.

THere are two properties attributed to Christ as an High Priest,

• 1. Merciful.
• 2. Faithful.

The former of those properties is so set down as it may be referred either to the Person or to the Office of Christ. As referred to his person it may be thus •… anslated, That he might be merciful and a faithful High Priest▪ Thus these two adjuncts are referred unto two subjects; Merciful to the Person of Christ, Faithful to his Office: As referred to his Office, it may be thus translated, that he might be a merciful and faithful High Priest▪ Thus the two adjuncts are referred to one subject, which is the Office of Christ. Both references do in general tend to the same scope, yet I suppose the latter to be the more pertinent, because it is the main scope of the Apostle in this verse to show how fit a high-Priest Christ was. Now mercifulness tendeth much to the fitness of a high-Priest. Of the high-Priest under the Law it is said, He can have compassion, Heb. 5. 2.

The word translated merciful is derived from a root that signifieth mercy or pity, Now the proper object of mercy is misery; Thereupon a word derived from the same root signifieth miserable, Rev. 3. 17. The Verb derived from the same word is oft used by such as were in misery and sought mercy of Christ; as the blind men who said unto him, Have mercy on us, Mat. 9. 27. The Hebrew word which is oft translated mercy signifieth also bowels, for mercy ariseth from the moving of the bowels at the sight of misery: To have compassion or mercy is frequently set out by a word that signifieth to have the bowels moved, as Mat. 9. 36. Luke 10. 33. & 15. 20. Yea, these two words, bowels and mercy are oft joined together, as thus, If any bowels and mercies, Phil. 2. 1. and thus, bowels of mercies, Col. 3. 12. A like phrase is translated tender mercy, Luk. 1. 78.

This I have noted about the word to show that Christ was much moved at man's misery, and thereupon greatly pitied him, and took all occasions to afford him all needful succor; The History of his life registered by the Evangelists gives abundant proof hereof, He was moved with compassion at their bodily diseases, Mat. 15. 32. And at their spiritual distresses, Mat. 9. 36.

That he might be thus moved, he subjected himself to the infirmities and distresses whereunto other children of men were subject: This is evident by the Apostles manner of bringing in this Property thus, That he might be merciful.

Upon this inference two doubts arise,

• 1. Whether Christ as God were not merciful?
• 2. Whether Christ as man had not been merciful though he had not been subject to human infirmities and distresses.

To the first I answer, That neither mercy nor any other like property is attributed to God properly as a passion, but tropically, and that to demonstrate that the effects of such affections do come from him. Men that have bowels of compassion in them, and are truly and thoroughly affected with the miseries of others, will be ready to afford them what help they can. Even so, because the Lord is ready to succor such as are in misery, he is said to be merciful, full of compassion, and to have bowels of mercy. See more hereof in The Saints Sacrifice, on Psa. 116. 5. §. 29.

To the second I answer, That Christ as man would questionless have been merciful, Though he had not been subject to human frailties and miseries. The very Union of the human nature with the divine would have moved him to have shown mercy to such as were in misery, yet it cannot be denied but that the experience which he had of man's miseries moved him as he was man to be the more pitiful; They who have been pained with the gout, stone, or other tormenting maladies use to pity others that are so pained, and that more, for the most part, then they who never felt any such pain.

Besides, this inference may be made in reference to our apprehension and persuasion of his mercifulness, as if it had been said, we could not have been persuaded that he would have been sensible of our miseries, and thereupon merciful to us if he had not been made like unto us in all things.

That which is noted of Christ's mercifulness in reference to his Priesthood, is a ground of much encouragement for us in all our needs to have recourse unto him. This property is oft applied unto God for this very end, Joel 2. 13. Psal. 86. 1. 5. & 116. 5. This was a motive which the Servants of an earthly King pressed upon their Master to seek favor and grace of another King, We have heard, say they, that the Kings of the house of Israel are merciful Kings, 1 King. 20. 31. This assuredly was the cause that moved all of all sorts were any way afflicted and distressed, with diseases or other maladies, to come to Christ, and to bring their friends to him while he lived on earth; They observed him to be merciful and full of compassion; And this is often noted to be the ground of his succouring those that were afflicted. When he saw a widow following her only Son to the grave and weeping, he had compassion on her, and thereupon raised her Son to life, Luke 7. 13, 14. We need not be discouraged from going unto Christ, by reason of our apprehension of our own unworthiness and wretchedness. The more deeply we are affected therewith, the more will our merciful High Priest pity us, and be ready to afford all needful succor unto us. Such he invites to come unto him, and to such he promiseth aid▪ Consider what persons he entertained in the days of his flesh, even such as the proud Priests and Pharisees scorned and loathed, as Mary out of whom went seven devils, Luk. 8. 2. and her that was counted and called a sinner, Luk. 7. 39. &c. and Levi, and Zacchaeus, and other Publicans, Matth. 9. 10. Luk. 19. 5.

This inference He was made like unto his brethren that he might be merciful, showeth that Christ every way endeavored even to persuade us of his mercifulness. He would have been as merciful as he was, though he had had no experience of our frailties in himself; But we should not have been so well persuaded thereof, and thereupon not so readily have gone to him.

Where the mind is not persuaded of ones goodness, hardly will he seek help of him.

This doth much amplify Christ's indulgency and tender respect to us; He hath an eye not only upon our wretchedness which makes us stand in need of mercy, but also upon our weakness which makes us backward in seeking help of him; Christ therefore having provided help for us, is desirous that we should partake of the benefit thereof. For this end he caused the holes that were made in his side, hands and feet when he was crucified, to be open in his glorified body, to persuade his disciples of the rruth of his resurrection, whereupon he shown h •… Disciples his hands and his feet, Luke 24. 40. And to Thomas who at first believed not that he was risen, he said, Reach hither thy finger, and behold my hands, and reac •… hither thy hand, and thrust it into my side, and be not faithless but believing, Joh. 20. 27. For this end he did also eat and drink with his disciples after his resurrection, Luk. 24. 43. Act. 10. 41. For this end he hath added unto his Word, Sacraments; All these are to move us readily to fly to him and perfectly to rest upon him.

§. 177. Of Christ's Faithfulness.

THis Epithet is here expressly applied to Christ's Priesthood, thus, A Fait •… High Priest.

The Greek word from whence this Epithet is derived, signifieth faith. According to this notation the word here translated faithful signifieth a believer, 〈◊〉 one that professeth the true faith, as Eph. 1. 1. 1 Tim. 1. 12. In this sense it is opposed to an unbeliever or an infidel, 2 Cor. 6. 15.

As this word faithful is put for a special property it is taken two ways.

• 1. Passively, So it setteth forth a thing or a person to be believed or trusted. I •… this sense it is attributed to the Word, or to a sentence and saying which is most certain and sure, and thereupon to be believed. This is a faithful saying (saith the Apostle 1 Tim. 1. 15.) and worthy of all acceptation. This latter clause showeth in what respect the word faithful is used. So also God is called faithful, because he is to he trusted in for the accomplishment of what he undertaketh, 1 Cor. 1. 9. 2 Thes. 3. 3.
• 1. Actively, and that in reference to words or deeds.

To words, when one performeth what he hath promised.

To deeds, when one accomplisheth what he underttaketh.

In both these respects it is attributed to God, Heb. 10. 23: 1 Thes. 5. 24. Most usually it is attributed to such as well discharge that trust which is committed to them. In this respect they who well employed and improved their Talents are styled faithful, Mat. 25. 21, 23.

Thus it is attributed to wives, 1 Tim. 3. 11. To children, Tit. 1. 6. To Servants, Mat. 24. 4, 5. To a Steward, Luk. 12. 42. To a Minister, Col. 4. 7. To a Witness, Rev. 1. 5. To a Martyr, Rev. 4. 9. Silva •… us, 1 Pet. 5. 12. Antipas, Rev. 2. 13.

In all the fore-mentioned respects this Epithet Faithful, may be applied to Christ. For

• 1. He was the head of the Church, and the chief Professor of the Faith, Ephes. 5. 23. 1 Tim. 6. 13. And in that respect may be accounted a Believer.
• 2. He was most worthy to be believed, for he was the faithful and true witness, Rev. 3. 14.
• 3. He might safely be trusted to, for he was a sure rock. He that believeth on him shall not be confounded, 1 Pet. 2. 6.
• 4. He performed whatsoever he promised. There was no guile found in his mouth, 1 Pet. 2. 22. He is faithful that promiseth, Heb. 10. 23.
• 5. He accomplished whatsoever he undertook, Heb. 3. 2. John. 19. 28, 30.
• 6. He subjected himself to be a Son of man, Joh. 1. 51. To be a Servant, Phil. 2. 7. To be a Steward, Heb. 3. 2. To be a Minister, Rom. 15. 8. To be a witness, Rev. 3. 14. To be a Martyr, for he sealed up the truth of God with his blood, 1 Tim 3. 16: In all these relations was Christ faithful, and in particular in that which is here noted in the Text, He was a faithful High Priest.

In the Function of his Priestood he was faithful,

• 1. To God who appointed him to be a Priest.
• 2. To his brethren, for whose sake he was a Priest.

He was faithful to God and man.

• 1. In the matter or thing enjoined to him which he accomplished to the full in all points.
• 2. In the manner of doing it, according to the mind▪ of him that appointed him, and for the best advantage to them for whom he was appointed.
• 3. In the continuance, he finished all that was appointed to him▪ John. 17. 4.

His faithfulness to God was manifested in these particulars.

• 1. He did by himself what he was entrusted withal, He offered himself, Heb. 9. 14. He himself was the Priest and Sacrifice, he entrusted no other. He himself declared his Father, John. 2. 18.
• 2. He held close to the will of him that appointed him, Heb. 3. 2. He did nothing of himself, John. 5. 30. He so ordered all as he might best please and honor his Father, John. 7. 16, 17, 18▪ & 17. 4.
• 3. He neither withheld nor concealed anything that by his Fathers appointment he was to do or believe, Psa. 40. 9, 10.
• 4. He ceased not to do his work till all was finished; For thus he professeth of himself, I have finished the work which thou gavest me to do, Joh. 17. 4.

His faithfulness to man was manifested in these particulars.

• 1. In his Word, He was a faithful witness, Rev. 1. 5. All the promises of God in him are yea, and in him Amen, 2 Cor. 1. 20. They are all propounded, ratified, and performed in him.
• 2. Indeed, and that in these respects.
  • 1. In performing what he did for their good, I will lay down my life for the sheep, faith he, John▪ 10. 15.
  • 2. In doing all that was needful for them, He saves them to the uttermast, Heb. 7. 25.
  • 3. In continuing his intercession till he being them into the holy places, Heb. 9. 28. & 10. 12. &c.

As the former attribute applied to Christ merciful, was a ground of encouragement to fly to Christ; So this, faithful, to rely upon him, and perfectly to trust on him. We may safely commit our souls to him as unto a faithful High Priest. They who refuse to rely on him much dishonor him, as if he were not faithful, and they deprive themselves of many great benefits that otherwise they might receive from him. Let us therefore duly weigh and often mediate on this excellent property of Christ, that he is a faithful High Priest, that so our faith may be more strengthened and established on him.

§. 178. Of Christ's mercifulness and faithfulness meeting together.

THese two Attributes, Merciful, Faithful, are joined together by this copulative and, which showeth that he who was merciful in regard of his in •… d disposition (and thereupon had compassion on those who were in misery) was also faithful in succouring such as he pitied. He did not love in word neither in tongue only, but in deed and truth, 1 John. 3. 18. He did not say to such as he pitied, Depart in peac •… be you warmed and filled: but he gave them those things that are needful for them; He was merciful and faithful; His mercifulness was the ground of his faithfulness, and his faithfulness was an evidence of his mercifulnesie; A •… there was a readiness in him to will by reason of his mercifulness, so there was a performance also out of that which he had (according to the advice of the Apostle 2 Cor. 8. 11.) by reason of his faithfulness. This is plainly se •… forth in th •… Parable of the Samaritan, who doth lively set forth Christ himself; That Samaritan saw a man stripped of his ralment, wounded and left half dead, thereupon he had compassion on him, this shown him to be merciful; Upon this he went to him, and bound up his wounds, pouring in oil and wine, and took further▪ care of him, this shown him to be faithful, Luke 10. 30. &c. What Christ said to the Lawyer to whom he spake his Parable, may be said to every of us, Go and do likewise, Luke 10. 37.

§. 179. Of things pertaining unto God.

THe Object whereabout Christ's Priesthood was exercised is said to be things pertaining to God, that is, wherein he had to do with God for man; In all the services of his Office and calling, a Priest he had to do with God, and that for m •… n, Heb. 5. 1. In which respect he is reputed a Mediator between God and man.

Those things may be drawn to two heads.

• 1. The things wherein God had to do with his people, namely, in making known God's mind and will to them. This he did in God's Name so as he stood in God's room therein. So he pronounced pardon of sin unto them in God's Name, and blessed them in God's Name, Num. 6. 23.
• 2. The things wherein the people had to do with God. All their services which they performed to God, and Sacrifices which they offered up unto God, were to be tendered to God by a Priest, Lev. 5. 8. &c. Of those particular services and sacrifice •… •… re §. 175.

There was an absolute necessity of a Priest to be for man in things appertaining unto God upon these Reasons.

• 1. The infinite disparity which is between God and man. God is of infinite glory and Majesty, and dwells in that light that no man can approach unto, 1 Tim. 6. 16▪ Man is but dust and ashes, Gen. 18. 27.
• 2. The direct enmi •… y in disposition that is between God and man, Rom. 5. 10▪ Col. 1. 21.
• 3. The plain contrariety in condition between God and man, God being mo •… pure and holy, man most polluted and unholy.

Obj. How was it then that mere men were Priests in things pertaining unto God?

Answ. The Priests under the Law were not properly but only typically in things pertaining unto God.

They entered not into the glorious presence of God, but only into the holy place made with hands, which was a representation thereof. They did not properly present the prayers of people to God, but only were a type of him that did it. The Sacrifices which they offered up did not properly take away sin, but were types of that Sacrifice which did it. The truth of all the things wherein those Priests had to do with God were accompl •… shed in Christ, who though he were a true man yet was he not a mere man, but God also, and so became a man fit to be in things pertaining to God: Christ therefore alone is that true High Priest that is for man in things pertaining to God.

Hence we may observe,

• 1. That there is no immediate access for man to God without a Priest.
• 2. That there is no Priest that can be properly for man in things pertaining un •… God, but Jesus Christ, God-man. None could pacify God's wrath, None could 〈◊〉 his justice, Noue could procure his favor, None could purge away sin, 〈◊〉 could bring sinners into God's presence but Christ.

O •… how miserable are they who are without a Priest; They can have nothing to do with God, they still reman enemies to him, as contrary as light and darkness, life and death, and God still remains a consuming fire to them. Such also are they who have not a true Priest, for that is all one as to have no Priest at all.

Learn we hereby how to come to God, not barely and simply in ourselves (so we go to a consuming fire) but through Jesus Christ.

Of doing all wherein we have to do with God, in the Name of Christ, See §. 175.

§. 180. Of Reconciliation made by Christ.

THe most principal end of Christ's Priesthood is thus expressed, To make reconciliation for the sins of the people. The Greek word translated, to make reconciliation for, hath reference sometimes to the party offended, and signifieth to be propitious or merciful in pardoning the offense, as where the penitent Publican thus said to God, Be merciful unto me a sinner, Luk. 18. 13. Sometimes to the thing which giveth the offense; Then it signifieth to expiate, or to make satisfaction for, and that so as the party offended be pacified thereby. Thus it is here taken, and it importeth as much as this phrase, He purged our sins, Heb. 1. 3. To this purpose also tendeth our English Translation of this word in this Text, to make reconciliation for sins, that is, to use such means as may pacify God, against whom sins are committed, and thereby reconcile God and sinners.

From the Greek Verb used in this Text two Nouns are derived, both which are translated propitiation, and applied to Christ. One 1. John. 2. 2. & 4. 10. The other Rom. 3. 25.

Propitiation is a pacification and appeasing of one offended.

The latter of those two words is attributed to the cover of the Ark, and translated Mercy-seat, Heb. 4. 5. For God did use there to appear in mercy, grace, and favor; as a God pacified and pardoning sin. A like word is attributed by the Greek LXX to that Ram which was offered up for reconciliation, and styled, The Ram of Atonement, Numb. 5. 8. There is also an adjective derived from the foresaid Verb, and translated merciful, Heb. 8. 12.

Of the Hebrew word which importeth as much as this Greek word doth▪ See The Plaister for a Plague on Numb. 16. 46. §. 25. And of Atonement with God, See ibid. §. 33.

Under this act of reconciliation which is here made an end of Christ's Priesthood, are comprised all the benefits thereof, for all tended to this; This act, end, and benefit of Christ's Priesthood was typified under the Law by that Legal reconciliation which was made by the Priest, whereof mention is made,