Commentary on Hebrews

§. 181. Of the people for whom reconciliation is made.

THe persons for whom Christ is here said to make reconciliation, are thus expressed, The people.

By people are here meant the whole number of God's elect, for whom God hath entered into a New Covenant in and with Christ, of whom God saith, Th •… art my people, Hos. 2. 23. These are styled The people.

• 1. In allusion to the custom of Priests under the Law who made an atonement for the people, Num. 16. 47.
• 2. By way of exclusion, to show that the reconciliation were not for his own sins but for the sins of others, which are styled the people: Herein Christ the true High Priest differed from the High Priest under the Law, who made atonement for himself and for the people, Lev. 16. 24. But Christ for the people alone.
• 3. For limitation sake; To show that Christ made not reconciliation for all and every man, but only for such as may be comprised under this word the people, which is restrained by this relative HIS, his people, Mat. 1. 21.

Some here restrain this Title The people to the Nation of the Jews, but that is directly contrary to the end of Christ's coming, which was to reconcile both Jews and Gentiles unto God; For he is our peace who hath made both one, and hath broken down the middle wall of partition between us, Eph. 2. 14.

I will not deny but that the Jews may typically be put for the number of the Elect, and so they comprised under this word. They only who are chosen out of the world and given to Christ, are the people here intended. Thus this phrase setteth forth the same persons that were set forth by these phrases, the seed of Abraham, v. 16. Children, v. 14. Brethren, v. 12. Of restraining the benefit of what Christ did and suffered to the Elect, See §. 81, 113, 133, 162.

§. 182. Of Christ's suffering being tempted.

THis causal particle FOR, showeth that this verse is added as a reason of that which went before. It hath reference to the qualification which made Christ a fit High priest. That was a conformity to his brethren. For he is said to be in all things made like to his brethren: Not only in nature, but also in infirmities and sufferings; and in all manner of trials and temptations.

Now if a reason be demanded why Christ should this way be qualified to his Priesthood, a direct answer is given in this verse: namely because thereby he might better succor such as are tempted.

The Proposition is set down in this verse, thus, He that suffered being tempted, is able to succor them that are tempted.

The Assumption may be raised out of the former verse thus, But Christ being in all things made like unto his brethren, suffered, being tempted.

Therefore Christ in all things being like his brethren was able to succor them that are tempted.

This phrase, In that, hath especial reference to this word, suffered. It was not simply this that he was tempted, that made him able to succor: for God himself may be tempted, Numb. 14. 22. And man may be so tempted as to be very little or nothing at all moved therewith. But such temptations as make one suffer▪ do so work on him, as he is thereby put on to pity others that are so tempted: and to succor them in what he can.

Here then is set out the extent and extremity of Christ's temptations. They were such as made him suffer.

This leadeth us to consider both the kinds and also the degrees of Christ's temptations.

Of tempting in general: and of persons tempting and tempted, See The Guide to go to God, or The Explanation of the Lord's Prayer, on Petit. 6. §. 170.

The Verb here used is of the passive voice: and setteth out such temptations at Christ was assaulted withal. Of the distinct kinds of those temptations See §. 96.

Here we will further consider, how he suffered under them.

• 1. Being led by the Spirit into the wilderness he there continued forty days fasting and was thereupon an hungered, Matth. 4. 1, 2. Hunger is a suffering: so also is wearisomeness, and other like infirmities, under which Christ suffered.
• 2. Satan in tempting him hurried him from the wilderness to a pinnacle of the Temple▪ from thence into an exceeding high mountain, Matth. 4. 5, 8. This must also needs be a suffering, besides Satan's temptations so troubled him as they forced him to say, Get thee hence Satan▪ Matth. 4. 10.
• 3. The temptations of the Pharisees and others like to them, made him angry; and they grieved him, Mark 3. 5.
• 4. Peters tempting him made him say unto him, Get thee behind me Satan, thou art an effence unto me, Matth. 16. 23.
• 5. All his sufferings in his body were effects of his adversaries tempting him. Of those sufferings See §. 96.
• 6. His greatest sufferings were upon his Fathers tempting, proving and trying him▪ These made him complain and say, Now is my soul troubled, &c. John. 12. 27. And again, My soul is exceeding sorrowful, even unto death: and thus to 〈◊〉 , Oh my Father, if it be possible let this cup pass from me, Matth. 26. 38, 39. These cast 〈◊〉 into an agony, and made his sweat as it were great drops of blood fall down to the ground, Luk. 22 44. These made him cry out upon the Cross, My God, my God, Why hast thou forsaken me? Matth. 27. 46. These made him offer up prayers and supplications with strong crying and tears, Heb. 5. 7.

On these grounds might the Apostle well say that He suffered being tempted. Never any upon any temptation suffered more.

It is observable that the Apostle addeth this reciprocal relative, Himself: which showeth that that which he suffered was not by a sympathy in reference to others sufferings: but he suffered all those things in his own person. He his own self bare our sins in his own body, &c. 1 Pet. 2 24. and this was it which made him the more to sympathize with the sufferings of others, and to be the more ready to succor them in their sufferings.

The ends of Christ being made like unto his brethren, set down §. 171. may in particular be applied to the point in hand Of his sufferings being tempted.

By Christ's sufferings being tempted,

• 1. He comes to have experience of our sufferings in like cases: in that he hath felt the weight of them himself.
• 2. In his own experience, he knows the danger whereunto we are subject by such temptations.
• 3. By his suffering he hath pulled out the sting of those temptations: So as we, though we be assaulted, shall not be vanquished thereby.
• 4. He hath made himself a pattern to direct us how to stand against such temptations. For he did not withstand them by his Divine power, but answered them with Scriptures and reasons, and such like weapons as he hath put into our hands to resist temptations withal.

§. 183. Of Christ's being abl •… by suffering to succor.

ONe especial end or effect of Christ's temptations, and sufferings thereby, is thus expressed, He is able to succor them that are tempted. This in general she •… s that his temptations and sufferings were for our good: Our good was one special end of all that Christ as Mediator did and endured. See §. 83.

The word translated, He is able, in this place implieth a fitness and readiness to do a thing. Where it is said of the unjust steward, Thou mayest be no longer steward, (Luk. 16. 2.) It is intended, that he was not fit to continue in that office. The same Greek Verb is used in that place and this.

• 1. Christ by suffering being tempted experimentally discerned unto what sufferings others being tempted might be brought.
• 2. The bowels of his compassion were thereby the more moved towards others in like cases.
• 3. He better observed how comfortable succor would be in such cases.
• 4. He perceived thereby what kind of succor was most seasonable in such and such temptations.

In these and other like respects is Christ said to be able to succor them that 〈◊〉 tempted.

§. 184▪ Of Christ's readiness to succor.

THe word translated to succor, is in the Greek very emphatical and 〈◊〉 to the point in hand. According to the notation of it, it signifieth, to 〈◊〉 to the cry of one. It is used by such as being in great distress cried for succor, 〈◊〉 Matth. 15. 25. Mark 9. 22. yea by such as were in spiritual distress, Acts 16. 9. The Jews which thought their Temple to be profaned by such as Paul 〈◊〉 , cried out and said, Men of Israel, help, (Acts 21. 28.) The word translated, 〈◊〉 is the same that here in this text is used: and it implieth that they should 〈◊〉 〈◊〉 speedily come to succor. The Name of God in Greek is said to have the 〈◊〉 from this, that he useth to run, that is, speedily to afford succor to such as 〈◊〉 in distress. The Greek word applied to God, and translated Helper, is 〈◊〉 from the word in my text, Heb. 13. 6.

This notation of the word showeth, that that sense and experience which Christ had of suffering being tempted, makes him exceeding forward to succor those that suffer in a like case. If he hear any complain and cry out of their sufferings, he presently runs and makes hast to succor them. That help which God affordeth to such as come to the throne of grace, is expressed under a word derived from the same root, Heb. 4. 16.

So violent are many temptations, so weak is man of himself, and so unable to resist them, or to stand under them, as Christ is moved to run to succor him; as tender parents will run to succor their helpless child in distress or danger. When Peter was ready to sink, and cried, Lord save me, immediately Jesus stretched forth his hand and caught him, Matth. 14. 30, 31.

§. 185. Of the temptations whereunto men are subject.

THe persons whom Christ is so ready to succor are thus set down, Them that are tempted. The same Verb, though in a different form, is here used, that was before in this verse applied to Christ: and intended especially to those who are styled his brethren, ver. 17.

These are tempted as Christ himself was,

• 1. By God, to prove them, as Abraham was, Gen. 22. 1. Or to manifest that grace which God hath bestowed on them, as Job was, Job 1. 7. or to discover corruptions in them, as Hezekiah was, 2 Chro. 32. 31.
• 2. By Satan, and that always to sin, 2 Cor. 11. 3.
• 3. By good men, upon a mistake of doing good, Act. 21. 12.
• 4. By evil ones, as Joseph was tempted by his Mistress; Gen. 39. 7.
• 5. By a man's own self, I am. 1. 14. A man tempts himself sometimes by overmuch confidence and boldness, Matth. 14. 28, 29. And sometimes by too much diffidence, Gal. 2. 12.

By this kind of tempting a man's self, Christ was never tempted.

Christ's succor here spoken of is to be extended to all manner of temptations: even to such as bring men to sin. For Christ succoured them in pardoning their sin, and in pulling them out of the snares of sin, wherewith they are entangled.

§. 186. Of experience of suffering causing succor to others that suffer.

THis effect following upon Christ's suffering being tempted, namely, that he is fit and ready to succor others that are tempted, giveth evidence of an especial benefit of God's providence in suffering both his only begotten Son, and also his adopted children to be so far tempted, as to suffer thereby. By this means they are brought to afford mutual succor one to another in like case. Thus saith the Apostle, God comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God, 2 Cor. 1. 4. The Lord to stir up the Israelites to succor strangers, rendereth this reason, Ye know the heart of a stranger: seeing ye were strangers in the Land of Egypt, Exod. 23. 9. A like reason is rendered of showing mercy to servants, Deut. 5. 15. It is found by experience that child-bearing women are more pitiful to others in their 〈◊〉 , then such women as are barren▪ The like may be said of such as are afflicted with any painful malady. Much more humanity useth to be shown in the City to such as are visited with the plague, then in the Country: because in the City more use to be infected therewith. They who are themselves afflicted better know that others who being so afflicted complain and seek succor, have cause so to do. But they who are never afflicted, think that they who complain, complain more then is need. This was the case of Job's friends. In a natural body when one member hath been wounded or bruised, though it be healed, yet the smart of a wound or bruise will soonest come to it.

• 1. From hence it appears that it is expedient that Ministers of God's Word be men of like passions with others (as the Apostles say of themselves, Act. 14. 15.) that so they may more commiserate others. If Ministers themselves had never been in a natural estate, but always entire, they could not so pity others, as now they do. The like may be said of Magistrates, and of all that have power and authority over others.
• 2. God's wisdom is herein manifested, in that he suffers flesh to remain in the best, that thereby they may be moved the more to bear with others. David having fallen pressed this as a motive to be restored: Then (saith he) will I teach transgress •… rs thy ways, Psal. 51. 13. Christ suffered Satan to •… ift Peter, that when he was converted he might strengthen his brethren, Luk. 22. 31, 32. This is a good use which Saints may make of their slips.
• 3. Oh how great is the inhumanity of such as having tasted of misery, and being delivered from the same, are hard-hearted to those that fall into the like misery and refuse to succor them. Yea rather deal hardly with them and add to their affliction. This was it which Nehemiah upbraided to the Jews after their return from captivity, Neh. 5. 7, &c. The like doth Jeremiah while the Jews were besieged▪ Ier. 34, 13, &c. The like may be upbraided to such as have power among us, in Commonwealth, Church, or family.
• 4. For our parts, as God by his providence hath made us able and fit to succor others, let us herein show ourselves like unto Christ. Let us open our bowels to such as are in distresses▪ Note Gal. 6. 1. Tit. 3. 3. Let all of all sorts, Magistrates, Ministers, Masters, Rich men, Old men, men in health, and such as have been •… pted or afflicted, learn to succor others.

See more hereof Chap. 5. v. 2. §. 9.

§. 187. Of the Resolution of Heb. 2. v. 17, 18.

THe sum of these two verses is a description of Christ's Priesthood.

Herein observe,

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

The Inference intends a reason of Christ's taking upon him man's nature: which is, that he might be a fit Priest. This is

• 1. Generally propounded, in this particle of inference, Wherefore.
• 2. Particularly exemplified.

In the exemplification is a declaration of Christ's human nature. 〈◊〉 which are noted,

• 1. The evidence thereof, Made like to his brethren:

  Here observe,

  • 1. A resemblance, Made like.
  • 2. The parties resembled:
    • 1. Christ himself.
    • 2. His brethren.
• 2. The extent of that evidence, In all things.
• 3. The ground of it, It behooved.

About the Substance of the description of Christ's Priesthood observe,

• 1. An expression of the kind of office, High priest.
• 2. An amplification thereof, by two properties, merciful, faithful.
• 3. An addition of the ends: which are two:
  • One end hath reference to God, v. 1. 7.
  • The other to man, v. 18.

That which hath reference to God is,

• 1. Generally propounded, in things pertaining to God.
• 2. Particularly exemplified.

In that particular there is set down,

• 1. The principal work of an High priest, To make reconciliation.
• 2. The subject matter for which reconciliation is made, For sins.
• 3. The person •… who reap the benefit of that reconciliation, The people.

Verse 18. The other end of Christ's Priesthood, which hath reference to man, is added as a reason of the extent of Christ's conformity to man. See §. 182.

Here is set down,

• 1. The ground of that reason.
• 2. The kind of it.

The ground was suffering. This is set out

• 1. By the patient that suffered, Himself.
• 2. By the cause of his suffering, being tempted.

The kind of that end was to succor.

This is amplified,

• 1. By the motive, he is able.
• 2. By the persons succoured, them that are tempted.

§. 188. Of the Doctrines raised out of Heb. 2. v. 17, 18.

I. CHrist conformed himself to what he undertook. He took on him the seed of Abraham, wherefore he was made like his brethren.

II. There was a necessity of Christ's being man. It behooved him. See §. 166.

III. Christ was such a man as others. He was made like. See §. 168.

IV. Christ assumed the common nature of man for the Elect sake. These are the brethren to whom Christ is made like. See §. 167.

V. Christ in all things was like man. Not only in man's nature, but in infirmities, in temptations and afflictions. See §. 169.

These two Doctrines are expressly set down. See §. 172, 173.

VI. Christ is a true Priest.

VII. Christ is an High priest.

VIII. Christ is merciful. See §. 176.

IX. Christ was faithful in what he undertook. He was a faithful High priest. See §. 177.

X. Christ was man that he might be a sit Priest. This end is expressly set down. See §. 172.

XI. Christ is for man in the things wherein man hath to do with God. See §. 179.

XII. Christ our High priest hath made reconciliation with God. See §. 180.

XIII. By the reconciliation which Christ hath wrought, sin is taken away. See §. 180.

XIV. Reconciliation made by Christ is for a peculiar people. See §. 181.

XV. Christ was subject to temptations. See §. 182.

XVI. Christ himself suffered under his temptations. See §. 182.

XVII. Men are subject to be tempted. See §. 185.

XVIII. Christ is ready to succor such as are tempted. See §. 184.

XIX. Christ's suffering made him more ready to succor others in their sufferings. See §. 186.

XX. Temptations make men stand in need of succor. See §. 184.

§. 1. Of the Resolution of the third Chapter.

T He Apostle having distinctly set out the divine Nature of Christ, and with it his Royal Function, in the first Chapter, and his human nature in the second Chapter; in which he exercised his three great Offices of King, Priest, and Prophet, whereof he gave a touch in the seven last verses of the former Chapter: He further setteth forth Christ's Prophetical Function in this third Chapter, and in thirteen verses of the fourth Chapter.

In this Chapter is

• 1. laid down the main Point, That Christ was an Apostle and a Priest.
• 2. An exemplification of Christ's Prophetical Office.

Of the exemplification there are two parts,

• 1. A Declaration of Christ's Faithfulness in executing his Office, verse. 2, 3, 4, 5, 6.
• 2. A disuasion from disrespecting that Office of C •… rist, ver. 7. &c. to the end of this Chapter.

Christ's Faithfulness is illustrated by a comparison, and that two ways.

• 1. By way of similitude.
• 2. By way of dissimilitude.

Both the similitude and dissimilitude are betwixt the same persons, namely, Christ and Moses.

• 1. In regard of similitude, Christ was faithful as Moses, v. 2.

• 2. In regard of dissimilitude, Christ was more excellent then Moses,

  The dissimilitude is exemplified in two pair of relations,

  • One is betwixt a Builder and a house built;

    The Argument thus lieth,

    • A Builder of a House is more excellent then any part of the House built▪

    • But Christ is the Builder, and Moses a part of the House,

      Therefore Christ is more excellent then Moses.

    • The Proposition is in the 3 ^d verse; The Assumption in the 4 ^th .

  • The other pair of relations is betwixt a Son (who is the Lord) and a 〈◊〉 .

    This Argument thus lieth,

    • The Son who is Lord is more excellent then any Servant.

    • But Christ is the Son and Lord, and Moses a Servant,

      Therefore Christ is more excellent then Moses.

    • The Proposition is in the 6 ^th verse; The Assumption in the 5 ^th .

By way of prevention, that the Jews might not be puffed up with this 〈◊〉 that they are the only house of God, the Apostle gives a general description 〈◊〉 Christ's house which he extendeth to all believers, v. 6.

The disuasion from disrespecting Christ, is

• 1. Generally propounded in a divine testimony: From the beginning of the 〈◊〉 to the 12 ^th verse.
• 2. Particularly applied from the beginning of ver. 12. to the end of the Chapter

In the divine Testimony is expressed,

• 1. The Author thereof, The holy Ghost, ver. 7.
• 2. The matter which containeth two branches,
  • 1. A duty implied, If you will hear his voice, v. 7.
  • 2. A vice forbidden; That is,
    • 1. Expressed, Harden not your hearts, v. 8.
    • 2. Exemplified.

In the Exemplification are declared,

• 1. The persons who committed the vice, Your Fathers, v. 9. And the place where it is committed, In the Wilderness. And the time how long, forty years, v. 9.
• 2. The consequence that followed thereupon: This is twofold,
  • 1. A grieving of God, I was grieved saith the Lord.
  • 2. Incensing his wrath, I sware in my wrath, v. 11.

This latter is aggravated by a fearful effect, They shall not enter into my rest, verse 11.

In the application of the said divine testimony, there is,

• 1. A direction for the right use thereof.
• 2. An Exposition of sundry passages in it.

Of the direction there are two parts,

• 1. An admonition to take heed of that vice whereby the foresaid Jews provoked God, v. 12.
• 2. An incitation to use an especial means that may keep them from it, which is mutual exhortation, amplified by their continuance therein, daily, &c. v. 13.

Both the parts of the direction are enforced by the benefit of observing them, ver. 14.

The exposition of the soresaid divine testimony is continued from the beginning of the 15 ^th verse of this Chapter to the 14 ^th verse of the 4 ^th Chapter.

The passages of that Testimony expounded are three: Two in this Chapter, as

• 1. The ti •… e expressed under this word, To day, v. 15.
• 2. The persons therein intended. These are set down,
  • 1. Negatively by way of exemption, Some, Not all, v. 16.
  • 2. Affirmatively by way of determination, who they were.

That more distinct notice might be taken of them the Apostle sets them down by a Dialogism, wherein two Questions are propounded, and direct answers made unto them.

Quest. 1. With whom was God grieved? To this such an answer is made, as specifieth both the cause of grieving God (They that sinned) and the effect that followed thereon whereby it was manifest they had grieved God, Their c •… rcasses sell in the wilderness, v. 17.

Quest. 2. To whom sware he, &c. This is answered, by declaring the particular sin that incensed God's wrath, They believed not, v. 18.

On this last resolution the Apostle maketh an express conclusion, So we see, &c. v. 19.

The third Point expounded is Rest in the next Chapter.

§. 2. Of regarding what Christ hath done for us.

THe Apostle having largely set forth the two natures of Christ, his divine and human, and withal his excellency above all creatures by virtue of his divine nature; and the benefits that redound to us by his exer •… ising of his three great offices in h •… s human nature, here he teacheth to make an especial use of all, which use is intended in these two words, Wherefore Consider.

This use he doth so artificially frame, as he maketh the setting down of it a fit trantion betwixt the second and third Chapter.

The transition is a perfect transition; for it looketh both ways, to that which went before (so it showeth the use that we must make thereof) and to that which •… olloweth; So it layeth down the groundwork of those exhortations which follow; That groundwork is this, Christ Jesus is the Apostle and High Priest of our profession.

The Greek particle translated Wherefore is the very same that was used Ch. 2. v. 17. Thereof See more Chap. 2. §. 166. It was shown Chap. 2. §. 2. that the excellency of the Teacher requires the greater heed in hearers. But this inference further showeth, that the lower any condescendeth for our good, and the greater the benefits be that redound to us thereby, the more we ought to observe those things that are made known concerning him. Who could descend lower then the Son of God by subjecting himself to death for us. All that Christ did and endured was for us, even for our good. See chap. 2. §. 83. wherefore we ought to consider him. This argument Moses nseth to st •… r up the Israeli •… es to attend to God and his Law, The Lord shall open unto thee his good treasure, Deut. 28. 12. So doth the Wise man, Prov. 4. 1, 2. Nature itself p •… tteth on everything to seek its own good.

In regard of us Christians, as prudence on our own behalf in helping on our own good requires as much, so gratefulness towards Christ. Shall the Son of God descend so low as he did, and endure so much as he did, and all for our sake, and we not regard it? Do ye thus requite the Lord, O foolish people? Deu. 32. 6.

This is a great aggravation of Christians neglect of the duty implied under this note of reference, Wherefore. The Levites herewith aggravated the sins of the Je •… s, and justified God's heavy judgments against them, in that God gave them right Judgments, true Laws, and good Statutes, yea, also his good Spirit to instruct them, them, and yet they regarded him not.

Let us for our part take due notice of all that Christ hath done and suffered for us, to be thoroughly affected therewith, and to make a right use of all.

§. 3. Of Brethren in reference to Saints.

THe Apostle to work the more upon these Hebrews manifesteth both his entire affection to them (by styling them brethren ) and also his good opinion of them by calling them holy, and partakers of the heavenly calling.

Of the divers acceptation of this Title Brethren See Cha. 3. v. 1. §. 3.

Some take the word brethren in this place to be used in relation to Saints of Christ, as it is used, Chap. 2. v. 11, 12. But that reference cannot well here stand: The word useth to be some note of restriction, when this relation is used in reference to Christ, as the brethren of the Lord, 1 Cor. 9. 5. or his brethren, Act. 1. 14. or Christ himself is brought in so calling them, as Chap. 2. v. 11, 12.

When a mere man speaks to others, and calls them brethren, this relation is to be taken betwixt him that speaketh and them to whom he speaketh. Thus this title here hath relation betwixt the Apostle and those to whom he wrote.

Because they were Hebrews to whom in special this Epistle was directed, it may be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came, as where he saith, Brethren, Children of the 〈◊〉 of Abraham, Act. 13. 26. And, my brethren, my kinsmen according to the flesh, Rom. 9. 3. But this attribute holy will not well admit that restriction. For most of the Jews were through their unbelief cut off from the holy root.

All the Jews are not to be wholly exempted; Such as remained not in 〈◊〉 are here intended as well as Gentiles.

This Title Brethren in this place is to be taken in a spiritual sense, and that in reference to a mutual profession of the same faith. Thus it is taken ver. 12. & Chap. 10. ver. 19. & Chap. 13. ver. 22. and in other Epistles of the Apostles for the most part.

In this sense all Christians, of what stock or degree soever they be, whether Jews or Gentiles, great or mean, male or female, free or bond, Magistrate or Subject, Minister or people; All sorts of Christians are knit together by a common mutual bond:

They all have one Father. Mal. 2. 10. Eph. 4. 4.

One Mother, the Church; for they are born again by the Word of God which is proper to the Church, 1 Pet. 1. 23.

One Elder Brother, who is the first-born amongst many brethren, Rom. 8. 29.

One and the same privileges, Eph. 4. 4, 5, 6.

They are all one in Christ, Gal. 3. 28.

One and the same Inheritance belongeth to them all, 1 Pet. 1. 4. & 3. 7.

In these and other like respects they are also styled members of the same body, 1 Cor. 12. 12. And branches of the same Vine, John 15 5. See more hereof, §. 17.

• 1. God hath thus nearly linked them together to show that he is no respecter of persons; Therefore that ^a Title which the Grecians use to give to an only Son, 〈◊〉 to them all in reference to God, Eph. 5. 1. Hereof See §. 17.
• 2. Hereby is shown that Christians should live in love amongst themselves, 1 Pet. 3. 8. and maintain peace, Gen. 13 8. and be of the same mind and affection, 1 Cor. 1.0. and ready to help and succor one another, Exod. 7. 11. and carry themselves as equals one to another, Rom. 12. 16. Not swelling one against another, 2 Cor. 12. 20. In a word, all kind of Christian duties are much enforced by the relation of brethren.

§. 4. Of this Title of insinuation, Brethren.

THe Apostle here inserteth this Title Brethren, to manifest his own mind and affection to them; For hereby he professeth himself to be a brother to them, of the same Father and Mother, of the same household, a co-heir with them, and withal affectioned as a brother toward them, yea, and to be as one of their equals.

This he doth to insinuate his own soul more kindly into theirs, to sweeten his Exhortations and Admonitions, to enforce them the more, to show that what he doth he doth in love for their good. To other Churches he doth somewhat more enlarge his heart even in this kind, as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12, 19. Phil. 4. 1.

Herein the Apostle makes himself a pattern to Ministers, Masters, Tutors, and all others that are in place to instruct, direct, incite, or restrain others; They may by this pattern learn how to work upon those with whom they have to do; Affection is rather to be shown then authority; Though I might be much bold in Christ to enjoin thee that which is convenient, yet for love sake I rather beseech thee, saith the Apostle to Philemon, v 9, 10.

I deny not but that authority and severity at sometimes, in some cases, to some persons, is to be used; Rebuke with all authority, Tit. 2. 15. I will not spare, 2 Cor. 13. 2. But if mildness, gentleness, and kindness may prevail, use these rather.

Of that modesty and humility which is couched under this Title brethren, See The whole Armor of God on Eph. 6▪ 10. §. 30.

Of Christ not ashamed to call men Brethren, See Chap. 2. §. 107, 108. Of sweetening •… ealousies and other bitter pills herewith, See §. 121. of this Chap. See also Chap. 6. ver. 9. §. 54.

§. 5. Of this Epithet Holy to whom and to what it is attributed.

THe Epithet which the Apostle here gives to the brethren, Holy, is an high and honorable Title. It is elsewhere in like manner given to others, as 1 Thes. 5. 27. All the holy brethren.

The most excellent that are have this Title Holy attributed unto them, as God himself, Rev. 6. 10. Father, Joh. 27. 11. Son and Spirit, Luk. 1. 35. and the excellentest of his Creatures, both Persons, and things, and those above and below.

• 1. Above; The Heavens, Heb. 9. 12. The Angels, Mar. 8. 38. and glorified men, 1 Thes. 3. 13. are called holy.
• 2. Below; Professors of the true faith, Col. 3. 12. whether single persons, male Ma •… . 6. 20. and female, 1 Pet. 3. 5. and children born of such, 1 Cor. 7. 14. or the whole society and communion of them. These are called an holy Priesthood, an holy Nation, 1 Pet. 2. 5, 9. An holy Temple. More eminently they who are of extraordinary Functions in the Church, as Apostles, and Prophets are called holy, Revel. 18. 20.
• 3. The Privileges and gifts that God bestoweth on his Church are also called holy, as holy Scriptures, Rom. 1. 2. Holy Law, Holy Commandments, Rom. 7. 12. Holy Covenant, Luke 1. 72. Holy cal •… ing, 2 Tim. 1. 9. Holy faith, Jude v. 20. Holy conversation, 2 Pet. 3. 11. And the parts of men's bodies used in devotion, as Holy hands, 1 Tim. 2. 8. and Christians mutual salutations, as an holy kiss, Rom. 16. 16.
• 4. Sundry places were so called, as Jerusalem, Mat. 4. 5. The holy City, because it was a Type of the Church, and of the Kingdom of heaven, and because the Temple wherein God was worshipped was there; And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured; And the place where God in special manifested his presence was called holy ground, Act. 7. 33.

The Hebrew word which is translated holy in the Old Testament, is applied to the Temple and to the several parts and courts thereof, and to all the persons and things appertaining thereto, as Priests, Levites, Altars, Sacrifices, Incense, Oil, Water, •… estments, all manner of Utensils, Ordinances, and other things which were for sacred uses.

When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joined with another, it is translated Saint, Salute every Saint; Thus for the most part it is translated in the plural number, Saints, which is all one as holy ones.

§ 6. Of the causes of men's being holy, and of calling them so.

THis excellent Prerogative of being holy cannot arise from men's selves; 〈◊〉 can bring a clean thing out of an unclean? Not one, Job 14. 4 The 〈◊〉 whence all men sprout was most impure and unholy; But every good and every perfect gi •… t is from above, and •… ometh down from the Frther of lights, Jam. 1. 17. This Father of Lights commuaicateth holiness to Sons of men two ways.

• 1. By imputing unto them the righteousness of his Son; Thus we are said to be made the righteousness of God in Christ, 2 Cor. 5. 21. and Christ is said to be 〈◊〉 of God righteorsnesse unto us, 1 Cor. 1. 30.
• 2. By coveighing his Spirit into us, who altereth their nature and disposition, and enableth us to perform the works of righteousness. In this respect he is 〈◊〉 only called the holy Ghost (of which phrase see more ver. 7.) But also the Spirit of holiness, Rom. 1. 4. because he worketh holiness in us; And Sanctification 〈◊〉 said to be of the Spirit, 2 Thes. 2. 13. because it is wrought in us by the Spirit of God.

Thus this excellent title Holy gives no matter of boasting unto man; For wh •… hast thou that thou didst not receive? Now if thou didst receive it, why dost thou 〈◊〉 as if thou hadst not received it? 2 Cor. 4. 7. But it giveth just and great cause 〈◊〉 glorying in God, of giving all praise to God for it, and of using this divine property to the glory of his Name.

The Apostle here giveth these Hebrews this title, not so much in regard of 〈◊〉 paren •… age, because the root from whence they sprouted was holy, Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down, and all 〈◊〉 were of the faith of Abraham were counted to be of Abraham's Seed, Gal. 3. 〈◊〉 ▪ In this respect all that were born of Parents professing the faith were counted 〈◊〉 1 Cor. 7. 14.

The Apostle therefore here gives them this Title,

• 1. In regard of their profession, whereby they were distinguished from 〈◊〉 persons.
• 2. In regard of his opinion of them; For he judged them to be true 〈◊〉 of the holy Church, as he did of those to whom he said, Ye are was •… ed, ye 〈◊〉 sanctified, ye are justified, in the Name of the Lord Jesus, and by the Spirit of 〈◊〉 God, 1 Cor. 6. 11. Thus he usually styleth all to whom he wrote, Saints, that 〈◊〉 holy ones.

Quest. How did the Apostle know that they were holy?

Answ. By their holy profession; For the ground of judging others is not •… tainty of knowledge but the rule of love, which bele •… veth all things and 〈◊〉 〈◊〉 things (1 Cor. 13. 7.) That is the best that may be believed, or hoped of them. Thus another Apostle termeth those to whom he wrote, Elect, (1 Pet. 1. 2.) yet Election is one of God's secrets.

Besides he giveth this title indefinitely, so as they that are truly holy might apply it to themselves. For a Sermon may be preached, or a Letter written to a whole assembly without manifesting any difference betwixt person and person, when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be.

This is not to justify the wicked, for that is an abomination, Prov. 17. 15. And a •… o is denounced against them that call evil good, Isa. 5. 20. When matters are apparent, judgment must answerably be given. Love makes not men blind. When men are plainly discerned to be unholy, to call them holy is not to think or speak the best, but the worst. But when we see nothing to the contrary, then are we to judge the best of Professors. It is better to judge an hypocrite upright (if we know him not to be an hypocrite) then an upright man an hypocrite. For we may well judge otherwise then the truth is, so we judge not otherwise then love requireth.

How contrary to this Apostolical practice, is the censure of many in this age: who on this ground, that men are careful to keep a good conscience, and fearful to commit the least sin, judge them to be dissembling hypocrites. Profession of sincerity makes many to be more vilely thought of.

More diametrically opposite to the rule of love, is their censure, who on every occasion are ready to call such as are not of their mind damned reprobates. Christ saith, With what judgment ye judge ye shall be judged, Matth. 7. 2. What judgment then can such look for?

§. 7. Of the Excellency, Utility and Necessity of being holy.

THe Apostle could not have given unto them a more excellent attribute then this, Holy. For

• 1. There is nothing wherein a creature can be more like to his Creator, then in being holy. It is said that God at first created man in his own Image, (Gen. 1. 27.) This Image of God the Apostle expoundeth to be holiness, Eph. 4. 24. It is the greatest excellency that can be conferred on a creature, to be after the Image of his Creator: that is, like unto him.

• 2. Nothing so fits us for glory as holiness.

  Not Riches, For they profit not in the day of wrath, Prov. 11. 4. The rich man when he died, went to hell, Luke 16. 23.

  Not Dignity nor Power, For the Kings of the earth, and the great men, and the chief Captains desired to be hid from the wrath of the Lamb, Rev. 6. 15, 16.

  Not worldly Policy. Ahithophel was so eminent in policy, as his counsel was as if a man had inquired at the Oracle of God, 2 Sam. 16. 23. Yet he hanged himself, 2 Sam. 17. 23.

  Not immunity from death: for many wicked men shall be living at the moment of Christ's coming to judgment, and thereupon shall not die, 1 Cor. 15. 51.

  Not the resurrection of the body. For there is a resurrection of damnation, John 5. 29.

  Not immortality. For the devils are immortal.

  Not anything at all without holiness: Without which no man shall see the Lord, Heb. 12. 14.

• 3. Nothing makes such a difference betwixt persons, as holiness and unholiness. Herein lay the difference betwixt man in his entire estate, and corrupt estate. Adam before his fall, and after his fall, had the same soul and body in substance, and the same faculties of one, and parts of the other: But his holiness in soul and body was lost, that made the difference. This makes the difference betwixt the regenerate and unregenerate. Holiness is it which makes the greatest difference betwixt good Angels and devils. Devils retain a Spiritual and Angelical substance. Take holiness from good Angels, they will be devils. Add holiness to devils, they will be good Angels.
• 4. Holiness is the greatest glory in heaven. One were better be holy in hell, then unholy in heaven. Holiness would make hell to be no hell; as the fire in which God's three faithful servants were, was to them no fire, Dan. 3. 27. And unholiness would make heaven to be no heaven.
• 5. Holiness is the excellency of God's excellencies. They who best know what is God's chiefest excellency, thus double and treble this Attribute, Holy, holy, holy is the Lord of Hosts, Isa. 6. 3. Rev. 4. 8. Holiness is the excellency of God's Eternity, Omnipotency, Immutability, Wisdom, and other Divine Attributes. Were it possible that holiness could be severed from them, it might be said of them, Where is the glory? 1 Sam. 4. 21. Eternity without holiness would be so much the worse: The longer the worse. So Omnipotency: the more mighty, if unholy, the more dangerous. So Wisdom without holiness, the more crafty to hurt. So Immutability without holiness, the more resolute in mischief. Therefore God is said to be Glorious in holiness, Exod. 15. 11. This adds a glory to all his excellencies. That life of God from which the Gentiles are said to be alienated, (Eph. 4. 18.) is holiness: So as holiness is not only the life of Angels, and of others in heaven, but even of God himself. It makes us live as God lives, and work as God works.

As the excellency of holiness is very great, so also is the utility thereof. If it be demanded, What is the profit thereof? we may answer (as the Apostle did of circumcision, Rom. 3. 2.) Much every way. For this is that Godliness which is profitable unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Promises of temporal and spiritual blessings in this life: Promises of freedom from damnation, and of fruition of salvation in the life to come, are appropriated to Saints, who are the holy ones here spoken of. These are they of whom the Apostle saith, Whether the world, or life, or death, or things present, 〈◊〉 things to come, all are yours, 1 Cor. •… 3. 22.

From the foresaid excellency and utility of holiness, followeth an absolute necessity thereof. It is better for us not to be, then not to be holy. It is as necessary at happiness itself. Without holiness no man shall see God, Heb. 12. 14. They shall neither have any spiritual communion with God here in this world, nor partake of that celestial communion which is called a beatifical vision, which surpasseth all human expression and apprehension. It is such as eye hath not seen, nor ear heard, nor ever entered into the heart of man, 1 Cor. 2. 9.

§. 8. Of God's respect to Saints in making them holy.

THat which hath been shown of the excellency, utility and necessity of being holy, affordeth an instruction about that good respect which God beareth to his Saints. For he makes them partakers thereby of his greatest excellency: yea even of the excellency of his excellencies. The Apostle to this purpose saith, that we are partakers of his holiness, Heb. 12. 10. In this respect they are styled, The people of his holiness, Isa. 63. 18. This is more then if he had endued us with his power, or with his wisdom, or with any other like Divine Attribute. When a King inquired, What shall be done unto the man whom the King delighteth to honor? answer was made, Let the royal apparel which the King useth to wear, be put on him, and the Crown royal be set upon his head, Esth. 6. 7, 8. Holiness is God's royal Robe, it is his royal Crown: Well therefore may it be said of Saints, decked with this holiness, Behold the men whom the King of heaven delighteth to honor. This honor have all his Saints: Praise ye the Lord, Psal. 149. 9.

§. 9. Of the worlds perverse esteem of Holiness.

THe corrupt and perverse judgment of the men of this world is hereby also manifested, in that they do meanly esteem so excellent a thing as holiness is. They esteem nothing less worth, nothing more base, nothing more vile. Herein they show themselves like swine which trample precious Pearls under their feet, Matth. 7. 6 The Apostle speaking of himself, and other holy brethren, thus se •… s out the worlds account of them, We are made a spectacle unto the world, and 〈◊〉 Angels, and to men. We are made as the filth of the world, and are the off •… couring of all things to this day, 1 Cor. 4. 9, 13. We need not search after former ages of old 〈◊〉 for proof hereof; the very times wherein we live give too evident demonstration hereof. This may seem strange that so precious a thing as holiness should be so vilified. But if we well weigh the persons that so basely esteem it, we cannot think it strange: In their disposition they are as hogs and dogs. Christ therefore would not have that which is holy given to them. That grave, just, severe censure which the Lord giveth of them ( Mat. 7. 6.) is enough against this corrupt opinion of the world.

§. 10. Of men's backwardness in seeking after holiness.

MAny that profess the true faith, and have the word of God to be their instructor, may be thought to be better instructed in the worth of spiritual matters, then the aforesaid men of the world: yet too many of these are too too backward in seeking after holiness. It is the Lord's charge to seek first the Kingdom of God and his righteousness, (Matth. 6. 33.) to seek holiness before, and above all other things: But commonly it is the last thing which men seek after, and with least care and diligence. It is said of Manna, that it was Angels food, Psal. 78. 25. So delightsome it was, so wholesome, every way so excellent, that if Angels had taken any food, they would have eaten that food; yet the Israelites after they had some while enjoyed it, accounted it light bread, and loathed it, Num. 21. 5. Difficulty in obtaining holiness cannot justly be pretended: For an especial means tending thereunto, is that word which is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it, Deut. 30. 14. This is the Gospel, even the word of faith which we preach, Rom. 10. 8. Yet how little is this word regarded? I may in this case say, Wherefore is there a price in the hand of a fool to get holiness, seeing he hath no heart to use it? Prov. 17. 16. Were careful to get holiness, more would be holy then are: and they that are in some measure holy, would be more holy. Many in this case show what kind of spirit they have, even a fleshly, carnal, sluggish spirit: a spirit that savoreth not the things of God.

§. 11. Of following after Holiness.

WE that are well instructed in this excellent property, ought to stir up our spirits, and put forth our strength in following holiness. This doth the Apostle intend in this phrase, Follow holiness, Heb. 12. 14. The Greek word translated Follow, signifieth a pursuing of such as fly from one: as Hunters and hounds follow the game: if it be possible they will get it. Se •… such before you: and thus reason with yourselves: Shall instinct of nature stir up unreasonable creatures to put forth their utmost power to get what they have a mind to, and shall not reason much more put us on to get so fair a game as holiness is? Or further, set Hunters or Runners in a race before you, and thus say to your souls, Shall reason put on natural men to strive in worldly things for the mastery? and shall not Religion, Grace, Spiritual understanding, and a good conscience, put us on to give all diligence for attaining this prize of holiness? They do it to obtain a corruptible crown, but we an incorruptible, 1 Cor. 9. 25.

§. 12. Of Directions to be Holy.

THat we may be such holy brethren as are here set down,

• 1. Be well informed in the nature of holiness: For superstition, hypocriste, yea and idolatry itself make pretence of holiness. If the mark be mistaken, the more pains we take and diligence we use▪ the further we shall be off from it. The faster a traveler goes in a wrong way, the farther he may be from the place to which he desires to go. The Jews being ignorant of God's righteousness, and going about to establish their own righteousness, were farthest off from true holiness. See §. 6. of the holiness here meant.
• 2. Cleanse yourselves fro •… all filthiness of the flesh and spirit. Thus may you perfect holiness in the fear of God, 2 Cor. 7. 1. It is a course which all of all sorts observe for perfecting of a thing; namely, first to remove the impediments: thus Physicians purge our peccant humors: Chirurgians draw out festering matter: Husban •… men s •… ack up broom, briars, thorns, and all noisome weeds: Every man 〈◊〉 striveth so the mastery, is temperate in all things, (1 Cor. 9. 25.) In this respect that which P •… sophers hold of privation, may prove true, that there must be a privation of one form, before there can be an induction of another. This is the constant doctrine of the Scripture: Break up your fallow ground, and sow not among thorns, Jer. 4. 3. Wash ye, make you clean, put away the evil of your doings, Isa. 1. 16. Put off the old man which is corrupt according to the deceitful lusts, Eph. 4. 22. Except we take this course, all our labor after holiness will be in vain.
• 3. Have special care of your company. Avoid the society of unholy ones: Associate thyself with holy ones, that in you may be accomplished this Proverb, Birds of a feather will fly together. Depart from me you evil doers; for I will keep the Commandments of my God (Psal. 119. 115.) he implies thereby that while he kept company with them, he could not keep God's Commandments. All his delight was in the Saints, Psal. 16. 3. That this means is very powerful, is evident by these Proverbs, He that walketh with wise men shall be wise, Prov. 13. 20. With an evil man thou shalt not go, least thou learn his ways, Prov. 22. 24, 25.

• 4. Be conscionable and constant in using such means as God hath sanctified for attaining holiness. For God will be found in his own way. He communicated grace in and by the means which himself hath ordained for that end. He hath in much wisdom ordered them, and he will not suffer his wisdom to be crossed by man's foolish conceit.

  The means are

  • 1. Public.
  • 2. Private.
  • 3. Secret.

  • 1. Public means are the Word and Sacraments.

    By the Word faith and repentance are wrought and increased. In these the two kinds of holiness, Justification and Sanctification consist.

    By the Sacraments, the same graces are ratified and sealed. Circumcision was a seal of the righteousness of the faith which Abraham had, Rom. 4. 11. Baptism was also a seal of repentance, Act. 2. 38.

  • 2. Private means are, Reading God's Word ( Deut. 17. 19. Act. 8. 28▪ & 17. 11.) and holy conference, Deut. 6. 7. 1 Thess. 5. 11. Luke 24. 32.
  • 3. Secret means are
    • 1. Examination of ones self, Psal. 4. 4. 1 Cor. 11. 28. By this one may know his spiritual estate.
    • 2. Meditation, Psal. 1. 2. & 119, 15, 97. This must be on God's Word and Works of mercy and judgment, on ourselves and others. This will keep out evil thoughts, and fill our mind with good thoughts.
• 5. Be instant and constant in Prayer, and that for the holy Spirit which is promised to those that ask him, Luke 11. 13. This Spirit it is which makes us Holy.
• 6. Be patient under crosses. For God doth chasten his that they might be •… takers of his holiness, Heb. 12. 10. See more hereof in that place.

§. 13. Of Saints Calling.

THe Apostles good opinion of these Hebrews is further manifested under this phrase, Partakers of the heavenly calling.

The Original Verb signifieth to call on by voice. When Christ said to his Disciples Follow me, he called them, Matth. 4. 19, 21.

This word Call is in Scripture used diversely: As

• 1. To give a real being to a thing, Rom. 4. 17.
• 2. To manifest a thing to be as it is, Luke 1. 32, 35.
• 3. To acknowledge one. See Chap. 2. §. 107.
• 4. To give a name to one, whereby he is distinguished from others, Mat. 1. 25.
• 5. To depute to a Function; and that both extraordinary, ( Rom. 1. 1.) and ordinary, Heb. 5. 4. Rom. 10▪ 15. How shall they preach except they be sent? that is, called▪
• 6. To set in a condition or state of life, 1 Cor. 7. 17, 20.
• 7. To turn one to the true Religion, 1 Cor. 1. 24.

This is the calling here intended.

The Greek word here translated calling, is eleven times used in the New Testament, and only once put for a civil condition of life, 1 Cor. 7. 20. In all the other places it is used in a spiritual sense: and setteth out the alteration of a man's natural condition: which is a translation, or bringing him out of Satan's dominion, unto God's Kingdom, 1 Thess. 2. 12.

This an Apostle doth thus express, God hath called you out of darkness into his marvelous light, 1 Pet. 2. 9. By darkness he meaneth that woeful and miserable estate wherein by nature men lie under the Prince of darkness, in the darkness of error, and iniquity, subject to utter darkness. By light he meaneth the sweet and comfortable light of grace, and the eternal light of glory.

This is styled a calling, because it is effected by the call of God.

The call of God is twofold:

• 1. Outward, by the Ministry of the word; and that in a double respect.

  One on God's part only, in offering the means: as when he sent forth his servants to call them that were bidden to the wedding, and they would not come, Matth. 22. 3.

  The other on man's part also, by an outward yielding to the call: as he that came to the wedding and had not on a wedding garment, Matth. 22. 11.

  In the former respect, all that hear the sound of the Gospel are called.

  In the later respect, all hypocrites that live in the Church and profess the faith, are called: as Cain, Ham, Saul, Judas, Demas, Ananias, Sapphira, and sundry others.

• 2. Inward, by the operation of the Spirit, who inwardly stirs up men's spirits heartily to accept God's gracious invitation, and so to attend to God's Word, as they do truly and savingly believe. Thus was Lydia called, Act. 16. 14.

Of this calling therefore there are two parts:

• 1. God's invitation.
• 2. Mans acceptation: I call unto them, saith the Lord, they stand up together, Isa. 48. 13.

This is that calling which makes a link of the golden chain, that reacheth from Predestination to Glorification, Rom. 8. 30. These are they who are said to be with Christ, being called, and chosen, and faithful, Rev. 17. 14.

The outward calling may make men members of a visible Church, yet it is an aggravation of their just damnation, Matth. 11. 22, 24.

The inward calling wrought by God's Spirit, makes men members of the invisible Church, and is the means of their eternal salvation. For all things work together for their good, Rom. 8. 28, &c.

This is the Calling here intended: and it is proper and peculiar to such as are indeed holy brethren, called to be Saints, Rom. 1. 7. 1 Cor. 1. 2.

Such were they to whom the Apostle said, Ye see YOUR calling, 1 Cor. 1. 26. Make YOUR calling sure, 2 Pet. 1. 10. These by an excellency are styled, The called.

§. 14. Of the Causes and Effects of Saints Calling.

1. THe principal Author of the foresaid Calling is God, (1 Thess. 2. 12.) The Father (in reference to whom this calling is styled, HIS calling, Eph. 1. 17, 18.) Son (who came to call sinners, Matth. 9. 13.) and the Holy Ghost, who worketh in us the graces whereby we yield to the call, 1 Cor. 12. 2, &c.

2. The procuring cause is God's free grace and rich mercy. For he hath called us with an holy calling, not according to our works, but according to his own purpose and grace, 2 Tim. 1. 9. Men before their calling are dead in sin, ( Eph. 2. 1.) and were alienated from the life of God, Eph. 4. 18. If God of his mere mercy and free grace did not call them, they would not, they could not turn to him. Men at their first calling are mere patients: They have not such ears as can hear God's call, nor such eyes as can see the excellency of that calling, nor such feet as can carry them to him that calls, nor such hands as can receive the good things that are offered by that calling. It is God that openeth ears, enlighteneth eyes, and enableth other parts to employ aright their distinct Functions toward the effecting of this great work, It is God which worketh in you both to will and to do, Phil. 2. 13. God first puts life into them that are dead, and then affords continual assisting grace for persisting and persevering in that Christian course whereunto they are called.

3. The instrumental causes which God useth for the effecting this great work, are Ministers of his Word. These are those Servants whom he sends forth to call men, Mat. 22. 3. By their preaching of the Word both that woeful estate wherein men lie by nature is discovered, and also that excellent and blessed estate, whereunto they are called, is made known; The former is ordinarily done by preaching Law, whereby is the knowledge of sin, Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin, grief, horror, and despair for the same.

The latter by preaching the Gospel, which is the power of God unto Salvation, to everyone that believeth, Rom. 1. 16. yea, Faith cometh by hearing the Gospel, Rom. 10. 17.

4. The highest and chiefest end of Saints calling is the glory of God's grace and mercy, God would make known the riches of his glory on the vessels of mercy, even us whom he hath called, Rom. 9. 23, 24.

The subordinate end is in reference to man, and that to make him partakers of grace here, Gal. 1. 6. and of glory hereafter, 1 Pet. 5. 10.

5. The effects of this calling are Faith and Repentance, the Understanding being enlightened by God's Word about the misery of man's natural condition, and happiness of his renewed estate, and the Will being by God's Spirit made inclinable and ready to receive that good that is made known in the Gospel, by faith resteth on Christ for pardon of sin and reconciliation with God, and then sets himself to change his former course of life; by breaking off his former iniquities, and by conforming himself to the image of him that hath called him, in holiness and righteousness.

§. 15. Of the Heavenly Calling.

THe calling of Saints is here commended unto us by this attribute heavenly. The Greek word is a compound, and hath reference to the highest heaven where the Throne of God is, and where Christ now is in his human nature. This Compound is in the New Testament used eighteen times. Six times in this Epistle, and everywhere to set forth such things as belong to the highest heavens, or tend thereunto. It is here in this place attributed to Saints calling.

• 1. To distinguish it from earthly callings; Thus our heavenly Father is distinguished from earthly Fathers, Matth. 18. 35. and heavenly bodies from earthly, 1 Cor 15. 40.
• 2. To show the excellency thereof; For excellent things are called heavenly, great, deep, excellent mysteries are called heavenly, Joh. 3. 12.
• 3. To deelare the end of this calling, which is to bring us to an heavenly kingdom, 1 Thes. 2. 12. namely, an inheritance incorruptible, reserved in heaven, 1 Pet. 1. 4.

In regard of this excellency The calling of Saints is also called an high calling, Phil. 3. 14. and an holy calling, 2 Tim. 1. 9.

This particular excellency here mentioned by the Apostle is of force to enamo •… our souls the more therewith, and to raise up our hearts unto heaven, seeking the things that are above.

It doth also instruct us how to walk worthy of this calling, namely, by an inward heavenly disposition, and an outward heavenly conversation.

§ 16. Of the Privileges of Saints calling,

THis Epithet heavenly implieth a great privilege of the calling of Saints; For it implieth one special end thereof, which is to fit us for heaven. There 〈◊〉 also sundry ends noted in other places, which are as so many other privileges, such as these that follow.

• 1. Spiritual life; This the Apostle intendeth where he joineth these two together, God quickeneth the dead, and calleth. &c. Rom. 4. 17. Before men are called they are dead in sins, Eph. 2. 1. But when Christ effectually calleth any, his voice pierceth into their soul as powerfully as it did into the body of the damsel which was new dead. Mar. 5. 41, 42. Or of the young man that was carrying out on a Beer to be buried, Luke 7. 13, 14, 15. Or of Lazarus that had been dead four days, John 11, 43, 44. This is evident by this promise of Christ, The dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5. 25. This is such a privilege as scarce a greater can be desired; All that a man hath will he give for his temporal life, Job 2. 4. what then for spiritual life?
• 2. Light and sight: These I join together because one without the other is of no use. Of what use is light to a blind man? And of what use is sight to him that hath no light to see by? Besides, by these two an effectual calling is distinguished from a mere formal calling. They who are only outwardly called have light shining upon them, in that they have the Word preached unto them. In this respect it is said, The light shineth in darkness and the darkness comprehendeth it not, Joh. 1. 5. But they who are inwardly called have also sight given unto them, the eyes of their understanding are opened, I have called thee saith the Lord to his Son to open his blind eyes, Isa. 42. 6, 7. And the Apostle saith that he was sent to open men's eyes, and to turn them from darkness to light, Act. 26. 19. That this is a privilege of Saints calling, is evident by this phrase, God hath called you out of darkness into his marvelluus light, 1 Pet. 2. 9 Though this privilege be not simply greater then the former, yet it adds much thereunto; For what is life to them that live in darkness, but a kind of death? It is very uncomfortable; Therefore darkness and death are oft joined together, Isa. 9. 2. Job 10. 21, 22. So on the coutrary life and light are joined together, John. 1. 4. to show that life is no life without light; Eternal death is in Scripture set out by darkness, Mat. 8. 12.
• 3. Holiness; God hath called us unto holiness, 1 Thes. 4. 7. How great a privilege this is hath been before shown, §. 7.
• 4. Liberty; The Apostle expressly saith, that we are called unto liberty, Gal. 5. 13. Before we are called we are in bondage under Satan, sin and death, Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea, under the rigor and curse of the Law, Gal. 3. 10. and under the infinite wrath of God, Eph. 2. 3. Now according to the Lord's under whom we are in bondage is our bondage the more grievous; From all the aforesaid bondage we are called and set at liberty. This privilege much amplifieth the benefit of both the former. To bondslaves what is life? even worse then death; And light and sight are of little use to such as have no liberty to use them, but rather an aggravation of their misery.
• 5. Communion or fellowship of Jesus Christ, 1 Cor. 1. 9. By virtue of their effectual calling Saints are engrafted or incorporated into Christ Jesus, and made members of his mystical body, 1 Cor. 12. 12. Hereby we come to be his and he to be ours, and we to have a right to all that is his, as our Mediator, 1 Cor. 3. 22, 23. This is a greater privilege then all the other; Without this the other are no privileges at all. Without Christ life is but a death, light but darkness, sight but blindness, liberty but bondage: By virtue of this fellowship God is our Father, John. 20. 17. Christ our head and husband, Eph. 5. 23, 32. yea, our brother, Heb. 2. 11, 12. The holy Ghost is our comforter and instructer. John. 14. 26. Angels our attendants, Heb. 1. 14. Heaven our Inheritance, 1 Pet. 1. 4. All things are ours, 1 Cor. 3. 22, 23,
• 6. Eternal life and salvation, Lay hold (saith the Apostle) on eternal life whereunto thou art called, 1 Tim. 6. 12. God hath called you to salvation, 2 Thes. 2. 13, 14. This is styled God's kingdom and glory, 1 Thes. 2. 12. This in reference to our good is the main end of all that Christ did and suffered for us; It must needs therefore be a very great privilege; The first privilege was spiritual life, the last is eternal life.

§. 17. Of the sense of this word Partakers.

THE good opinion of the Apostle about their calling, to whom he wrote, i •… especially manifested in this Word Partakers. For hereby he showeth that he was persuaded that they had a part therein.

Of the notation of the Greek word translated Partakers, See chap. 1. §. 122. & Chap. 2. §. 139.

Here two things are especially intended under this word Partakers.

• 1. All Saints have a like share in the heavenly calling, They being Partakers thereof have everyone ^g part therein as well as a right thereto, All the Israelites were in this sense partakers of the same privileges, They were all under the cloud, and all passed through the Red Sea, and were all baptized, &c. and did All eat the same spiritual meat, and did All drink the same spiritual drink, 1 Cor. 10, 2, 3, 4. Ye are all one in Christ Jesus, Gal. 3. 28. The eight unities mentioned by the Apostle, Eph. 4. 4, 5, 6. intend thus much, For all believers make one body; They have all one Spirit; They are all called in one hope; They are all servants of one Lord; There is one Faith belonging to them all, and one Baptism; They have all One God, and 〈◊〉 Father. In reference to that one Father all believers are styled, dear children, Eph. 5. 1. Great is the emphasis of the Greek word translated dear; It signifieth a beloved one, one that is so loved as all love is cast on him. It is most properly attributed to an only child, where God saith to Abraham, Take thine only Son, Gen. 22. 2. The LXX thu •… translate it, Take thy beloved Son. He who in Hebrew is called an only Son, is in Greek called a beloved Son. So also do other Authors use that Greek word both of male and female: as, an only son, an only daughter. So when one hath but one only eye, that eye in Greek is called a beloved eye. This title, beloved one, is oft attributed to Christ, and that most properly, for •… e is the only begotten of God. This title beloved one is indeed oft used in the plural number, including many, as Eph. 5. 1. Rom. 1. 7. & 11. 28. But they are all in God •… account as an one only child. Thus they are all as one spous •… to Christ, Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs (Rom. 8. 17.) and Kings (Rev. 1. 6.) and th •… of the same inheritance, and of the same Kingdom. Now there useth to be b •… t one heir of the same inheritance, and one King of the same Kingdom. These therefore are as one. For they have all one Spirit (Eph. 4. 4.) and they all make o •… mystical body, which body is styled Christ, 1 Cor. 12. 12. In this respect the duties which are required of us as brethren (§. 3.) are by this unity further pressed upon us.
• 2. They to whom the Apostle wrote, were internally and effectually called. To be partakers of a thing, is not only to have a right thereto by reason of our profession; but also to have a part, and a share therein, and that really, actually. Th •… we are said to be partakers of Christ, v. 14. And to be partakers of God's chastisements, Heb▪ 12. 8. The husbandman is said to be partaker of his hope, in that he doth in very deed partake of the benefit thereof, 1 Cor. 9. 10.

The Apostle doth use this emphatical word, Partakers, and applies it to them all, as he did that former excellent style, Holy brethreu.

Of giving such titles to all members of the Church, See §. 6.

§. 18. Of Signs of Saints Calling.

THe excellency, utility and necessity of the heavenly calling, gives us all 〈◊〉 cause thoroughly to search and examine ourselves thereabout; that we be no •… deceived in a matter of so great consequence, and think we are internally and effectually called, when our calling is only external and formal.

This use is the rather to be made of this point, because the evidences of an effectual calling are especially inward, in the soul and spirit of a man, and what 〈◊〉 knoweth the things of a man, (namely such as are within him) save the spirit of 〈◊〉 which is in him? It will be therefore not unseasonable to give some signs of 〈◊〉 Calling. They are such as follow.

• 1. Illumination. Hereby I mean in special a distinct understanding of the mysteries of godliness; particularly of the work of the Law and the Gospel on us. Our calling is from darkness to light, 1 Pet. 2. 9. They therefore who still remain in darkness, the darkness of ignorance, and cannot find themselves to be enlightened with true knowledge, are not called. Of those who are called the Lord saith, They shall all know me, Jer. 31. 34. Though this be not sufficient, yet it is necessary.
• 2. Sense and feeling of that woeful estate wherein by nature men are. Such they are whom Christ thus invites and calls, Come unto me all ye that labor and are heavy •… en, Matth. 11. 28. As for such as think themselves righteous, and that their estate i •… good enough, such as never were brought to feel the heavy burden of sin, Christ, saith, I am not come to call the righteous, Matth. 9. 13.
• 3. Detestation and loathing of ones former estate, and wicked course of life, together with a true and sound turning from the same, which is repentance: For Christ came to call sinners to repentance, Matth. 9. 13. They therefore that are not brought to repentance, but continue to live, lie, and delight in sin, are not called.
• 4. Sanctification and renovation of the whole man, and a delight in holiness: For God hath called us to holiness, 1 Thess. 4. 7.
• 5. Contempt of this world, of the promotions, profits and pleasures thereof: For Christ gave himself that he might deliver us from this present evil world, Gal. 1. 4. To this purpose tends the call of the Lord, Come out from among them, and be •… e separate, saith the Lord, and touch not the unclean thing, and I will receive you, 2 Cor. 6. 17.
• 6. Peace and unity. This the Apostle intends in these words, Let the peace of God rule in your hearts, to the which also ye are called, Col. 3. 15. He calls it the peace of God, because God hath settled and established it among his people▪ God hath called us to peace, 1 Cor. 7. 15.
• 7. Readiness to bear all manner of afflictions which by God shall be laid on us, or persecutions which by man shall be inflicted for the Gospels sake. For even hereunto are we called, 1 Pet. 2. 21.
• 8. Love of God. Hereby they who are called are described. These two are joined together, them that love God, and them that are called, Rom. 8. 28.
• 9. Love of the brethren: The Apostle presseth this point by this argument. As ye are called in one hope of your calling, Eph. 4. 4.
• 10. A cheerful expectation of eternal happiness. For God hath called us to eternal glory, 1 Pet. 5. 10.

§. 19. Of sundry uses of Saints Calling.

THis point of the heavenly Calling of Saints affords matter of Consutation, Humiliation, Reprehension, Admiration, Gratulation, Consolation, Direction, Exhortation.

• 1. The error of attributing such free will to man in his corrupt estate, as to be able thereupon to turn from darkness to light, is confuted, in that unless God both outwardly by his Word, and inwardly by his spirit call him, he cannot come. No man can come to me, (saith Christ) except the Father draw him, Joh. 6. 44.

  The word calling refutes another error about the universality of it. For we are called out from others.

• 2. That woeful plight wherein ourselves were before our calling: and wherein others still lie which are not yet called, gives great matter of Humiliation: For it is an estate of darkness and death, under the power of sin and Satan.
• 3. Sundry sorts are upon this call of God to be taxed. As,
  • 1. Such as turn their ears, or harden their heart against the means God affordeth to call them. Such were those of whom wisdom complaineth, Prov. 1. 24, &c. and of whom the Lord thus saith, I have spread out my hands all the day unto a rebellious people, Isa. 65. 2.
  • 2. Such as, after they are called of God, so open their ears to others, as they are soon removed from him that called them, Gal. 1. 6.
  • 3. Such as abide in their profession, yet live as if they were not called. These are ungodly men turning the grace of our God into lasciviousness, Jude v. 4. Through these the name of God is blasphemed, Rom. 2. 24.
• 4. All things in this calling afford great matter of admiration. As
  • 1. The Author thereof, God himself.
  • 2. The only procuring cause, his free grace.
  • 3. The persons called who were enemies to God, dead in sins, vassals of Satan.
  • 4. The many and great privileges of their calling, whereof See §. 16.
  • 5. The ends whereunto they were called. Particularly their glorious inheritance in heaven.
• 5. As other evidences of God's grace afford much matter of Gratulation, so our calling in special. For it is the first of our actual enjoying those things which God hath before the world prepared, and Christ in the fullness of time purchased for u •… . This is comprised under that, for which the Apostle blesseth God the Father of 〈◊〉 Lord Jesus Christ, 1 Pet. 1. 3.
• 6. This call of God is a point of exceeding great comfort to us weak children of men, who are not able of ourselves to stand steadily. The calling of God is without repentance, Rom. 11. 29. God never repenteth him of calling his Elect. For faithful is he that calleth you, who also will do it, (1 Thess. 5. 24.) He will establish them, and bring them to that end whereunto he hath called them. On this ground the Apostle prayeth that they who are called may be made perfect, stablished, strengthened, settled, 1 Pet. 5. 10.
• 7. By the excellency of this calling we are directed to rest contented therewith▪ whatsoever our outward condition be: and to say, The lines are fallen to me i •… pleasant places: yea, I have a goodly heritage, Psal. 16. 6. We need not envy the richest Citizens, nor noblest Courtiers, nor greatest Officers. This calling far exceeds all. Of being content, See Chap. 13. §. 62, &c.
• 8. This calling gives just occasion of earnest exhortation unto two points especially.
  • 1. To make this calling sure. An Apostle adviseth to give diligence hereunto▪ 2 Pet. 1. 10. This may be done by giving good heed to the signs mentioned §. 18.
  • 2. To walk worthy of the vocation wherewith ye are called, Eph. 4. 1.

§. 20. Of walking worthy our Calling.

OF this general phrase, Walk worthy, See my Sermon on Ezek. 36. 11. Enti •… led, The progress of Divine Providence, In the later end thereof.

Concerning particular rules for walking worthy of our Christian calling, respect must be had,

• 1. To the Author.
• 2. To the Means.
• 3. To the 〈◊〉 thereof.

• I. For the Author, It is God that hath called us: Our eyes therefore must be fixed on him, that we may conform ourselves to him, and show ourselves ch •… dren answerable to such a Father: Thus shall we walk worthy of the Lord, Col. 1. 10 and worthy of God who hath called us, 1 Thess. 2. 12. For this end we must obsen •… those particulars wherein God hath set himself a pattern before us, and there •… show ourselves like unto him. Thus shall we show ourselves partakers of the Divi •… Nature, 2 Pet. 1. 4. Yea thus shall we show forth the praises or virtues of him 〈◊〉 hath called us, 1 Pet. 2. 9.

  Particulars registered in God's Word to this end are these,

  • 1. Holiness in all manner of conversation, 1 Pet. 1. 15.
  • 2. Goodness. They that do good for goodness sake, even to them that 〈◊〉 them, are the children of their Father which is in heaven, Matth. 5. 44, 45.
  • 3. Kindness, for God is kind to the unthankful, Luk 6. 35.
  • 4. Mercy. Be ye merciful, saith Christ, as your Father also is mercif •… Luke 6 36.
  • 5. Love. The Apostle gives this instance of following God, Eph. 5. 1, 2. Ma •… doth the beloved Disciple press this upon this very ground, 1 John. 4. 11.
  • 6. Forgiving one another. Forgive one another as God for Christ's sake forgave you, Eph. 4. 32.
  • 7. Long-suffering, Eph. 4. 2.
• II. For the Means, which is the Word of God: that sets forth the very Image of God, and that which is pleasing and acceptable unto him. This therefore must be set before us as a rule to conform ourselves thereunto. Thus shall we walk worthy •… f the Lord unto all pleasing, (Col. 1. 10.) The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them, (Rom. 6. 17.) or that form whereunto they were delivered. This phrase is metaphorical, taken from a mould whereinto metal is cast. The metal is thereby formed into that very form or shape which the form itself hath. If the form be square or round, so will the metal be: if there be any engravement upon the form, the metal will bear the same. Thus they who obey the Word, will be such as the Word requireth them to be: and because the Word hath God's Image engraven upon it, they who obey the Word, will show forth that very Image.
• III. The Ends of our Christian calling are great and glorious, which require that Christians do answerably carry themselves. Human and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called, and dignity whereunto they are advanced. If a mean man be advanced to an honorable condition, or a poor man to a place of much profit, or a servant made a Master, and a subject a Magistrate, they will not carry themselves as mean and poor persons, or a servants and subjects; but according to their present advanced condition. Should not they who are called to the high and honorable calling of Saints, much more carry themselves worthy of that calling, and answerable thereunto.

The particular Ends of Saints calling set down in God's Word, are these that follow.

• 1. Light. God hath called you out of darkness into his marvelous light, 1 Pet. 2. 9. By darkness he meaneth that natural state of ignorance and sinfulness wherein all men before their calling lie. By light he meaneth a contrary state which is illumination and regeneration, wrought in us by the light of the Gospel, and by the work of God's Spirit.
• 2. Holiness. God hath called us to holiness, Col. 4. 7.
• 3. Liberty. Ye are called unto liberty, Gal. 1. 13.
• 4. Fellowship of the Son of God. By God You were called unto the fellowship of his Son, 1 Cor. 1. 9.
• 5. Peace. God hath called us to peace, 1 Cor. 7. 15.
• 6. Suffering wrongs. For even hereunto were ye called, 1 Pet. 2. 21.
• 7. Blessing such as revile us. Knowing that ye are thereunto called, 1 Pet. 3. 9.
• 8. The Kingdom of God. God hath called you unto his Kingdom, 1 Thess. 2. 12.
• 9. Glory. God hath called you unto his glory, 1 Thess. 2. 12. By God's glory is here meant that spiritual glory whereby Saints are made far more eminent then the most glorious natural men.
• 10. Salvation, eternal life, and eternal glory, 2 Thess. 2. 13, 14. 1 Tim. 6. 12. 1 Pet. 5. 10.

They who carry themselves answerably to those forenamed ends, walk worthy of their calling: As

• 1. They who order their affairs with good understanding, as children of light.
• 2. They who are holy in all manner of conversation.
• 3. They who behave themselves as free men, and live not as slaves to sin and Satan.
• 4. They who are acted by the Spirit of Christ.
• 5. They who follow after peace, and as much as lieth in them, live peaceably with all men.
• 6. They who can bear with wrongs, and not seek after revenge.
• 7. They who can bless, and pray for those that curse them.
• 8. They who as Kings can rule over their passions, and keep under their corruptions.
• 9. They who manifest a spiritual and Divine glory in their holy conversation.
• 10. They who set salvation before their eyes, and show that that is the mark whereat they aim, that lay hold of eternal life, and with patience wait for eternal glory.

All these, and other like unto them, do walk worthy of their holy calling: i •… that they aim at the ends whereunto God hath called them.

I might hereunto add a conscionable practice of those particular graces, wherein the Apostle himself doth exemplify this worthy walking, as lowliness, meekness, &c. Eph. 4. 2.

In a word, the practice of all manner of Christian graces doth show forth the pr •… ses or virtues of him who hath called us, and in that respect is a worthy walking of a Christians calling.

§. 21. Of Considering.

THe Apostle having endeavored to insinuate himself into the hearts of those to whom he wrote, by these fair and friendly, high and honorable titl •… ▪ holy brethren, partakers of the heavenly calling, he presseth them well and thoroughly to weigh what he is further to declare unto them, and that under this word, Consider.

I find eleven several Greek words used in the New Testament, which our •… glish do express by this word consider: and I observe some special emphasis in ev •… of them.

There are four simple Verbs in Greek used, and seven compounds.

• 1. A word that properly signifieth to see or behold, and that with bodily ey •… ▪ is oft referred to the mind, and intendeth a serious observing of a matter. It 〈◊〉 said that the Apostles in a matter of great moment came together to consider of th •… matter, Act. 15. 8.
• 2. Another word, which useth to be appplied to the bodily sight, is also tra •… ferred to the mind, and signifieth a serious observance. Consider how great 〈◊〉 man was, Heb. 7. 4.
• 3. Another word which properly signifieth to view as a watchman, or a 〈◊〉 doth, even as narrowly and diligently as may be. Thus we must consider ourselves▪ Gal. 6. 1. that is, take due and thorough notice of ourselves, and of our manifold •… firmities, and temptations whereunto we are subject.
• 4. The last simple Verb properly respecteth the soul, and according to 〈◊〉 notation of it, it signifieth to turn a matter up and down in ones mind, that he 〈◊〉 to the full observe it. To this purpose saith the Apostle, Consider what I 〈◊〉 2 Tim. 2. 7.
• 5. The first simple Verb hath a compound, which addeth further emph •… and implieth a serious consulting with ones self of such and such a matter. T •… is Peter said to consider that strange providence that befell him, Act. 12. 12.
• 6. The second simple Verb hath also his compound, which signifieth a 〈◊〉 viewing of a thing, and a diligent pondering upon it. Hereof see more, Chap. 〈◊〉 v. 7. §. 109.
• 7. The fourth simple Verb hath in like manner his compound, which 〈◊〉 fies thoroughly to think of a matter, so as he may come to a more full knowle •… thereof. This word is used to set out Peters considering the strange 〈◊〉 that was shown him, Acts 11. 6. This is the word that is used here in 〈◊〉 Text.
• 8. There is another compound which intendeth a casting as in a man's 〈◊〉 or consulting with ones self about a matter. The Disciples of Christ are check •… failing herein: They considered not the miracle of the loaves.
• 9. There is likewise a compound which signifieth to recount with 〈◊〉 self, and to review a thing again and again. Consider him that 〈◊〉 red, &c.
• 10. Another compound like this, is used, which signifieth to reason with ones self about a matter that seemeth strange, that they may the better discern it. For failing herein Caiaphas checked the rest of the Council that they did not consider such a thing, John 11. •… 0.
• 11. There is another compound which signifieth so to observe a thing as one may be well informed and instructed thereabout. Consider the Lilies saith Christ.

These eleven several Greek words doth our English translate with this one word consider. Our English word hath an emphasis in it, and implieth a very special observing of a thing.

§. 22. Of Considering weighty matters.

THe matter which the Apostle would have them so to observe, is as great and weighty a matter as can be, as will appear in opening the words following.

In general it hence appeareth, That matters of weight are to be well weighed▪ The several Texts before quoted about the different Greek words, give so many proofs of the point.

If matters be not at first duly considered, and thoroughly weighed, they may slip out, See hereof Chap. 2. v. 1. §. 6.

But by well weighing of them, the understanding will better conceive them, the memory retain them, the heart relish them, and so a man may be brought to make the better use of them.

Ministers may here learn so to press matters of moment upon their people, as they may consider them, and thereupon to call upon them to consider such and such a point: as the Apostle did, Consider what I say, and the Lord give thee understanding, 2 Tim. 2. 7. Thus they shall show that they can distinguish betwixt matters that differ, and can distern what points are of most and best use: that they desire the profit of their people, and are loath that weighty matters should be lost.

That people may make the better use of this point, two prudent practices are especially to be observed. One with themselves. Another with others.

• 1. That with themselves is Meditation: This is an especial part of consideration: Hereby we call to mind what we have heard or read, and so conceive it the better. That which is not thoroughly conceived at first, by meditation may be better understood. Meditation to man is as chewing the cud to sundry beasts, whereby that which they eat is better digested. Sundry beasts which chewed the cud were under the Law counted clean, which in a figure commendeth meditation. Surely this brings much profit: which they find who carefully use it.
• 2. The practice with others is Conference: This may be more useful then meditation, because thereby we have not only our help, but also the help of others. Hereby we may also bring help to others.

§. 23. Of Christ above all to be considered.

THat weighty point which the Apostle would have them to consider is Christ himself. If anything in the world be to be seriously considered, surely Christ above all, and that in his excellencies, Consider how great this man was, Heb. 7. 4. and in his meanness, Consider him that endured such contradiction, &c. Heb. 12. 3. yea in his humanity, and in the exaltation thereof, Remember that Jesus Christ, of the seed of David, was raised from the dead, 2 Tim. 2. 8. It is very observable that this remarkable note of consideration, Behold, is in Scripture oftener prefixed before the mysteries of Christ, and that both in the old and New Testament, then before any other one mystery whatsoever.

The dignity of Christ's person, the admirable union of his two natures, the excellency of his Offices, his low descent for our sakes, the extent of his sufferings, his full conquest over all our enemies, his glorious exaltation, and the incomparable benefits that we reap by Christ, are all very forcible motives to stir us up to consider him.

The Apostle was so far ravished with the apprehension of Christ Jesus, as he saith, I determined not to know anything among you, save Jesus Christ and him erucisied, 1 Cor. 2. 2. And again, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phil. 3. 8.

This sets an high commendation on the sacred Scripture, that it setteth out Christ so much as it doth; and that both in the old and New Testament. In the Old by Promises, Prophesies, Types, Figures, and other like means. In the New, plainly, perspicuously, and that in his conception, birth, private life, public Ministry, great works, great sufferings, Death, Burial, Resurrection, Ascension, sitting at the right hand of his Father, continual intercession for us, his power of judging all, and eternal glory.

It will therefore be an especial point of prudence in us, diligently to read the Scriptures, and that for this end especially, that we may know and consider Christ.

In reading the Scriptures, mark such places especially as set out Jesus Christ: Meditate on them, and thus consider him.

§. 24. Of Christ an Apostle.

THat which the Apostle would have us especially to consider in Christ, concerneth two of his Offices: namely his Prophetical Office, in this word Apostle, and his Priestly function, in this, High-priest.

Though it be the Prophetical Office of Christ, which is set out under this word Apostle, yet that word is used, because an Apostle was the chiefest Minister that eve •… was instituted under the New Testament, Eph. 4. 11. And an Apostleship had more privileges conferred upon it then ever any other Function in the Church, before or since the Apostles times had. This amplifieth the excellency of Christ's Prophetical Office: and showeth that it is of the most excellent kind.

Of the meaning of this word Apostle, see Chap. 2. v. 2. §. 26. There was shown how Apostles, properly so called, were distinguished from other Ministers, both in the manner of their calling, and also in the special privileges that belonged thereunto. That which is further to be declared concerning Christ's Apostleship, is to prove that Christ was an Apostle.

• 1. In his general Function.
• 2. In his special calling thereunto.
• 3. In the privileges that appertained to that Function.

• I. The general Function of Christ, as a Prophet, an Apostle and Minister of the Word of God, was to make known the will of the Father unto his people. Th •… Christ did this, hath been before shown, Chap. 1. v. 2. §. 14. & Chap. 2. v. 3. §. 22, 24. & v. 12. §. 111, 112.
• II. His special call to that Function was immediate from the Father. Christ th •… saith of himself, As my Father hath sent me, even so send I you, Joh. 20. 21. Of •… doth Christ make mention of this, that his Father sent him. Where Christ saith to the Jews, Ye have neither heard the Fathers voice at any time, nor seen his shape (Jo •… 5. 37.) He speaketh it in an opposition betwixt the Jews and himself, and giveth them to understand that what they had not done, he had done. He had both he •… his Fathers voice, and seen his shape. Therefore he thus saith, Not that any 〈◊〉 had seen the Father, save he which is of God, he hath seen the Father, Joh. 6. 46. To the same purpose tends this, No man hath seen God at any time, the only beg •… tten S •… which is in the bosom of the Father, he hath declared him, Joh. 1. 18.
• III. The privileges which belonged to an Apostolical Function, and in •… most eminent manner appertained unto Christ, were these eight th •… follow.
  • 1. Christ laid the foundation. For he first preached the Gospel in Paradise, Gen. 3. 15. Of Christ's first publishing the Gospel, see Chap. 2. v. 3. §. 24. Ye •… Christ himself was the very foundation, 1 Cor. 3. 11. He is also the chief cor •… stone, Eph. 2. 20. There is mention made of the foundation of the Apostles a •… Prophets, but that is tropically spoken, in that they were Ministers to lay 〈◊〉 proper foundation, which is Jesus Christ.
  • 2. The whole world was Christ's Jurisdiction. No limits were set to his Function. The uttermost parts of the earth were for his possession, Psal. 2. 8. He preached peace to them that were nigh, and to them that were afar off, Eph. 2. 17.
  • 3. He had his gifts immediately by the Spirit, Isa. 11. 2. Luk. 2. 20. Not by any m •… ans of man.
  • 4. He received the Spirit more abundantly then any other. He received it not by measure, Joh. 3. 34. All the treasures of wisdom and knowledge were hid in him, Col. 2. 3. Yea the fullness of the Godhead dwelt in him, Col. 2. 9. He was so full, as 〈◊〉 of his fullness we all receive, Joh. 1. 16.
  • 5. He could not but have infallible assistance in that he was the very truth itself, John. 14. 16. And the Spirit of God was upon him, Luk. 4. 18.
  • 6. He also must needs have power of giving gifts, in that he was the prime author of all gifts. He gave gifts unto men, Eph. 4. 7. He breathing on his Disciples, said, receive ye the holy Ghost, Joh. 20. 22.
  • 7. About miracles he had more power then ever any other. Never any wrought miracles more in number, and more strange in their kind then any Prophets or Apostles, John. 9. 32, & 15. 24. But that which most distinguisheth Christ's power in this respect from others, is, that Christ wrought them in his own Name. But others in the Name of Christ, Mark 1. 27. Acts 3. 12, 16. & 4. 10
  • 8. Vengeance especially belongeth unto Christ, Rom. 12. 19. When the Apostle delivered the incestuous person over to Satan, he did it, in the Name, and with the power of our Lord Jesus Christ, 1 Cor. 5. 4.

Thus it appears that all things belonging to an Apostleship, did truly, properly, and pertinently belong to Christ: so as this title, Apostle, is here most fitly applied to him: and in so eminent and excellent a manner can be attributed to no other.

§. 25. Of Duties arising from Christ's Apostleship.

AN especial Duty hence arising from heaven enjoined to us by the Father himself, is this, Hear ye him, Matth. 17. 5. Every particular about Christ's Apostleship doth much press this point.

• 1. The general that he was a Minister of the Gospel, requireth that he be hearkened to, Deut. 18. 19.
• 2. He had seen the Father, and was in his bosom, and knew his whole counsel. Whom then should we hear, if not him?
• 3. He was immediately sent of the Father, as the most extraordinary Ambassador of God, even his own Son. If a King send his son an Ambassador, shall not he have audience? Matth. 21. 37.
• 4. He is the only sure foundation. On whom can we more securely rest, then on him? therefore hear him.
• 5. By reason of the extent of Christ's jurisdiction he brake down the partition wall betwixt Jew and Gentile, and hath made both one: so as now, we are no more strangers, Eph. 2. 19. We being of Christ's sheepfold, ought in that respect to hear him, Job. 10. 16.
• 6. That immediate understanding which Christ had of God's whole counsel without any means on man's part, should make us give the more heed to him.
• 7. That abundance of Spirit which was in him gives us just occasion the rather to h •… ken unto him.
• 8. He having power to give gift •… , by hearkening to him, we may be enlightened, and made partakers of all needful graces.
• 9. Should we not hear him who confirmed his Doctrine with such miracles as he did?
• 10. The vengeance which he can pour upon the rebellious, should move us to turn an obedient ear to his word: For our God is a consuming fire.

How Christ may now be heard, is shown Chap. 2. v. 12. §. 112.

Other special duties do arise from the distinct branches of Christ's Apostleship. Such as these that follow:

• 1. Obey Christ as he is in general a Minister, and hath the rule over his Church, and watched for our souls, Heb. 13. 17.
• 2. Believe his word, because he was in the bosom of his Father, and knew h •… whole counsel, ( John. 1. 17, 18.) The Jews are reproved because they believed 〈◊〉 him who had seen the Father, John. 5. 37, 38. Upon this that Christ had seen the Father, he maketh this inference, He that believeth on me, hath everlasting life▪ John 6. 46, 47.
• 3. Receive, and that with all reverence, him whom the Father immediately s •… ▪ For this end the Father so sent his Son, saying, They will reverence my S •… , Matth. 21. 37.
• 4. So settle thy faith on Christ the only foundation, as it may never be removed from him. When Christ said to the twelve, Will ye also go away? Peter a •… swered, Lord to whom shall we go? Thou hast the words of eternal life, Joh. 6▪ 67, 68.
• 5. Do what may be done for bringing all of all sorts into the sheep fold of Christ▪ By virtue of the extent of Christ's Apostleship the Gospel is everywhere to be preached, Matth. 28. 19.
• 6. If any Preach any other Gospel then that which Christ preached, who had the Spirit of truth in him, let it be detested. For Christ's Gospel was not of m •… , Gal. 1. 9, 11.
• 7. Open your mouth wide and crave abundantly of Christ what is needful, f •… he hath the Spirit in abundance, and out of his fullness we may all receive grace 〈◊〉 grace, Joh. 1. 16.
• 8. Depend on him for such gifts as thou had not, and give him the praise of such as thou hast, for he giveth gifts, Eph. 4. 8.
• 9. Adhere to that truth which Christ hath ratified with his miracles.
• 10. Fear to provoke him who hath a power to take vengeance.

§. 26. Of Christ's being both an Apostle, and also an High priest.

THe second point which the Apostle would have them to consider was, th •… Christ is an High-priest.

Of Christ's being a Priest, and an High-priest, see Chap. 2. v. 17. §. 172, 173, &c.

The excellencies of Christ's Offices and the benefits which we reap thereby, •… o give just occasion to consider this Apostle and this High-priest.

Of the excellency and benefits of Christ's Prophetical Office, see Chap. 1. v. 2. §. 1 •… ▪ & Chap. 2. v. 3. §. 22. & v. 12. §. 111, 112.

Of the excellency and benefits of Christ's Priesthood, see Chap. 2. v. 17. §. 174.

The Function of an Apostle and an High-priest were the greatest Functions th •… ever God instituted in his Church. None greater then an High-priest under the Law: none greater then an Apostle under the Gospel. Fitly therefore doth the Apostle here apply them to Christ, who is the most excellent of all, and undertook for his Church those things which were of greatest concernment for her.

These two Offices, Apostle and High-priest, were never joined in one man. B •… here they are by this copulative particle AND. The same Jesus that was an Apostle, was also an High-priest, he therefore is all in all. Several persons among men are to be deputed to several Functions; but Christ alone is sufficient for all Functions. As for continuance of the same Function, there needs many men, because they are mortal, and they must supply it one after another: but Chri •… continueth ever ( Heb. 7. 23, 24.) So for performing several and distinct duties, there needs several and distinct men; because all abilities are not in any one man; ye •… Christ is able to manage all: For it pleased the Father that in him should all full •… dwell, Col. 1. 19.

Thus have we no need to go to any for the furthering of that which Christ undertakes. He performs the parts of an High-priest, he also performs the parts of an Apostle. This also he doth in all things that are absolutely necessary for the eternal happiness of his Church.

§. 27. Of Profession.

THe Greek word here used by the Apostle is a compound, and properly signifieth a consent. In the New Testament it is used for a confession or profession of a thing, 1 Tim. 6. 12, 13. It is also used to set out the Faith or Religion which Christians profess, Heb. 4. 14.

Here it may be taken either for an act on our part, (and thus translated, the Apostle and High-priest whom we confess and profess so to be) or for the subject matter, namely the faith or Religion which we profess. Neither of these cross the other, but may both well stand together. For Christians do on all occasions actually profess that which is the object of their profession.

The former acception of the word showeth that true Christians do prosess Christ to be their Apostle and High-priest, that is, their instructer and intercessor. They are not ashamed of him, for he is not ashamed of them. See Chap. 2. v. 11. §. 108.

The later, that Christ, as an Apostle and High-priest, is the principal subject of the Christian Religion. He is that foundation whereupon other Articles of the Christian faith are erected, 1 Cor. 3. 10, 11, 12. Act. 4. 12.

The very word Profession, as here used, implieth that Christians openly professed their faith. Thus the Apostle himself openly professeth his faith saying, This I confess, that after the way which they call heresy, so worship I God, &c. Act. 24. 14. This is that good profession which is commended, and which is testified of Christ himself, 1 Tim. 6. 12, 13. An Apostle prescribeth this as a duty under another like word, namely Apology, translated to give an answer, 1 Pet. 3. 15.

This is set down as an especial fruit of faith, for with the heart man believeth, and with the mouth confession is made, Rom. 10. 10. I believed, therefore have I spoken, Psal. 116. 10. We also believe, and therefore speak, 2 Cor. 4. 13.

This also is set down as the way to salvation. With the mouth confession is made unto salvation, Rom. 10. 10. How unworthy of their holy profession do they carry themselves, who being in the number of those that profess the true faith, through fear or shame for bear to make open profession of that faith. Some count it a point of wisdom to conceal their faith, and to show themselves close men, so as none shall know what they are resolved to stand to. Surely this wisdom was never learned in Christ's School. He that was made wise by God's word, professeth to speak of God's testimonies even before Kings, and not to be ashamed, Psal. 119. 46. These are like the Laodiceans which were neither cold nor hot: But of all, they were most grievous to Christ, who thereupon threatens to spew them out of his mouth, Rev. 3. 16. At the great day will Christ show himself to be ashamed of such, Mark 8. 38.

§. 28. Of Hebrews being Christians.

THis relative, OUR, annexed to profession, being of the first person and plural number, includeth both the Author of this Epistle, and those also to whom it was written; and showeth that they were all of the same profession, which was the Christian Religion. For howsoever the greatest part of the Jews, by reason of their obstinacy in rejecting Christ, were cast off, yet at that present time also there was a remnant according to the election of grace, Rom. 11. 5. and by this relative OUR, he giveth them to understand, that as he himself, so they also were of that remnant.

A great encouragement this was for them to hold fast their profession: and though the greatest part of the Hebrews had rejected that profession, yet they to live and die therein: and therefore to consider the Apostle and High-priest of their profession, that they might the better know him, believe on him and submit themselves to him.

Such Jews as are now of the Christian profession (for God hath in all ages reserved a remnant to himself) may apply this to themselves.

§. 29. Of Jesus Christ joined together.

THat the Hebrews might the more distinctly know who that Apostle and High Priest was whom they ought to consider, the Apostle sets him down by name under these two titles, Christ Jesus. These two titles are applied to him, as our proper and surname to us.

Jesus was his proper Name, and by this was he most usually called while he lived on earth, as appears by the history of the Evangelists, A man that is called Jesus, made clay, &c. saith the man that being born blind, received sight, John. 9. 11. And in the Acts, where the Apostles dealing with the Jews is most insisted on, Jesus is oftenest mentioned. In the Epistles which were sent to the Gentiles, the title Christ is most frequently used. In this Epistle Jesus is used as oft as Christ. Both in and since the Apostles time, the title Christ hath been more frequent in Christians tongues and pens then Jesus.

Christ is a common name of the whole stock o •… family that cometh from God, even of all God's children: Therefore they are called Christians, Act. 11. 26. Yea this very title Christ, is applied to them all, 1 Cor. 12. 12. Gal. 3. 16. In the Hebrew Dialect, this title was of old given to all Saints, as where the Lord saith, Touch not mine anointed, (Psal. 105. 15.) or my Christ's. Jesus Christ are titles of different languages. The former is Hebrew, the later Greek: yet all other languages retain these two names, according to their proper Dialect.

Among other reasons of giving two titles of these two languages Hebrew and Greek, to the same person (by both which, and by either of which he is distinguished from all others,) this may be a principal one, that there is neither Jew, nor Greek, but all are one in Jesus Christ, Gal. 3. 28.

The whole world was then distinguished into these two sorts, Jew and Greek, Rom. 1. 16. & 10. 12. For by Christ the partition wall betwixt Jew and Greek, or Gentile, was broken down, Eph. 2. 14. Had not thus much been intended, be might have been called Jesus Messiah, which implieth as much as Jesus Christ.

This affords matter of gratulation to us Gentiles. The Jews Jesus is our Christ▪ Jesus Christ one and the same person. He is not only Jesus for the Jews, but Christ for the Gentiles, Matth. 1. 16. Luk. 2. 11. On this ground forms of gratulation were prescribed to the Gentiles, whereof the Apostle gathereth a catalogue together, Rom. 15. 9, &c. we are of these Gentiles: It therefore becomes us well to meditate on that advise which the Apostle gives, Eph. 2. 11, 12, 13. This may also be an incitation to us to do what lieth in our power, by prayer or otherwise, for recalling the Jews. The name Jesus is still due to our Christ. He retaining that name will be ready to receive the Jews coming unto him. I am Jesus, saith He •… o persecuting Saul a Jew, implying thereby that he was ready to be a Savior unto him.

Of this title Jesus, See more on Chap. 2. v. 9. §. 73.

Of this title Christ, See more on ver. 6. of this Chap. §. 54.

§. 30. Of the Resolution of Heb. 3. 1.

THe sum of this verse is, An especial use of Christ undertakings for us▪ Two points are here distinctly to be weighed,

• 1. The Inference of this text upon that which went before, Therefore.
• 2. The •… ubstance of the whole text. Herein is set down,
  • 1. A Description of the parties to whom the duty is prescribed.
  • 2. A Declaration of the distinct duty.

The parties are described,

• 1. By their Relation.
• 2. By their Vocation.

In setting down their Relation we may observe,

• 1. The kind of it, in this word, Brethren.
• 2. The quality of it, in this Epithet, Holy.

Their Vocation is illustrated,

• 1. By the reality of it, in this word, Partakers.
• 2. By the excellency of it, Heavenly.

About the duty is expressed,

• 1. An act, Consider.
• 2. The object thereof.

The object consisteth of two parts of mysteries,

• 1. Two Offices of Christ, Apostle and High-priest.
• 2. Two names, Christ, Jesus.

§. 31. Of the Observations arising from Heb. 3. 1.

I. THe good done for us is duly to be regarded by us. This particle of inference, Wherefore, intends as much. See §. 2.

II. All sorts of Saints are brethren. Both Minister and people, yea all sorts among them, are here styled brethren. See §. 3.

III. It is a great honor to be holy. For honor sake doth the Apostle style them Holy. See §. 5, &c.

IV. Saints have a peculiar calling. It is a peculiar calling that is here▪ intended. See §. 13, 14.

V. The peculiar calling of Saints is celestial. It is here styled heavenly. See §. 15.

VI. Saints are really called.

VII. All Saints have the like privileges▪

These two later Doctrines are gathered out of the word partakers. See §. 17.

VIII. Saints must be judged according to their profession. So doth the Apostle here judge them. See §. 6.

IX. Instructers must insinuate themselves into the hearts of their hearers. This is the reason why the Apostle doth attribute the forementioned dignities to them. See §. 4.

X. Matters of moment must be advisedly pondered. This is the intendment of this word consider. See §. 22.

XI. Christ ought most of all to be considered. He is that weighty matter whom the Apostle would have them to consider. See §. 23.

XII. Christ is an Apostle. He is here so expressly styled. See §. 24.

XIII. Christ is the true High-priest. He is here by an excellency so called. See §. 26.

XIV. Christ was a Minister both of the Law and the Gospel. An High-priest was the chiefest Minister of the Law: and an Apostle of the Gospel. See §. 26.

XV. The faith is openly to be professed. The word profession importeth as much. See §. 27.

XVI. Sundry Jews have been Christians. Jews are included under this relative OUR, our profession. See §. 28.

XVII. Our Savior had his distinct Names. They are here expressed, Jesus, Christ.

XVIII. One of our Savior's Names was an Hebrew Name. This was Jesus.

XIX. The other of our Savior's Names was Greek. This was Christ.

XX. All Nations have a right to the same Savior. The meeting of these two names in the one only Savior, implies as much.

Of the four last Doctrines, See §. 29.

§. 32. Of Faithfulness, and that to him that appointed us.

THe Apostle having declared Christ to be a Prophet, he further proceedeth to set forth Christ's manner of executing his Prophetical Office: which was with all faithfulness.

This the Apostle doth both by a simple expressing of the point: and also by a comparative illustration thereof.

The simple proposition is thus expressed, Who was faithful to him that appointed him.

This relative WHO, is not in the Greek: where word for word it is thus se •… down, being faithful. This kind of connection makes this a part of the former sentence (as if it had been thus rendered, Consider Christ Jesus being faithful▪ ) and it implieth an especial reason why we should the more seriously consider •… hrist, even because he was faithful: For his faithfulness made him every way 〈◊〉 what was meet to be done for us: thereupon we may more confidently rest upon 〈◊〉 , and in that respect ought the more seriously to consider him.

What it is to be faithful, and how Christ shown himself faithful, both to 〈◊〉 and man in all things that he undertook, hath in general been manifested, Ch •… ▪ v. 17. §. 177. We shall have occasion to speak more distinctly of Christ's sau •… nesse in his Prophetical Office, when we come to the comparison betwixt him 〈◊〉 Moses. §. 39.

The general Point of Christ's faithfulness is amplified by that respect he 〈◊〉 therein to him that appointed him, which was his Father, Heb. 5. 5.

They that appoint a task to any, do therein trust them; Now Faithfulness much consisteth in a due fulfilling of that trust which is committed to any. The serv •… that improved their Talents according to that which their Master who appointed them expected of them, are accounted and called Faithful, Mat. 25. 21, 23.

Faithfulness is opposed to deceitfulness; a faithful man will not deceive 〈◊〉 that trusts him; If he do, he is not counted faithful.

Christ in manifesting his faithfulness had his eye especially upon him that appointed him. He was faithful to him. His care was to approve himself to him. 〈◊〉 was his care in his very youth, I must be about my Fathers business, saith he, L •… 2. 49 So the like in his man-age, I must work the work of him that sent me while 〈◊〉 is day, Joh. 9. 4. yea, in the last act of his life while he was drinking his bitter cop, he thus saith to his Father, Not as I will, but as thou wilt, Mat. 26. 39.

• 1. He did bear such respect to his Father as in all things he sought to please him, For I came down from heaven, saith he, not to do mine own will, but the will of him th •… sent me. Joh. 6. 38.
• 2. He knew that he was to give an account to his Father, which he did in the l •… ter end of his life, John. 17. 4. &c.
• 3. He had a great desire to approve himself unto his Father; His Father 〈◊〉 to him, Behold my Servant whom I uphold, mine Elect in whom my soul delighted, Isa. 42. 1. His desire therefore was to be in the number of those to whom his Father saith, Well done, thou good and faithful Servant, &c. Mat. 25. 21.

This is a strong prop to our faith; For hereby we may be assured that wh •… Christ doth will be accepted of his Father; In that he did it according to his Fathers will to whom he was faithful. Now what Christ did as Mediator he did 〈◊〉 us, and we reap the benefit thereof.

Herein is Christ a pattern as to all others who desire to approve themselves 〈◊〉 God, so to Ministers especially whom Christ as a Prophet hath left in his stead; 〈◊〉 therefore must be faithful to him that hath appointed us; Herein shall we walk 〈◊〉 thy of the Lord unto all well-pleasing, Col. 1. 10. For this end observe these 〈◊〉 rules.

• 1. Be careful thyself to do what the Lord hath appointed thee to do, and 〈◊〉 it not off to others. We must everyone give an account of such as are come •… ted to our charge▪ Ezek. 3. 17. &c. Heb. 13. 17. 1 Pet. 5. 2, 4. The good Shepherd knoweth his own sheep and goeth before them, John. 10. 4.
• 2. Deliver nothing but what thou hast received from the Lord.
• 3. Conceal nothing that thou hast received, but declare the whole council of God

• 4. Declare God's Word as the Word of God.

  Of the three last Points, See The whole Armor of God on Eph. 6. 19. §. 181, 182, 183.

• 5. Seek not to please men; If I yet pleased men I should not be the Servant of Christ. So contrary is man's humor to God's will, as both cannot well be pleased.
• 6. So order all as God may be glorified; This must be preferred before thine own profit and praise.

§. 33. Of Christ's deputation to his Prophetical Office.

THe Greek word translated appointed properly signifieth made. Hereupon the Arians produce this Text to prove that Christ as God was, made▪ and that he was not God eternal.

Sundry Answers may be given to this cavil.

• 1. The Apostle doth not here speak of Christ's divine nature but of his Prophet ticall Office.
• 2. The word here used doth not always signify to give a being to a thing, but sometimes to depute and advance to a place or office. The word which in Hebrew answereth to this, and which the LXX do translate with this word, is thus fitly expressed in our English, The Lord that advanced Moses and Aaron, 1 Sam. 12. 6. where the Apostle saith, that God made Jesus Lord, Act. 2. 36. he meaneth that he appointed him to be a Lord; Therefore he thus expresseth the same point in another place, Him hath God exalted to be a Prince, Act. 5. 31. It is in common speech of him that advanceth another to a dignity usually said, he made him such and such a man.
• 3. This that is here said of God's making Christ, hath reference to the former verse, and in special to these two Offices, Apostle, High Priest. These being here understood or again repeated, will make the sense clear, thus, Who was faithful to him that made him an Apostle and High Priest.

It is God the Father that is here said to make or appoint Christ, as is more fully expressed, Heb. 5. 5. This being applied unto God the Father puts it out of all doubt and question, that Christ himself was deputed to the Offices which he did undertake; He did not of himself thrust himself into them. This was expressly proved to have relation to Christ's Royal Function out of the mentioned phrase, Thy God hath anointed thee, ch. 1. v. 9. §. 119. It is also as expressly proved of his Priestly Function, Heb. 5. 5.

Here this is in particular applied to his Prophetical Office.

Of his immediate calling thereto See §. 24.

These phrases, God gave his Son Joh. 3. 16. sent him, Joh. 3. 34. anointed him, Luk. 4. 18. and such like, give evident proof of the Point.

Hereof that all might take more distinct notice Christ himself oft maketh mention of doing his will that sent him, John. 4. 34. & 5. 30. & 6. 38. & 9. 4.

• 1. This was an encouragement unto Christ himself to go on in his work, because God appointed him thereto, John. 3. 34.
• 2. It was a great inducement to others to attend upon his Ministry, and well to heed it, John, 11. 42. & 12. 44, 45. & 13. 20.
• 4. It was a warrant and defense to Christ against his adversaries oppositions, John. 5. 23. & 7. 16.

Obj. The person here said to be appointed is true God, how then could he be deputed to this or that?

Answ. 2. One person may send another, as the first person may send the second, and the first and second the third; Indeed they are all equal, Phil. 2. 6. but by a mutual consent one equal may be sent of another, John. 16. 26.

2. The Son b •… assuming man's nature sundry offices, made himself in those respects inferior to his Father, John. 14. 28. And in this especial respect was Christ appointed by God.

This gives us just cause to accept Christ for our Prophet, and every way to esteem him as a Prophet, because the Father appointed him. He that receiveth me (saith Christ) receiveth him that sent me, Joh. 13. 20. Of particular duties concerning this Point, See §. 26.

§. 34. Of God's appointing Ministers.

THat which is here said of the warrant that Christ had for his Function, may be extended to all others Functions, specially in the Church of God, and therein most of all to Ministers of the Word, for it is such a Function that is here intended whereunto God appointed Christ. It is God's appointment that makes a true Minister, No man taketh this honor unto himself but he that is called of God, Heb. 5. 4. Ordinary and extraordinary Ministers under the Law and Gospel were thus proved to be true Ministers. The Apostle exemplifieth this in Aaron, Heb. 5. 4. Abijah herein made a difference betwixt the true Priests and Levites, which served in the Temple, and those false Priests which Jeroboam made 2 Chro. 13. 9, 10. They were appointed by God, but not these. Hereby also extraordinary Prophets justified their Ministry, Ier. 17. 16. Amos 7. 15. So likewise did the Apostles, Rom. 1. 1. 1. Pet. 1. 1. The Ministry of Timothy is so justified, 1 Tim. 4. 14. This warrant have the ordinary Ministers of the New Testament, Eph 4. 11.

The Lord is the high Supreme Sovereign and chief Governor, as in the world, so especially in the Church. He thereupon hath power to order and dispose places and Functions, as he pleaseth. Among men, they who are appointed by their Sovereign to such or such an office, have a right unto it; So in a Family, they who are appointed by the chief Governor thereof; Much more they who are appointed by the Lord, for none have such an absolute Sovereignty as he.

What may we now think of the manifold Functions that are usurped 〈◊〉 the Church of Rome? Did God ever appoint a Pope to be an universal Bishop and head over the whole Church? Did God ever appoint Cardinals i •… his Church? or Abbots, or Priors, or Friars, or Monks, or Jesuits, or Sacrificing Priests, or any other Ministerial Functions besides Pastors and Teachers?

What may we think of such women as presume to preach in public? Did that God (who by the mouth of his Apostle said once and again, It is not permitted unto women to speak or to teach, 1 Cor. 14. 34. 1 Tim. 2. 12.) did he appoint such?

Did God appoint boys, servingmen, trades-men, soldiers, or other like persons, who never understood tongues, arts, no, nor the body of divinity, upon •… meet pretence of gifted brethren, to be Ministers of Christ, and Stewards of the mysteries of God?

§. 35. Of such ordinary Ministers as under the Gospel are appointed by God.

THere are three especial Points that do demonstrate a ministerial Function to be appointed of God.

• 1. The kind of Ministry.
• 2. Ability to perform it.
• 3. A due setting apart thereto.

The kind of an ordinary Ministerial Function in the New Testament is expressed under these two words, Pastors, Teachers, Eph. 4. 11. both these are sometimes comprised under the word Teachers, 1 Cor. 12. 28, 29. Answerably they are both exercised by one man, who is both the Pastor and Teacher of one Congregation.

Their duties are thus distinguished, He that teacheth let him wait on teaching▪ he that exhorteth on exhortation, Rom. 12. 7, 8.

Though these be the principal acts of Pastors and Teachers, yet the Lord seeing it meet to add seals, which are the Sacraments, to his Word, hath committed to these Ministers the administration of those Sacraments, Mat. 28. 19. 1 Cor. 11. 27. God hath also committed to them the Keys, that is, the censures of the Church▪ Mat. 16. 19

2. A gift and ability for performing those Functions is given by God to those whom he appoints; so as that which the Apostle saith of himself may be applied to all true Ministers appointed of God, God hath made us able Ministers of the New Testament, 2 Cor. 3 6.

The ability which God in this kind giveth, is,

• 1. To open the true and plain meaning of the Scripture.
• 2. To declare the fundamental points of true Religion.
• 3. To refute errors and heresies contrary thereunto.
• 4. To make fit application by exhortation, persuasion, consolation, reprehension, &c.
• 5. The gift of prayer may be added hereunto.

3. For a right setting apart to a Ministerial Function, these particulars are warranted by God's Word.

• 1. That a testimony be given of their godly and sober life, He must have a good report of them which are without, 1 Tim. 3. 7.
• 2. That examination be made of his gifts. This the Apostle implieth under this phrase, Lay hands suddenly on no man, 1 Tim. 5. 22. The Church of Ephesus is commended for trying Ministers, Rev. 12. 2. In this case they must be examined about their ability in tongues, arts, grounds of divinity, yea, and about the true grace of God in them.
• 3. That Exhortation be given them faithfully to discharge their Function: Christ gave exhortation and direction to his Disciples when he sent them out to preach. Mat. 10. 5.
• 4. That invocation be made for God's blessings on them, prayer was made for Barnabas and Saul when they were sent forth to the work whereunto the holy Ghost called them, Act. 13. 2▪ 3.
• 5. That they be publicly set apart by other Ministers, and that with imposition of hands, 1 Tim. 4. 14. & 5. 22.
• 6. That all these be done in a solemn assembly, where there may be many witnesses and many may join in craving a blessing. The Apostles ordained Elders in every Church, Act. 14. 23.
• 7. That the day of Ordination be a day of humiliation and of fasting, to sharpen our prayers the more thereby, Act. 13. 3. & 14, 23.

If to these there be added on the Ministers part a faithful execution of their Function (which God testifieth concerning Moses, Numb. 12. 7.) And if withal the efficacy of God's power accompany their Ministry, then is a farther stamp and seal for confirmation thereof added. The Apostle much presseth this for confirmation of his own Ministry, Eph 3. 7. 2 Cor. 3. 8. 1 Cor. 9. 1. It cannot be avouched that this efficacy is always alike: In some it is more powerful, in some less, but where there is an apparent efficacy and blessing, there is a confirmation of that Ministry.

If all the fore-mentioned points be applied to the Ministers of Reformed Churches, and in special to the Ministers of the Church in England, we shall find them to be appointed of God; Answerably they ought to be esteemed: In testimony of a good esteem of them we must,

• 1. Bless God for the Ministry we have, Rom. 10. 15.
• 2. Attend on their Ministry, Act. 16. 14.
• 3. Forsake them not, Heb. 10. 25.
• 4. Pray for them, Eph. 6. 19.
• 5. Be subject to them, Heb. 13. 17.
• 6. Respect them as God's Ministers, 1 Cor. 4. 1.
• 7. Grudge not their maintenance, 1 Cor. 9. 7, 14.

§. 36. Of comparing Moses and Christ.

THE Apostle proceedeth to amplify the faithfulness of Christ by resembling it to the faithfulness of Moses, yet so as he doth also much prefer Christ be •… e Moses, v. 3. &c.

Herein we may observe the wisdom of the Apostle who maketh choice of such a pattern as was among the Hebrews, to whom he wrote, in highest account; Ye trust in Moses, saith Christ to the Jews, John. 5. 45. We are Moses Disciples, say the Jews of themselves, and we know that God spake unto Moses, Joh. 9. 28, 29. M •… ses his faithfulness was expressly commended by God, Numb. 12. 7. And it was much celebrated and held to be the best pattern. Now when they should hear that Christ was no whit inferior to Moses, but in sundry respects more excellent, they could not but have their hearts raised to an high esteem of Christ.

The Apostle gives Moses his due, and resembles Christ to him to avoid envy and to gain credence; yet also he extols Christ above Moses, to draw them from Moses to Christ, from the Law to the Gospel See §, 45.

We may learn hereby as we have occasion to compare things, not to withdraw true praise from any, but to give to everyone their right. This is to be done in comparing persons, callings, or anything else. Many offend in the contrary▪ They will dispraise some persons and callings to extol others the more.

§. 37. Of the meaning of these words, Moses in all his house.

THE Name Moses was given to the man here spoken of by Pharaohs daughter, because (saith she,) I drew him out of the water, Exod. 2. 10. For 〈◊〉 name is derived from a Verb that signifieth to draw out, and that out of waters▪ Psa. 18. 16.

God appointed Moses to be the chief governor over his people, Act. 7. 35. who are comprised under this word house, for it is metonymically here taken, an house for the inhabitants in a house, which are ordinarily called a Family. Therefore by way of Exposition it is said, whose house we are, v. 6. Thus also Christ is said to be over the house of God, Heb. 10. 21. and the Church is said to be the 〈◊〉 of God, 1 Tim. 3. 15. and Judgment is said to begin at the house of God, 1 Pet. 4. 17.) that is, the people of God.

This Relative HIS hath reference to God, comprised under this phrase, 〈◊〉 appointed him. For Moses was but a servant in the house, v. 5. Therefore the house was not his.

I will not deny but that this relative may also have reference to Christ who is resembled to Moses, and intended under this phrase, who was faithful; Beside •… 〈◊〉 is afterwards said, that Christ as a Son was over his own house, whose house we 〈◊〉 , v. 6. But betwixt these there is no discrepancy, for the Father and Son are o •… God, and the same things are oft attributed to both, John. 5. 17.

This reference declareth the reason that moved Moses to be so faithful, namely, because the house in which he was appointed a Steward was God's house; The people over whom he was set were God's people: In this respect he wished that they were all Prophets: Because they were the Lord's people, Numb. 11. 29. He •… nestly desired that a good governor might •… cceed him, that the Congregati •… 〈◊〉 the Lord be not as sheep which have no Shepherd, Num. 27. 17.

To amplify his care in this respect this general particle ALL is added. F •… Moses was both a civil and an Ecclesiastical Governor. He was a Prince and •… Prophet, Act. 7. 35, 37. He directed the people both concerning their dealing 〈◊〉 with another, and also concerning their worshiping of God; His faithfulness 〈◊〉 manifested in both. In the things concerning God and his service, and in 〈◊〉 things concerning the people and their welfare; This is a great amplification 〈◊〉 his faithfulness.

Faithfulness in Moses was the more commendable because he was entrusted with the dispensation of all God's counsel to that people; what Moses spake 〈◊〉 was taken to be not of God. See ch. 7. v. 14. §. 76.

§. 38. Of resemblance betwixt Unequals.

COncerning the resemblance here made betwixt Christ and Moses, a doubt •… seth how the less can illustrate the greater; how Christ's faithfulness can 〈◊〉 amplified by Moses his faithfulness.

Answ.

• 1. Unequals may be compared in quality and likeness, though not in eq •… lity. Thus there are many resemblances betwixt the Creator and creatures.
• 2. To such as are better acquainted with the less then with the greater, the less may illustrate the greater. If a man have all his life been enclosed in a dark dungeon, where he never saw the light of Sun or day, but only used candle-light; By that candle-light one may set out the excellency of the light of the Sun. Thus the faithfulness of Moses being better known to the Jews then Christ's faithfulness to them, it may be amplified by resembling it to Moses his faithfulness. Therefore he prefixeth this emphatical particle also or even.
• 3. That which the Apostle addeth of Christ's excellency above Moses, v. 3. doth further clear the doubt; for it showeth, that Christ was not only like to Moses e •… en in Moses his chiefest excellency, but also infinitely surpassed him, See §. 45.

That we may the better discern how fitly the Apostle hath brought in this resemblance, we will set down particular instances of Moses his faithfulness, and that throughout the whole course of his life, and withal show how in every particular Christ was as faithful as Mosss.

§. 39. Of Moses and Christ's Faithfulness compared together.

§. 40. Of being faithful like Christ and Moses.

THE fore-mentioned branches of the faithfulness of Moses and of Christ, are not only for our instruction in those things that belonged to them, 〈◊〉 also for our direction, that we also may be like unto them both as they were li •… one another. This that we may be,

• 1. We must take heed that we be not entangled with the world; With the profits, honors and delights thereof, these are sore temptations; They were the last wherewith Satan assaulted Christ, Mat. 4. 8, 9. That old disciple Demas was beguiled herewith, 2 Tim. 4. 10.
• 2. We may not fear the face of man, Luk. 2. 4. If we do we shall hardly do any good thing.
• 3. We may not regard people's murmurings; They are for the most part 〈◊〉 blind as they see not their own good; We must more respect this good th •… their displeasure.
• 4. We must have our warrant from God for what we teach others, lest for doctrines we teach the commandments of men.
• 5. We may not conceal any truth of God upon by and undue respects; wh •… we are not fully resolved of a case we must consult with God's Word, Isa. 8. 2 •… Psa. 119. 24.
• 6. We must follow better advice when it is given, and not to be too stiff an •… peremptory in our own opinion, Job 31. 13. 2 King. 5. 14. 1 Sam. 25. 32. &c.
• 7. We may not envy at the gifts which God bestoweth on others, but rather rejoice thereat.
• 8. We must not be slothful, but put forth our strength to the utmost.
• 9. We may not be respecters of persons, I am. 2. 1. We must impartially do good to all of all sorts.
• 10. We must be careful of our posterity, and for the future estate of 〈◊〉 Church, and that by prayer, by well instructing the younger sort, and by pro •… ding successors.

§. 41. Of the dependence of the third verse on the former.

HEre the Apostle begins to prefer Christ before Moses. This he doth und •… two metaphors; The first is taken from a Builder and a House, in this a •… the next verse.

The first particle whereby this dissimilitude is brought in, showeth, that it •… pendeth upon something that went before as a cause or reason thereof; for it is 〈◊〉 causal particle, ^a FOR; It cannot with any good congruity have reference to 〈◊〉 words immediately going before. What consequence can there be in this, C •… was like to Moses, for he was worthy of more honor; But if it have reference to 〈◊〉 that went before, especially to the exhortation in the first verse, Consider the Apostle and High Priest, &c. The consequence will be very clear, even thus, Cons •… the Apostle and High Priest that was faithful as Moses, for he is more excellent then Moses.

Hence it will follow, that Christ's excellency is of force to draw our minds and hearts after him. This argument is oft used by the Prophets who use to set out God's excellency above Idols, above men, above all creatures, for this very end, to withdraw the hearts of people from doting upon Idols, and placing confidence in man, or in any other creature, unto God himself. This may be a general use of all that hath or may be spoken of Christ's excellency. See Cha. 2. v. 1. §. 2. See also §. 23. of this Chapter.

§. 42. Of the meaning of these words, Counted worthy.

THis Nown is the Interpretation of one greek particle, which is a relative Pronown, and properly signifieth no more then THIS or HE; But it being of the masculine gender, the word man is frequently joined with it to show the meaning of it. Sometimes even in Greek the word man is expressed, as Mar. 15. 39. John. 9. 16. It is used sometimes by way of excellency, as Heb. 7. 4. Luke 23. 41. and sometimes by way of derision and scorn, as Mat. 27. 47. In this sense it is oft thus translated, This fellow, Mat. 12. 24. Act. 18. 13.

Here it is taken in the better sense by way of excellency and eminency.

The word translated counted worthy sometimes intends a grace and favor, as when it is applied to God in reference to men: Thus mention is made of God's counting us worthy of his calling, 2 Thes. 1. 11. Sometimes it signifieth a due, a desert, a worth in the thiag, •… a person accounted worthy. Thus it is here used. Christ was indeed worthy of all glory, for he was the brightness of the glory of his Father, Heb. 1. 3.

This word is here fitly used to show, that the worth in him was so evident and conspicuous as he could not but be accounted a worthy one.

The word accounted worthy may have reference to God or man.

To God, who thoroughly knew the difference betwixt Jesus his Son and Moses his Servant.

To man, namely, to such men as are of the Church, who are well instructed and informed in the excellency of Christ and meanness of the best men, and thereupon will account him worthy of more glory then Moses, though Moses among me •… men was a most excellent one.

The Verb being set down in the passive voice was counted worthy, and no distinct mention of any in particular that so accounted him, it may be referred either to God or man, or rather to both, yea, and to Angels too; For by God, Angels, and men, even by all that have understanding and a right knowledge of Christ, is Christ accounted worthy of more glory then any mere creature whatsoever.

§. 43. Of counting Christ worthy of glory.

THat which Christ is here said to be worthy of, is Glory: Of the derivation and notation of the Greek word translated Glory, and of the difference of it from the other word following, translated Honor, See ch. 2. v. 7. §. 66.

Here it intendeth that Christ is worthy to be well spoken of, to be praised, and to have his Name every way celebrated. The Apostle saith of Elders that rule well, especially they that labor in the Word and Doctrine, that they are to be counted worthy of double honor, 1 Tim. 5. 17. Never did any Elder rule so well, nor so labor in the Word and Doctrine a •… Christ, he therefore above all is to be counted worthy of glory: If Servants must count their own Masters worthy of all honor, that the Name of God and his Doctrine be not blasphemed, 1 Tim. 6. 1. how much more ought everyone of us that are servants to this high supreme Lord, who is in special manner our own Master, count him worthy of all honor: Assueedly the Name of God and his doctrine will exceedingly be blasphemed if we do it not: This is that Lord who is worthy to be praised, Psa. 18. 3. The celestial spirits who best know what is most due to this Lord, do so account of him.

Two especial Reasons are rendered by those heavenly spirits why they account the Lord Jesus worthy of all glory; One is his high supreme Sovereignty, manifested by his creating all things, and that for his own pleasure, which they thus express, Thou art worthy, O Lord, to receive glory▪ and honor and power, for 〈◊〉 hast created all things, and for thy pleasure they are and were 〈◊〉 , Rev. 4. 11. The other is taken from his redeeming of the Church, 〈◊〉 〈◊〉 〈◊〉 that follow thereupon, which they thus express, Thou art worthy 〈◊〉 take •… •… he 〈◊〉 , and to 〈◊〉 the seals thereof: And again, Worthy is the Lamb to 〈◊〉 〈◊〉 , and honor, and glory, and blessing, &c. For thou wast stain, and hast redeemeds to God by thy blind; And hath made us unto our God Kings and Priests, &c. 〈◊〉 . 5 •… . 12.

Give therefore unto the Lord Glory and Strength; Give unto the Lord the glory 〈◊〉 unto his Name, Psa. 29. 1, 2.

For this end learn to know what is his due, what he is worthy of: Be well instructed in his excellencies as he is the Son of God, Chap. 1. 3. and as he is the Mediator betwixt God and Man; Thereby thou shalt understand that he is infinitely above all thy praises; This is it that will enlarge thy heart, and open thy mouth to praise him with the utmost of thy power.

Hereunto we shall much more be incited, if we duly weigh his low condescension, his great undertakings, his bitter sufferings, his glorious conquest over sin, Satan, death and hell, the high exaltation even of his human nature, the many and great benefits that we reap by all these.

Were our souls thoroughly affected with the asoresaid considerations, we should count him most worthy of all glory, and never be satisfied with setting out 〈◊〉 praises; Hereof See more in The Saints Sacrifice on Psa. 116. 17. §. 108.

§. 44. Of Christ's surpassing glory.

THE Apostle doth not content himself with a simple expression 〈◊〉 worth, but comparatively amplifieth it by this particle o •… 〈◊〉 more.

The Greek word is used to set forth sundry kinds of degrees, as,

• 1. Of number, More then twelve Legions of Angels, Mat. 26. 53.
• 2. Of distance of place, That it spread no farther, Act. 4. 17.
• 3. Of time, To tarry longer, Act. 18. 20.
• 4. Of measure or quantity, Lovest thou me more then these? Joh. 21. 15.
• 5. Of weight, No greater burden, or no heavier, Act. 15. 28.
• 6. Of worth, Behold a greater then Jonas, a greater then Solomon, 〈◊〉 41, 42.
• 7. Of excellency, A more excellent Sacrifice, Heb. 11 4.

All those fore-mentioned degrees may fitly be applied unto Christ, who in 〈◊〉 these respects, and what other may be thought of, is to be accounted more worthy of glory then Moses or any other.

• 1. There were in number more excellencies in Christ then in any other, God •… nointed him with the •… ill of gladness above his Fellows, Psal. 45. 7. God giveth 〈◊〉 〈◊〉 Spirit by measure unto him, Joh. 3. 34.
• 2. Christ is celebrated throughout the whole world; No man's Name for •… stance of place is further made known; All people are to laud him, Rom. 15. 21. 〈◊〉 great multitude which no man could number, of all Nations and Kindreds, and •… ple, and Tongues, stood before the Throne, and before the Lamb, and cried, saying Salvation to our God, which sitteth upon the Throne, and unto the Lamb, 〈◊〉 7. 9, 10.
• 3. Christ from everlasting to everlasting, is God, Psa. 90. 2. And glory is 〈◊〉 unto this our God forever and ever, Rev. 7. 12.
• 4. For measure of glory, Christ is advanced above all, Thou art fairer 〈◊〉 〈◊〉 children of men, Psa. 45. 2. As the Apple trees among the trees of the Wood, so 〈◊〉 〈◊〉 Beloved among the Sons, Cant. 2. 3. And again, He is the chiefest among ten 〈◊〉 Cant. 5. 10.
• 5. Such a weighty Crown of glory was set on Christ's head as never on any •… thers, Heb. 2. 7. Cant. 3. 11.
• 6. Christ's worth far exceeded all others; when John wept because no man was found worthy to open and read the Book, he was thus comforted, Weep a •… t, Behold the Lion of the Tribe of Judah, the root of David, hath pr •… veiled to open the Book; Hereupon they sung this new Song, Thou art worthy to take the Book, &c. Rev. 5. 4, 5, 9.
• 7. Christ must needs be more excellent in glory then any other, for he is the brightness of his Fathers glory, Heb. 1. 3.

§. 45. Of the Prerogatives of Moses, wherein Christ excels him.

THE person before whom Christ is here preferred is Moses.

That we may the better discern the excellency of Christ set out in this comparison of Unequals betwixt Christ and Moses. It is mees to take distinct notice of the Prerogatives of Moses, and withal to observe how Christ excelled Moses in all of them.

I will exemplify this in ten particular branches.