Commentary on Hebrews

§. 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.

Had the Jews that lived in Christ's time known and believed the great difference betwixt Christ and Moses, they would not have so lightly esteemed him as they did, much less have rejected him. Christ's excellencies were evidently made known to them by his doctrine and works; Concerning which some of them said, When Christ cometh will he do more miracles then those which this man hath 〈◊〉 And again, Never man spake as this man, Joh. 7. 31, 46. But the God of this 〈◊〉 hath blinded their minds, lest the light of the glorious Gospel of Christ who is the image of God should shine unto them, 2 Cor. 4. 4.

The like may be said of their posterity, the Jews that have lived since their days and of whom there are many yet living.

Did Turks, Saracens, and others which account Moses to be a great Prophet, and receive his Books as Canonical, understand the difference betwixt Christ and Moses, they would certainly entertain the Gospel, and believe in Jesus, and prefer him before Moses.

As for us that know and believe the difference betwixt Christ and Moses, let us know and believe that there is an answerable difference between the Law and the Gospel, and thereupon be moved to have the Gospel in as high an account as ever any of the Jews had the Law. For this end let us set the pattern of David before us, who could not satisfy himself in setting out his high esteem thereof, and great delight therein. Read for this purpose, Psa. 19. 7, &c. and Ps •… . 119. throughout. This moved him to lay that charge upon his Son, to keep the Statutes of God as they are written in the Law of Moses, 1 King. 2. 3. Behold also the pattern of Josiah, who turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses, 1 King. 23. 25. Of the Jews that returned from the captivity it is said, That they entered into a curse, 〈◊〉 into an Oath, to walk in God's Law which was given by Moses.

We ought not only so to esteem of the Gospel, but also to give more earnest heed thereto. See chap. 2. 1. §. 2. 5. As Moses, the Law-giver could not bring Israel unto Canaan, so the Law can bring none to heaven: But Joshua settled then there, so Jesus by the Gospel settleth believers in heaven.

§. 46. Of honor due to a Builder.

THE Apostle further proceeds to amplify the disparity betwixt Christ and Moses, by a particular exemplification of the Excellency of Christ abo •… e Moses. This he doth under the metaphor of a Builder and an house built: The argument may be thus framed.

The Builder of an house is worthy of more glory then the House.

But Christ is the Builder and Moses a part of the House built.

Therefore Christ is worthy of more glory then Moses.

The Proposition is in the latter part of the third verse,

The Assumption in the verses following.

The Conclusion in the former part of this third verse.

The Participle whereby the Builder is here set out, is in Greek a compound, the simple Verb signifieth to prepare, or to put on, or to adorn. I find it not in the New Testament, but it is frequent in other authors.

This Compound is oft used in the New Testament, and that to set out 〈◊〉 preparing a way, Mat. 11. 10. And the making of the Tabernacle, Heb. 9. 2. And ordaining the things thereof, Heb. 9. 6. And preparing or building the Ark, Heb. 11. 7. 1 Pet. 3. 20.

Here it is fitly translated, He who dath built, or a builder, in that it hath reference to an house built; A Builder is the efficient cause of that which he buildeth, and in that respect worthy of more honor then the effect or the work done. For if there be any excellency in a thing built, that excellency cometh from the builder. When men behold an Edifice substantially, artificially, and curiously 〈◊〉 , they use to commend the Builder; Moses blessed Bezaleel and Aholiab, and the other workmen that built the Tabernacle, when he looked upon all the work and beheld that they had done it as the Lord had commanded, Exo. 39. 43. An honorable mention is made of Solomon, even after the captivity, for the Temple which he built, Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Palace, yet this his speech, ( Is not this great Babylon that I have built for the house of my Kingdom, Dan. 4. 30.) showeth, that the honor of a fair building, appertaineth to the builder. On the contrary, he that beginneth a building, and is not able to finish it, makes himself a laughing-stock, Luk. 14. 29.

It is a senseless thing to attribute the glory of that which is received from another, to the subject matter in which it is.

What praise is it to the timber or stones, or other materials, that they make up a fair and glorious edifice? Can the timber cut down, hew, square, fit, and lay itself in order to make up the edifice? Can stones, or clay, or iron, or any other material do the like? Can silver, or gold, or precious stones polish or put themselves in those places and ranks, where they may beautify a building?

The workman that fits, prepares, lays all sorts of materials in their due places; who fastens them together, who erects the edifice, and perfects it, deserves the glory of his workmanship, and by due hath the praise thereof.

To apply this to the most famous and glorious building that ever was, which is the Church of God, We as lively stones are built up a spiritual house, (1 Pet. 2. 5.) We are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone, Eph. 2. 20, &c. should we hereupon think to have the glory hereof? Not unto us, not unto us, but unto our builder, the Lord Jesus Christ, the glory be given.

We are by nature rough, untoward, unfit to make a Temple for God, we are dead in sin. Unless by the Ax of God's Word, the operation of God's Spirit accompanying the same, we be hewed and squared; unless the hard knobs of obstinacy be chopped off; unless the bark of civility and formal profession be pulled away; unless the sprouts of pride be paired off; unless the hollow dotes of hypocrisy be made plain and even; unless the rotten holes of lusts be cut out; unless we be quickened and made living stones, fit for a spiritual building; unless we be gathered together, and united to Christ the foundation, and one to another, as mutual parts of the same building, we can never make up a Temple for God to dwell in. In that therefore we are an habitation of God through the spirit, the praise is due to Christ the builder of this house.

§. 47. Of the meaning of these words, For every house is built of some man.

THe Apostle here proveth that assumption which was set down in the former Section, namely, that Christ is the builder, and Moses a part of the house built. This causal particle FOR, whereby this verse is knit to the former, implieth that this is a proof of that which went before.

Of this Assumption there are two parts.

One that Christ is the builder.

The other that Moses is part of the house built.

Both these parts are proved by two general undeniable principles.

The later part concerning him that was built, is first proved, in these words, Every house is built of some man.

The Greek Pronoun translated some man, is an indefinite particle; as that which in the former verse was translated this man, See §. 42. As there, so here the word Man is added by our English. It may have reference to any one of the masculine gender, not God himself excepted.

Mention being here made of every house, I will endeavor distinctly to set forth what kinds of houses are mentioned in Scripture.

An house hath reference to God or man.

To man Properly or Tropically.

An house is Properly put for a building made by man, and fitted for man's habitation: as the house where Job's children feasted together, and with a 〈◊〉 wind fell upon them, Job 1. 18, 19.

Tropically it is taken three ways.

• 1. By a Metonymy, for the inhabitants thereof, Act. 10. 〈◊〉 . or for the goods and commodities therein, Matth. 23. 14.
• 2. By a Metaphor,
  • 1. For a Nation, as, The house of Israel, Josh. 21. 45. And the house of bondage, that is the Land of Egypt, Exod. 20. 2.
  • 2. For a Tribe, as, the tribe of Levi, Psal. 135. 20.
  • 3. For the grave, which as an house holdeth our body, Job 30. 23.
  • 4. For our body, which as an house holdeth our soul, 2 Cor. 5. 1.

• 3. By a Synecdoche, an house is put

  1. For Kindred: who though they be not in a man's family, yet •… tain thereunto. Abraham chargeth his servant to take a wise for his son, 〈◊〉 his fathers house, Gen. 24. 40. Thus an house is put sometimes for •… sors; as Joseph is said to be of the house of David, Luk. 1. 27. And sometimes for Posterity: Thus God promiseth to build Jeroboam a sure 〈◊〉 ▪ 1 King. 11. 38.

To God an house hath reference, either above, or below.

• 1. Above, Heaven is said to be his house, John. 14. 2.
• 2. Below, God's house hath reference to Places or to Persons.

  • 1. For Place; Under the Law the Tabernacle was called God's house, Judge. 18 31. And the Temple, 1 King. 8. 10. and the Synagogues, Psal. 83. 12. and any place where God manifested his presence: As an open field, Gen. 28 17.

    Finally, Every place where God's people assemble to worship him, is •… led and counted the House of God, Isa. 56. 7.

  • 2. For Persons: God's house compriseth under it,
    • 1. The whole number of such as are called, even the universal 〈◊〉 throughout the world, Heb. 10. 21.
    • 2. Particular Assemblies or Congregations, 1 Tim. 3. 15.
    • 3. Individual persons, 1 Cor. 6. 19. 2 Cor. 6. 16.

Here, in this text, House may be taken either for an earthly material house 〈◊〉 by man, or for a spiritual house built by God.

If this phrase, every house, be properly taken for an earthy house, it 〈◊〉 a resemblance and an experimental proof: as if he had said, we see by 〈◊〉 that all houses wherein men dwell, are built by some man or other: so Moses being of the spiritual house of God must needs be built.

If it be taken for a spiritual house, then it implieth that not only earthy 〈◊〉 wherein men dwell, but also spiritual houses and Temples of the Holy Ghost, 〈◊〉 built by some.

Thus this general particle every, may have reference to both kinds of 〈◊〉 earthy and spiritual.

Both acceptions of the word house, in the proper and metaphorical sense, 〈◊〉 to the same scope, namely to prove that Moses was brought to be of the house 〈◊〉 God, which is the Church, not by himself, but by another. Who that other 〈◊〉 is expressed in these words, He that hath built all things is God▪

The word built, in Greek is the Verb of that participle which was 〈◊〉 the former verse, and thus translated, Who hath built. This and that 〈◊〉 the same thing.

§. 48. Of Ministers receiving from Christ what they are or have.

THat which the Apostle intendeth under this general, Every house is 〈◊〉 some man, concerneth Moses in special, who in his time was for place 〈◊〉 parts the most eminent and excellent in God's Church: yet was he built. 〈◊〉 said of him, may be extended to all that ever were, are, or shall be in the 〈◊〉 of God. All are built, all are brought into the Church: all have their gifts 〈◊〉 graces, their places and functions, their privileges and prerogatives 〈◊〉 and conferred upon them. This Apostle includeth himself among the other members of God's Church, where he saith, Whose house are we, v. 6. He saith indefinitely of all Christians, without excepting any, In Christ you also are built together, Eph. 2. 22. Another Apostle in such an extent saith the like, Ye also as lively stones are built up a spiritual house, 1 Pet. 2. 5. More expressly to the point in hand saith the Apostle of himself, By the grace of God I am what I am, 1 Cor. 15. 10. and again, I thank Christ Jesus our Lord, who hath enabled me, 1 Tim. 1. 12.

Obj. The Apostle maketh himself a Master builder, who laid the foundation: and he maketh other Ministers builders upon that foundation, 1 Cor. 3. 10. By the same reason Moses and the Prophets may be counted builders, yea and chief builders.

Answ. We must distinguish betwixt the person and function of a Prophet, Apostle and other Minister.

In regard of their persons, they are born in the same condition, and subject to the same passions and infirmities that others are, Act. 14. 15. as insufficient of themselves to do anything as of themselves, as any other. We are not sufficient of •… urselves, &c. saith an Apostle, 2 Cor. 3. 5. Ministers, even the best Ministers, stand in as much need of means both for preservation of their body, and also for the salvation of their souls, as others do.

In regard of their functions, Christ doth indeed communicate his dignity and work with them. The Apostle saith of himself and other Ministers, We are workers together with God, 1 Cor. 3. 9. In the same respect also he saith, We are Ambassadors for Christ, we pray you in Christ's stead, 2 Cor. 5. 20.

But Christ doth so communicate his work and Office to them, as he 〈◊〉 all the power in his own hands. Ministers are only instruments; and their Ministry is of power, so much and so long as it pleaseth God to add his blessing thereto, without which blessing they are nothing. Neither is he that planteth anything, neither he that watereth, but God that giveth the increase, 1 Cor. 3. 7. Without me, saith Christ to his Disciples, ye can do nothing, Joh. 15. 5.

Thus though Ministers in regard of their Office, be sowers, planters, waterers, fathers, builders, &c. yet in regard of their persons, they are God's corn, plants, gardens, children, houses. So was Moses, so were all other Prophets, so were the Apostles and all other Ministers.

The Jews therefore had two high a conceit of Moses. They accounted him their Lord and Master, and professed themselves to be his Disciples, and that in opposition to Christ, John. 9. 28. Yea they trusted in Moses, Joh. 5. 28.

Men may also have Ministers of the Gospel in too high an esteem. Indeed it is the most usual fault to despise Ministers, yet some are prone to fall into the other extreme. People ought to take heed thereof: for it is a kind of secret Idolatry, and it may draw our mind too much from Christ himself.

Let Ministers also take heed of thinking too highly of themselves. They are but parts of that house whereof other Christians also are parts. Let them therefore make themselves equal to them of the lower sort, and account all of this spiritual house as brethren. Christ himself was not ashamed to call them brethren, Heb. 2. 11. §. 108. See §. 3, 4. of this Chapt.

Ministers being of this house that is built by another, they must be diligent in using the same means for their spiritual edification, that they teach others. They must pray for themselves, and preach to themselves, and partake themselves of the Sacraments, least they prove like the builders of Noah's Ark, who perished with the wicked world.

Finally, Moses being as others of that house that was built, people must not expect too great matters from their Ministers, as if they were the builders of the house. They must use them as Ministers of God, depending on God for his blessing: yet must they pray for them, and bear with them, and succor them, and do all meet kindnesses for them.

§. 49. Of the Church having what it hath by Christ.

THe second part of the assumption (set down §. 46.) is here proved. It is 〈◊〉 Christ is the builder. It is proved by a general thus, God hath built all thi •… therefore Christ hath built that house whereof Moses is a part.

This title God, must here in particular be applied to Christ, or else there is 〈◊〉 consequence in the argument.

The Apostle doth purposely express Christ under this title God, for these reasons.

• 1. The work he speaks of is a Divine work proper to God.
• 2. It showeth, that without question and beyond comparison, Christ was gre •… er then Moses.
• 3. This ratifieth what he had before declared in the first Chapter, concerni •… Christ, that he was true God.

Some restrain this general, all things, to the Church: as if he had said, Go •… hath built up all the members of the Church, and all things appertaining thereunto▪ Thus they restrain this phrase, Who worketh all things after the counsel of his 〈◊〉 will, (Eph. 1. 11.) to the things of the Church.

If the phrase be taken in the most general extent that may be, even for all creatures, it will tend to the same scope; for then the argument will be this, from the general to the special, He that▪ hath built all things, hath assuredly built the Church and the several members thereof, and all things appertaining thereto.

To 〈◊〉 at this general tendeth to the same end that the point proved do •… (which 〈◊〉 •… hus laid down, ver. 3. He who hath built the house, hath more •… nour then the house. ) The Apostle useth the very same word both here an •… there.

This manner of expressing the builder before-mentioned, by this title God: and by the extent of his work all things, much amplifieth the excellency of Chri •… above Moses: and it confirmeth two great articles of our Christian faith: which are these.

• 1. Christ is true God. Hereof see more Chap. 1. v. 8. §. 107. where this title God is applied to him. And Chap. 1. v. 10. §. 128. where this title Lord, as the interpretation of Jehovah is applied to him.
• 2. Christ is the Creator of all things: For so much this word, built, in reference to this extent, all things, importeth. Hereof see more Chap. 1. v. 2. §. 18. & Chap. 1. v. 10. §. 127.

Two arguments are here set down against Arius.

• 1. The title God, which is properly taken.
• 2. The work of creating all things; which is proper to the true eternal God.

The special point here intended by the Apostle, is that the Church is made a •… house of God, and the several members of the Church, so ordered and qualified as they make up that Church: and all this by Christ. By Christ children of me •… who are by nature dead in sin, are quickened and made lively stones, by him they are gathered together, and endued with all needful graces, whereby they come to be an holy house, and a fit Temple for God to dwell in. The Son quickeneth wh •… he will, John 5. 21. In Christ all things are gathered together in one, Eph. 1. 10. Of his fullness have all we received and grace for grace, John 1. 16. In this respect Christ is styled The Head of the Church, and the Savior of his Body, Eph. 1. 22. & 5. 23.

• 1. The members of the Church, before they were members, were dead and scattered, and destitute of all grace. Therefore there must be some to quicken the •… to gather them, and to furnish them with grace.
• 2. Christ of all is the fittest to do this. He is the very wisdom and the power of the Father. By him all things were made and all things are preserved, sustained and ordered. Most meet therefore it is that the Church should receive her spiritual being and preservation, and every good thing, from and by Christ.
• 3. For working the great work of man's redemption, which is proper to the Church, Christ humbled himself even to death, the death of the Cross. Most meet it is therefore that he should have the honor of building up his Church. Thus he seeth of the travel of his soul, and is satisfied, according to the promise, Isa. 53. 11. read Phil. 2. 8, 9, 10, 11.

This honor is given to the Son of God, that all men should honor the Son. even 〈◊〉 they honor the Father, Joh. 5. 23.

Let us therefore that are of this house, that find ourselves quickened, gathered, and built up in this holy house, and freed from our former miseries, acknowledge as much, as Naaman did, 2 King. 5. 15. Or rather as the tenth Leper did, t •… rn back and glorify God, Luke 17. 15. Let us return all the praise and glory of all the beauty we have to Christ, and not arrogate anything to ourselves; but with humble thankfulness say, By the grace of God I am what I am, 1 Cor. 15 10. and thus, I live: yet not I, but Christ liveth in me, Gal. 2. 20.

§. 50. Of a faithful servant.

THe second Metaphor or comparison, whereby the excellency of Christ above Moses is set forth, is in these two verses. It is taken from the difference betwixt a son who is heir and Lord of an house, and a servant, who is only a minister therein.

The Argument may be thus framed:

A son ruling over his own house is more excellent then a servant therein.

But Christ is such a Son, and Moses was such a servant.

Therefore Christ is more excellent then Moses.

The Proposition is taken for grant, as a truth most evident and clear.

Both the parts of the assumption are largely exemplified.

The later part first in the 5 ^th ver. Then the former part in the 6 ^th ver.

I will follow the Apostles order, and begin with the exemplification of Moses inferiority: which is set down in three particulars.

• 1. Moses was a servant, but Christ the Son.
• 2. The house where Moses was, was another's: but the house was Christ's •… wn.
• 3. Moses was only in the house: but Christ was over the house.

That this point might be the better heeded, the Apostle sets it down with this note of asseveration verily.

The conjunction is that which is ordinarily used to confirm a point, and it implieth that the matter here set down is a matter of moment, and in that respect the more to be regarded.

That which before he had said of Moses being faithful in all his house, is here again repeated, because it is a matter very observable, and because it addeth much to the commendation of Moses. For that condition of Moses that he was a servant, may seem to be a matter of abasement: but this that he was a faithful servant, much honoreth him. And the joining of his faithfulness with his condition of being a servant, showeth one reason of his faithfulness: even because he was a servant: and withal it showeth a special duty of a servant, which is to be faithful, Matth. 24. 41. & 25. 21.

• 1. That trust that is reposed in servants requires that they be faithful. It is a matter of great consequence to be faithful in the trust that is reposed in one; and it deserveth much commendation, and procures also remuneration, Matth. 25. 21, 23. But on the contrary, it is a great crime, yea and a great aggravation of ones fault, to fail trust.
• 2. Servants are to give an account of that with which they are trusted. Do ye not remember what the Lord said to his steward, who was his servant, Give an account of thy stewardship, Luk. 16. 2. Were not all the servants to whom talents we •… committed called to an account? It is expressly said, that the Lord reckoned 〈◊〉 them: He reckoned both with the faithful and unfaithful, M •… 25. 17, &c. We •… mark the issue that followed upon that reckoning, both in relation 〈◊〉 faithful and also to the unfaithful servants.

O consider this all ye that are God's servants, whether Magistrates in the Commonwealth, or, Ministers in the Church, or appointed to any other function by God, Be faithful as a servant.

§. 51. Of this particle, AS, and this epithet, Servant.

THe first difference here expressed betwixt Moses and Christ, is, that Moses was a servant.

The manner of expressing this point, by this note of similitude, AS, doth 〈◊〉 here intend a mere likeness: as if he had not been indeed a true, proper servant▪ but a servant only in some resemblance and properties appertaining to a servant But it rather importeth a clear manifestation of what he was. As he was indeed▪ servant, and knew himself to be a servant, so he manifested himself to be one, 〈◊〉 his faithful service and other properties of a good servant. He carried himself 〈◊〉 his place, as a servant, not as a Lord. Thus this very particle AS, is used for the manifestation and demonstration of the reality of a thing, in this phrase, We be •… his glory, the glory AS of the only begotten of the Father, Joh. 1. 14. Moses was truly and properly a servant in relation to God, whose servants all are (Psal. 119 91.) Especially Saints of what rank or degree soever they be. See more hereof •… the Saints Sacrifice, on Psal. 116. v. 16. §. 99.

The original word here translated servant, carrieth an especial emph •… Throughout the whole New Testament I find it nowhere else, but here 〈◊〉 used: but in other Authors frequently. It setteth out such an one as is offici •… desirous to please his Master; ready to do his duty, and that willingly. There 〈◊〉 a Verb of the same kind that signifieth to seek to please.

§. 52. Of Moses being a servant.

MOses was the chief Governor over the people▪ yet in reference to Go •… servant: So God calleth him, Num. 12. 7, 8. So he styleth himself, Ex •… 10. So do others call him, Deut. 34. 5. Josh. 1. 1. This title in sacred Scriptures given to no one man more frequently then to Moses.

The authority and dignity which he had was not from himself: For there is 〈◊〉 power but of God, Rom. 13. 1. It was the Lord that said unto him, Thou shalt he •… stead of God, Exod. 4. 16.

All the power that men have is subordinate. They who are over others, 〈◊〉 themselves under authority, Mat. 8. 9. And they have a Lord to whom they ar •… give an account, Luk. 16. 2.

Moses made a twofold use hereof. One in reference to God. Another in •… rence to the people.

In reference to God:

• 1. Upon all occasions he testified a reverent respect to his Divine Ma •… When God made known himself unto him, He hid his face, for he was 〈◊〉 to look upon God, Exod. 3. 6.
• 2. He earnestly desired an evidence of God's favor. If now I have for grace in thy sight, O Lord, let my Lord I pray thee go amongst us, Exod. 34 •…
• 3. He was ready to obey cheerfully, sincerely, as one who was to give 〈◊〉 count, Heb. 11. 26, 27.
• 4. He preferred the glory of his Lord, even to his own glory and salv •… Exod. 32. 10, 32.

2. In reference to the people he was as a servant, in that he was

• 1. Meek and humble. He was not like that servant who smote his fell •… s •… vants, Matth. 4. 29. It is testified that Moses was very meek above all 〈◊〉 that were upon the face of the earth, Num. 12. 3.
• 2. He did willingly partake of that portion which God allotted out unto his people, and put his shoulders under their burden; He chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin, Hebr. 11. 25.
• 3. He much pitied and commiserated the people, and that when they murmured against him, Exo. 14. 11, 12, 13.
• 4. He oft prayed and earnestly cried unto God for them, Exod. 32. 11, 31. Num. 12. 13.

Then who are in Moses his place (as Princes of State and Ministers of the word are) must be of Moses mind. They must know they are God's servants, and answerably carry themselves both to God and his people. It will therefore be very useful for them oft to meditate on this pattern. Of Moses Faithfulness Se •… §. 39.

Of this phrase, in all his house, See §. 37.

§. 53. Of Moses and other Ministers for a testimony.

AN especial end why Moses was made a servant in God's house, is thus set down, For a testimony of those things which were to be spoken after. The word testimony signifieth a witness-bearing; It comes from the same root that that word did which is used, chap. 3. verse. 4. §. 30. and spoken of God's witness.

It here intendeth two things.

• 1. A confirmation of the truth of a thing.
• 2. An evidence against such as believed not.

In both these senses Christ thus useth this word, Shew thyself to the Priest for a testimony unto them, Mat. 8. 4. This he speaks to a Leper whom he had cleansed, that he should go to the Priest, that by the Priest the truth of the miracle might be confirmed: (For the Priest could judge of a leprosy whether it were thoroughly cleansed or no:) and that the unbelieving Jews might be convinced about the power of Christ.

The manner of expressing this clause thus, For a testimony, pointeth at the end of Moses Ministry, which was to bear witness unto and to confirm God's truth.

Of confirming the truth of God See ch. 2. v. 3. §. 25.

That whereof Moses was to be for a testimony is thus expressed, Of those things which were to be spoken after. All this is the interpretation of one Greek word, which is of the future tense. To express the emphasis thereof more fully, this particle after is added.

The future things whereof Moses was to be for a testimony, were,

• 1. Such as Moses himself was to deliver to the people; For Moses bare record of, and gave witness to such things as God would have the people take notice of. Thus it is said of John, He bare record of the Word of God, Rev. 1. 2, 3.
• 2. Such things as Christ and his Apostles in their time preached; For thus saith Christ, These are the words which I spake unto you, that all things must be fulfilled which were written in the Law of Moses concerning me, Luk. 24. 44. To the like purpose Saint Paul persuaded the Jews concerning Jesus out of the Law of Moses, Act. 28. 23. Hence is it that Christ said to the Jews, Had ye believed Moses you would also have believed me, For he wrote of me, Joh 5. 46.
• 3. Such things as this Apostle hereafter sets down in this Epistle, which are, Types that prefigured Chr •… st, of which he saith, This is the sum, We have such an High Priest, &c. Heh. 8, 1. Thus the word may be translated, which shall be spoken after.

Neither of the foresaid interpretations do cross the other; But all in substance agree: For the things which were in the Types which Moses delivered to the people were by Christ and the Apostles revealed in their truth, and in this Epistle the types and truth are both declared.

That which is here said of the end of Moses his Ministry, that it was for a testimony of God's truth, is in the general true of all Ministers, All the Prophets ga •… witness of such things, Act. 4. 43. John the Baptist came for a witness to bear wit •… of the light, Joh. 1. 7. Jesus Christ himself was a faithful witness, Rev. 1. 5. The Apostles were to be witnesses unto Christ, Act. 1. 8.

God had these witnesses both to make known his will to his Church, and also to confirm and ratify the same by evidence out of God's Word; yea, also by the •… answerable practice, and by their suffering for what they preached.

Herein we have an evidence of God's good Providence to his Church, who neve •… left it without witness; Moses was for a testimony in his time, Prophets succeeded him, John them, Apostles him, and ordinary Ministers in all ages since the Apostles days succeeded them.

Happy are they who give such heed thereunto as they reap the benefit thereof; But their judgment is the greater who having witness given to the light walk in darkness, and remain ignorant and obstinate; But whether men regard this witness or no, it shall not be in vain; The truth of God is more justified thereby, and unbelievers made more inexcusable.

As Moses and the Prophets gave witness to the things which were to be done •… t Christ's first coming, So Ministers, who live in these latter days give witness to the things which shall be done at his last coming.

§. 54. Of this Title Christ.

THis particle BUT implieth a difference betwixt that which went before, and that which followeth. The difference or rather dissimilitude is betwixt Moses and Christ, who is far the more excellent; The inferiority of Moses being distinctly set down in the former verse, the excellency of Christ above Moses is as distinctly exemplified in this verse, and that in the three particular branches mentioned, §. 50.

Because in setting out this excellency he had mentioned GOD v. 4. and applied it to him, to show whom he meant under that Title God, he here expressly named Christ.

Christ in Greek signifieth the same that Messiah in Hebrew doth, namely, anointed. An Evangelist cleareth this Point where upon mention of Messiah 〈◊〉 saith, which is, being interpreted the Christ, Joh. 1. 41, And he who by the Psal •… is in reference to God called his Messiah, or his Anointed, Psa. 2. 1. is by the Apostles called his Christ, Act. 4. 26. The word Messiah in Hebrew is oft by our English translated, anointed; as 1 Sam. 2. 10. 2 Chron. 6. 42. Psa. 84. 9. And by the Greek LXX translated Christ.

To show that this Name Christ, is by an excellency and property attributed to Jesus our Savior, it is many times expressed with an emphasis thus, the Christ, Joh. 20. 31. That Christ, Joh. 6. 69. Very Christ, Act. 9. 22. The Lord's Christ, L •… . 2. 26. The Christ of God, Luk. 9. 20. The Priests and Scribes which rejected th •… Christ knew that the promised Messiah was that Christ; whereupon they said to John, Why baptizest thou if thou be not that Christ? Joh. 1. 25. and they thus adj •… Jesus himself, Tell us whether thou be the Christ, Mat. 26. 63. yea, the common people knew as much, for all men mused in their hearts of John whether he were 〈◊〉 Christ or no, Luke 3. 15. and of Jesus himself they said, Do the Rulers know in 〈◊〉 that this is the very Christ? Joh. 7. 26. And the woman of Samaria said of him, 〈◊〉 not this the Christ? and again, I know that Messias cometh which is called Christ Joh. 4. 25, 29.

This Title Christ or Anointed importeth three things.

• 1. The Functions which Jesus undertook for man's salvation, even the Funct •… ons of such as were anointed under the Law. These are of three sorts,
  • 1. Kings; Of annointing these See ch. 1. v. 9. §. 119. Now, Christ was 〈◊〉 promised King of whom the other were types.
  • 2. Priests were anointed, Lev. 8. 12, 30. Hereunto the Psalmist alludeth, where he maketh mention of precious ointment upon the head of Aaron, Psa. 133. 2. Of Christ's Priesthood See ch. 2. v. 17. §. 172.
  • 3. Prophets; There is one instance given of annointing a Prophet. For God giveth this charge to Elisah, Thou shalt anoint Elisha to be Prophet in thy room; Prophets are in special manner called God's Anointed; For where God saith, Touch not mi •… Anointed, by way of exemplification he addeth, and do my Prophets no ha •… m, Psa. 05. 15. Prophets were Types of Christ, Deut. 18. 15. &c. That Text is expressly applied to Christ, Act. 3. 22. &c. Jonah also was a Type of Christ, Luk. 11. 30. The Jews that lived in Christ's time knew that the promise Messiah should be a Prophet, John. 6. 14. & 7. 40. Mat. 21. 11. In all these places there is an emphatical expression, the Prophet, that Prophet. Of Christ's Prophetical Function See
• 2. The Title Christ or anointed implieth the right that Christ had to undertake those Functions; He that anointed Christ (which was his Father Heb. 5. 5.) he appointed him, and thereby gave him a right to his office. See more hereof, v. 2. § 33.
• 3. It implieth an ability that Christ had to perform those Functions whereunto he was anointed; Hereupon Christ saith, The Spirit of the Lord is upon me because he hath anointed me, Luk. 4. 18. This phrase, The Spirit of the Lord is upon me, implieth the abilities that were conferred upon him by the Spirit of God, and that in a more then ordinary manner; For he was anointed above his fellows, See ch. 1. v. 9. §. 123.

Of the difference betwixt this name Christ and the other name Jesus; See §. 29.

§. 55. Of Christ a Son in reference to God.

THE first branch of Christ's excellency wherein he is preferred before Moses, it his dignity, arising from his birth-right: This is here set down in the same manner that the inferiority of Moses was, by a particle of resemblance, as; Hereof See §. 51.

Here this phrase as a Son may be taken two ways.

• 1. By way of resemblance thus; As in men's families the Son and heir is counted more excellent then any servant, So the Son of God in the house of God: In this sense it is thus fitly translated, as a Son.
• 2. By way of eminency, thus, as the true, proper Son of God, more excellent then all mere creatures. In this sense it was thus fitly translated, as the Son; Thus it implieth, that it is no usurpation for Christ to be over the house of God, it is his right as he is the Son of God.

The former sense cometh up to this latter, and infers the same conclusion, that Christ being the true proper Son of God must needs be more excellent then Moses that was but a Servant.

By this Argument the Apostle proved Christ to be more excellent then Angels, Cha. 1. §. 42, 47.

This Title Son in reference to God attributed to Christ, affords matter of Instruction and Direction.

• I. Instructions are those,
  • 1. Christ is true God; As a Son of man is true man, so the Son of God true God.
  • 2. Christ is God eternal; Divine generation is an eternal act.
  • 3. Christ is equal with God, the Son is equal with the Father.
  • 4. In Christ God is well-pleased, Mat. 3. 17.
  • 5. In Christ we are adopted God's Sons and made heirs, Gal. 4. 4, 5, 6.
  • 6. In Christ we are made free, John. 8. 36.
• II. Directions are these,
  • 1. Honor Christ as God, John. 5. 23.
  • 2. Hear him, Mat. 17. 5.
  • 3. Believe on Christ, John. 3. 16.
  • 4. Submit to Christ, Psa. 2. 12.
  • 5. Confess Christ, 1 John. 4. 15.
  • 6. Depart not from Christ, John. 6. 68, 69.
  • 7. Tread not Christ underfoot, Heb. 10. 29.
  • 8. Wait for Christ from heaven, 1 Thes. 1. 10.

§. 56. Of Christ the Governor of his Church.

THE second branch of Christ's excellency wherein he is preferred before M •… ses, is his authority, implied under this Preposition Over; He was over b •… house as a Lord and a Governor, who had a supreme power to order all things therein as it pleased him: In reference hereunto these Titles Lord, Mat. 13. 5 •… ▪ Master, Luk. 8. 24. Mat. 23. 8. Mat. 26. 18. Mar. 9. 5. were frequently given to him in his life time, yea, and this Title also master of the house, Mat. 19. 25. As there were none who excelled him in dignity, so nor in knowledge, prudence, or any other gift that made one fit to be over the Church, the Lord and Master there •… and head thereof.

Intolerable in this respect is the arrogant presumption of him who is styled 〈◊〉 head of the Catholic Church and universal Bishop. Hereof See more.

The aforesaid authority of Christ teacheth us to reverence Christ according to that which is said, At the name of Jesus every knee shall bow, Phil. 2 10. and to obey him, and to subject ourselves to his Ordinances, and to be subject to 〈◊〉 Word.

§. 57. Of the propriety which Christ hath to his Church.

THE third branch of Christ's excellency is that propriety which he had to the house over which he was: It is said to be his Own.

Of the house wherein Moses was it is said to be in reference to God his house; The same house is here meant; But in reference to Christ it is called his 〈◊〉 : In the Greek only one Title makes the difference between the words.

This propriety which Christ hath in the Church is proper and peculiar to him, no creature may lay claim to it. The Apostle hath reference to Christ in this phrase, the house of God which is the Church of the living God, Eph. 3. 15. To him also be hath reference in this phrase, Of whom the whole Family of heaven and earth is •… med, Eph. 3. 15. And in this, Ye are the Temple of the Living God, 2 Cor. 6. 16.

The Scripture noteth many grounds of this propriety, as,

• 1. Christ purchased his Church, Act. 20. 28.
• 2. He built it, ver. 4. In this respect it is said, To whom coming as unto a living stone, ye also as lively stones are built up a spiritual house, 1 Pet. 2. 4, 5. A •… again, In whom you also are built together, Eph. 2. 22.
• 3. God hath given the Church to his Son, Psa. 2. 8.

The Church being Christ's own house, how can we doubt but that his eye will be continually thereupon, and his presence therein, and that he will take especi •… care thereof to provide all needful things for all? The Apostle saith, If any pr •… vide not for his own, and especially for those of his own house, he is worse th •… n an 〈◊〉 del▪ 1 Tim. 5. 8. Can any now imagine that Christ will not provide for them of his own house? It is said of Joseph, That he nourished his Father, and his brethren, 〈◊〉 all his fathers household with bread according to their Families, Gen. 47. 12. M •… more will Christ nourish those of his own family. He will in this respect do more for his Church, then for all the world besides. Men use to bestow more cost 〈◊〉 their own houses, then others. Of Comforts and Duties hence arising, See 〈◊〉 next §.

That right which Christ hath over his Church, giveth him an absolute Power to order it as he will. He may establish or alter Ordinances as he will. He ch •… ged the legal Ordinances into Evangelical. He hath established Evangelical Ordinances to be perpetual to the end of the world. No man, which is but a servant, hath such a power.

§. 58. Of those who are the house of Christ.

THe Apostle to explain that metaphor of an house more fully, addeth this phrase, Whose house are we.

This Pronoun [ We ] may be taken two ways:

• 1. Jointly for the whole Catholic Church, which is the Society and Communion of all that ever did, or shall believe in Jesus Christ.
• 2. Distinctly, for every particular believer. For the body of a particular Professor is said to be the temple of the holy Ghost, 1 Cor. 6. 19. In this sense they may be taken for the house of Christ Synecdochically, as particular stones of that building: For they are called lively stones, 1. Pet. 2. 5.

Thus the privileges of Christ's house may belong to every of them.

Fitly are Saints in the former joint consideration styled an house. For

• 1. As stones and timber, they are brought together, and fitly said, and that for God to dwell among them, 2 Cor. 6. 16.
• 2. As an house is set upon a foundation ( Luke 6. 48.) So are Saints built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner •… , Ephes. 2. 20.
• 3. As Solomon's Temple was beautified and adorned with silver, gold, variety of pictures, and other ornaments, 2 Chron. 3. 4. 1 Kings 6. 29. So Saints are decked and adorned with the various graces of God's Spirit, Gal. 5. 22, 23.
• 4. As an house inhabited hath a Governor over them: so the Society of Saints have one over them who is called the Master of the house, Mat. 10. 25.
• 5. As in a house there is an household which consisteth of children, servants and others: So in the Church of God, Mat. 15. 26. Luke 11. 7.
• 6. As in a great house there are variety of Officers: So in the Church there are Stewards, Ministers, and others, 2 Cor. 12. 28.
• 7. As in a well-governed house there are good orders for the good government of it: So in the Church of Christ, 1 Tim. 3. 15.
• 8. As in a house all needful provision useth to be stored up: So in this house of Christ there is bread of life, water of life, and needful food and refreshing.

Singular Comforts must needs hence arise to those that are parts and members of this house: and that by reason of

• 1. The sure foundation whereon it is settled, 1 Cor. 3. 11.
• 2. The fast knitting of the parts of the house together, Eph. 2. 21.
• 3. The excellent ornaments thereof, which are the glorious graces of God's Spirit.
• 4. The good Laws and Constitutions for better governing the same, being all contained in the word of God.
• 5. The wise Governor thereof.
• 6. The excellent household.
• 7. The useful Offices in it.
• 8. The variety and sufficiency of provisions appertaining thereto.

That which is expected of such as are of this house, is,

• 1. That they cleanse themselves, from all filthiness of the flesh and Spirit, 2 Cor. 7. 1. & 6. 16, 17, 18▪ Otherwise this house of Christ may prove the devils s •… ie.
• 2. That they deck and adorn themselves with the graces of God's Spirit, Colos. 3. 12.
• 3. That they be subject to their Governor, and to the good Orders that he establisheth among them.
• 4. That they be content with the place and portion which the Master of the household allots unto them.
• 5. That they maintain unity amongst themselves; For an house divided against itself shall not stand, Mat. 12. 25.
• 6. That they improve to the best advantage they can the talent which their Lord committeth unto them, Mat. 25. 20.

§. 59. Of the excellency and extent of Christ's house.

THese two relatives, whose, we, being joined together in reference to a •… house, thus, whose house are we, do exceedingly commend the Church of God which is intended hereby. All the world admired Solomon's Temple: but beho •… here a more glorious Edifice. The stones hereof are living stones: the ornaments thereof, the graces of God's Spirit: The provision thereof, such as endureth to everlasting life: All things appertaining thereunto, spiritual, celestial.

It was before implied (§. 48.) that Moses was of this house: here it is said of Christians, We are the house, whereby it is manifest that the Church of the Old and New Testament was one and the same. The Apostle speaking unto Christians who were Gentiles, in reference unto the Jews saith, Ye are fellow. Citizens with 〈◊〉 Saints, and of the household of God, Ephes. 2. 19. And in reference to the ancient Church of the Jews, it is said to the Society of Christian Gentiles, Thou being •… wild Olive-tree, were graffed in amongst them, and with them partakest of the 〈◊〉 and fatness of the Olive-tree, Rom. 11. 17. Both they and we have one God, one Savior, and the same means of Salvation in regard of the substance. They did eat the same spiritual meat, and drink the same spiritual drink, that we do, 1 Cor. 10. 3, 4.

On this ground the Apostle exhorteth us to be followers of them, Heb. 6. 12. & 12. 1.

On this ground they prayed for our calling, Psal. 67. 3, &c.

We therefore ought also to pray for their re-calling, and to use all the means we can to help on the same.

§. 60. Of the meaning of this Conjunction, IF.

THe evidence whereby we may know whether we be of the house of Christ, o •… no, is thus set down, If we hold fast the confidence, &c.

This manner of setting down the evidence by a conditional particle If, do •… not necessarily imply that the fore-said graces Confidence and Hope, may totally and finally be lost. For

• 1. The particle, If, doth not always leave a matter in doubt, but rather layeth down a ground of confirming another truth: as if this Argument of the Apostle were thus framed.

  They who hold fast their confidence unto the end, are the house of Christ:

  But we that have confidence, shall hold it fast to the end:

  Therefore we are the house of Christ.

  Will an Angel preach another Gospel then Paul did? yet such a supposition is made, Gal. 1. 8, 9.

  See more of this kind of arguing, Chap. 2. v. 2. §. 8.

• 2. The Apostle wrote to a mixed company: whereof some had sound saving grace in them: Others had but a show of grace, making a Profession of what they had not. These might totally and finally lose what they seemed to have: as Dem •… did, 2 Tim. 4. 10. In regard of them, this conjunction, IF, might be conditionally used.
• 3. Means must be used, by those which are sound, for growing and persevering in that grace which they have. To stir up such to be careful and diligent in using those means, the Apostle thus expresseth this evidence, If we hold fast: yea •… e includeth himself by expressing the point in the first person We, implying, that he himself had need to look to his own standing. See Chap. 2. §. 4.

There is in the Greek a little particle added to this conjunction: which carried some emphasis with it, and it may be thus translated, If at least: or, if tr •… . Thus is this conjunction with that particle used, v. 14. & Chap. 6. 3.

§. 61. Of Confidence.

THe graces, whereby the evidence of being Christ's house is manifested, are, as they are here expressed, Confidence and Hope.

The Greek word translated Confidence, is compounded of two words, whereof signifieth Speech: the other ^c everything, or anything. It is translatad sometimes boldness (Act. 4. 13.) Sometimes plainness, (2 Cor. 3. 12.) it is oft used in the Dative case adverbially, and translated boldly, (John 7. 26.) Openly (Mat. 8. 32.) Plainly: thus it is opposed to an obscure Proverb ( John 16. 25, 29.) It is also used with a Preposition, and translated freely, Act. 2. 29.

The word is opposed to fearfulnes or shamefulnes which make men loath to utter many things which they ought to make known.

I find it six times by our Translators interpreted Confidence: as here in this Text, and Chap. 10. 35. & Act. 28. 31. & 1 John 2. 28. & 3. 21. & 5. 14.

Confidence will make a man utter his whole mind, and not be afraid nor ashamed to publish that which he thinks meet to be made known.

The word here used hath sometimes reference to God, as Heb. 4. 16. And sometimes to man, as where it is said of the Rulers of the Jews, That they saw the boldness of Peter and John, or their Confidence, Act. 4. 13.

In this later sense it implieth a free and resolute profession of the faith. Thus do some here take it: and so make a constant standing to the truth, and an undaunted maintaining thereof, even unto blood, to be an evidence that we are the house of Christ: and animated by his Spirit. This is a congruous sense, well expressing the emphasis of the Greek word. To this purpose doth this Apostle more expressly exhort, to hold fast the profession of our faith without wavering, Heb. 10. 23.

But most Expositors take the word here, as having reference to God, and to intend such a resting on God, and placing our trust in him (which is the nature of confidence) as it makes us boldly to go to God, and freely to pour our oue whole souls before him, as we are required, Chap. 4. 16.

In this respect they make it an effect of faith, and metonymically put it for faith itself. Thus doth this Text fitly answer another like Text, where the Apostle saith, Y •… u hath he reconciled, if ye continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel, Col. 1. 23.

Faith may here be the more fitly intended, because it is that grace whereby we are united to Christ, whereby we receive spiritual life from him, and are made lively stones, whereby we grow up unto an holy Temple, yea whereby Christ dwelleth in our hearts, and so we come to be his house.

This saith where it is well rooted will sprout forth. A believer will not be tongue▪tied. Faith works boldness of speech [See more hereof in The Saints Sacrifice on Psal. 116. 10. §. 67.) In this respect, Confidence, as it is here used, may comprise under it both the Cause and the Effect: both Faith and Profession. Faith is the cause of Confidence: Profession is an effect thereof. By faith we gain assurance to ourselves that we are Christ's house: by profession of faith we give evidence to others, that we are that house. Fitly therefore hath the Apostle used a word that compriseth both under it.

They who through fear or shame refuse to profess Christ and his Gospel: and they to whom the thought and presence of God is terrible, who dare not approach unto him, nor call him Father, but behold him as a severe Judge, have cause to suspect they are not of the house of Christ, in that they want that confidence which is here set down.

That we therefore may attain it and retain it, let us acquaint ourselves with all the evidence of God's favor that we can, and meditate on his promises, and duly weigh his properties, as his free grace, rich mercy, almighty power, infallible truth everywhere present, with the like: Let us go out of ourselves, and behold him inviting all to come to him, and accepting all that come: thus may, thus will the soul be established, and confidence bred and preserved in it.

Of Saints confidence in professing that relation which is betwixt God and them, See The Saints Sacrifice on Psal. 116. 16. §. 100.

§. 62. Of Hope an evidence that we are Christ's.

THe other evidence, that we are the house of Christ, is Hope. Hope necessarily followerh upon faith. Faith is the substance of things hoped for, Heb. 11. 1. And hope is an expectation of that which is believed. Hope makes one wait for the fruition thereof. Hereby is faith sustained. Where there is no hope, there is no faith: where hope faileth, faith fainteth. Where there is no faith, there can be no spiritual life, no communion with Christ, no right to him. These two graces, Faith, Hope, are in all that are the house of Christ.

Of the Nature of Hope, what it is: Of the Properties of it: Of the Agreement and difference betwixt Faith and it: Of the need and use of it: of getting, preserving, and well-managing of it, See The whole Armor of God on Eph. 6. 17. Treat. 2 Part 7. §. 3, &c.

Hope gives evidence that we are the house of Christ, in that it keepeth from falling away from Christ. It is as an Anchor of the Soul, sure and steadfast, Heb. 6. 19. This world is as a Sea: Christ's Church (which is the house here spoken of) as a Ship therein: Satan's assaults, persecutions in the world, all manner of troubles are as violent winds, which blow against that Ship; but it hath such an Anchor as holds it fast: no other Ship hath the like: all other Ships are tossed up and down, and at length overwhelmed in the Sea. If therefore we have this Anchor of Hope, which holds us fast, there is a good evidence, that we are the house of Christ.

§. 63. Of true rejoicing what it is, and whence it ariseth.

THat Hope which giveth evidence that we are the house of Christ, is here 〈◊〉 by an especial effect, which is rejoicing.

The Greek word imports an high degree of rejoicing, such an one as 〈◊〉 a glorying or boasting in a thing; and so in other places it is translated: It were better for me to die, then that any man should make my glorying void, saith the Apostle, 1 Cor. 9. 15. And again, Lest our boasting of ^r you should be in vain, 2 Cor. 9. 〈◊〉 . There is another like word, which signifieth the same thing, frequently use •… ▪ The root whence the Greek words are derived, signifieth a neck. For they who glory in a thing will stretch forth their neck, Isa. 3. 16.

The word here used and applied to Hope, showeth that true Christian Hope produceth a great degree of rejoicing: even such a degree, as cannot be abated by 〈◊〉 fliction, Rom. 5. 2, 3.

This rejoicing is an expression of that joy which is in a man: and a •… tion of ones liking of, and delighting in the good which he hath.

Joy is a liking, dilating affection▪ Or more fully to express the nature of 〈◊〉 ▪ Joy, is a liking affection which enlargeth the heart upon the apprehension of so •… good thing.

Of the general nature of an affection, and of the difference betwixt liking and disliking affections, See The Saints Sacrifice on Psa. 116. 1. §. 4.

That whereby Joy is differenced is in this word Dilating, or in this phrase, who enlargeth. For Desire lifts up the heart after the thing desired: Love unites the 〈◊〉 to the thing loved: Joy enlargeth the heart with a pleasing content in that which's apprehendeth to be good. Thus it is said of the Church, that in regard of the •… ence of people, her heart should be enlarged (Isa. 60. 5.) that is, she should 〈◊〉 joyce. Joy is contrary to Grief. Now Grief contracteth and streigthneth the 〈◊〉 and consumeth it, Psal. 31. 9, 10. But Joy enlargeth and reviveth it, Gen. 45. 27.

The proper object of true Christian rejoicing, is that which concerns our 〈◊〉 happiness. The Disciples who rejoiced in the power of their Ministry, in tha •… 〈◊〉 Devils were made subject to them, were somewhat checked by Christ, who said, 〈◊〉 this rejoice not, that the spirits are subject unto you: but rather rejoice, because 〈◊〉 names are written in Heaven, Luk. 10. 17, 20. Common gifts are not the 〈◊〉 ground of rejoicing. Now casting out of Devils was but a common gift, 〈◊〉 hypocrites had: but the writing of their names in Heaven tended to their eternal happiness: therefore in this later they were to rejoice.

Hope is a saving grace, so as it properly produceth rejoicing: so doth Faith, Acts 16. 34. so do other like graces.

As for other things which do not make thereunto, they may be enjoyed by him on whom the guilt of sin lieth: and who is himself under the dominion of sin: who is a slave to Satan: over whom the wrath of God hangeth: who shall be excluded out of Heaven, and eternally damned. What matter of true rejoicing then can there be in such things?

Here by the way, we may be informed in the deceitful rejoicing of most men. Take a view of the ordinary matters of rejoicing, and you shall find cause to say, as the Wiseman doth, Vanity of vanities, all is vanity, yea vexation of spirit, Eccles. 1. 2. & 2. 11. This we may find from the cradle to the grave. The child rejoiceth in bawbles: the young maid in her beauty: the young man in his propernesse: the strong man in his strength: the Scholar in his learning: the honorable man in his dignities: the rich man in his wealth; the Counselor in his great practice. So others in other like things. Are any of these like that power of the Disciples Ministry, concerning which Christ said, In this rejoice not? Luk. 10. 20. In pangs of gout and stone, in sickness, in death, in the day of Judgment, what Joy and rejoicing can those produce? Have they not a sting in their tail? Note the issue of Nebuchadnezzar's rejoicing in his great▪ Babel, and Belshazzar's rejoicing in his cups, Daniel 4. 27, 28. & 5. 5. I may therefore well say to him that spends his time in pleasure, In this rejoice not. To him that Dives-like, is daily arrayed in glorious apparel, and fareth delicately, In this rejoice not. And of such as have great success in their undertakings, either in war or merchandizing, or any other like, In this rejoice not.

§ 64. Of the rejoicing of Hope in troubles.

WEll might the Apostle attribute rejoicing to Hope, because Hope maketh us cast our eyes on the end of our Faith, which is hoped for, The salvation of our Souls, 1 Pet. 1. 9. Hereby it cometh to pass, that as an Husbandman beholding his ground that is sowed with corn fairly to grow up, rejoiceth in expectation of a great Harvest: so we, that have sown here to the Spirit, rejoice in hope and expectation of reaping life everlasting, Gal. 6. 8.

Though believers, before they come to the fruition of that end, are oft in sore troubles, outward and inward, on body and soul, in goods or good name: Sometimes immediately from God, and sometimes through the malice of men, yea sometimes from the apprehension of their own sins; yet there is no estate, whereunto in this world they can be brought, but his hope of the issue thereof, and glory following thereon, may produce a rejoicing. The Hebrews took joyfully the spoiling of their goods, knowing in themselves that they had in Heaven a better, and an enduring substance,