Commentary on Hebrews

§ 20. Of God's calling High-priests.

THe High-priesthood is expressed under this word honor, as a reason why 〈◊〉 man should take it to himself: yet lest any should thence infer, that whosoever undertook it, presumed upon more then was meet, the Apostle addeth this •… tation, But he that is called. This conjunction of opposition, BUT, 〈◊〉 that that may be done by one, which may not be done by another.

To be called in this place signifieth as much as ordained, §. 3. and appointed, 〈◊〉 3. v. 2. §. 33.

This passive, He that is called, hath reference to another that calleth 〈◊〉 and it is opposed to the former phrase, of taking to himself. Thus it 〈◊〉 the second part of the Priests description, that he must be ordained, v. 1. §. 3. It was the brand of Jereboam's false priests, that whosoever would, he consecrated him, and 〈◊〉 became one of the Priests of the high-places, 1 King. 13. 33.

That it might be distinctly known who was the first founder of the High- 〈◊〉 function, he is here expressly set down, namely God.

It was God that first said, Take Aaron from among the children of Israel, that •… e 〈◊〉 minister unto me in the Priests office, Exod. 28. 1. So as this function was of 〈◊〉 Institution. None had power to call and appropriate any to appear for men before God, as the High-priest did, but God himself. For this was a point of divine 〈◊〉 and grace.

As the High-priest, so all other Priests were of Divine Institution, Exed 〈◊〉 and as Priests, so other Ministers of God, who are for men in things 〈◊〉 to God, must be called of God. See Ch. 3. v. 2. §. 34, 35.

§. 21. Of Aaron's Calling and Name.

THe Apostle gives a particular instance of an High-priests divine Institution 〈◊〉 Aaron, and that upon these grounds:

• 1. Aaron was the first National High-priest that was ordained for the 〈◊〉 Church in his time. Heads of families were before his time, Priests for distinct 〈◊〉 .
• 2. All lawful, legal Priests descended from Aaron; and had that warrant to be Priests, that by lineal descent they came from him, Exod. 29. 9.
• 3. His Calling to the Priesthood by God himself is expressly set 〈◊〉 Exod. 28. 1.
• 4. His calling was ratified by a memorable miracle, Num. 17. 8, 10.
• 5. They who opposed his Calling were punished with a terrible 〈◊〉 Num. 16. 10, 16, 17, 35.
• 6. This is one special reason why Aaron is called The Saint of the Lord, (Psalm 106. 16.) because he was first chosen of God, and was anointed 〈◊〉 God's appointment to be the first High-priest, and the stock of all other Priests.

This note of comparison, AS, implieth in general, that others must enter upon their function as Aaron did.

There is a copulative conjunction added in the Greek, which implieth some emp •… asis, and might be thus translated, even as Aaron.

This particular instance produced by the Apostle as a proof of a general case, giveth evidence, that warrantable Rules about some particular cases and persons may be applied to others of like kind, Rom. 4. 23, 24. See Chap. 13. v. 5. §. 68.

Concerning this name Aaron, or Aaron, it may be derived from a Verb that in the third Active signifieth to teach, Psal. 27. 11.

Thus it implieth a Teacher, and by a Prophetical Spirit it might be given him in reference to his Calling: by virtue whereof he was to instruct people.

O •… Aaron may be derived from a Noun that signifieth a Mountain: and thus also be given him by a like spirit in reference to his Priesthood, whereby he was lift up as a mountain above his brethren.

Abraham was the great-grand-father of Levi; and Levi the great-grand-father of Aaron: so as Aaron was the sixth degree from Abraham.

§. 22. Of the Resolution of Heb. 5. 4. and of Observations thence arising.

THe Sum of this verse is, The High-priests calling. This is,

• 1. Generally propounded.
• 2. Particularly exemplified.

Of the general there are two parts,

• 1. The dignity of the function, in this phrase, This honor.
• 2. The authority which he had for the execution thereof.

The Authority is set out two ways,

• 1. Negatively.
• 2. Affirmatively.

In the Negative observe,

• 1. The manner of setting it down, in this general phrase, No man.
• 2. The matter, in this phrase, Taketh to himself.

In the Affirmative observe,

• 1. The kind of warrant, called.
• 2. The Author thereof, God.

The exemplification is set out,

• 1. By a note of comparison, AS.
• 2. By the first person that was called, Aaron.

Observations.
• I. The High-priesthood was an honorable function. This title honor▪ is put upon i •… . See §. 18.
• II. No man might intrude himself into the High-priests function. This is the meaning of this phrase, No man taketh to himself. See §. 17.
• III. He that was called might take that honor on him. This is implied under this particle of opposition, BUT. See §. 20.

• IV. God was the ordainer of the High-priests function. He is here so expressed to be. See § 20.

  These four Doctrines may be applied to Ministers of the Gospel. See §. 20.

• V. Particular cases approved in Scripture are directions for other like cases. So was the particular case of Aaron about entering on the High-priesthood. See §. 21.

§. 23. Of Christ doing what was warrantable.

HEre the Apostle begins to apply to Christ, what he had in general delivered about an High priest.

These two Conjunctions, So, Also, being joined together are notes of a •… dition, or later part of a comparison, which is the application thereof.

This application may have reference either to the general Proposition; 〈◊〉 ▪ As no man taketh this honor unto himself, so also nor Christ. Or to the particular instance of Aaron; thus, As Aaron took not to himself that honor, so 〈◊〉 Christ. Both tend to the same end. Christ would not take liberty to himself to do that which was unlawful, or unmeet for others to do. He made himself an exa •… ple in all manner of good and warrantable matters: but would not be a 〈◊〉 to bolster up any in an undue course. Thus his pattern is a guide, John. 13. 15.

§. 24. Of Christ's not glorifying himself.

BEcause the Apostle had before declared the high-Priesthood to be an 〈◊〉 ▪ he here showeth, that to attain thereunto, is to be glorified.

Glory implieth excellency (as was shown Chap. 1. v. 3. §. 19. & Chap. 2 v. 7. §. 6.)

To glorify, according to the notation of the word is to make glorious: and •… o it is translated, 2 Cor. 3. 10.

This is done two ways:

• 1. By ascribing to one that glory or excellency which is his own, most due to him. Thus creatures may glorify their Creator, Rev. 15. 4.
• 2. By conferring glory upon one: even such glory as he had not before. 〈◊〉 the Creator glorifieth creatures, Act. 3. 13. Rom. 8. 30.

These words following, to be made an High priest, give evidence that the 〈◊〉 kind of glorifying is here meant: namely a conferring of that glory upon Christ, which he had not before.

The Highpriesthood was an honor: for Christ to have taken that to himself, had been to glorify himself by conferring glory and honor upon himself.

This negative that Christ glorified not himself, giveth proof that Christ 〈◊〉 no honor to himself, I seck not my own glory, (saith he) John. 8. 50. This Christ •… veth by many arguments, John. 5 31, &c.

Christ would not arrogate honor to himself, but rather wait upon the Father to confer upon him what honor he saw meet, that our faith might be the 〈◊〉 strengthened in those things which Christ did on our behalf: and also that he might make himself an example unto us.

Let therefore the same mind be in us that was in Christ Jesus, Phil. 2. 5. Let 〈◊〉 not thrust ourselves into any place, before we are called; nor arrogate any honor to ourselves, that belongeth not unto us. We are by nature too prone hereunto. Let Magistrates, Ministers, and all of all sorts so carry themselves, as it may be truly said of them, They glorified not themselves.

The particular instance whereby this general negative, that Christ glorified 〈◊〉 himself, is evidenced, is the high-Priesthood: For that was an honor, and Christ, by having that conferred on him, was indeed glorified. So much is intended under his particle of opposition, BUT: as if it had been said, Though Christ •… fied not himself by assuming the Priesthood to himself, yet he was glorified thereby, by his Fathers conserring it upon him.

To make the Apostles meaning more clear, take all these words, He that 〈◊〉 unto him, Thou art my Son, today have I begotten thee, as a description of the Father: and repeat the word glorified, (which must needs be here understood) then the sense will appear to be this, Christ glorified not himself to be 〈◊〉 an High priest, but his Father glorified him, in ordaining him to be the High priest.

This Verb, to be made, is inserted to confirm that which was before noted, ( •… ers. 1. §. 3.) about ordaining an High priest. For to be made an High priest, is to be deputed or appointed and set apart to that Function. In this sense is this 〈◊〉 made, frequently used, as Hebr. 7. 16, 21, 22.

§. 25. Of Psal. 2. 7. applied to Christ's Priesthood.

THese words, He that said unto him, Thou art my Son, today have I begotten thee, are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son, as we have shown, Chap. 1. v. 5. §. 48, &c. where the •… hole text is expounded.

The Apostle doth here again allege it, to prove that the Father ordained Christ to be the High priest for his Church.

Obj. In this testimony there is no mention of a Priesthood.

Answ.

• 1. This testimony is an express description of the Father: and it being i •… serted upon the question of Christ's Priesthood, it implieth that the Father made him High priest.
• 2. This word, begotten, may be extended to conferring dignity, or an honorable Function upon one, as well as communicating essence.
• 3. It being taken for grant that Christ was an High priest, for the Father to acknowledge him to be his Son, ratifieth that Function, and implieth that it was his Fathers pleasure that he should be the High priest. Thus Christ being come a Prophet into the world, his Father ratified that Function by this testimony, This is my beloved Son in whom I am well pleased: and thereupon he inferreth this duty, 〈◊〉 him, Matth. 17. 5.
• 4. The Psalmist immediately after this testimony, expresseth a branch of Christ's Priesthood, in these words, Ask of me, &c. Psal. 2. 8. Now in quoting a Text it is not unusual to express only a part of it: because the remainder may be found in the place out of which it is quoted.
• 5. It was the purpose of the Apostle to set out the dignity of the Office, as well as the Office itself. That this was his purpose is evident by these two words, ho •… , glorified, applied thereunto. Now that God the Father should glorify his begotten Son by making him an High priest, much amplifieth the dignity of that Function.

Thus is this testimony a most pertinent testimony. It is a testimony taken out of sacred Scripture, and in that respect the more sound, as was shown Chap. 1. ver. 5. § 46.

Of quoting the very words of Scripture, See Chap. 3. ver. 7. §. 74.

Of quoting neither Book nor verse, See Chap. 2. ver. 6. § 50.

§. 26. Of Christ being glorified by his Priesthood.

Quest. HOw could the begotten Son of God, who is true God, equal to the Father, be glorified by being made an High priest?

Answ.

• 1. Distinguish between the Son of God singly considered in his Di •… nature or as the second Person in sacred Trinity; and united to the human nature, and thereby made also the son of man. In this later respect was he g •… orified.
• 2. Distinguish between honor conferred on one by such and such an under •… , and the honor arising from undertaking such a thing. Though such a 〈◊〉 can simply confer no honor on Christ, yet in the managing of it, he •… ight bring much honor to himself and to his Father, who appointed him there •… : as glory of mercy, justice, truth, wisdom, power, and other like Attributes. Thus was Christ and his Father by him glorified in the lowest degree of his humiliation; even in his kind of death.

Such undertakings as bring glory to God, do glorify the undertakers. Therefore Christ exhorteth his to let their light so shine before men, that they may see their 〈◊〉 works, and glorify their Father which is in heaven, Matth. 5. 16. No man can in a right way glorify God, but he shall therein glorify himself: 〈◊〉 that,

• 1. In regard of the work itself: For everything is so much the more gloric •… s▪ by how much the more God is glorified thereby.
• 2. In regard of the fruit and reward that will follow thereupon. For he 〈◊〉 can and will perform what he hath said, hath said, Them that honor me I will 〈◊〉 1 Sam. 2. 30.

This is the right way to be glorified. Walk in this way whosoever thou 〈◊〉 〈◊〉 wouldst be glorified.

§. 27. Of God's begotten Son our High priest.

A Main point intended in the foresaid testimony is, that God the Father •… ed his begotten Son to be an High priest.

In this respect is he said to be called of God an High priest, v. 10. As he was 〈◊〉 a Prophet, ( Chap. 3. v. 2.) so an High priest.

In this respect he is said to be sent, (Joh. 3. 34.) and anointed, Luk. 4. 18.

There was an absolute necessity that this Son of God should be our Priest, in 〈◊〉 respects.

• 1. In that none was able to do the work that was to be done for us by our 〈◊〉 , but the Son of God. Of those works, See Chap. 2. v. 17.
• 2. In that none was worthy to appear before God for us, but his own Son, 〈◊〉 none sit but he for the honor of the true Priesthood.

This doth much commend the love of God, who gave his begotten Son to be our Priest, John. 3. 16.

It doth also Minister great ground of boldness unto us to approach unto the Throne of grace, having the begotten Son of God to be our Priest. We 〈◊〉 make no question of his sufficiency to the whole work, which he is able to 〈◊〉 to the very utmost: nor can we make any doubt of God's accepting him. H •… is the begotten Son of God, and beloved: in him the Father is well-pleased▪ Matth. 3. 17.

§. 28. Of the Coherence and meaning of the sixth verse.

BEcause the former testimony was somewhat obscure, the Apostle addeth 〈◊〉 other, which is more perspicuous, and less subject to exception. For 〈◊〉 the Priesthood itself, and also God's deputing Christ thereunto, are here 〈◊〉 set down.

These two Conjunctions, As, Also, give proof that the following 〈◊〉 tends in general to the same purpose that the former did: so as more then one Dvine testimony may be produced to prove one and the same thing, as hath 〈◊〉 shown, Chap. 1. v. 5. §. 67.

This Verb he saith, may admit a treble reference.

• 1. To David, who was the Penman of this testimony.
• 2. To the Holy Ghost, who inspired David.
• 3. To God the Father, who is brought in conferring what is here affirmed 〈◊〉 his Son.

Neither of these cross the other: but all of them may stand together.

I take the last to be most principally intended, because the Father who in the •… mer testimony said to his Son, Thou art my Son, this day have I begotten 〈◊〉 saith also, Thou art a Priest forever, &c. Thus will these two testimonies more •… cohere.

This later testimony is said to be, in another place. Though the word 〈◊〉 be not in the Greek, yet it is well supplied. For it is in another Psalm; 〈◊〉 Psal. 110. v. 4.

That Psalm is a Prophesy of Christ, (as hath been proved, Chap. 1. v. 13. §. 〈◊〉 ▪ In this respect the proof is the more proper.

In this testimony Christ's Priesthood is thus expressly asserted, Thou art a Priest. Of Christ's Priesthood, See Chap 2. v. 17. §. 172, 173.

God's deputing Christ to that Function, is here also declared. For It is the Lord that saith to him, Thou art a Priest. Of God's appointing Christ to be Priest, See 14. §. 20, 24.

§. 29. Of the everlastingness of Christ's Priesthood.

THe everlasting continuance of Christ's Priesthood, is plainly set down in this phrase, forever.

Of the notation of the Greek word translated ever, See Chap. 1. v. 8. §. 108. Many points there delivered about the everlastingness of Christ's Kingdom, may be applied to the everlastingness of Christ's Priesthood:

It is here evident by this testimony that Christ is an everlasting Priest, he ever remaineth to exercise this Function himself. This point is ost pressed by this Apostle, 1 •… Chap. 7. v. 17, 21, 24, 25, 28.

There were two parts of Christ's Priesthood. One was to offer sacrifice. That i •… , he gave, Chap. 7. 27. The other to make intercession. This doth he continue forever; and for this end ever remaineth a Priest. Chap. 7. 25.

It is necessary that the Church ever have a Priest; and that such a Priest as Christ is, as was shown §. 27.

If Christ should cease to be our Priest, who should succeed him? No mere creature can go forward with that work which he hath begun.

The everlastingness of Christ's Priesthood discovereth the vanity and folly of Papists about their Priests, whom they account, true, real sacrificing Priests. What need other Priests, Christ being a Priest forever? Either Christ's execution of his Priesthood is insufficient, (which to hold is blasphemy) or their Priests are altogether in vain.

This continuance of Christ's Priesthood hath been the ground of the Churches address to the Throne of grace, ever since the ascension of Christ into heaven, and so will be as long as the world continueth. For ever will this our Priest be for 〈◊〉 in things pertaining to God. So long as he continueth our King to govern us, so long will he continue our Priest to intercede for us.

We may with as much confidence still apply the sacrifice of Christ, as if his blood were still trickling down: His blood still speaks, Heb. 12. 24. and ever will, while there is any sin of any of God's Elect to be expiated.

§. 30. Of the Order of Melchizedek.

THe word translated Order, signifieth a due and seemly disposition. It is derived from a Verb that signifieth to appoint or set in order. It is applied to the setting of Commanders or Officers of War in their places, ( Luk. 7. 8.) yea and to God's ordaining unto eternal life, Act. 13. 48. The Noun in my Text is used to set out a decent ordering of Church affairs, (1 Cor. 14. 40.) and a comely carriage of Christians, Col. 2. 5. It here implieth that the Priesthood is a 〈◊〉 kind of Office ordained and Ordered by him that hath power to do it. It is in a like sense 〈◊〉 to Aaron's Priesthood, Heb. 7. 11.

Hereby we are given to understand that the Priesthood here mentioned, and the Priesthood of Aaron are two distinct kinds.

The Apostle doth here bring in this Priesthood as distinct from Aaron's, because there were many things in Christ which were not agreeable to the Order of 〈◊〉 : as

• 1. Christ was a King: But a King might not be of Aaron's Order.
• 2. He was of the Tribe of Judah, of which Tribe no man gave attendance at the Altar, Heb. 7. 13.
• 3. He neither had predecessor nor successor, ( Heb. 7. 24.) but Priests after Aaron's Order had both.

Other differences are observed by this Apostle, Chap. 7.

If therefore from such differences any should infer, that Christ could not be a Priest, the Apostle showeth that there was another Order of Priesthood.

Besides, there were such infirmities and delects in the Order of Aaron, as 〈◊〉 not agreeable to Christ's excellency: so as there must of necessity be another 〈◊〉 of Priesthood.

The infirmities and defects of Aaron's Priesthood were these.

• 1. That the Priest should offer for their own sins, v. 3.
• 2. That they should offer beasts and birds, Lev. 1. 2, 14.
• 3. That they should oft offer the same kind of sacrifices.
• 4. That they should offer such sacrifices as could not make perfect, Heb. 10. 1.

There are but two kinds of typical Priesthoods mentioned in Scripture, 〈◊〉 are these: One after the Order of Melchizedek. The other after the Order of 〈◊〉 . Of these two the former was many ways the more excellent, Herein therefore 〈◊〉 Christ said to be after the order of Melchizedek.

Whatsoever was essentially belonging to a Priest in Aaron, that was in 〈◊〉 truth accomplished by Christ: and wherein there was any preeminent 〈◊〉 in Melchizedek 's Priesthood above Aaron 's, therein was Christ after the 〈◊〉 of Melchizedek. All these excellencies were really and properly accomplished 〈◊〉 Christ.

The history of Melchizedek is set down, Gen. 14. 18, 19, 20.

This Apostle hath so distinctly and fully observed, and applied to Christ 〈◊〉 thing that is expressed, or by just consequence may be inferred from that Priesthood in the seventh Chapter of this Epistle, as I suppose it meet to refer the 〈◊〉 of this mystery to that place.

In general this may be observed, that Christ was the most excellent Priest 〈◊〉 ever was. Melchizedek was more excellent then Aaron, Heb. 7. 4. yet was Melchizedek but a type of Christ. Therefore Christ the true Priest must needs be 〈◊〉 excellent then Melchizedek himself.

Sundry excellencies of Christ's Priesthood (as the Dignity of his person, his •… ny great undertakings, and the glorious fruits and benefits flowing from 〈◊〉 have been expressly noted, Chap. 2. v. 17. 1. 173, 174.

If the Jews had Aaron's Priesthood in high account, and Abraham the 〈◊〉 〈◊〉 the Jews gave tithes of all to Melchizedek, and accounted himself blessed, 〈◊〉 blessed of Melchizedek, how should we esteem Jesus Christ and his Priesthood, 〈◊〉 rest in his blessing?

§. 31. Of the Resolution of Heb. 5. v. 5, 6:

THe sum of these two verses is, Christ's call to his Priesthood.

Hereabout observe,

• 1. The connection of Christ's call with the call of other Priests, So also.
• 2. The expression of Christ's calling.

This is done two ways,

• 1. Negatively
• 2. Affirmatively.

In the Negative,

• 1. Three things are taken for grant.
  • 1. Christ's Office, He was a Priest.
  • 2. His warrant, He was made.
  • 3. The glorious effect thereof, in this word, Glorified.
• 2. One thing is expressly denied, namely an undue usurpation, in these 〈◊〉 . Not himself.

The Affirmative is

• 1. Implied in this conjunction of opposition, But.
• 2. Confirmed by two testimonies.

In the former testimony one thing is expressed: Another understood.

That which is expressed is a description of the persons: which are of two sorts.

• 1. The Ordainer.
• 2. The ordained.

Both these are,

• 1. Generally hinted in this phrase, He that said to him. This relative, He, point •… at the Ordainer. This correlative Him, at the ordained.
• 2. They are both distinctly expressed.

The Ordainer is expressed in these Pronouns of the first person, My, 1: and in 〈◊〉 act of paternity, begotten: Amplified by the time, today.

The ordained is expressed in these Pronouns of the second person, Thou, Thee: And in this correlative, Son.

The point understood is, that God glorified his Son in making him a Priest.

In the other testimony we may observe,

• 1. The connection of it with the former.
• 2. The expression of the main point.

In the connection there is

• 1. An agreement betwixt the two testimonies, in this phrase, As he saith 〈◊〉 .
• 2. A difference betwixt them, in this phrase, In another place.

In the expression of the main point is set down,

• 1. The person deputed, Thou art.
• 2. The Function whereunto he is deputed. This is,
  • 1. Propounded in this word, a Priest.
  • 2. Illustrated two ways.
    • 1. By the kind of Priesthood, After the Order of Melchizedek.
    • 2. By the continuance thereof, For ever.

§. 32. Of Observations out of Heb. 5. 5, 6.

I. CHrist took no unlawful liberty to himself. As no other man took to himself to be an High priest, so also Christ did not. See §. 23.

II. Christ usurped not the Highpiesthood. Therein he glorified not himself. See §. 24.

III. Christ was an High priest. This is here taken for grant. See §. 24.

IV. An High priest was instituted. This is the meaning of this word, Made. See §. 24.

V. Christ was ordained an High priest. The Conjunction BUT, intends as much.

VI. God gave his begotten Son to be our Priest. This is the intendment of this testimony. See §. 27.

VII. The Son of God was glorified by his Priesthood. The inference of this testimony upon glorifying one by a Priesthood proves as much. This will more evidently appear, if the Verb understood be expressed; which is this, glorified him. See §. 26.

Other Observations arising out of the letter of this testimony have been noted, Chap. 1. v. 5. §. 65.

VIII. Many testimonies may be produced for proof the same point. These words, As 〈◊〉 〈◊〉 another place give proof hereof.

IX. God spake in the Scripture. This word, He saith, hath reference to God.

X. Christ is a Priest. This is taken for grant in this testimony also.

XI. God gave assurance to Christ that he was a Priest. For God expressly saith to him, Thou art a Priest.

Of the four last Observations, See §. 28.

XII. Christ Priesthood is everlasting. It is forever. See §. 29.

XIII. Christ's Priesthood is after the most excellent order. So was the order of Melchizedek. See §. 30.

§. 33. Of this phrase, In the days of his flesh.

THe Apostle having proved that Christ was called to be a Priest, proceedeth to show, that the other things which made up a Priest belonged to him. He begins with this, that Christ was true man, taken from among men. This he gives 〈◊〉 to understand by making mention of his flesh. Of the divers acceptions of flesh, and how it sets out the whole human nature, and that in reference to Christ, See Chap. 2. v. 14. § 137, 139.

Christ's human nature is frequently set out by flesh, as in these phrases, 〈◊〉 Word was made flesh, (John 1. 14.) God was manifest in the flesh. 1 Tim. 4. 16.

Here by days of flesh, the time wherein Christ lived on earth is set out. Where David saith, I will call upon God in my days, We thus translate it, as long as 〈◊〉 live, Psal. 116. 2.

The word days are used to show the brevity of Christ's life. To this purpose 〈◊〉 Job, Are not man's days like the days of an hireling? Job 7. 1. In this respect 〈◊〉 Psalmist saith, Teach us to number our days, (Psal. 90. 12.) that is, well to understand and consider the shortness of our time.

The word flesh is used to show the infirmity of our nature. In this respect saith 〈◊〉 Psalmist, God remembered that they were but flesh, Psal. 78. 39. and another Prophet, All flesh is grass, Isa. 40. 6.

From this phrase, in the days of his flesh, some doubts arise.

Quest. 1. Did Christ after this life clean cast off his flesh?

Answ. No, After death he raised up his flesh: in which respect it is said, 〈◊〉 flesh shall rest in hope, Act. 2. 26. The Angels that stood by while many witnesses 〈◊〉 Christ in his flesh ascend into heaven, said, This same Jesus which is taken up 〈◊〉 you into heaven, shall so come in like manner, as ye have seen him go into 〈◊〉 , Act. 1. 11.

Quest. 2. Why then is the time of Christ's life on earth styled the days of 〈◊〉 flesh?

Answ.

• 1. In opposition to the time before his incarnation: to show 〈◊〉 then when he took flesh, he properly and actually began to execute his 〈◊〉 Function.
• 2. In opposition to his glorified estate. Then his human nature was freed 〈◊〉 all human infirmities. For flesh is here taken for his human nature 〈◊〉 with all manner of infirmities, as 2 Cor. 5. 16. This phrase therefore setteth out 〈◊〉 time of Christ's humiliation.

Quest. 3. Did Christ cease to be a Priest after this life?

Answ. No, It was shown (§. 29.) that Christ remaineth a Priest for 〈◊〉 That part of Christ's Priesthood which is restrained to the days of his flesh, is 〈◊〉 which consisted in service and suffering, Luk. 24. 26. As for his intercession 〈◊〉 he maketh at God's right hand, it is far different from the supplications which 〈◊〉 made on earth.

The principal point intended under this phrase, In the days of his flesh, is 〈◊〉 Christ as a true man, and a man subject to human infirmities, became a 〈◊〉 for us. Hereof see more Chap. 2. v. 17. §. 166, &c.

This further shows that the days of our flesh, even the time of this life, is 〈◊〉 〈◊〉 for us to do what works of service are to be done by us. It was David's 〈◊〉 〈◊〉 , that he served his own generation by the will of God, Act. 13. 36. 〈◊〉 is he that said, I will call upon God as long as I live, Psal. 116. 2.

This also is a matter of singular comfort to the members of Christ, whose •… cations against evils, whose crying and tears are bounded within the days 〈◊〉 〈◊〉 flesh, as Christ's were within the days of his flesh. For after those days, 〈◊〉 〈◊〉 hunger no more, nor thirst anymore, &c. But God shall wipe away all tears from 〈◊〉 eyes, Rev. 7. 16, 17.

Herein lieth a main difference betwixt Christ's members and others. In the days of this flesh all things come alike to all, Eccles. 9. 2. But after these days then shall 〈◊〉 wicked weep and gnash their teeth, Matth 22. 13. If the damned in hell had but so many years for their howling and crying, as Saints have days, yea minutes on 〈◊〉 , it might be some stay and ground of hope unto them: But they can have to such hope. We have cause patiently to endure what the Lord shall lay upon us 〈◊〉 the days of our flesh, because no misery shall lie upon us any longer. Death 〈◊〉 our last enemy: the pangs of death our last pangs.

§. 34. Of Christ's frequent praying.

THe act here applied to Christ, as he is our Priest, is thus expressed, When he had offered up. This is the interpretation of one Greek word, which in reference to things offered unto God, is proper to a Priest. Hereof see v. 1. §. 6.

The word is a Participle of the time past, to show the efficacy of that which Christ 〈◊〉 : For it hath reference to God's hearing Christ. Christ having offered up pray •… to God, God heard him.

The word translated prayers is derived from a Verb that signifieth to need, (Act. 17. 25.) and also to crave: For we use to crave the things which we need. 〈◊〉 Noun is oft indefinitely used for any kind of prayer, Phil. 1. 4. Sometimes 〈◊〉 is distinguished from p •… tition for good things, and then it is put for deprecation 〈◊〉 prayer for removing evil, as Act. 1. 14. Eph. 6. 18. 1 Tim. 2. 1. Our English, when it is thus distinguished, translates it supplication.

That which in general is here intended is, that prayer was the means which Christ used for help in time of need. He herein verified the foresaid double signification of the Greek word, which was to need and to ask.

The holy Ghost takes special notice of Christ's frequent use of this duty, in the 〈◊〉 of his flesh, when he was compassed about with many infirmities, and stood in need of many things.

When Christ was first baptized he prayed, ( Luke 3. 21.) Early in the morning before he went out to preach, he prayed, Mark 1. 35. He prayed all night, before he chose, and sent forth his Apostles, Luke 6. 12. After he had fed his bearers with his word in their souls, and with bread and fish in their bodies, and had sent them away, he went to a mountain to pray, Mark 6. 46. He prayed a little before he gave his Disciples the power of binding and loosing, Luke 9. 18. He prayed when he prescribed a form of prayer, Luke 11. 1. At the raising of Lazarus he prayed, John. 11. 41. When he first began to be troubled in his soul, he prayed, John 12. 27, 28. A solemn prayer of his is recorded, John 17. In his great agony he prayed again and again, Matth. 26. 39, 42, 44. On the Cross he prayed for his persecutors, ( Luk. 23. 34.) and for himself, Luk. 23. 46. On sundry other occasions it is said that he lift up his eyes and looked unto heaven, which was an outward evidence of the prayer of his heart.

This Christ did,

• 1. In acknowledgement of his Father to be the fountain of all blessing.
• 2. To show his prudent care and conscience in using warrantable means for obtaining what he desired, Matth. 7. 7.
• 3. To obtain a blessing upon what he had, 1 Tim. 4. 5.
• 4. To show himself a worshipper of God, Psal. 95. 6.
• 5. To show himself to be of the number of God's people, who call upon God, Psal. 99 6. Act 9. 14. 1 Cor. 1. 2. 2 Tim. 2. 22. Others call not upon God, Psal. 14. 4. Jer. 10 25.
• 6. To give evidence of the Spirit of grace and supplication in him, Zech. 12. 10.
• 7. To make himself an example to us, John. 13. 15.

Of this duty of prayer, See The whole Armor of God, Treat. 3, Part, 1. on Eph. 6. 18. § 4, &c.

§. 35. Of Christ's Supplications.

THe Greek word translated Supplications, is nowhere else to be found in the New Testament, but in other Authors it is oft used. It is derived from a 〈◊〉 that signifieth to come. Thence a Noun, which signifieth one that asketh a thing on his bended knee, or prostrate on the ground: We may call him a 〈◊〉 . Hence the word in my text.

This word in other Authors signifieth such things as suppliants did bring i •… their hands: as a branch of an Olive tree wrapped about with wool. •… mically it is put for the supplication that was made by such an one, and in that respect is here fitly translated supplications, and especially intendeth such prayers as are made by such as kneel or lie prostrate on the ground. This may here have respect to Christ's manner of prayer, who kneeled down and prayed, Luk. 22. 41. 〈◊〉 fell on his face and prayed, Matth. 26. 39.

By this pattern of Christ we are taught to tender our prayers to God with 〈◊〉 humility in the most submissive manner that we can. Hereof see more in The whole Armor of God, Treat. 3. Part. 1. Of Prayer, on Eph. 6. 18. §. 9, &c.

§. 36. Of the Gifts Christ offered up.

THe foresaid prayers and supplications were some of those gifts which 〈◊〉 as our Priest offered up: they were in special as the incense under the Law. As his body was the Sacrifice, so these the gifts. These were offered up for himself to enable him to go through the work: and for us, that we might be delivered 〈◊〉 saved thereby.

Nothing could be more pleasing to God: nothing more honorable to hi •… , nothing more effectual for our good.

Hereby we are taught what gifts we may offer unto God. These are the 〈◊〉 of the lips which the Church promiseth to render, Hos. 14. 2. This is that •… cense, which in every place shall be offered to God, Mal. 1. 11.

§. 37. Of the meaning of these words, With strong crying and tears.

THe manner of offering the foresaid gifts, is with emphasis thus set out, 〈◊〉 strong crying and tears.

The Verb whence the Greek Noun translated crying is derived, useth to be applied to such as are in great distress; as to blind men, ( Matth. 9. 27.) to men affrighted and in danger, ( Matth. 14. 26, 30.) to a woman in travel, ( Revel. 12. 2.) to lamenters of great desolations, ( Revel. 18. 18, 19.) to such as 〈◊〉 others destruction: and to such as seek pardon for others sins, ( Acts 7. 57, 60.)

There is also another Verb derived from this Noun, that carrieth a greater emphasis; and is attributed to the woman, who cried after Jesus for her child grievously vexed with a devil, ( Matth. 15. 22.) to them that would have 〈◊〉 crucified, ( John. 18. 40. & 19. 6, 15.) and to them that would have Paul destroyed, ( Act. 22. 23.) yea it is used to set out Christ's cry at the raising of 〈◊〉 , John. 11 43.

This Noun is applied to that cry which was raised about the dissention 〈◊〉 〈◊〉 and Sadducees, Acts 23. 9. To the Angel that called for Divine •… geance, ( Rev. 14. 18.) and to the cry that shall be at Christ's coming to judgment, Matth. 25. 6.

Thus the word itself intendeth vehemency and ardency.

Whether we take crying for extension of voice (for so much is noted of 〈◊〉 on the Cross, Matth. 27. 46. and it may be that he did so in his agony in the Ga •… den, Matth. 26. 39.) or to the inward extension, earnestness and 〈◊〉 of his spirit, (as Exod. 14. 15. Psal. 119. 145. Lam. 2. 18.) It implieth one and the same thing; namely ardency in prayer: Christ manifested his ardency both ways, by voice, Matth. 27. 46. in spirit, Luk. 22. 44.

To show further that it was more then ordinary ardency, this epithere strong is 〈◊〉 thereunto.

This epithet is derived from a Noun that signifieth power: Thence a Verb 〈◊〉 signifieth to be able. It useth to be applied to such things as are extraordinarily 〈◊〉 : as a strong man (Mat. 12. 29.) a strong wind (Mat. 14. 30.) a strong or mighty 〈◊〉 (Luk. 15. 14.) a strong, or mighty City, (Rev. 18. 10.) a strong, or mighty thun •… , (Revel. 19. 6.) a strong Angel, (Revel. 5. 2.) and to the strong Lord, Revel. 18. 8.

Strong crying then implieth an extraordinary great crying.

This is yet further illustrated by adding tears thereunto: For tears are signs of 〈◊〉 prayer. Of this see The whole Armor of God, Treat. 3. Part. 2. Of 〈◊〉 on Ephes 6. 18. §. 97. Tears are an effect of inward anguish, Ier. 31. 15. They are attributed to the anguish of hell, Matth. 8 12.

§. 38. Of Christ's grievous Agony.

IN these words, With strong crying and tears, the Apostle hath an especial relation to Christ's Agony, partly in the Garden, and partly on the Cross.

Christ's tears are not mentioned in his Agony. Yet on other occasions they are •… entioned. For he wept at Lazarus grave, John 11. 35. and he wept over Ieru •… , Luk. 19 41.

As for Christ's Agony, it may be well supposed that he also then shed tears. For 〈◊〉 is not credible, that he which wept at the fore-sight of Jerusalem's calamity, had •… ry eyes in his own bitter Agony. Can we think that his sweat should be as it 〈◊〉 great drops of blood, (Luk. 22. 44.) and that no tears should gush out of his eyes? It doth not follow that he shed no tears, because no mention is made thereof. Many other things did Jesus, which are not written, John 20. 30.

That which the Apostle here saith of Christ's strong crying and tears, gives evidence of the great anguish that Christ endured. Christ had not a childish, womanish, faint spirit. Never any so manfully endured so much as Christ did.

If other circumstances be compared with these, it will appear, that never such effects of anguish were manifested in any other.

To omit his falling to the ground, and groveling thereon, his falling down to prayer, and rising up again and again, his bloody sweat, the matter of his prayer, ( If it be possible, let this Cup pass. Why hast thou forsaken me? ) and the descent of an Angel to strengthen him: All which do show, that never any man's agony was 〈◊〉 to his.

Beside these evidences the Scripture saith, That at the time of his Agony, he began to be sorrowful, to be sore troubled, and to be very heavy; and that in his Agony his soul was exceeding sorrowful, even unto the death ( Matth. 26. 30, 39. M •… k 14. 33, 34.) and troubled, Joh. 12. 27. Hence it appears that Christ's anguish was very great.

The cause hereof was our sin, and the just desert of it. For he became our surety, and took upon him our debt: In this respect it is said, That he was made sin for us, 2 Cor. 5. 21. And that he hath born our griefs, and carried our sorrows, Isa. 53. 3, &c. yea it is said, That he was made a curse for us, Gal. 3, 13.

In this case two things caused his foresaid Agony

• 1. The weight of the burden that lay upon him.
• 2. The weakness of his human nature.

1. The weight must needs be great: for it was the punishment of all the sins of all the Elect. Sin being committed against God hath a kind of infinite heinousness, and the punishment must be proportionable. The punishment is God's wrath, and thereupon infinite. The reprobate, because they are not able to stand under it themselves, nor have any to hear it for them, lie eternally under it.

Obj. Christ was the Son of God's love, and never provoked his wrath •… ; How then could it lie upon him?

Answ.

• 1. To speak properly, God was never angry with his Son; nor did his wrath lie upon him: but rather the effects thereof. God was as well pleased with the person of his Son, even then when he was in his greatest Agony, and said, Why hast thou forsaken me? as he was at his Baptism and transfiguration▪ when he said, This is my beloved Son in whom I am well-pleased.
• 2. We must distinguish betwixt the person and undertaking of Christ: Though Christ in his Person was the beloved Son of God: yet by his undertaking to be a Surety, he stood in the room of sinners: and though he himself never provoked God's wrath, yet they whose Surety he was had provoked it: and for their sakes •… endured the heavy burden thereof.

Object. 2. The effects of God's wrath for sin is to be cast into hell, to lie in •… nesse, to be tormented with fire, and all this everlastingly.

Answ. The place, the distinct kinds of torments, and other like circumstances, are but accidents belonging to the punishment of sin. God can in any place ma •… the creature feel the fierceness of his wrath. As for darkness, fire, worm, and other like expressions of hell torments, they are but metaphors to aggravate 〈◊〉 torment in our apprehensions. Concerning the Eternity of hells torment, it is because the damned are not able to bear it in time, and they have none to deliver th •… . But Christ being supported by his Divine power, was able at once to bear the •… then of sins punishment: and then to cast it from him. Besides, it could not 〈◊〉 with the dignity of his Person forever to lie under that burden, nor with the 〈◊〉 for which he undertook that burden, which was to deliver them who were subj •… to bondage ( Heb. 2. 15.) and to free them from the curse, Gal. 3. 13.

2. As the burden which Christ undertook was very weighty, so the human nature which he assumed was very weak: in all things like ours, even in infirmities that were not sinful, Chap. 2. 17. & 4. 15. His disability in bearing his Cross gi •… s instance of his weakness: for though at first the Cross was laid upon himself 〈◊〉 19. 17.) yet before he came to the place of execution, they were forced to lay it upon another, Luke 23. 26.

Quest. If such were the weight of the burden, and such his weakness, how 〈◊〉 it that he was not overwhelmed therewith?

Answ. He was supported by his Divine Nature: which though it somewhat •… drew assistance for a while, that he might feel the burden: yet it suffered him 〈◊〉 to sink under the same, nor to be overwhelmed therewith.

Some supposing it to be incongruous that the Son of God's love sho •… lie under God's wrath, produce other reasons of the greatness of Christ's Agony: As

1. The apprehension of the terrible Majesty of God, showing himself a Judge against sinners.

Answ. If there were no feeling of any effects of wrath coming from so terrible a Judge, his terror might afright and astonish one: but would not make him cry, and weep, and pray, as Christ did.

2. The fore-sight of the Jews rejection and dispersion, and of the persecution •… the Church: yea also, that so excellent a Person, as his was, should be so 〈◊〉 underfoot as a worm: and one so innocent, as Christ was, be so evilly entreated, and Satan by his ministers so much prevail.

Answ. These and other like things were long before known by Christ: How 〈◊〉 was it that they should then at the time of his death work upon him so much as they did, and not before?

3. His bodily pains: which they aggravate two ways:

• 1. By the kinds thereof.
• 2. By Christ's extraordinary sensibleness of them. For the kinds, they mention his scourging, the platting of a crown of thorns upon his head, and the nailing of his hands and feet unto the cross. His more then ordinary sensibleness they make to arise from a perfect mixture of humors and qualities in 〈◊〉 body: so as a small prick on his flesh, was more painful then a deep woe •… in another's: And further they say, That his sense was not dulled by •… nuall languishing: •… but that at the very instant of his death he retained the 〈◊〉 vigor of his sense; for he cried with a loud voice, and gave up the Ghost, 〈◊〉 15. 37.

Answ. 1. True it is, that Christ's bodily torments were very great, and greater 〈◊〉 by many they are taken to be: And it may be granted, that he retained the •… igour of all his senses to the last moment of his life. But yet I take it to be without question, That many Martyrs have endured more sharp bodily torments, 〈◊〉 that longer together then Christ did: and also in full vigor of sense: yet have 〈◊〉 without such cryings as Christ made, endured all. Besides, we never read that Christ quitcht at his bodily pains. They therefore cannot be the reason of his great Agony. Christ was cast into his Agony before he felt any pains. It remains therefore that the burden and punishment of sin was it that made Christ to 〈◊〉 such strong cries, and shed such tears, as are here noted: and that especially 〈◊〉 his soul.

• 1. There is a conceit that many have, that the least drop of Christ's blood, even 〈◊〉 •… rick of a needle in any part of his body had been sufficient to redeem many 〈◊〉 , by reason of the dignity of his Person. But that which is noted in Scripture of the extreme Agony of Christ, showeth, that this is but a mere conceit▪ •… losophers say, That Nature doth nothing in vain. Much more may we Chri •… truly say, That Christ the God of Nature, in that which he undertook for 〈◊〉 redemption, would do nothing in vain: nor more then was needful. Satisfaction was to be made to Divine Justice, which the prick of a needle could 〈◊〉 do.
• 2. The great Agony whereunto Christ was brought doth much amplify the incomprehensible love of God, Father and Son, to us sinners.
• 3. It doth also much aggravate that woeful plight whereunto man by sin was b •… ought. If such loud crying and tears were forced from our Surety by underta •… g to free us, What should we ourselves have been brought to? even unto outer 〈◊〉 , where shall be weeping and gnashing of teeth, and everlasting fire, Mat. 25. 30, 41. There can no like instance be given to aggravate the horrid and heavy be •… den of sin, as this of Christ's Agony. Indeed sin pressed the evil Angels from the highest heaven to the lowest hell: It forced Adam out of Paradise. It 〈◊〉 away the old world with a general deluge: It destroyed Sodom, and other Cities, and their Inhabitants with fire and brimstone: It brought sundry fearful judgments upon other people in every age of the world: It maketh the very life of many to be so grievous unto them, as to lay violent hands on themselves: It causeth merciless and remediless torments in hell: Yet this particular instance of the Agony of him that was the Son of God, even true God, upon his undertaking to expiate sin, far surpasseth all other instances.

Quest. If such be the burden of sin, How is it that many wicked ones do so lightly carry it?

Answ. Two reasons may be given hereof:

• 1. Their spiritual senselessness and deadness. If a Church lie upon a dead man, he feels nothing.
• 2. Sin is as the proper element wherein unregenerate persons lie, and live. Now creatures feel no burden in their proper element; as Fishes in a River.

• 4. Christ's crying and tears as being our Surety for sin, should make us cry and weep for our sins: Shall we make light of that which forced our Surety to make such strong cries as he did? We have cause everyone of us to say, Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day 〈◊〉 •… ight for my sins •… Jer. 9. 1.

§. 39. Of praying in distress.

THe fore-said Agony of Christ put Christ upon praying. For his prayers and supplications were WITH strong crying and tears. He being in an agony prayed 〈◊〉 earnestly, Luk. 22. 44. This prayer, My God, my God, why hast thou forsaken 〈◊〉 •… Mat. 27. 46. was in the extremity of his Agony.

• 1. Christ ever apprehended God to be his Father: even when he felt the greatest effects of his wrath, John. 12. 27. Mat. 26. 39. & 27. 46.
• 2. Christ knew no better means of supportance and deliverance then prayer. Therefore as he prayed himself, so he called upon his Disciples to watch and pray, Mat. 26. 41.

• 1. Judge hereby what spirit is in them, who in their dangers and distresses cry aloud, and weep, and wail much, but offer up no prayers and supplications to God, Hos. 7. 14.

  Others murmur against God, as the Israelites did oft times in the wilderness, Exod. 14. 10, &c.

  Others blaspheme God, 2 King. 6. 33. Rev. 16. 11.

• 2. Labor to be of the same mind that Christ was, Let distresses drive thee to God. Let the greatness of the distress enlarge thy heart, and open thy mouth i •… prayer to God. This hath been the mind of such in all ages as have been 〈◊〉 by the spirit of Christ, Exod. 14. 15. Psal. 130. 1. Ion. 2. 1.

Thus shalt thou find comfort and succor in thy distress.

The strong crying and tears of Christ here mentioned, were signs of an extraordinary distress, and they were also effects of extraordinary prayer: so as extraordinary need requireth extraordinary prayer. Of extraordinary Prayer, See The whole Armor of God, Treat. 3. Part. 2. Of Prayer on Eph. 6. 18. §. 95, &c.

§. 40. Of God's power a prop of faith in prayer.

HE to whom Christ offered up his prayers, is thus set out, Unto him that 〈◊〉 able to save him from death. This is a description of God, and giveth evidence that prayer is to be made to God, and to God alone. Hereof see The whole Armor of God, Treat. 3. Part. 1. on Eph. 6. 18. § 5, 6.

God is here described by his power, in this phrase, That was able. 〈◊〉 God's Power, See The Guide to go to God, or, An Explanation of the Lord's-Prays, §. 210, &c.

The power of God is here mentioned, to show, that Christ's mind was 〈◊〉 in his great extremity, and that his faith was thereby supported in his prayer 〈◊〉 God.

Hereby we are given to understand, that God's almighty power is to be 〈◊〉 and believed by such as call on him.

It is said, That he that cometh to God must believe that he is, and that he is •… der of them that seek him, Heb. 11. 6. I may in like manner say, He that cometh unto God must believe that God is able to help him. This is thus expressly 〈◊〉 of Christ, Abba, Father, all things are possible to thee, Mark 14. 36. So Asa, 〈◊〉 it is nothing with thee to help, 2 Chro. 14. 11. So the Leper, Lord, if thou wilt thou 〈◊〉 〈◊〉 make me clean, Mat. 8. 2.

• 1. This is a strong encouragement to go to God. Who will go to such as 〈◊〉 think cannot help them? This was thus upbraided to Amaziah, Why hast thou 〈◊〉 after the gods of the people, which could not deliver their own people out of thine 〈◊〉 ▪ 2 Chron. 25. 15.

• 2. Meditation on God's power is a strong prop to saith in God's promise, 〈◊〉 〈◊〉 21. Heb. 11. 19.

  This is a sure ground of patience, and of subjection to God's will, Da •… . 3. 〈◊〉 . Mar. 14. 36. He that knoweth that God is able to do what he desireth, will 〈◊〉 , that if his desire be not granted, it is the best for him.

• 4. That we may be moved in our need with boldness and confidence to go 〈◊〉 God, and be supported in our distresses, and willingly subject to what God 〈◊〉 , and patiently expect the issue which he will give; Let us among other 〈◊〉 of God acquaint ourselves with his power. Hereof see The whole Armor of 〈◊〉 , Treat. 2 Part. 6. Of Faith on Eph. 6. 16., §. 26.

§. 41. Of God's power over death.

THe particular object whereabout God's power is here said to be manifested, was Death, that God was able to save him from death. This is a great 〈◊〉 of God's Almighty Power. Nothing is so powerful as death. No crea •… can save from it, Eccles. 8. 8. Psalm 49. 7. This therefore is proper unto God.

God alone hath the power of death, Psal. 9. 13. & 68. 20. Hosea 13. 14. On this ground have Saints in danger of death called upon God, Isa. 38. 3. 〈◊〉 . 2. 1.

Death itself is God's servant and minister. As it was at first appointed by God, 〈◊〉 God still holds his dominion over it.

Obj. The devils is said to have the power of death. Hereof See Chap. 2. v. 14. §. 143.

This is a great comfort in sickness, in imprisonment, against oppressions, trea •… , invasions, and other dangers. When the people spake of stoning David, he en •… himself in the Lord his God, 1 Sam. 30. 6. When Hezckiah had received the sentence of death, he was bold on this ground to call upon God to be preserved, Isa. 38. 3.

This power of God over death is a good encouragement even in death itself. For God in death is able to save us from death, and to translate us unto life.

§. 42. Of God's saving Christ from death.

THe exemplification of God's power over death, is here set down in this word Save: which is used sometimes for temporary preservation ( Matth. 8. 25.) and sometimes for eternal salvation, Acts 4. 12. It is likewise put for a total freedom from all fear and danger ( Heb. 7. 25.) or for a supportance in danger: In which respect the Apostle being in great danger, said, The Lord will preserve (or save) me unto his heavenly Kingdom, 2 Tim. 4. 18. In this later sense of supportance may the word be here taken. For by saving from death, we may not think that Christ desired a mere immunity, and freedom from death: So as he should not taste thereof: but rather a supporting and upholding him in death, that •… e should not be swallowed up thereof, or overcome thereby. For he apprehended death as the punishment of sin, the curse of the Law, and the effect of God's 〈◊〉 .

Thus it might seem dreadful and horrible unto him: and Christ as a weak man be so affrighted therewith, as to fear that he should not be able to stand under that insupportable burden.

By this he showeth, that God was able to preserve those who are subject to death from being swallowed up in death.

The children of Israel were under sore bondage in Egypt, yet God preserved them, and exceedingly multiplied them in that bondage. They went into the red Sea, but passed safe through the red Sea. God suffered Jonah to be swallowed up by a Whale, but yet preserved him in the fishes belly, Jonah 2. 1. He suffered his 〈◊〉 servants to be cast into a fiery furnace, yet preserved them in that furnace, ( Daniel 3. 25.) and Daniel to be cast into the Lions Den, but there kept him 〈◊〉 , Daniel 6. 22. Many such evidences doth the Scripture afford: Yea all ages have afforded examples of God's powerful providence in this kind. To this end 〈◊〉 that promise, When thou passest thorough the waters, I will be with thee: 〈◊〉 thorough the rivers, they shall not overflow thee: when thou walkest thorough 〈◊〉 fire, thou shalt not be burnt: neither shall the flame kindle upon thee, Isai. 43. 2.

Such an absolute power hath God over death, as he can say to it, Hi •… shalt thou come, and no further: and here shall thy proud waves be stayed, 〈◊〉 38. 11.

This ministereth much comfort and hope in death. In this respect we may after an holy manner insult over death, and say, O death, where is thy sting? 1 Cor. 15. 55. Though death may arrest us, yet we need not fear that judgment and 〈◊〉 shall be got against us. •… o this may be applied that ancient Prophecy, The sucking child shall play upon the hole of the Asp: and the weaned child shall put his hand on the Cockatrice-den, Isa. 11. 8. Christ was saved from death, not as 〈◊〉 private man, but as a public person, and as an Head to save all his Members 〈◊〉 death, Heb. 2. 15.

The mention of death in this place gives us to understand, that Christ was offered up to death, though he prayed to be saved from death. As therefore his prayers and supplications were the gifts that as a Priest he offered up, so the putting of 〈◊〉 body to death was the Sacrifice. O •… Christ's death, See Chap. 2. v. 9. § 80, 83.

§ 43. Of God's hearing Christ.

THe issue of Christ's Intercession as a Priest, is thus expressed, And 〈◊〉 heard. If we well observe the whole sentence in this verse, we shall find th •… copulative AND to be a redundancy: or else the sentence must be extended 〈◊〉 the next verse.

The issue here set down, showeth, That the prayers Christ offered up to 〈◊〉 Father, were accepted of him. They were not made in vain, but effectual 〈◊〉 available.

The Greek word translated heard, is a compound, and signifieth 〈◊〉 only hearing, but also granting the request that is heard, Luke 1. 13. Acts 10. 31.

God's sending of an Angel to strengthen him when he was in his prayer, is 〈◊〉 evidence of God's hearing him, Luke 22. 42, 43. When Christ at his Baptism prayed, The heavens was opened, and the holy Ghost descended, and a voice from 〈◊〉 , which said, Thou art my beloved Son, in thee I am well-pleased, Luk. 3. 21, 22. When Christ in his Agony thus prayed, Father, glorify thy Name, there 〈◊〉 a voice from heaven, saying, I have both glorified it, and will glorify it 〈◊〉 , John 12. 28. When Christ raised Lazarus, he thus said, Father, I 〈◊〉 thee, that thou hast heard me, and I know that thou hearest me always, 〈◊〉 11. 41, 42.

Such like grounds as these may be produced for God's hearing Christ.

• 1. The Dignity of Christ's Person, and near relation betwixt him and the Father, Heb. 1. 5.
• 2. The affection which the Father bare him, He was his beloved Son in 〈◊〉 he was well pleased, Mat. 3. 17.
• 3. The matter of his prayer, which was according to the will of his Father, Not as I will, but as thou wilt, •… aith Christ to his Father, Mat. 26. 39. If we 〈◊〉 thing according to his will, he 〈◊〉 us, 1 Joh. 5. 14.
• 4. The end of Christ's prayer, which was God's glory, Father, glorify thy 〈◊〉 , Joh. 12. 28.

• 1. This respect of God to his Son in hearing his prayer, is a strong prop to 〈◊〉 faith in the Intercession of Christ. Whom can we better use to present our prayers to God, then he who is always heard?
• 2. This ratifieth God's approbation of Christ's Priesthood: For the pray •… which he offered up were a part of his Priestly function. If God's hearing 〈◊〉 prayer of Elijah did assure the people, that he was a Prophet sent of 〈◊〉 , (1 Kings 18. 36.) much more doth God's hearing Christ show, that Christ is a 〈◊〉 ordained of God.
• 3. This may be an incitation unto us, when we are in any distress, and 〈◊〉 cause to fear, in faith to offer up prayers unto God. As Christ's pattern is a 〈◊〉 to pray: So God's hearing him is a ground of faith: especially if our prayers 〈◊〉 made thorough the mediation of Christ. He that heard Christ's prayer will 〈◊〉 those that pray in Christ's name.

§. 44. Of the fear from which Christ was delivered.

THe Greek Noun translated fear, is compounded of a Verb that signifieth to take, and an Adverb that signifieth well: so as according to the notation of the word it implieth well to take or apprehend a thing. Thence followeth a very circumspection, and an holy fear. They who are circumspect and wary 〈◊〉 the things which concern God's worship, are expressed under this word, 〈◊〉 our English translates devout, Luk. 2. 25. Act. 2. 5. & 8. 2. It is used to set 〈◊〉 natural fear, thus: The chief Captain fearing least Paul should have been pul •… pieces, Act. 23. 10.

By reason of the divers acceptations of the word, some translate it piety, or re •… ; and some fear. Our last Translators have noted both; the later in the 〈◊〉 , the former in the margin.

They who take it for piety or reverence, make this clause to be a cause why God 〈◊〉 him; which was that piety which was in Jesus, and reverence which he bare 〈◊〉 Father, and thus translate it, for his piety, or for his Religion, or for his 〈◊〉 . This interpretation may well stand with the general scope of the Apo •… , and with the analogy of faith. But it doth not well agree with the Preposi •… , which properly signifieth from.

The other acception of the word, which signifieth fear, will very well stand with the fore said Preposition, and word for word may be thus translated, He was heard 〈◊〉 his fear: that is, he was so heard as he was delivered from that which he 〈◊〉 .

This Substantive is only twice used in the New Testament, and that in this Epi •… : Once here, and again, Heb. 12. 28. where it is translated godly fear. A Participle derived from the same root is used Heb. 11. 7. and thus translated, moved with fear.

Other Authors do put this word for fear; and that where they speak of a natural fear. Thus may it be here taken, and imply that fear which possessed Christ in the depth of his agony: which was one of his sinless infirmities.

Christ upon the present sense and feeling of that heavy burden, might in that 〈◊〉 fear lest he should be left alone, and pressed above his strength. Herein he was heard, in that he was not forsaken, nor overpressed, but enabled to bear the burden, and to free himself from it. Thus was Paul heard, when there was given to him a thorn in the flesh, the messenger of Satan to buffet him, and he prayed, and received this answer, My grace is sufficient for thee, 2 Cor. 12. 7, 8, 9.

This plainly showeth that Christ was subject to fear. Christ's fear may be reckoned among the other infirmities, whereunto in his human nature he was subject: so as 〈◊〉 all fear is not simply in itself a sin.

Of the general nature of this passion of fear, See Chap. 13. v. 6. §. 84, 85.

This effect of fear doth much amplify Christ's agony; It shows it to be exceeding great. For it was no small matter that could make Christ, who was of a most undaunted spirit, and of all the most courageous that ever was, to fear. Of the extremity of Christ's agony, See §. 38.

§ 45. Of Faith and Fear standing together.

THe earnest prayer of Christ, together with the fruit thereof, which was God's hearing of him, is an evidence of his faith. In that his fear is here added, it plainly appeareth that faith and fear may stand together. Moses retained his faith when he said, I exceedingly fear and quake, Heb. 12. 21.

Though these be distinct and different, yet are they not contrary, but helpful one to another: as sight and hearing which are distinct senses. Fear makes faith to look up unto God: Faith supports and makes us rest upon God.

Let not us sever those things that may stand together: but in all our fears let us believe and pray. so shall we be heard in the things we fear. If faith be severed from fear, an infirmity will be made a vice: and that which is natural be made diabolical. But mixed with faith, it will be sanctified and made very useful.

As a means hereunto, consider,

• 1. That God hath his hand in all things that may cause thee to fear, 〈◊〉 19. 11.
• 2. God remains thy Father in thy greatest fears, Matth. 26. 39.
• 3. God in wisdom ordereth thy estate, Matth. 10. 29.
• 4. God can deliver thee from thy fears, Ier. 32. 27.
• 5. God is faithful, and will never fail thee, Heb. 13. 6.

How faith may stand with fear, though it be somewhat a sinful fear, See the 〈◊〉 Sacrifice, on Psal. 116. 11. §. 75.

The Preposition from, set before Christ's fear, showeth that God delive •… him from his fear. He did not leave him therein, nor forsake him, Hereupon Sa •… may rest upon this, not to be forsaken. See Chap. 13. v. 6. §. 73.

§. 46. Of the most excellent and dearest Son of God suffering.

THis verse is added to satisfy a doubt which might be raised from the dignity 〈◊〉 Christ, and from the relation betwixt the Father and him: For he •… s •… styled a Son in reference to God the Father.

To express this relation the more clearly, the Vulgar Latin setteth down 〈◊〉 correlative, thus, Son of God. But there is an emphasis in this indefinite expre •… ▪ Son; as was shown, Chap. 1. v. 2. §. 15.

The doubt is this: Christ is the Son of God: far more excellent 〈◊〉 the most excellent of creatures: he is the beloved Son of God: how then 〈◊〉 it that he should be brought to such an agony as is mentioned in the fo •… verse?

Answ. God would have it so, that his Son might experimentally know 〈◊〉 far he ought to subject himself to his Father: namely, not only by doing 〈◊〉 his Father required, but also by enduring what his Father was pleased to 〈◊〉 on him: and therein to make himself a pattern to others. This is the main scope 〈◊〉 this verse.

This Conjunction Though, is the note of an argument that is called 〈◊〉 which showeth a difference from another thing, not simply in the nature of 〈◊〉 thing, but in some special respect: as where God saith of the Israeli •… es, T •… brake my Covenant, although I was a husband unto them, Jer. 31. 32. To keep Covenant with an husband well agree: but in them who kept not Covenant with 〈◊〉 their husband, they did disagree. Thus to be a Son, and to be free from •… fering may stand well together: But in Christ they were divers; for he was •… Son, yet not freed from suffering. Of the kinds of argument, See Chap. •… v 9. § 59.

This title Son, in reference to God properly belongeth to Christ, as 〈◊〉 been shown, Chap. 1. v. 2. §. 15. It sets out the dignity and excellency of 〈◊〉 above the most excellent of creatures, as hath been proved, Chap. 1. 〈◊〉 §. 39, 41.

Here it is taken for Christ's person consisting of two natures, God and 〈◊〉 . As man he suffered; as God he was able to endure the utmost that was in 〈◊〉 upon him.

From this instance we may well infer, that neither excellency in ones self, 〈◊〉 dearness unto God exempteth any in this world from suffering.

Can any be thought to be more excellent then the Son of God, whom G •… hath set at his right hand, and made King of Kings and Lord of Lord's? O •… 〈◊〉 any be thought dearer to God then his dear Son, styled the Son of 〈◊〉 (Col. 1. 13.) The beloved, (Eph. 1. 6.) His beloved Son in whom he is well 〈◊〉 (Matth. 3. 17.) His elect in whom his soul delighteth, Isa. 42. 1.

If this Son be not exempted from suffering, who can look to be exemp •… •… y instances in all ages of such as have been highly advanced by God, and 〈◊〉 beloved of him might be produced to demonstrate, that neither excel •… cy in place or parts, nor interest in God's favor have exempted them from 〈◊〉 •… rings.

• 1. As for dignity and excellency it makes no difference before God. God is the supreme Lord over all, and in reference to him all are fellow-servants: so as the greatest can plead no more immunity at God's hand, then the 〈◊〉 .
• 2. As for interest in God's favor, God can and will turn the sufferings of his children to his own glory, and their good. Nothing ever made more to God's glory then Christ's sufferings, and nothing more made to Christ's advancement then they, Phil. 2. 8, 9.

• 1. Let them who have excellency above others in this world, apply this to them •… es, and be willing to put their necks under God's yoke, and contentedly bear what God shall lay upon them.
• 2. Let them who think they have interest in God's favor, not so rely thereupon, •… s to count themselves free from all correction. God is not like a foolish cockering 〈◊〉 other. He knows that corrections are needful and useful for his children. They who take themselves to be beloved of God, may rather look for trial of their obe •… ence this way, Heb. 12. 6, 7, 8.
• 3. This is a matter of great consolation to such as are thus tried. Herein they 〈◊〉 dealt withal as God useth to deal with his dearest. Herein also they are made conformable to Christ their head.
• 4. Let others take heed of censuring such as are brought to suffer. This was the error of Iebs Friends. God's best and dearest children may be thus miscensured.

§. 47. Of experimental Learning.

IT is said of the Son of God, that he learned obedience.

A thing is learned two ways.

• 1. By attaining to the knowledge of that which we knew not before. In this sense saith Christ, Learn what that meaneth, I will have mercy and not sacrifice, Matth. 9. 13.
• 2. By an experimental evidence of what we knew before. In this sense saith the Apostle, I have learned in whatsoever state I am, therewith to be content, (Phil. 4. 11.) that is, by experience I find that this is my best course. Thus it is said, They shall learn war no more, (Isa. 2. 4) they shall experimentally find no more War amongst them. I have learned by experience, that the Lord hath blessed me for thy sake, saith Laban to Jacob, Gen. 30. 27. Thus we say in common speech, when by experience of paying another's debt, we find how costly a thing it is to be a Surety, I have learned what suretyship is. Thus Christ learned what it was to be a Surety for sinners.

In this particular case of Christ, that so excellent a person as the Son of God, so beloved of the Father, so pure, so harmless, should suffer so as he did, was a new lesson, never heard of before, first learned by him.

Yea further in his own example he so practiced this lesson, as he became an example to others, so to teach it others, as they might learn it of him.

Christ had an experimental proof of sufferings. He had not only a general notion that the human nature which he assumed was subject to manifold sufferings, but he learned it to be so by experience in his own person: he sensibly felt the smart, pain, weight and grief thereof: witness his great agony set down §. 38.

Of the end and use of this experimental learning, See Chap. 2. verse. 18. § 183, 186.

§. 48. Of Christ's Obedience in suffering.

THe chief lesson which Christ by his suffering learned, is here styled 〈◊〉 . The Greek word is a compound. The simple Verb from which it is derived signifieth to hear. The Preposition with which it is compounded, signifieth under. So as according to the notation it signifieth to hearken under, or to listen, as Rhoda did, Act. 12. 13. and Sarah, Gen. 18. •… 0. Most usually it signifieth so to hearken to that which is required, as to do and perform the same; this is to obey▪ Thus Abraham being required of God to go to such a place, obeyed; for he 〈◊〉 thither, Heb. 11. 8. •… n Latin he that hears what is spoken, is said to obey. This is the notation of the Greek word here translated obedience. For obedience is a real demonstration of ones hearing that which is spoken to him: Because a voice is attributed to God's rod, that is, to his chastisements, and they who observe God's mind and meaning in correcting them, are said to hear the rod, ( Mic. 6. 9.) Obedience is applied to enduring suffering.

Obedience therefore is manifested two ways.

• 1. By doing what is required, Rom. 6. 16.
• 2. By enduring what is said upon one, Phil. 2. 8.

In this later sense is the word here used. For Christ by experience found that it became him willingly and patiently to bear what his Father was pleased to •… y upon him.

Thus patience under a Cross is a kind of obedience; yea it is a great degree of obedience; the highest and chiefest point of obedience. Unto you it is given 〈◊〉 only to believe on Christ, but also to suffer for his sake, saith the Apostle, 〈◊〉 ▪ 1. 29. To believe is a great part of obedience: but to suffer is there made •… greater.

Obj. We are oft brought to suffer, Will we, nill we. There is a necessity of e •… during. How then can this be counted obedience?

Answ. Though the bearing of a burden be a matter of necessity, yet a 〈◊〉 and willing bearing it is a point of obedience.

Herein lies a difference betwixt God's children and others. By their 〈◊〉 yielding they show that they prefer the good pleasure of God, before their 〈◊〉 ple •… sure; yea before their own ease, liberty, and life itself, if God call them 〈◊〉 lose their 〈◊〉 .

Let us not therefore think it sufficient that in peace, health, prosperity we ha •… e yielded some active obedience to God's will for doing this or that: but let 〈◊〉 also be ready to 〈◊〉 passive obedience. This is commanded, Matth. 16. 〈◊〉 2 Tim. 2. 3.

This hath been performed by God's servants, Heb. 11. 27. God hath commended it in them that have done it, Rev. 2. 3. and promised a great reward, Matth. 5. 11, 12.

By this kind of obedience we shall show that we serve God not simply for 〈◊〉 selves, o •… our own advantage here in this world. And hereby we shall answer that cavil of Satan, Doth he fear God for naught? Job 1. 9.

If the things which Christ suffered be duly weighed, his obedience therein will more 〈◊〉 be manifested. Hereof see Chap. 2. v. 9. §. 76.

§. 49. Of the benefit of Christ's being perfected.

THe blessed effects of Christ's suffering are here added for further satisfaction of the doubt mentioned, § 46. For here is shown that glorious effects •… ded to himself, and to such as believed on him. Therefore it is no wonder 〈◊〉 so excellent a person, and so dear to God as the Son was, should suffer 〈◊〉 he did.

In reference to Christ himself it is here said, that he was made perfect, namely by his sufferings. This point is distinctly handled, Chap. 2. v. 10. §. 97.

The manner of bringing in this effect, and inferring another effect concerning our salvation, by a Participle, thus, being made perfect he became, &c. showeth 〈◊〉 Christ by his fulfilling all that was required for man's redemption, which is implied under this word perfected, wrought out our salvation. It was not only his incarnation, nor his living here on earth, nor his preaching and working miracles, but also his sufferings (even till it came to this, that he said, It is finished, ) whereby he came to be the author of salvation: We may not therefore sever Christ's active and passive obedience; nor think by this or that part of his active obedience, or by this or that part of his suffering to be saved, but rest upon all that he 〈◊〉 and endured, to the making of him perfect. For thus he comes to be the author of salvation.

Two things are comprised under the salvation here intended.

• 1. Final redemption from all misery.
• 2. Perfect fruition of all felicity.

This is the salvation which was Prophesied of before Christ was exhibited, Isa. 62. 11. Zech. 9▪ 9. This is it that was proclaimed upon his coming into the world, L •… k. 1. 69. & 2. 30.

This was it that was confirmed by the Apostles, after Christ was taken out of the world, and by all faithful Ministers age after age, Act. 28. 28. 2 Cor. 6. 2.

Man was implunged into such misery by sin, as if this salvation had not been procured for him, it had been better for him never to have been. In this misery 〈◊〉 was so far held, as all creatures in the world could not help him: but Christ 〈◊〉 him, and had compassion on him, as he had on the Leper, Mar. 1. 41. and on the Widow, Luk. 7. 13. and thereupon saved him.

The necessity and benefit of Christ's Priesthood is hereby demonstrated. By it that salvation is brought unto us, which if we had been without, we had been worse then dogs, and in the case of devils. But by it we are brought into a better estate then that wherein Adam was created.

What matter of rejoy •… ing doth this give unto us! Not only the Mother of Jesus, ( Luk. 1. 47.) and old Zacharias, (Luk, 1. 68.) and old Simeon, (Luk. 2. 28, &c. ) and other sons of men that partake of the benefit of this redemption, much rejoiced and praised God for this salvation; but also the Angels of heaven, Luk. 2. 13, 14. praise God for the same, and that on man's behalf. How did the Israelites rejoice at that salvation which God gave them when they passed thorough the red sea, Exod. 15. 1, &c.? and so upon other deliverances at other times. How much more ought we to be quickened up unto this holy and heavenly duty, to whom this great salvation belongeth?

§. 50. Of the Author of Salvation.

THere is another effect of Christ's sufferings, whereby the scandal of his Cross is taken away, thus expressed, He became the author of salvation.

The Greek word translated author, is not elsewhere to be found in the New Testament▪ Heathen Philosophers attribute it to their gods, whom they make the authors of all the good they have.

In such a sense as Christ is here called the author of salvation, he is styled the 〈◊〉 of salvation, Chap. 2. v. 10. §. 95.

Christ is here called the author of salvation in a double respect.

• 1. In reference to his Father of whom he purchased those whom he saveth, Act. 20. 28. Eph. 1. 14.
• 2. In reference to Satan, whose slaves all mankind were. Him Christ overcame, and delivered them who were in bondage to him, and having rescued t •… em, made them heirs of salvation, Heb. 2. 14. & 1. 14.

• 1. Herein lieth an especial difference betwixt Christ the true Priest, and all other Priests whatsoever. No Priest that ever was before Christ, was author of s •… lvation. If any had been so, Christ needed not have been a Priest.
• 2. This giveth us good ground to look unto Jesus, (Heb. 12. 2.) because he is the author of salvation. We may safely rest and rely upon him for salvation. Incredul •… us persons, who refuse to rest upon Christ; and Idolaters, who rest upon any other, deprive themselves of salvation, and deservedly perish.
• 3. Ascribe all glory for that hope of salvation which ye have, unto Christ: 〈◊〉 they who cried and said, Salvation to our God that sitteth on the Throne, and 〈◊〉 to the Lamb, Rev. 7. 10. The equity hereof is thus set down, Of him, and 〈◊〉 him, and to him are all things: to him be glory forever, Rom. 11. 36.

§. 51. Of eternal Salvation.

OF the salvation here intended, See Chap. 1. verse. 14. §. 159. & Chap. 2. ver. 10. §. 95.

The more to commend this salvation, whereof Christ is the author, it is here said to be eternal. The Greek Adjective is derived from that word which is 〈◊〉 translated •… ver. Of Eternity see the Guide to go to God, or my Explanation of 〈◊〉 Lord's Prayer, §. 224.

Here it is taken for an everlasting continuance, without date or end. In this sense it is here said that salvation is eternal. This is that which is styled, 〈◊〉 eternal, Matth. 25. 46. And an inheritance incorruptible, that fadeth not 〈◊〉 , 1 Pet. 1. 4.

Thus is this salvation set forth to manifest and magnify the greatness of his Majesty, the riches of his mercy, and the worth of his sacrifice that is the 〈◊〉 thereof.

• 1. We have good ground hereupon to prefer this salvation before honor, ease, profit, pleasure, or anything else that this world can afford. For this 〈◊〉 and all things therein are transitory. What shall it then profit a man to gain the whole world, which soon passeth away; and lose salvation which is 〈◊〉 ? Consider how desirous men are of such inheritances of land and houses in 〈◊〉 world, which have no date nor time of expiration; and yet expire they will 〈◊〉 must. There is no worldly inheritance so settled on any, but he must leave it, or 〈◊〉 will leave him: but here is an everlasting inheritance, which shall never decay, •… ver be taken away.
• 2. Well may we patiently endure whatsoever the Lord shall be pleased to lay 〈◊〉 us, because Our light affliction which is but for a moment, worketh for us a far 〈◊〉 exceeding and eternal weight of glory, 2 Cor. 4. 17.

This made Martyrs so patient and joyful in all their sufferings. See more 〈◊〉 Martyrs sufferings, and of their joyful manner of suffering in my Sermon 〈◊〉 A Recovery from Apostasy, on Luk. 15. 31. § 23, 25, 26.

§. 52. Of Obedience a sign of Salvation.

THat it may be known to whom the foresaid salvation belongeth, the 〈◊〉 addeth this description of them, To all them that obey him. The particle 〈◊〉 the Verb translated obey is that from whence the Noun obedience is 〈◊〉 : Whereof see v. 8. §. 48.

Hereby in this place is intended a doing of that which is required. He that requireth that which is to be done, is comprised under this relative Him, 〈◊〉 hath reference to the Son mentioned, v. 8. So that the obedience here set down is 〈◊〉 that which Christ requireth, according to that which was noted of hearing 〈◊〉 voice, Chap 2. v. 7.

By this we may conceive that faith, and other like graces are here 〈◊〉 under this phrase, obey him: for faith is much urged and pressed by Christ, 〈◊〉 3. 18, 36. & 6. 47. Therefore he that believeth not is said to disobey, 〈◊〉 . 3 verse. 18.

This qualification of the persons for whom salvation was purchased, is here 〈◊〉 down as a sign and mark whereby they may have assurance in themselves, 〈◊〉 may give evidence to others that salvation belongeth unto them. For Christ 〈◊〉 set this mark upon his sheep, My sheep hear my voice, and I know them, and 〈◊〉 •… low me, Joh. 10. 27.

Thus it appeareth that none can lay claim to salvation till they obey Christ.

This is a condition annexed to the participation of salvation: it is a way appoin •… for attaining thereunto.

• 1. This discovereth the folly of those who so rest upon what Christ hath done •… dendured for man's salvation, as they regard not Christ's voice, nor hearken to 〈◊〉 which Christ requireth of them. Though the obedience here required be no 〈◊〉 of salvation, yet without it a man cannot attain to salvation.
• 2. Make this a trial of thy spiritual estate: and hereby examine thyself, that 〈◊〉 mayest know thy right to salvation. This showeth that thou art a member of 〈◊〉 body whereof Christ is the Savior, Eph. 5. 23.
• 3. As thou desirest to partake of this benefit of Christ's Priesthood, so take him 〈◊〉 be thy King: and let his will revealed in his Word, be thy rule, and a Law unto 〈◊〉 .

§. 53. Of the extent of Salvation, To all that obey.

AS the foresaid point of obedience was a matter of restraint, excluding all that obeyed not from salvation, so this general particle ALL, is a note of extent 〈◊〉 all of all sorts, of what rank or degree soever they be, so as none at all 〈◊〉 obey shall miss of salvation. He that observes the condition, shall assuredly 〈◊〉 the fruition of that which is promised. God rewardeth every man according to 〈◊〉 , Psal. 62. 12.

• 1. He that propoundeth the condition bindeth himself to perform what is pro •… thereupon.
• 2. Christ is no respecter of persons, Act. 10. 34. What he giveth to any one, he 〈◊〉 give to everyone that is guided by the same spirit.

All of all sorts, great and mean, rich and poor, male and female, or of what 〈◊〉 rank or degree soever they be, that are in the number of those that obey, may 〈◊〉 this ground lay hold on salvation, and rest assuredly to be made partakers thereof.

This may give a good direction to all that are in God's room over others, and 〈◊〉 power to reward, that they do it impartially; and look to the work, not to the person.

§. 54. Of Christ called a Priest after the most excellent Order.

THis verse is added as a conclusion of what the Apostle had said concerning the acts and ends of Christ's Priesthood; which were such as could agree to none of the Priests under the Law: so as he must needs be a Priest after a more excellent order then the order of Aaron. This he had shown before, v. 6. to be the 〈◊〉 of Melchizedek, and thereupon concludeth that he is called of God an High Priest after this order. The Greek word translated called, is a compound; here only used in the New Testament. It signifies a free, open acknowledging one; and 〈◊〉 it were by name calling him.

This act is ascribed to God in this phrase, Called of God; and implieth that God 〈◊〉 Christ unto this excellent Priesthood. As was noted before, §. 24, 27.

Of this phrase, After the order of Melchizedek, See v. 6. §. 30.

§. 55. Of the Resolution of Heb. 5. v. 7, 8, 9, 10.

THe sum of these four verses is, A proof of the excellency of Christ's Priesthood.

Hereof are two parts,

• 1. A confirmation of the point, v. 7, 8, 9.
• 2. A conclusion thereof, v. 10.

The point in general was before declared, v. 5, 6. It is here proved by an •… ction of particulars. The particulars may be brought to two heads.

• 1. The act of Christ's Priesthood, v. 7.
• 2. The ends thereof, v. 8, 9.

The principal act is

• 1. Propounded.
• 2. Illustrated.

About the act four things are propounded.

• 1. The kind thereof, He offered.
• 2. The subject matter which he offered. Hereof are two branches.
  • 1. Prayers.
  • 2. Supplications.
• 3. The manner of offering them up. Hereof are also two branches.
  • 1. With strong crying.
  • 2. With tears.
• 4. The person to whom he offered. This person was God, who is described,
  • 1. By his ability to do what was desired, To him that was able.
  • 2. By the extent of his power in this phrase, To save from death.

The foresaid point is illustrated two ways;

• 1. By the time when it was done.
• 2. By the issue thereof.

The time is described two ways;

• 1. By the brevity of it, implied in this phrase, In the days.
• 2. By the infirmity of Christ's human nature, in this phrase, Of his flesh.

The issue of Christ's prayers is set out,

• 1. By the kind thereof, He was heard.
• 2. By the subject whereabout he was heard, in that he feared.

The ends of Christ's executing his Priesthood are here noted to be two, 〈◊〉 〈◊〉 reference to his Father, v. 8. The other in reference to his Church, v. 9.

In the former we may observe two points:

• 1. The manner of bringing it in by these discretive particles, Though, yet.
• 2. The matter whereof it consists. Hereof are two branches.
  • 1. A Lesson.
  • 2. The means of learning it.

In the lesson are expressed,

• 1. The Scholar, a Son.
• 2. The kind of learning, which was experience.
• 3. The lesson itself, Obedience.

The means of learning the foresaid lesson were sufferings.

In declaring the other end which hath reference to the Church, there is 〈◊〉 ▪

• 1. The ground of it, Christ was made perfect.
• 2. The kind of it. This is
  • 1. Propounded.
  • 2. Amplified.

In propounding the end is manifested,

• 1. The kind of it, Salvation.
• 2. The continuance of it, eternal.

It is amplified,

• 1. By the efficient, in this phrase, He became the author.
• 2. By the persons to whose good it tended: These are manifested,
  • 1. By a restraint, Them that obey him.
  • 2. By an extent of that restraint in this general particle, ALL.

The conclusion is, that Christ is the most excellent Priest.

Concerning this three points are expressed:

• 1. The author of his calling, Called of God.
• 2. The kind of his Function, An High priest.
• 3. The Order after which he was a Priest, After the Order of 〈◊〉 .

§. 56. Of Observations raised out of Heb. 5. 7, 8, 9, 10.

I. CHrists time on earth was but short. Here it is set forth by days. See §. 33.

II. Christ's human nature was a frail nature. It was flesh. See §. 33.

III. Christ's sufferings were only for the time of this life. They were in the days of 〈◊〉 〈◊〉 . See §. 33.

IV. Christ as our Priest offered for us. This is plainly expressed. See §. 34.

V. The gifts which Christ offered up were prayers. This also is plainly expressed. 〈◊〉 § 36.

VI. Christ added supplications to prayers. Of the difference betwixt prayers and 〈◊〉 , See §. 35.

VII. Christ prayers were very ardent. They were strong cryings. See §. 37.

VIII. Christ prayers were mixed with tears. This is here expressed. See §. 37.

IX. Christ's agony was very great. The effects thereof here noted do demonstrate is much. See §. 38.

X. In extraordinary distress, extraordinary prayer is to be made. Christ's distress 〈◊〉 extraordinary, so was his prayer. See §. 39.

XI. Prayer is to be made to God alone. Christ's pattern teacheth thus much. See §. 40.

XII. They who call on God must believe that he is able to help. For this end is God 〈◊〉 described, Who is able, &c. See §. 40.

XIII. God hath power over death. For he can save from death. See. §. 41.

XIV. God can keep such as die from being swallowed up of death. Thus was Christ 〈◊〉 from death. See §. 42.

XV. Christ was offered up to death. Thus much is intended by the mention of death i •… this place. See §. 42.

XVI. Christ prayers were heard. This is expressly set down. See §. 43.

XVII. Christ feared. This is here taken for grant. See §. 44.

XVIII. Christ was delivered from what he feared. This is the meaning of this 〈◊〉 , 〈◊〉 was heard. See §. 44.

XIX. Faith and fear may stand together. Christ prayer was an effect of faith, yet 〈◊〉 . See §. 45.

XX. Christ's sufferings are no matter of offense. These discretive particles, Though, 〈◊〉 , import as much. § 46.

XXI. Christ was the Son of God. This is here intended under this word, A Son. See §. 46.

XXII. The best and dearest to God are subject to sufferings. So was the Son of God. See § 46.

XXIII. Experience is a teacher. This is the learning here intended. See §. 47.

XXIV. Suffering is a kin •… e of obedience. This is the obedience here meant. See §. 48.

XXV. Christ suffered much. This is taken for grant under this phrase, By the thi •… gs which he suffered. See §. 48.

XXVI. Christ was 〈◊〉 by his sufferings. This is here implied under this phrase, 〈◊〉 〈◊〉 〈◊〉 . See §. 49.

XXVII. What Christ •… uffered was for man's salvation Salvation is here laid down 〈◊〉 the end of Christ's sufferings. See §. 49.

XXVIII. Christ is the author of salvation. These are the very words of the text. See § 50

XXIX Salvation purchased by Christ is •… ternall. So is it here styled. See §. 51.

XXX. True obedience is that which is yielded to Christ's Word. This relative HIM ( 〈◊〉 ) hath reference to Christ and his Word. See §. 52.

XXXI. 〈◊〉 but such as they Christ can be saved. Salvation is here appropriated 〈◊〉 〈◊〉 . See §. 52.

XXXII. All that obey Christ shall be saved. The general particle ALL, intends 〈◊〉 much. See §. 53.

XXXIII. Christ was an High priest.

XXXIV. Christ was called of God to be an High priest. These two last Doctrines are in the words of them expressed.

XXXV. Christ was an High-priest after the most excellent Order. This was 〈◊〉 order of Melchizedek. Of these three last Doctrines, See §. 54.

§. 57. Of the many profound mysteries of Christ's Priesthood.

FRom this verse to the end of the sixth Chapter, the Apostle maketh a •… on: which he doth of purpose to stir up the Hebrews more 〈◊〉 to attend to that which he should further deliver about the excellency of 〈◊〉 Priesthood.

This verse is a transition betwixt his former Doctrine, and the following •… sion. It is a perfect transition, looking backward and forward. It looks •… ward to the former Doctrine, by setting down the multitude and difficulty of •… steries concerning Melchizedek, in these two phrases, Many things hard to be •… tered. It looks backward to the digression in declaring their dullness, thus, Ye 〈◊〉 dull of hearing.

This Relative, whom ( of whom) hath reference to Melchizedek, the last 〈◊〉 of the former verse: but so as it intends also Christ and his Priesthood, which 〈◊〉 after the order of Melchizedek.

Of the Greek phrase, thus translated, Of whom we have many things to say, 〈◊〉 Ch. 4. v. 13. §. 79.

Thereby is implied that many mysteries were couched under that kind of •… hood: and the phrase following showeth them to be very difficult.

This phrase, hard to be uttered, or hard by interpretation, to speak, or 〈◊〉 manifesteth a difficulty.

The Greek word is a compound. The simple Verb signifieth to interpret 〈◊〉 the particle added thereto implieth a difficulty. As in this phrase, burdens •… vous to be born, or hard to be born, Luk. 11. 46. and this, hard to be unde •… 〈◊〉 2. Pet. 3. 16.

Hereby we are given to understand, that the doctrine of Christ's 〈◊〉 contains many profound mysteries.

This is evident by sundry mysteries heretofore delivered on Chap 2. v. 17, 18. 〈◊〉 on Chap. 4. v. 15, 16. and on the beginning of this Chapter: but especially by 〈◊〉 which are set down in the seventh, and other Chapters following.

Christ's Priesthood is the main ground of our salvation: most of the 〈◊〉 points of our Christian Religion must be known for attaining the knowledge 〈◊〉 of: as the distinction between Father and Son, and betwixt the two 〈◊〉 〈◊〉 Christ, in both which he was our Priest: God, for works of Authority and •… nity: Man, for works of service, and suffering: the union also of those two •… tures in one Person, because the perfection of all those things, which 〈◊〉 , 〈◊〉 our Priest did, consisted therein: yea the several mysteries contained under 〈◊〉 many Rites of Aaron's Priesthood, and the difference betwixt Aaron's and •… zedechs Priesthood are to be known, as the Apostle himself in the seventh 〈◊〉 expressly showeth.

• 1. This giveth evidence of the singular use and benefit of this Epistle to the 〈◊〉 〈◊〉 . No part of Scripture doth more distinctly, and fully lay forth the 〈◊〉 of Christ's Priesthood then this. What wrong therefore do those to God's 〈◊〉 who impugn the authority of this Epistle? See Ch. 1. §. 1. in the Pro •… m 〈◊〉 before this Epistle.
• 2. It can be no wonder that so many heresies have been in all ages 〈◊〉 about the Priesthood of Christ, in that it is a mystery so profound as it 〈◊〉 . 〈◊〉 of the Popish heresies, especially those that are most fundamental, are 〈◊〉 Christ's Priesthood. For of it there are two parts: The oblation of Christ's 〈◊〉 , and his continual Intercession: Against which are most of their 〈◊〉 resies: as the Sacrifice of the Mass; which they say is a true, real, 〈◊〉 Sacrifice for the quick and dead: their sacrificing Priests: their doctrine of 〈◊〉 〈◊〉 Supererogation, of Intercession of Saints and Angels: most of their errors about 〈◊〉 Sacraments, with many other.
• 3. Hereby we see how necessary it is to be well instructed in the Priesthood of Christ.
• 4. This may stir up Ministers among other mysteries to study and preach this my •… of Christ's Priesthood. And this may also stir up people patiently and diligently to attend unto it.

Of the Papists cavil hence raised about the difficulty of the Scripture, See The 〈◊〉 Armor of God. Treat. 2. Part. 8. on Eph. 6. 17. Of God's word, §. 18, 19, &c.

§. 58. Of men's dullness in hearing.

THe other part of the transition followeth in these words, Seeing ye are dull of hearing, or slow in ears. The Greek word translated dull, properly signifeth slow, or slothful, and so it is translated Heb. 6. 12. The Greek Epithet is 〈◊〉 to an Ass, a slow beast: to an old man, and to water running 〈◊〉 .

The other word translated hearing doth signify ears, for it is of the Plural number, and is translated ears, Mark 7. 35. Acts 17. 20. They who are ready, will •… , and forward to hearken to a thing, are said to be swift to hear, Jam. 5. 19. Contrarily they who are negligent and careless, are said to be slow in their ears, 〈◊〉 in hearing. Hereby we see that their want of knowledge was through their 〈◊〉 default: So as, That dullness of understanding, which men by their own 〈◊〉 bring upon themselves, makes the mysteries of the Word to be more 〈◊〉 , then otherwise they would be. This is the reason that moved Christ to reprove his Disciples for not understanding what he spake, Matth. 15. 16. & and 16. 9. Luke 24. 25. John 3. 10. So the Apostles, 1 Corinth. 3. 1. 2 Pet. 3. 16.

This affords matter of humiliation to all such as understand not the Word, and the mysteries contained therein: For it showeth, that they have been slothful and careless about exercising themselves in God's Word: and thereby they have 〈◊〉 themselves dull in hearing, dull in conceiving.

Let them therefore lay the blame, not upon God's Word, but upon themselves: for take away dullness from men's understanding, and the Scriptures will appear to be much more easy then to many they appear to be.

Of the perspicuity of the Scripture, and of means to find out the sense and meaning thereof, See The whole Armor of God, Treat. 2. Part. 8. on Ephes. 6. 17. §. 3, 7, 18, 21.

This phrase hard to be uttered, shows, that hearers dullness keeps Ministers from a full and clear expressing of the mysteries of the Word. They know not how to speak to their hearers, 1 Cor. 3. 1.

Hereby they are forced to pass over sundry mysteries, or to express them in such low terms as may seem more fit for dull capacities, then for divine mysteries. This further aggravates that fault of dullness in hearing.

§. 59. Of reproving upon just ground.

IN this verse the Apostle gives a particular exemplification of that for which he had in general reproved them in the later part of the former verse: namely, for 〈◊〉 dullness in hearing.

〈◊〉 exemplification is brought in as a proof of his reproof. So much is ma •… by this causal particle FOR. Before which in Greek is set the co •… particle: which is not without emphasis: and may be thus translated, For, Even.

The Apostles exemplification is set out in two Metaphors: One is taken from Catechists, who need to be instructed in the first principles of Christian Religion, v. 12. The other from children who must have plain and easy matters delivered unto them, v. 13, 14.

By this manner of proceeding, in showing the ground of his reproof, we may observe, That reproof must be upon good ground.

If thy brother shall trespass, go and tell him his fault, Matth. 18. 15. This is to be done in private reproof. Them that sin rebuke before all, 1 Tim. 5. 24. This is to be done in public reproof. In the one, and in the other there must be a trespass, 〈◊〉 sin, for which the reproof is. Nicodemus took this for an undeniable principle, which he thus expresseth, Doth our Law judge any man before it hear him, and 〈◊〉 what he doth? Joh. 7. 51.

Hereby the Reprover justifieth his deed, and showeth, that there was need thereof. Thus he maketh his reproof to pierce more deeply, and 〈◊〉 the reproved see his fault, whereby he may be brought to confess and redress it, or at least his mouth will be stopped that he shall not have to oppose against it.

To reprove upon light report or mere suspicion, savoreth too rankly of 〈◊〉 rashness which beseemeth not Christians in such a duty.

§. 60. Of Proficiency answerable to the means afforded.

THis phrase, For the time, implieth that these Hebrews had had the Gospel many years preached unto them: thereby they were called unto the Christian Church, and made scholars in Christ's school: and had Christ's Ministers to be their instructors, and the holy Scriptures their books. This is here noted as an •… vation of their dullness, and implieth, that our proficiency ought to be answerable to our continuance under the Ministry of God's Word. Christ thus 〈◊〉 Philip for failing herein, Have I been so long time with you, and yet, hast thou not 〈◊〉 me, Philip? Joh. 14. 9. Herein Moses aggravateth the sin of the Israelites in the wilderness, who had been there tutored forty years, Yet, saith he, the Lord 〈◊〉 not given you an heart to perceive, and eyes to see, and ears to hear unto this day, Deut. 29. 4.

This also made Jeremiah to complain, That three and twenty years •… there he had spoken to them the Word of the Lord, but they had not hear 〈◊〉 ▪ Ier. 25. 3.

The continuance of means of knowledge among us, is a great aggravation of our people's ignorance. For who among us have not been born and brought 〈◊〉 under the light of the Gospel? Are there any now that were born before Queen Elizab. ths days? But from the beginning of her days, till these our days 〈◊〉 the Gospel been preached in this Land, and I hope will continue to be preached to the worlds end. The truth of God's Word, and mysteries of godliness have 〈◊〉 this time been publicly preached, and strongly maintained against Papists and other Adversaries. A shame therefore it is for people to be dull in hearing the mysteries of the Word. See more hereof, §. 63.

Of Ignorance as it is a sin, See v. 2. §. 10. Of the danger thereof, See Chap. 3. v. 10. §. 112.

§. 61. Of Learners proving Teachers.

BY the continuance of means which these Hebrews had enjoyed, the Apostle 〈◊〉 showeth, that they might have attained to such a measure of knowledge as they might have been able to have instructed others.

The Word translated, Teachers is derived from a Verb that signifieth to 〈◊〉 . It setteth forth such an one as hath been so taught, and thereupon hath so learned, as he is able and fit to teach others. Sometimes it is put for him that hath an office of teaching, Ephes. 4. 11. 1 Cor. 12. 28. Sometimes for him that hath ability to teach, Rom. 2. 20. So it is here taken. So as it will not follow that all who are able to instruct others, should thereupon take upon them the ministerial function, without being called and set apart thereunto. All that have the office of teachers must have the ability of teachers: but all that have the ability need not have the 〈◊〉 .

The word set before this, and translated, Ye ought, signifieth a bounden duty. Of the various acception of this word, See Chap. 2. v. 17. §. 166. Here it showeth, that it became them, and it was their duty so to have improved the means of knowledge that was so long afforded unto them, as they might have been fit to 〈◊〉 taught others. In this respect the Apostle requires aged women, to be 〈◊〉 of good things, Tit. 2. 4. Thus Aquila and Priscilla instructed Apollos, Act. 18. 26.

By such proficiency both God, his Word, and Ministers are much honored: Yea thereby the Church may be much increased, and they themselves made able to 〈◊〉 much good to others, and to themselves.

What now may we judge of them, who do all they can to keep people from knowledge, and to nuzzle them up in ignorance. Hereof see The whole Armor of God, Treat. 2. Part. 8. on Ephes. 6. 17. §. 22, 23, 24. How such are made Satan's 〈◊〉 , See ibid. Treat. 1. Part. 1. on Eph. 6. 12. §. 24.

This may be a spur to such as think they have gone far, if they have attained to the knowledge of some fundamental principles. Are such fit to be Teachers? Where is that fullness of knowledge ( Col. 1. 9) and abundance therein (2 Cor. 8. 7.) which 〈◊〉 required of Christians?

I •… it be the duty of private Christians to be able to instruct others, How 〈◊〉 more of Ministers, Governors of Families, Parents, and such as 〈◊〉 charge over others? What a shame is it for such to be unable to be •… eachers?

It becomes us therefore to give the more earnest heed to the things we hear ( Heb. 2. 1.) So as we may the more profit thereby, and still more and more grow in knowledge, till we come to be able teachers.

§. 62. Of instructing others according to their need.

THis phrase, Ye have need, is brought in as a reason of the Apostles forbearing to handle deep points. They had need of other kind of instructions: So as people are to be instructed according to their need. Ye are not able to bear such and such Doctrines, 1 Cor. 3. 2. I have yet many things to say unto you: but you cannot bear them now (saith Christ to his Disciples, John 16. 12.) It is expressly said of him, That he spake the Word unto them as they were able to bear it, Mark 4. 33. This was the reason why Christ would not press upon his Disciples that 〈◊〉 Discipline of much fasting, while they were but novices. He declareth the equity hereof in two familiar comparisons: One taken from putting a 〈◊〉 of new cloth unto an old garment: The other from putting new wine 〈◊〉 old bottles; which he saith no man will do, Matth. 9. 14, 15, &c. See more §. 66.

The Greek word translated Need, signifieth also use, Ephes. 4. 29. 〈◊〉 3. 14. And Experience teacheth, That things needful do prove useful.

It is therefore an especial point of wisdom in those who have a charge over others, carefully to observe of what they have need.

This Conjunction Again, hath reference to their first entrance into Christ's School, and it intends as much as if he had thus said, As at the beginning when 〈◊〉 first became hearers of the Gospel, ye were ignorant of the mysteries thereof, and had need to be instructed in the first Principles of Christian Religion: So 〈◊〉 ye remain ignorant: and notwithstanding the great means of knowledge afforded unto you, and the long time that you have enjoyed the same, ye are in such a case as you were in the beginning: So that it is needful that we begin all 〈◊〉 again.

Hereby the Apostle gives us to understand, that where need requires it, the same same things are to be taught again, yea and again. To write the same things to you 〈◊〉 for you safe, saith the Apostle, Phil. 3. 1. To this tends the Prophets ingemination, Precept must be upon precept, precept upon precept, line upon line, line 〈◊〉 line, Isa. 28. 10.

Thus we deal with our friends about bodily food. If we observe that by reason of weakness they need to be sed with such sustenance, as they used in their childhood, we will give them the same again. Physicians in deep consumptions use to advise well-grown persons to suck women's breasts.

Should we not be as wise for people's souls, as for their bodies?

§. 63. Of the first principles of the Oracles of God.

THat which these Hebrews had need to be taught again, is thus expressed, 〈◊〉 first principles of the Oracles of God.

The word translated principles, is derived from a Verb that signifieth 〈◊〉 . This is the first evident demonstration of a childes strength: that he can feel 〈◊〉 legs and go. The Metaphor is transferred to Arts, wherein the first things that 〈◊〉 learned are called Principles or Elements. All Arts have their distinct Principles, which, they who desire to learn this or that Art, are first taught. So 〈◊〉 have their Principles, wherein they who desire knowledge of the Christian Religion, are instructed.

These are here said to be the first principles, or word for word, The principl •… of the beginning: such as at the beginning are first taught: and thereupon not •… lie turned, first principles

More distinctly to show what kind of principles he meaneth, he addeth th •… clause, Of the Oracles of God.

The word translated Oracles, is derived from another Noun that signif •… word, or speech. Heathen Authors do put the word here used in the 〈◊〉 number for a divine answer, in English it is styled an Oracle.

The Apostle here to show distinctly what he means, adds this word, Of G •… , (Oracles of God.) So as he means such principles as are made known by God i •… his Word. Therefore the Laws which Moses declared from God are styled 〈◊〉 Act. 7. 38. And the precepts committed to the Jews, Rom. 3. 2. and in general 〈◊〉 whole word of God, 1 Pet. 4. 11.

This is an aggravation of the fault of the Hebrews in that they neglected 〈◊〉 principles of human Arts, but the very Oracles of God himself.

In particular these are called, The Principles of the Doctrine of Christ, Ch •… . 6. §. 3.

In this case to be ever learning, and never able to come to the knowledge of 〈◊〉 truth, is a great shame, 2 Tim. 3. 7.

God himself is hereby much dishonored: His Word and Ministers •… graced.

This nearly concerns such as have been ancient Professors and He •… of God's Word. The Adversaries of our profession will be ready to open 〈◊〉 mouths against such: So as the name of God may be blasphemed there •… , Rom. 2. 24.

Such also may soon be made a prey to every seducer, Ephes. 4. 14.

Take heed therefore how you hear.

§. 64. Of Catechism.

THis p •… ase, Ye have need that one teach you again which be the first principles & •… . i •… is a description of such as were to be instructed in the first principles of 〈◊〉 Christian Religion. Hereby it appeareth, that the Primitive Church, 〈◊〉 in the Apostles days had forms of Catechisms, and a custom of •… zing: As the Jews had the Law for their Catechism, and the abbreviation there •… ▪ Ma •… . 22. 37, 38, 39.

To catechize according to the notation of the Greek Verb, is to instruct, 〈◊〉 that by word of mouth, or by sounding a thing in ones ears.

Among Christians, to catechize is to teach the first principles of Christian Re •… gion: and a Catechism is a brief form of such principles. Such forms there 〈◊〉 〈◊〉 the beginning of the Primitive Church. These and such like phrases import as •… uch: A form of knowledge, (Rom. 2. 20.) A form of Doctrine, (Rom. 6. 17.) A 〈◊〉 •… f sound words, ( •… Tim. 1. 13.) The principles of the Doctrine of Christ, (Heb. •… .) and this phrase in my text, The first principles of the Oracles of God. Thus was 〈◊〉 , (Luk. 1. 4.) and Apollos catechised, Act. 10. 25.

As in the Apostles time, so in succeeding ages, sundry Churches had their dis •… ct Catechisms.

So frequent was the practice of Catechising in ancient times, as they had Minis •… rs s •… t apart for this particular duty to Catechize, called Catechisers: and all 〈◊〉 were admitted to the Church, were from time to time Catechised, and instru •… ed 〈◊〉 the principles of Christian Religion, who from the time of their entrance into the Church, till they were judged •… it to partake of the Sacrament, were called 〈◊〉 , or disciples of the Catechisers.

Many o •… the ancient Councils have made sundry Decrees for Catechising. And many o •… the ancient Fathers have made Treatises thereabouts.

Weighty reasons may be given for the necessity of Catechising.

• 1. By Catechising a good and sure foundation is laid. Now it is necessary that in all building, a good foundation be laid, lest for want of it the building come to 〈◊〉 , Matth. 7. 20, 27.
• 2. By Catechizing people are by degrees made capable of deeper mysteries: as children by learning letters and syllabies, and to spell them, are brought on to 〈◊〉 distinctly. The most intelligent hearers are such as have been well instructed 〈◊〉 the principles of Religion.
• 3. By Catechising such as profess the faith are enabled to render a reason of 〈◊〉 〈◊〉 that is in them, (as is required, 1 Pet. 3. 15.) For a Catechism well compiled, contains the sum and substance of all that a Christian is to bel •… ve.
• 4. By Catechising Pastors may know their people's capacity and understanding: and this is requisice in two respects.
  • 1. That he may the better know whom to admit to the Lord's Table.
  • 2. That he may the better discern how to order his preaching both for matter and manner.
• 5. The fruits of Catechising have ever been observed to be many and great. Thereby have families been made seminaries for the Church. Catechising was one of the most effectual ordinary means of drawing Pagans to embrace the Christian saith. The fruit which Julian the Apostate observed to arise from instructing children in the principles of Christianity, made him put down all places that were used to that end. It hath ever been observed that in this later spring of the 〈◊〉 , the use of Catechising hath been an especial means of drawing people from the darkness of Popery, to the light, of the Gospel. For every Reformed Church hath her Catechism, whereby multitudes have been so grounded in the 〈◊〉 Religion, as nothing could draw them from the same. Hereupon Papists by 〈◊〉 of their Council at Trent, were moved to compile a Catechism of the prin •… o •… their Religion.

〈◊〉 the question be demanded wherein the difference lieth betwixt Catechising and Preaching: I answer, in these particulars especially.

• 1. By Catechising a foundation is laid, Heb. 6. 1. By Preaching the building is 〈◊〉 〈◊〉 reared up, beautified and perfected.
• 2. 〈◊〉 Catechising many and large points are contracted into brief sums: as in •… e ten Commandments, Creed, and Lord's prayer. By Preaching sundry points •… e amplified, enlarged, and sundry ways applied.
• •… . By Catechising weak and ignorant ones are fed, as with milk. By Preaching the strong are further nourished with strong meat. For in Catechising the 〈◊〉 necessary principles are plainly laid down: but in Preaching all sores of 〈◊〉 , the difficult as well as easy, use to be handled; yea and contrary errors 〈◊〉 .
• 4. By Catechising a particular account is taken of the learners▪ which is not so done by Preaching. For Catechising is by question and answer: so as the catechised g •… e an account of their proficiency. But Preaching is only by a Ministers de •… his mind.
• 5. Catechising is for such as are newly entered into the Church: and tha •… 〈◊〉 a time, till they may be fitted for the Sacrament. But Preaching is for all of 〈◊〉 sorts, so long as they live. For though a man had all knowledge, yet is •… ing requisite to work upon their affections; and to bring to their mind and memory such things as they know. Preaching is profitable to all those uses that are mentioned, 2 Tim. 3. 16.

Hereby it is evident that Catechising is to be used as well as Preaching. •… n 〈◊〉 respect,

• 1. They who are in authority to order Church affairs, ought to make order and Laws for Catechising: and be careful to see them put in execution.
• 2. Ministers who have the charge of souls committed unto them, must be 〈◊〉 scionable in laying this foundation where they see just cause. Though they be •… ed, yet they need not be ashamed thereof. It is no shame to lay a foundation: 〈◊〉 a great shame to build without a foundation.
• 3. Parents and governors of families are especially to be conscionable in Catechising their families. This is intended, Deut. 6. 7. and commended by 〈◊〉 himself in Abraham, Gen. 18. 19. This would be a great help to the public •… nistry of the Word. If in families milk were frequently and seasonably •… ven, then might more strong meat be ministered unto them in 〈◊〉 Churches.
• 4. Such as are ignorant ought to suffer this foundation to be laid in their 〈◊〉 and not think much to be Catechised, that so they may better profit by the 〈◊〉 Ministry of the Word.

§. 65. Of grounding principles of Religion on God's Word.

THe addition of these words, Oracles of God, giveth proof that the 〈◊〉 which are taught in Catechisms ought to be grounded on God's Word. 〈◊〉 were the principles in which these Hebrews were instructed. To this purpose 〈◊〉 advice was given, If any man speak, let him speak as the Oracles of God, 1 Pe •… . 4. 11▪ In this sense Catechisticall points are styled The Principles of the Doctrine of 〈◊〉 Heb. 6. 1.

These only are sound (2 Tim. 1. 13.) or wholesome words, even the words of 〈◊〉 Lord Jesus Christ, and the doctrine which is according to godliness, •… 〈◊〉 6. 3.

• 1. This giveth a good direction to such as frame Catechisms, that they be 〈◊〉 to have good warrant out of God's Word for every principle that they set 〈◊〉 It will be useful in this respect, to quote the Scriptures, on which their 〈◊〉 are grounded, in the margin.
• 2. This is a forcible motive to those that have such Catechisms as may 〈◊〉 〈◊〉 styled, The first principles of the Oracles of God, conscionably to use them. M •… sters, Governors of families, Parents, Tutors, School-Masters, and others 〈◊〉 have the charge of souls ought to be the more conscionable in instructing 〈◊〉 〈◊〉 are under them, because they are the Oracles of God, wherein they do 〈◊〉 them: and learners, in that respect ought to be the more diligent in 〈◊〉 them.

§. 66. Of instructing according to learners ability.

THe Apostle the more to aggravate the forementioned fault, setteth it 〈◊〉 familiar comparison taken from those that are fit to be fed with milk or 〈◊〉 meat.

Milk is a food of light digestion, fit for weak stomachs, such as 〈◊〉 have.

Strong meat, as Bread, Mutton, Beef, and such like, is fit for strong 〈◊〉 such as they have, who are somewhat grown in years.

The foresaid first principles are resembled to milk: and deeper mysteries 〈◊〉 strong meat.

By affirming that they had need of milk, he giveth them to understand that 〈◊〉 could no otherwise account of them then of children.

He doth not simply say, They had need, but ye are become such as have need. Hereby he implieth, that God had afforded them sufficient means to be as strong 〈◊〉 : but they had made themselves to be as children. Thus this word is used I am. 2. 4, 11. Yea this very word is used in the verse before this Text, but thus translated, Ye 〈◊〉 . It implieth, that the fault was in themselves: they brought upon themselves that 〈◊〉 fitness, to be fed with strong meat.

This negative, and not of strong meat, is to be taken comparatively; as if he 〈◊〉 said, Ye have need of milk rather then of strong meat: or else the word need 〈◊〉 be taken for fit or meet, thus, Ye are such as milk, not strong meat is sit for: 〈◊〉 as may be fit to have the principles of a Catechism delivered to you: but not (or rather then) deep Doctrines of Divinity. That this is his meaning is clear by 〈◊〉 own exposition of this phrase in the two next verses.

By this comparison it appears, that God's word is to be dispensed according to bearers capacities. See § 62.

The end of dispensing God's Word is to edify, 1 Cor. 14, 12, 26. But this is the 〈◊〉 way to edify people. Children best thrive with milk, and grown men with 〈◊〉 meat Wise School-masters will observe the capacities of their Scholars, and 〈◊〉 instruct them. Should not Ministers much more?

• 1. Contrary to this Direction is an affectation of strong lines (as obscure preaching is called.) Many so preach as none can understand them: it is well if 〈◊〉 can understand themselves. Such were as good be silent: For as good never a 〈◊〉 as never the better. They think they shall be accounted deep Scholars; but 〈◊〉 it must be by such as know not what a Scholar is.
• 2. They transgress the fore-said Direction, who put no difference betwixt A •… ditors and Places: but preach the same things in populous Assemblies and 〈◊〉 -villages, that they do in Universities, or Assemblies of Divines: 〈◊〉 their Sermons with unknown tongues, human testimonies, obscure comparisons, and curious School-points; as if the Doctrine of the sacred Scripture were too plain.
• 3. It will be the wisdom of Ministers to distinguish betwixt persons and places: and carefully to observe what may be fitted for them with whom they 〈◊〉 in present to do; especially for the meaner sort. It is better in this 〈◊〉 to stoop too low, then to soar too high. It is better to feed men with 〈◊〉 , then to choke children with strong meat. Mind not high things, but 〈◊〉 to men of low estate, Rom. 12. 16. Note Paul's example in this case, 1 Cor. 14. 18, 19.

§. 67. Of blaming everyone that deserveth blame.

THe Apostle, to demonstrate the equity of his reproof, amplifieth his former comparison in this, and the other verse following: and showeth what a dis •… it is to stand always in need of milk, v. 13. and what a benefit it is to be capa •… of strong meat, v. 14.

The causal particle, FOR, implieth a confirmation of that which went be •… : namely, that it is a shame to be so ignorant, as to stand in need of learning the first principles of Religion: in that he must needs be unskillful in the word of righteousness.

This point is set down in general terms, thus, Everyone that useth milk, &c.

This general expression everyone, compriseth all of all sorts; as Magistrates, 〈◊〉 , Parents, other Governors, and such as are under them: and also 〈◊〉 men, honorable, wealthy, aged persons, male and female, Professors and 〈◊〉 sorts.

Of the meaning of the Greek word translated useth. See Chap. 2. verse▪ 14. §. 139

Here it is taken for the need wherein one standeth of milk: that is, of being in •… in the first principles. Now no outward estate or condition can excuse such an one, or exempt him from blame: especially after long teaching. Read the Prophets reproofs of such, and you shall find that they spared none, nor Princes, no •… Priests, nor Prophets, nor people.

God is the master of all: all are his Scholars; his instructions are given to all: all are bound to learn them: with whom is no respect of person: to him King and beggar are alike.

How great is their folly, who, to excuse themselves, put the blame on 〈◊〉 Poor and mean men will say, It is a shame for rich and great men to be 〈◊〉 These again will lay the blame upon the meaner sort: as if they had more leisure 〈◊〉 attend upon the means of knowledge: So others in other cases, one puts off to the other. Again, men of great place, much wealth and many years, think they 〈◊〉 a protection: and that though they be ignorant, yet they ought not to be •… ed, or called babes.

For our parts, let us everyone apply that which is here said by the Apostle to 〈◊〉 selves: and if we deserve the blame, lay it upon our own souls: that we may be 〈◊〉 bled and moved to redress that wherein we have formerly failed.

§. 68. Of dullness from want of exercise in God's Word.

THe disgrace and damage of the fore-named ignorant persons, is thus expressed, unskillful in the word of righteousness.

The Greek word translated unskillful is a compound. The simple No •… e •… nifieth endeavor or experience. The Preposition, being privative, 〈◊〉 want of experience. He is as one that hath seldom heard, or at least little 〈◊〉 the Word. He hath not exercised himself therein: He hath learned no 〈◊〉 thereby.

The Apostle by this phrase pointeth at two points:

• 1. Dulness in hearing argueth want of exercise, and experience in 〈◊〉 word.
• 2. Such dullness makes men unable to use God's word aright.

Concerning the former, exercise in any Art and Science, maketh the 〈◊〉 〈◊〉 it easy and familiar to a man; as is evident by daily experience.

But among, and above all other Sciences God's word hath an inward, 〈◊〉 virtue, whereby it sharpeneth the wit of the most simple that exercise 〈◊〉 therein, Prov. 1. 4. It is therefore called quick and powerful, Heb. 4. 12. 〈◊〉 thereby was made wiser then his enemies, then all his teachers, then the ancient, 〈◊〉 119. 98, 99, 100.

Concerning the second point, That dullness in hearing makes men unable to 〈◊〉 God's word aright. This also may be confirmed by experience, as the former: 〈◊〉 he that is not his crafts master can do no good in that science which he doth •… sesse.

Some do here object, That many who read and hear much, still remain d •… ll 〈◊〉 uncapable of the mysteries of the Word: Being ever learning, and never 〈◊〉 to the knowledge of the truth, 2 Tim. 3. 7.

Answ. I may say of such as is said of many that pray, I am. 4. 3. They ask 〈◊〉 They are like the grounds on which corn was sown, and yet brought forth no 〈◊〉 they either understand not the Word, or suffer it not to take root in them, or with 〈◊〉 cares of this world, choke it, Mat. 13. 19, &c.

• 1. This may be a matter of trial, whereby it may be known who have 〈◊〉 themselves aright in the Word: namely, they who understand the Word, and 〈◊〉 capable of the Doctrines that are raised out of it: Who can try the spirits ( 〈◊〉 4. 1.) Who can discern such as make divisions, contrary to wholesome Doctrine ( 〈◊〉 16. 17.) Who are not as children carried about with every wind of Doctrine, 〈◊〉 14. Who are established with grace, Heb. 13. 9.
• 2. This manifesteth the great wrong that many do to themselves by 〈◊〉 and dullness in hearing: they make that Word which is in every respect 〈◊〉 to be useless unto them: they can have no skill therein.

§. 69. Of the word of Righteousness.

THe word that is useless to dull hearers is styled, The word of righteousness. Hereby is meant the Word of God; and that both as it is written and preach •… . This is it that is said to be righteous altogether, Psal. 19. 9.

Thus it is in four especial respects.

• 1. In regard of the author thereof, who saith, All the words of my mouth are in righteousness, Prov. 8. 8.
• 2. In regard of the matter contained therein; which is all manner of righteousness, It declareth all the parts of righteousness, and how a man may be made righteous.
• 3. In regard of the end for which it was written and given to men, which was to make them righteous. It is profitable for instruction in righteousness, that the 〈◊〉 of God may be made perfect, thoroughly furnished unto all good works, 2 Tim. •… . 16, 17.
• 4. In regard of the effect, It doth indeed make a man righteous. For it work •… •… aith whereby he layeth hold on Christ's righteousness, ( Rom. 10. 17.) and also •… epentance, which maketh a man walk in the way of righteousness. The word is 〈◊〉 •… hereby men come to be justified and sanctified, and to grow up in sanctification, till by degrees he come to be perfected, Ephes. 5. 26. James 1. 18. John •… 7. 17▪

• 1. This much aggravateth their fault who do not exercise themselves in this •… ord, but are unskillful therein. It is the word of righteousness which they •… eglect.
• 2. How should this stir us up to give the more earnest heed to this word. What 〈◊〉 can more stir us up? Hereby we shall be directed to put on the breastplate of righteousness, Eph. 6. 14.
• 3. How do they pervert this word who thereby pretend to justify error, falls •… ood, impiety or iniquity▪

§. 70. Of children, wherein it is a grace or disgrace to be like them.

THe Apostle in following the metaphor of using milk, addeth this reason, For •… e is a babe. Babes must be fed with milk.

The Greek word translated, babe, according to the notation of it, signifieth 〈◊〉 that cannot speak: To this purpose saith the Prophet, I cannot speak, for I am •… child, Je •… . 1. 6.

An infant in Latin hath also the same notation. He is not able to give an account of his faith.

This title child or babe, is a word of disgrace to one grown in years. The Apo •… doth here use it for a further aggravation of the forementioned fault of being 〈◊〉 in hearing.

Quist. How can that be a matter of reproach which is required of us: for we are commanded, As new born babes to desire the sincere milk of the word, 1 Pet. 2. 2. and to be as children, Matth. 18. 3.

A •… sw. The same thing in divers respects may be divers, and accordingly, in 〈◊〉 respect be praise-worthy; and in another respect blameworthy. Christ and righteous ones in courage are resembled to a Lion, ( Rev. 5. 5. Prov. 28. 1.) Satan 〈◊〉 , and wicked ones, in cruelty, (1 Pet. 5. 8. Psal. 10. 9.) Christ in his sudden 〈◊〉 is resembled to a thief, ( Rev. 16. 15.) and false teachers in deceit, ( John. 10▪ 8.) Christians in prudence are resembled to a serpent, ( Matth. 10. 16.) and 〈◊〉 ones in venom or poison, ( Psal. 58. 4.) Mans regenerate part in softness 〈◊〉 resembled to flesh, ( Ez •… k. 11. 19.) and the unregenerate part in corruption, ( 〈◊〉 . 3. 6.) The things of the Kingdom of God in communicating their good 〈◊〉 are resembled to leaven, ( Matth. 13. 33.) and false doctrine in infecting, Matth. 16. 6.

To apply this to the point in hand, there are sundry respects wherein it is 〈◊〉 to be as a child or babe: and other respects wherein it is discom •… .

The former respects are these,

• 1. Simplicity, honesty, plainness, truth. These graces are implied to be in children, Isa. 11. 8. We have a Proverb, that, Children will tell truth.
• 2. Humility and meekness: Herein doth Christ set forth children as a pattern, Matth. 18. 4. So doth the Psalmist, Psal. 131. 2. By experience we see that a great man's child scorns not to play with the child of a mean man.
• 3. Freedom from rancor, malice, envy and such like violent and evil passions, 1 Cor. 14. 20.
• 4. Desire of milk whereby they are nourished. A child is seldom quiet 〈◊〉 the breast-milk: that quickly quiets it. Herein we are exhorted to be like 〈◊〉 , 1 Pet. 2. 2.
• 5. Growing and increasing, 1 Pet. 2. 2. Childhood is a growing age: Whe •… men come to man-age they use to stand at a stay.
• 6. Taking notice of their parents, and depending on them. Lambs, 〈◊〉 and other young ones know their own dams, and will quickly find them out i •… •… great Flock or Heard. The Prophet showeth that the Ox and Ass, the most •… tish of bruits know where they are fed, Isa. 1. 3. Your heavenly Father 〈◊〉 that you have need of these and these things, (Matth. 6. 31.) Will you not then 〈◊〉 on him?
• 7. Subjection to their parents will, which is a Law to children, (1 Pet. 1. 14.) and seeking their parents honor, Mal. 1. 6. Christ hath made himself a patter •… herein, Luk. 2. 51.
• 8. Care to imitate their parents, and seeking to be like them, John. 8. 39. 〈◊〉 12. 1 Pet. 1. 16, 17. Eph. 5. 1. Matth. 5. 48.
• 9. Retaining a childelike affection to their parents, and reverencing them, 〈◊〉 they correct them, Heb. 12. 9.
• 10. Returning to them after they have offended them, Luk. 15. 18. That •… ction which a child conceiveth to be in his parents towards him, will be in him towards his parents.

The respects wherein it is discommendable and disgraceful to be as children, are such as these.

• 1. Ignorance and want of capacity, 1 Cor. 14. 20.
• 2. Vanity and delighting in toys; as painted pears, rattles and such like. 〈◊〉 I became a man I put away childish things, 1 Cor. 13. 11.
• 3. Levity, inconstancy, Eph. 4. 14. We say of a child that it is won with a 〈◊〉 , and lost with the shell.
• 4. Disability to manage weighty affairs, Eccl. 10. 16. Isa. 3. 4. Ier. 1. 6.
• 5. Nonproficiency, and a small measure of knowledge, faith, and other graces. In this respect children are here opposed to men well grown: and babes are counted carnal, and opposed to such as are spiritual. This last respect is here especially meant.

§. 71. Of the disgrace of old Babes.

THe Apostle here useth this metaphor of babes in the worst part, as a matter of disgrace: because after sufficient means to have made them strong men, they remained as babes. For they who being long trained up under the Gospel, grow not thereby in knowledge, may well be accounted babes, or young novices, or fresh-men (as they say in Schools) or nibs, or pages. The Apostle calls them 〈◊〉 only babes, but also carnal, 1 Cor. 3. 1.

It is not time and means which bringeth true honor, and makes men highly 〈◊〉 be accounted of: but a good use of that time and means, and progress and proficiency answerable thereunto.

Without these, long standing and much means are but a reproach. In Sc •… oo's such an one is counted a dunce. As the bodies of men have their degrees of gro •… th, so their spirit.

It is growth in knowledge and grace, and ripeness of understanding that ma •… es a Christian to be accounted strong and spiritual.

Among other motives to provoke every hearer, to improve to the best 〈◊〉 〈◊〉 that he can, the time and means which God doth afford to him, this is one, to avoid the reproach of an old babe.

These two Epithets, old, and babe, do not well agree. Oldnesse or antiquity is a matter of glory and dignity. The younger are to reverence them. But for old persons to be children or babes, doth not only take away their honor, but also bring a reproach upon them. A young babe is no disgrace, but an old babe is.

The Philosopher observed this to be a matter of infamy: and he puts no more difference betwixt a child in years, then in understanding.

• 1. The babes of whom we speak may happily be deprived of such means as they shall never get again.
• 2. They may be made more uncapable of receiving benefit by such means.
• 3. Upon conceit that it is a shame for them to be instructed in the first principles, they may reject those means.
• 4. Their ignorance may not be suspected, and thereupon means not afforded to them.

Thus we see what a disgrace and damage it is to be an old babe, yet what Congregation is there wherein there be not many such?

Some lay the blame hereof upon their Minister; and I cannot deny but that there may be a fault in some Ministers, by not attending their Flock as they should: yet that doth not wholly excuse the dull hearer, Ezek. 3. 18.

But the fault is not in every Minister: witness the Ministers whom God afforded to these Hebrews. Where there have been the best Ministers, most painful, most faithful, yea and prudent also in bringing forth both milk and strong •… eat, and that in due season there have been old babes.

§. 72. Of men of full age to whom strong meat belongeth.

AS the damage of non-proficiency in Christ's School was set down in the former verse: so here the advantage of good proficiency.

The Conjunction of opposition BUT, showeth that a different, yea and a contrary matter is here added. For contraries laid together, do each of them appear more fully in their own colors. On this ground the wise man doth frequently oppose contraries, Prov. 10. 1, 2, &c.

Strong meat is here opposed to milk: not as directly contrary thereunto, but differing in some circumstances: For the same matter may be milk and strong meat. Milk in the plain and easy manner of delivering it: Strong meat in collecting deep and profound mysteries out of it. As, to show that there is a God, and but one God, yet distinguished into three persons, may be milk: But to show how the persons are distinguished, by inward operations in relation to themselves, and by outward operations in reference to creatures, may prove strong meat. So to declare that Jesus Christ is both God and man, and our Savior, may be milk: but distinctly to demonstrate what works are proper to each 〈◊〉 , and what are works of authority; what works of Ministry may be strong meat. They are not curious School-points, nor Philosophical discourses, nor R •… etoricall affections which the Apostle counteth strong meat; for such he pro •… against, 1 Cor. 2. 6. Col. 2. 8. But great and deep mysteries of the word: especially such as are not in direct terms expressed in the word: but such as by just and necessary consequence are drawn out of the same, whereof we have an instance, Heb. 7. 3.

The persons for whom strong meat is, are said to be of full age: or as it is in Greek, perfect.

A person is said to be perfect two ways.

• 1. Simply, when he is so complete, as nothing more, in that kind wherein he is said to be perfect, need to be added. Thus is the word used in this phrase unto a perfect man, Ephes. 4. 13. and in this, That we may present every man perfect, Col. 1. 28.
• 2. Comparatively, in reference to such as have not attained to such a degree as they, who are accounted perfect have.

Thus saith the Apostle, we speak wisdom among them that are perfect, 1 Cor. 26. and, Let us as many as be perfect be thus minded, Phil. 3. 15.

Here it is comparatively taken in reference to babes: So as it implieth grown men: such as have well profited by the Word, and attained to a great measure of knowledge and grace. When any are past childhood and youth, we say, he is 〈◊〉 age. In this respect our English translateth the word perfect, thus, of full age▪ Nonage, and full-age are opposites. Yet he that is counted to be of full age 〈◊〉 further grow both in years and stature. Therefore no absolute perfection can •… e here meant: nor such a state as should make men cease to learn. For whilst we live in this world, we know but in part, 1 Cor. 13. 9. In this sense this very word is translated men, in opposition to children, thus, Be not children in understanding, but is understanding be men.

The right that these persons have to strong meat, is in our English thus expressed, Belongeth to them, &c. In the Greek this right is comprised under the Gen •… case, thus, Is of the perfect: or, Is of them that are of full age.

Thus Christ styleth the bread that belongeth to children, Children's bread, or 〈◊〉 bread of children, Mat. 15. 26. That which is due to them: That whereunto they have had a good right: and thus our English hath well expounded it in this phrase, belongeth to them.

§. 73. Of Ministers ability to preach the deep Mysteries of the Word.

IN that strong meat belongeth to them that are of full age, by just and necessary consequence it followeth, That Ministers must be able to feed with strong mea •… . They must be able to preach the deeper mysteries of the Gospel, as well as the easier principles. For that which belongeth to any must be given to him. The Lord sets it down as the part of a