by him as incarnate that the Suitableness and Correspondency of all things in them might be evident The Word was with God saith he in the beginning and all things were made by him and without him was not any thing made that was made v. 1 2 3. But what was this unto the Gospel that he undertook to declare Yes very much for it appears from hence that when this Word was made flesh and came and dwelt among us v. 14. that he came into the world that was made by him though it knew him not v. 10. he came but to his own what ever were the entertainment that he receeived v. 11. For this End then God made all things by him that when he came to change and renew all things he might have good right and title so to do seeing he undertook to deal with or about no more but what he had originally made The Holy and Blessed Trinity could have so ordered the work of Creation as that it should not immediately eminently and signally have been the work of the Son of the Eternal Word But there was a farther design upon the world to be accomplished by him and therefore the work was signally to be his that is as to immediate Operation though as to Authority and Order it peculiarly belonged to the Father and to the Spirit as to Disposition and Ornament Gen. 1.2 Job 26.13 This I say was done for the End mentioned by the Apostle Ephes. 1.10 All things at first were made by him that when they were lost ruined scattered they might again in the appointed season be gathered together into one head in him of which place more at large else-where And this mysterie of the Wisdom of God the Apostle at large unfoldeth Col. 1.15 16 17 18 19. Speaking of the Son by whom we have Redemption he informs us that in himself and his own nature he is the Image of the invisible God that is of God the Father who until then had alone been clearly revealed unto them and that in respect of other things he is the first-born of every creature or as he terms himself Rev. 3.14 the Beginning of the creation of God that is he who is before all creatures and gave Beginning to the Creation of God For so expresly the Apostle explains himself in the next verses By him all things were created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and he is before all things and by him all things consist But this is not the full design of the Apostle He declares not only that All things were made by him but also that All things were made for him v. 16. so made for him that he might be the Head of the Body the Church that is that he might be the fountain head spring and original of the new Creation as he had been of the Old So the Apostle declares in the next words Who is the beginning the first-born from the dead As he was the Beginning and the First-bâ—rn of every creature in the old Creation so he is the Beginning and First-born from the dead that is the Original and Cause of the whole new Creation And hereunto he subjoyns the End and design of God in this whole mysterious work which was that the Son might have the preheminence in all things as he had in and over the works of the old Creation seeing they were all made by him and all consist in him so also he hath over the New on the same account being the Beginning and First-born of them The Apostle in these words gives us the whole of what we intend namely that the making of the worlds and of all things in them in the first Creation by the Son was peculiarly subservient to the Glory of the Grace of God in the Reparation and Renovation of all things by him as incarnate It is not for us to enquire much into or after the reason of this Oeconomy and Dispensation we cannot by searching find out God we cannot find out the Almighty unto perfection Job 11.7 It may suffice us that he disposeth of all things according to the counsel of his own will Ephes. 1.12 This Antecedently unto the consideration of the Effects of it we cannot we may not search into Deut. 29.29 What are the Effects and Consequences of his infinitely holy wise Counsel wherein his Glory shines forth unto his Creatures those we may consider and contemplate on and rejoyce in the light that they will afford us into the treasures of these counsels themselves Now herein we see first that it was the Eternal Design of God that the whole Creation should be put in subjection unto the Word incarnate whereof the Apostle also treats in the second Chapter of this Epistle God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Phil. 2.9 10 11. God hath put all things in subjection unto him not only the things peculiarly redeemed by him but all things what ever as we shall shew in the next words of our Epistle See 1 Cor. 15 24. Heb. 2.8 Rom. 14.11 Hence John saw every creature which is in heaven and earth and under the earth and such as are in the sea even all that are in them ascribing blessing and honour and glory and power unto the Lamb for ever and ever Rev. 5.13 that is owning and avowing their Duty Obedience and Subjection unto him This being designed of God in the Eternal Counsel of his Will before the world was 1 Pet. 1.2 Tit. 1.2 He prepared and made way for it in the Creation of all things by him so that his Title and right to be the Ruler and Lord of all Angels and Men the whole Creation in and of Heaven and Earth might be laid in this great and blessed foundation that he made them all Again God designed from Eternity that his great and everlasting Glory should arise from the new Creation and the work thereof Herein hath he ordered all things to the praise of the glory of his grace Ephes. 1.6 And this praise will he inhabit for ever It is true the works of the old Creation did set forth the glory of God Psal. 19.1 they manifested his eternal power and Godhead Rom. 1.20 But God had not resolved ultimately to commit the manifestation of his glory unto those works though very glorious and therefore did he suffer sin to enter into the world which stained the beauty of it and brought it wholly under the curse But he never suffered spot nor stain to come upon the work of the new Creation Ephes. 5.6 nothing that might defeat eclipse or impair the glory that
certain Rule Way or means to come to the knowledge of the Truth yet they ceased not with indefatigable diligence and industry to enquire after it and to trace the obscure footsteps of what was left in their own natures or implanted on the works of Creation But many the most of those unto whom God hath granted the inestimable benefit and priviledge of his Word as a sure and infallible Guide to lead them into the knowledge of all useful and saving Truth do openly neglect it not accounting it worthy their searching study and diligent Examination How wofully will this rise up in Judgement against them at the last day is not difficult to conceive And how much greater will be their misery who under various pretences for their own corrupt ends do deter yea and drive others from the study of it II. It is the duty of all Believers to rejoyce in the Glory Honour and Dominion of Jesus Christ. The Church in the Psalm takes by faith a prospect at a great distance of his Coming and Glory and breaks out thereon in a way of Exultation and Triumph into those words Thy Throne O God is for ever And if this were a matter of such joy unto them who had only an obscure Vision and Representation of the glory which many Ages after was to follow 1 Pet. 1.11.12 what ought the full Accomplishment and manifestation of it be unto them that believe now in the dayes of the the Gospel This made them of old rejoyce with joy unspeakable and full of Glory even because they saw and heard the things which Kings Wise men and Prophets desired to see and saw them not God having prepared some better thing for us that they without us should not be made perfect Chap. 11.40 For 1. Herein God is glorified The Kingdom of Christ is the glory of God thereby is his Name and Praise exalted in the world and therefore upon the Erection and setting of it up are all his People so earnestly invited to rejoyce and triumph therein Psal. 95.1 2 3. Psal. 96.1 2 3 4. Psal. 97.1 2 c. This I say is a cause of Eternal Joy unto all his Saints that God is pleased to glorifie himself and all the infinite Excellencies of his Nature in the Kingdom and Rule of Jesus Christ. 2. Herein doth the Honour and Glory of Christ as Mediator consist which is a matter of great rejoycing unto all that love him in sincerity He tells his Disciples John 14.28 That if they loved him they would rejoyce because he said he went unto the Father They considered only their own present condition and distres being filled with sorrow because he had told them of his Departure from them but saith he Where is your Love to me Ought you not to have that in your hearts as well as care of your selves for your Condition I shall take care and provide for your security and if you love me you cannot but rejoyce because I go to my Father to receive my Kingdom That he who loved us that gave himself for us that underwent every thing that is reproachful or miserable for our sakes is now exalted glorified enthroned in an everlasting immoveable Kingdom above all his Enemies secure from all Opposition is a matter of inexpressible Joy if we have any love unto him 3. Our own concernment security safety present and future happiness lyes herein Our All depends upon the Kingdom and Throne of Christ. He is our King if we are Believers our King to Rule Govern Protect and Save us to uphold us against Opposition to supply us with strength to guide us with Counsel to subdue our Enemies to give us our Inheritance and Reward and therefore our principal interest lyes in his Throne the Glory and Stability thereof Whilest he reigneth we are safe and in our way to Glory To see by faith this King in his Beauty upon his Throne high and lifted up and his train filling the Temple to see all Power committed unto him all things given into his hands and herein disposing of all and ruling all things for the Advantage of his Church must needs cause them to rejoyce whose whole interest and concernment lyes therein 4. The whole world all the Creation of God are concerned in this Kingdom of Christ. Setting aside his cursed Enemies in Hell and the whole Creation is benefited by this Rule and Dominion for as some men are made partakers of saving Grace and salvation thereby so the residue of that race by and with them do receive unspeakable Advantages in the Patience and Forbearance of God and the very creature it self is raised as it were into an Hope and Expectation thereby of Deliverance from that state of Vanity whereunto now it is subjected Rom. 8.20 21. So that if we are moved with the Glory of God the Honour of Jesus Christ our own only and eternal interest with the Advantage of the whole Creation we have cause rejoyce in this Throne and Kingdom of the Son III. It is the Divine Nature of the Lord Christ that gives Eternity Stability and Vnchangeableness to his Throne and Kingdom Thy Throne O God is for ever Concerning this see what hath formerly been delivered about the Kingdom of Christ. IV. All the Laws and the whole Administration of the Kingdom of Christ by his Word and Spirit are all equal righteous and holy His Scepter is a Scepter of Righteousness The world indeed likes them not all things in his Rule seem unto it weak absurd and foolish 1 Cor. 1.20 21. but they are otherwise the Holy Ghost being judge and such they appear unto them that do believe yea whatever is requisite to make Laws and Administrations righteous it doth all concurr in those of the Lord Jesus Christ. As 1. Authority a just and full Authority for enacting is requisite to make Laws righteous Without this Rules and Precepts may be good materially but they cannot have the formality of Law which depends on the just Authority of the Legislator without which nothing can become a righteous Law Now the Lord Christ is vested with sufcient Authority for the enacting of Laws and Rules of Administration in his Kingdom All Authority all Power in Heaven and Earth is committed unto him as we have before proved at large And hence those that will not see the Equity of his Rule shall be forced at last to bow under the Excellency of his Authority And it were to be wished that those who undertake to make Laws and Constitutions in the Kingdom of Christ would look well to their Warrant For it seems that the Lord Christ unto whom all Power is committed hath not delegated any to the sons of men but only that whereby they may teach others to do and observe what he hath commanded Matth. 28.20 If moreover they shall command or appoint ought of their own they may do well to consider by what Authority they do so seeing that is of indispensible necessity unto the
go against their Convictions But the mind that was in Christ will lead us unto it out of Love unto him with freedom and enlargedness of heart which is required of us III. The blessed issue of the abasement of Jesus Christ in his exaltation unto honour and glory is an assured pledge of the final glory and blessedness of all that believe in him what ever difficulties and dangers they may be exercised withal in the way His Humiliation and Exaltation as we have seen proceeded out of Gods condescension and love to mankind His Electing Love the eternal gracious purpose of his Will to recover lost sinners and to bring them unto the enjoyment of himself was the ground of this dispensation And therefore what he hath done in Christ is a certain pledge of what he will do in and for them also He is not crowned with Honour and Glory meerly for himself but that he may be a Captain of Salvation and bring others unto a Participation of his Glory IV. Jesus Christ as the Mediator of the New Covenant hath absolute and supream authority given unto him over all the works of God in Heaven and Earth This we have so fully manifested and insisted on upon the foregoing Chapter that we shall not here farther pursue it but only mind by the way that blessed is the state and condition great is the spiritual and eternal security of the Church seeing all things are under the very feet of its Head and Saviour V. The Lord Jesus Christ is the only Lord of the Gospel state of the Church called under the Old Testament the world to come and therefore he only hath Power to dispose of all things in it relating unto that Worship of God which it is to perform and celebrate It is not put into subjection unto any other Angels or men This priviledge was reserved for Christ this honour is bestowed on the Church He is the only Head King and Law-giver of it and nothing is it to be taught to observe or do but what he hath commanded But this will fall more directly under our consideration in the beginning of the next Chapter VI. The Lord Jesus Christ in his death did undergo the poenal sentence of the Law in the room and stead of them for whom he dyed Death was that which by the sentence of the Law was due unto sin and sinners For them did Christ dye and therein tasted of the bitterness of that death which they were to have undergone or else the fruit of it could not have redounded untô them for what was it towards their discharge if that which they had deserved was not suffered but somewhat else wherein the least part of their concernment did lye But this being done certain deliverance and salvation will be the lot and portion of them of all them for whom he dyed and that upon the rules of Justice and righteousness on the part of Christ though on theirs of meer Mercy and Grace Verse X. THE Apostle in the Verses fore-going made mention of that which of all other things the Jews generally were most offended at and which was of the greatest importance to be believed namely the sufferings of the Messiah wherein a great part of the discharge of his Sacerdotal Office whereunto he here makes a Transition did consist This his own Disciples were slow in the belief of Matth. 16.22 chap. 17.22 23. Luke 24.25 26. and the Jews generally stumbled at They thought it strange that the Messiah the Son of God the Saviour of his people and Captain of their salvation concerning whom so great and glorious things were promised and foretold should be brought into a low despised condition and therein to suffer and die Hence they cried unto him on the Cross If thou be the Christ come down and save thy self intimating that by his suffering he was assuredly proved not to be so for why any one should suffer that could deliver himself they saw no reason Besides they had inveterate prejudices about the Salvation promised by the Messiah and the way whereby it was to be wrought arising from their love and over-valuation of temporal or carnal things with their contempt of things spiritual and eternal They expected a deliverance outward glorious and Kingly in this world and that to be wrought with Arms Power and a mighty hand And what should they expect from a Messiah that suffered and died Wherefore the Apostle having asserted the sufferings of Christ saw it necessary to proceed unto a full confirmation of it with a declaration of the Reasons Causes and Ends of it partly to evert that false perswasion which prevailed amongst them about the nature of the salvation to be wrought by Christ partly to shew that nothing would thence ensue derogatory unto what he had before delivered about his preheminence above Angels but principally to instruct them in the Sacerdotal Office of the Messiah the Redemption which he wrought and the means whereby he accomplished it which was the great business that he had designed to treat with them about For the Salvation it self he declares that it was not to be of the same kind with that which they had of old when they were brought out of Egypt and setled in the Land of Canaan under the conduct of Joshua but spiritual and heavenly in a deliverance from sin Sathan death and hell with a manuduction into life and blessedness eternal The way whereby this was to be wrought he informs them that it was to be by the sufferings and death of the Messiah and that no other way it could be accomplished on which account they were indispensibly necessary And the first reason hereof he expresseth in this tenth verse Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One or two Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the sense and design of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is needlesly repeated unless put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it disturbs the whole meaning of the verse and is inconsistent with the passive Verb following in this Reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number relates only unto death expressed in the verse foregoing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here All the sufferings of Christ as well those antecedent unto death as death it self are intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passive is followed by some Copies of the Vulgar Translation reading consummari both inconsistent with the sense of the place as we shall see Translations differ but little about these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Decebat enim cum For it became him Beza Decebat enim ut iste For it was meet that he to make the following words flow regularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter quem omnia Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui omnia for whom are all things Beza Propter quem sunt haec omnia expressing the Article as restrictive to the things spoken of For whom are all these things One Syriack Copy
unto the glory and lustre of the other which God so had Garnished by his Spirit Job 26.13 and which for its curious Excellency is called the Work of his Fingers Psalm 8.3 And in these different places of their Habitation Secondly Their several Employments also did greatly differ The work of Angels was immediately to attend the Throne of God to minister before him and to give glory unto him and to execute the Commands of his Providence in the Government of the works of his hands Psal. 68. v. 17. Dan. 7. v. 10. Ezek. 1.5 6 7. Heb. 1.14 Revel 5.11 the highest pitch of Honour that a meer creature can be exalted unto Man during his natural life was to be employed in tilling and dressing of the Ground Gen. 2.16 a labour that would have been easie usefull and suitable unto his condition but yet in honour advantage and satisfaction unspeakably beneath the Duty of the Others Thirdly Their Enjoyments also greatly differed For the Angels enjoyed the immediate glorious Presence of God without any external created resemblances of it when man was kept at a greater Distance and not admitted unto such immediate communion with God or enjoyment of his Glorious Presence Now all these and the like Considerations although on the one side they do not in the least extenuate or excuse the sin and crime of Man in his Apostasie yet they greatly aggravate the Wickedness Ingratitude and Pride of the Angels Moreover they differed in their Intellectual Perfections whereby they were enabled to discern the Excellencies and to know the mind of God For although man had all that Light Knowledge and Wisdom concreated with him and so naturall unto him which were any way needfull to enable him unto a right and due performance of the Obedience required of him in the Observance whereof he should have been brought unto the Enjoyment of God yet it came far short of that Excellency of Understanding and that piercing Wisdom which was in those Spiritual Beings which they were endowed withall to fit them for that near contemplation of the glory of God whereunto they were admitted and that ready Apprehension of his mind which they were to observe And as these were in themselves and ought to have been improved by themselves as blessed means of preserving them in their Obedience so being despised and neglected they were a great Aggravation of the Wickedness of their Apostasy There was likewise Fifthly a difference in the manner of their Defection Man was circumvented by the Craft and Policy of the Angels who were made before him and sinned before him And this although He was furnished with an Ability and Power to have rejected and overcome yet it had that influence into his Sin and Fall that the Holy Ghost affirms that our first Parents were SEDUCED or deceived 1 Tim. 2.14 2 Cor. 11.3 and therefore calls Sathan their Murderer John 8.34 But the Angels had nothing without them to excite provoke or lay snares for them but of their own Voluntary Choice and meer motion of their own mind in the Exercise of that Freedom of their Wills which was bestowed on them for their own honour and advantage in their Obedience left their stations and set up themselves in a way of Opposition unto their Creator who had exalted them above their companions newly brought out of the same Nothing with themselves into a condition of the highest created Glory imaginable Again Sixthly although the condition of mankind being to be propagated by naturall Generation from one common Stock made it necessary that our First Parents should have a greater Trust reposed in them by Reason of their Representation of their whole Posterity in that Covenant wherein they stood before God than any Angel could have seeing they stood every one only in his own name and for himself yet they were but two persons that actually sinned at first and those one after another one seduced by another whereas the Angels in multitudes inconceivable by a joint conspiracy at the same instant combined together against the Authority and Law of their Creator and as it should seem appointed one among themselves for the Head of their Apostasie Now although as was said none of those things can or do in the least extenuate the sin of man which was the product of inconceivable infidelity and ingratitude yet they contain such Aggravations of the Sin of Angels as may evidence a condecency unto Divine Wisdom and Goodness in passing them by in their sin and misery unto Eternity and yet giving Relief unto mankind Lastly We may add unto what hath been spoken the concernment of the glory of God in the Vniverse For if man had been left for ever without Relief the whole race or kind of Creatures partakers of Humane Nature had been utterly lost nothing of that kind could ever have come unto the Enjoyment of God nor could God have ever been glorified by them in a way of Thankfulness and Praise which yet was the End why he made that sort of Creatures For the whole race of them as to the Event would have been meer Objects of Wrath and Displeasure But in the Fall of Angels they were only a certain number of individuals that sinned the whole kind was not lost as to the first End of their Creation Angelical Nature was preserved in its orderly dependance on God in those millions that kept their Obedience and Primitive condition thereon which is continued unto them with a superaddition of Glory and Honour as shall be elsewhere declared God then having made himself two Families unto his Praise amongst whom he would dwell that above of Angels and this below of mankind had sinning Man which was the whole Creation participating in Humane Nature been utterly cast off one Family had been lost for ever though so great a Remnant of the other was preserved Wherefore as we shall afterwards see it seemed good unto his Infinite Wisdom as to preserve that Portion of his Superiour Family which sinned not so to recover a portion of that below and to make them up into one Family in one New Head his Son Jesus Christ in whom he hath now actually gathered into One all things that are in Heaven and Earth unto his Praise and Glory Ephes. 1.10 It appears then that no certain conclusion can hence be drawn that man is left remediless in his Sin and Misery because Angels are so seeing that although the whole Cause of the difference made is to be referred unto the Soveraign Will Wisdom and Pleasure of God yet there is that appearing unto Reason which manifests a suitableness unto his Excellencies in the distinction to be put between them § 15 There is then no Necessary Reason inducing us to believe that God hath left all mankind to perish in their sin and misery under the Curse without any provision of a Remedy yea there are on the other side Evidences many and certain that there is a Way provided for their
〈◊〉 is both to differ and excel but the differentius of the Vulgar yields no good sense in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditavit sortitus est jure hereditario obtinuit of the importance of which word before Being in so much preferred exalted made eminent above Angels as he obtained inherited a more excellent name than they There are five things considerable in and for the Exposition of these words First What it is that the Apostle asserts in them as his general Proposition namely that the Son as the great Priest and Prophet of the Church was preferred above and made more glorious and powerful than the Angels and how this was done and wherein it doth consist Secondly When he was so preferred above them which belongs unto the Explication and right understanding of the former Thirdly The Degree of this preference of him above the Angels intimated in the comparison being by so much made more excellent as he hath c. Fourthly The Proof of the Assertion both absolutely and as to the Degree intimated and this is taken from his Name Fifthly The way whereby he came to have this Name he obtained it as his lot and portion or he inherited it First He is made more excellent than the Angels preferred above them that is say some declared so to be Tum res dicitur fieri cum incipit patesieri Frequently in tho Scripture a thing is then said to be made or to be when it is manifested so to be And in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used Rom. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let God be true and every man a liar that is manifested and acknowledged so to be So James 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is approved in trial and thereby manifested to be sincere and sound In this sense the Apostle tells us Rom. 1.3 that the Lord Christ was declared to be the Son of God by the resurrection from the dead The resurrection from the dead did not make him to be the Son of God but evidently manifested and declared him so to be According to this interpretation of the words that which the holy Ghost intimateth is That whereas the Lord Christ ministred in an outwardly low condition in this world whilst he purged our sins yet by his sitting down at the right hand of God he was revealed manifested declared to be more excellent than all the Angels in heaven But I see no reason why we should desert the proper and most usual signification of the word nothing in the Context perswading us so to do Besides this suits not the Apostles design who doth not prove from the Scripture that the Lord Christ was manifested to be more excellent than the Angels but that really he was preferred and exalted above them So then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as preferred exalted actually placed in more Power Glory Dignity than the Angels This John Baptist affirms of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was preferred before me because he was before me Preferred above him called to another manner of Office than that which John ministred in made before or above him in Dignity because he was before him in Nature and Existence And this is the proper sense of the words The Lord Jesus Christ the Revealer of the Will of God in the Gospel is exalted above preferred before made more excellent and glorious than the Angels themselves all or any of them who ministred unto the Lord in the giving of the Law on mount Sinai Some object unto this Interpretation That he who is said to be made or set above the Angels is supposed to have been lower than they before To which I answer And so he was not in respect of Essence Subsistence and real Dignity but in respect of the infirmities and sufferings that he was exposed unto in the discharge of his word here on the earth as the Apostle expresly declares chap. 2.9 2. And this gives us light into our second enquiry on these words namely When it was that Christ was thus exalted above the Angels 1. Some say that it was in the time of his Incarnation for then the Humane Nature being taken into Personal subsistence with the Son of God it became more excellent than that of the Angels This sense is fixed on by some of the Antients who are followed by sundry Modern Expositors But we have proved before that it is not of either Nature of Christ absolutely or abstractedly that the Apostle here speaketh nor of his Person but as vested with his Office and discharging of it And moreover the Incarnation of Christ was part of his Humiliation and Exinanition and is not therefore especially intended where his Exaltation and Glory is expresly spoken of 2. Some say that it was at the time of his Baptism when he was anointed with the Spirit for the discharge of his Prophetical Office Isa. 60.1 2. But yet neither can this Designation of the time be allowed And that because the main things wherein he was made lower than the Angels as his temptations and sufferings and death it self did follow his Baptism and Unction 3. It must therefore be the time of his Resurrection Ascension and Exaltation at the Right hand of God which ensued thereon that is designed as the season wherein he was made more excellent than the Angels as evidently appears from the Text and Context For 1. That was the Time as we have shewed before when he was gloriously vested with that All Power in heaven and earth which was of old designed unto him and prepared for him 2. The Order also of the Apostles discourse leads us to fix on this season After he had by himself purged our sins he sat down c. Being made so much more excellent that is therein and then he was so made 3. The Testimony in the first place produced by the Apostle in the confirmation of his Assertion is elsewhere as we shall see applied by himself unto his Resurrection and the Glory that ensued and consequently they are also in this place intended 4. This Preference of the Lord Christ above the Angels is plainly included in that Grant of All Power made unto him Matth. 28.18 expounded Ephes. 1.21 22. 5. The Testimony used by the Apostle in the first place is the word that God spake unto his King when he set him upon his holy Hill of Sion Psal. 2.6 7 8. which typically expresseth his glorious Enstalment in his heavenly Kingdom The Lord Christ then who in respect of his Divine Nature was always infinitely and incomparably himself more excellent than all the Angels after his Humiliation in the Assumption of the Humane Nature with the sufferings and temptations that he underwent upon his Resurrection was exalted into a condition of Glory Power Authority and Excellency and entrusted with Power over them as our Apostle here informs us 3. In this Preference and Exaltation of the Lord Christ there is
the satisfaction of faith and no where else doth it find rest II. That for the begetting increasing and strengthning of faith it is useful to have important fundamental Truths confirmed by many testimonies of Scripture Again he saith Any one word of God is sufficient to establish the most important Truth to Eternity so as to hang the salvation of all mankind thereon neither can any thing impeach or weaken what is so confirmed No more is required in any case to make Faith necessary on our part as a Duty of Obedience and infallible as to the Event but that God hath by any means by any one word revealed that which he requires our assent unto But God dealeth not upon strict terms Infinite Condescension lies at the bottom of all wherein he hath to deal with us He respects not what the nature of the thing strictly requires but what is needful unto our infirmity and weakness Hence he multiplies his Commands and Promises and confirms all by his Oath swearing to his Truth by himself to take away all pretence of distrust and unbelief For this cause he multiplies Testimonies to the Truths wherein the concernments of his Glory and our Obedience do lie as might be manifested by the consideration of instances innumerable Thus in his name deals the Apostle in this place And this is useful to Faith For 1. What is it may be obscure in one is cleared in another and so what doubts and fears remain on the consideration of one Testimony are removed by another whereby the souls of Believers are carried on unto a full Assurance And therefore because such is our weakness that there is need hereof in our selves such is the Goodness of God that there is no want of it in the Word 2. Faith discerns hereby the weight that God lays upon its embracing of the Truth so testified unto He knows our concernment in it and thereon urgeth us with its acceptance This awakens and excites Faith unto Attention and Consideration the eminent means of its growth and increase It knows that it is not for nothing that the Holy Ghost thus presseth his Truth upon it and attends the more diligently upon his urgency 3. Every testimony hath something single in it and peculiar unto it Though many bear witness to the same truth yet such is the fulness of the Scripture and such the Wisdom of God laid up therein that every one of them hath also somewhat of its own somewhat singular tending to the enlightning and establishment of our minds This Faith makes a discovery of and so receives peculiar profit and advantage thereby And this should teach us to abound in the study and search of the Scriptures that we may thereby come to establishment in the truth God hath thus left us many testimonies to each important Truth and he hath not done it in vain he knows our need of it and his Condescension in so doing when he might have bound us up to the strictest terms of closing with the least intimation of his will is for ever to be admired For us to neglect this great effect and product of the Wisdom Grace and Love of God is unspeakable folly If we think we need it not we make our selves wiser than God if we think we do and neglect our duty herein we are really as unwise as the Beasts that perish Want of this fortifying of faith by a diligent search after the testimonies given unto the truth proposed unto it to be believed is the cause that so many every day turn away from it and therewithall make shipwrack of faith and a good conscience Let us then never think our selves safe in the knowledge and profession of any truth but whilst we continue sincerely in the investigation of all the confirmation that God hath given it in his Word The Opposition made to every Truth is so various and from so many hands that not the least contribution of evidence unto it can be neglected with safety III. The whole Creation of God hath a great concernment in God's bringing forth Christ into the world and his Exaltation in his Kingdom Hence in the Psalm from whence these words are taken all the principal parts of it are called on to triumph and rejoyce therein The Earth and the multitude of the Isles the Heaven and all People are invited unto this congratulation neither is any thing excluded but Idols and Idolaters whose ruine God intends in the Erection of the Kingdom of Christ. And this they have ground for 1. Because in that Work consisted the principal manifestation of the Wisdom Power and Goodness of God The whole Creation is concerned in the Glory of the Creator In his Exaltation doth their honour interest and blessedness consist For this End were they made that God might be glorified The more that is done by any means the more is their End attained Hence the very inanimate parts of it are introduced by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing exulting shouting and clapping their hands when the Glory of God is manifested in all which their suitableness and propensity to their proper End is declared as also by their being burdened and groaning under such an Estate and Condition of things as doth any way eclipse the Glory of their Maker Now in this work of bringing forth the first-born is the Glory of God principally and eminently exalted For the Lord Christ is the Brightness of his Glory and in him all the Treasures of Wisdom Grace and Goodness are laid up and hid What ever God had any other wayes before parcelled out of and concerning his Glory by the works of his hands is all and altogether and with an unspeakable Addition of Beauty and Excellency repeated in Christ. 2. The whole Creation receiveth a real Advancement and honour in the Sons being made the first-born of every creature that is the especial Heir and Lord of them all Their being brought into a new dependance on the Lord Christ is their Honour and they are exalted by becoming his Possession For after that they had lost their first Original Dependance on God and their respect unto him grounded on his pronouncing of them exceeding good that is such as became his Wisdom and Power to have made they fell under the power of the Devil who became Prince of this world by sin Herein consisted the vanity and debasement of the Creature which it was never willingly or of its own accord subject unto But God setting up the Kingdom of Christ and making him the first-born the whole Creation hath a right unto a new glorious Lord and Master And however any part of it be violently for a season detained under its old bondage yet it hath grounds of an earnest Expectation of a full and total Deliverance into Liberty by vertue of this Primogeniture of Christ Jesus 3. Angels and Men the Inhabitants of Heaven and Earth the principal parts of the Creation on whom God hath in an especial manner estamped
Writer of the Epistle This Scripture saith he as appears from v. 4. is to prove that after Christ sate down at the right hand of God he was made more excellent than the Angels whereto the affirming that he made heaven and earth doth no way conduce Answ. 1. Suppose that to be the scope of the Apostle which is intimated how doth this Author know that it suits not his purpose to shew that the Lord Christ is God by whom Heaven and Earth were made seeing it is manifest that himself thought otherwise or he had not produced this testimony thereof 2. The Testimony is not unsuited unto the scope pretended For whereas in the Administration of his Office the Son was apparently for a while made lower than the Angels he may in these words discover the equity of his after Exaltation above them in that in his Divine Nature and Works he was so much more excellent than they 3. The true and proper design of the Apostle we have before evinced which is to prove the Excellency of the Person by whom the Gospel was revealed and his Preheminence above Men and Angels which nothing doth more unquestionably demonstrate than this that by him the world was created whence the Assignation of a Divine Nature unto him doth undeniably ensue 2. To promote this Observation he addes a large discourse about the use and application of testimonies out of the Old Testament in the New and says That they are made use of by the writers of it either because of some agreement and likeness between the things intended in the one and the other or because of some subordination In the former way that which is spoken of the Type is applied unto the Anti-type and sometimes for likeness sake that which was spoken of one thing is applied unto another as Matth. 15.7 8. our Saviour applies those words of Isaiah to the present Jews which were spoken of their fore-fathers Answ. That which is spoken in the first place of an instituted Type is also spoken of the Anti-type or things pre-figured by it so far as it is represented by the Type so that one thing teaches another and thereon the words have a double application first to the Type ultimately to the Anti-type But herein such testimonies as this have no concernment 2. The Scripture sometimes makes use of Allegories illustrating one thing by another as Gal. 4.21 22 23 24. Neither hath this any place here 3. That what is spoken of one should because of some similitude be affirmed to be spoken of another and nothing agree properly unto him is untrue and not to be exemplified with any seeming instance 4. The words of Isaiah chap. 29.13 which our Saviour makes use of Matth. 15.7 8 9. were a Prophesie of the Jews who then lived as both our Saviour expresly affirms and the Context in the Prophet doth plainly declare Some things he addes Are applied unto others than they are spoken of because of their subordination to him or them of whom they are spoken Thus things that are spoken of God are applied unto Christ because of his subordination to him and of this saith he we have an instance in Acts 13.47 where the words spoken of the Lord Christ Isa. 49.6 I have set thee to be a light to the Gentiles that thou shouldest be for salvation to the ends of the earth are applied unto the Apostles because of their subordination unto Christ. And in this case the words have but one sense and belong primarily unto him of whom they are first spoken and are secondarily applied unto the other Answ. According to this Rule there is nothing that ever was spoken of God but it may be spoken of and applied unto any of his Creatures All things being in subordination unto him At least it may be so in that wherein they act under him and are in a peculiar subordination to him And yet neither can such a subordination according to this mans Opinion be applied unto Christ who in the Creation of Heaven and Earth was in no other subordination to God than any other things not yet made or existing so that this Rule that what is spoken of God is applied unto them who are in subordination unto him as it is false in it self so it is no way suited to the present business Christ being in this man's judgment in no subordination to God when the world was made being absolutely in all respects in the condition of things that were not Nor doth the instance given at all prove or illustrate what is pretended The Apostle in the citing of those words to the Jews doth not in the least apply them to himself but only declares the ground of his going to preach the Gospel unto the Gentiles which was that God had promised to make Him whom he preached to be a Light and to bring salvation unto them also Wherefore he addes 3. what is direct to his pretension That all the words or things signified by them in any testimony which are firstly spoken of one and then are for some of the causes mentioned that is conveniency similitude or subordination applied unto another are not to be looked on as proper to him to whom they are so applied but so much of them is to be admitted as agrees to the scope of him by whom the testimony is used as in the testimony produced v. 7. I will be unto him a Father and he shall be to me a Son the words immediately following are If he shall offend against me I will chastise him with the rod of men which words being spoken of Solomon can no way be applied unto Christ. Answ. What is spoken of any Type and of Christ jointly is not so spoken for any natural conveniency similitude or subordination but because of Gods institution appointing the Type so to represent and shadow out the Lord Christ that what he would teach concerning him should be spoken of the Type whereby he was represented Now no person that was appointed to be a Type of that being in all things a Type it is not necessary that what ever was spoken of him was also spoken of Christ but only what was spoken of him under that formal consideration of an instituted Type This we shewed the case to have been with Solomon of whom the words mentioned were spoken as he bare the Person of Christ Other things being added in the same place that belonged unto him in his own personally moral capacity And therefore those things as that if he offend against me are not at all mentioned by the Apostle as not being spoken of him as a Type And this plainly over-throws the pretension of our Commentator For if the Apostle would not produce the very next words to the testimony by by him brought because they did not belong unto him of whom he spake it proves undeniably that all those which he doth so urge and produce were properly spoken of him And I cannot reach the strength
Advantage of them for whom he hath undertaken and whom he designed to bring again into favour and communion with God Hence Believers do no more consider the Properties of God in the Person of the Son absolutely but as engaged in a way of Covenant for their Good and as proposed unto them for an everlasting satisfactory Reward This is the ground of his calling upon them so often to behold see and consider him and thereby to be refreshed They consider his Power as he is mighty to save His Eternity as he is an everlasting Reward his Righteousness as faithful to justifie them All his Properties as engaged in Covenant for their Good and Advantage What ever he is in himself that he will be to them in a way of Mercy Thus do the holy Properties of the Divine Nature become a means of supportment unto us as considered in the Person of the Son of God And this is 1. A great encouragement unto Believing The Lord Christ as the Wisdom of God inviting sinners to come in unto him and to be made partakers of him layes down all his Divine Excellencies as a motive thereunto Prov. 8.14 15 c. For on the account of them he assures us that we may find Rest Satisfaction and an abundant Reward in him And the like invitation doth he give to poor sinners Isa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else They may justly expect Salvation in him who is God and in whom all Divine Attributes are proposed to their Benefit as they find who come unto him v. 24.25 The consideration hereof prevents all the Fears and answers all the Doubts of them that look up unto him 2. An instruction how to consider the Properties of God by faith for our Advantage that is as engaged in the Person of the Son of God for our Good Absolutely considered they may fill us with dread and terror as they did them of old who concluded when they thought they had seen God or heard his voyce that they should dye Considered as his Properties who is our Redeemer they are alwayes relieying and comforting Isa. 54.4 5. II. The whole Old Creation even the most glorious parts of it hastening unto its period at least of our present interest in it and use of it calls upon us not to fix our hearts on the small perishing shares which we have therein especially since we have him who is Omnipotent and Eternal for our Inheritance The Figure or fashion of this world the Apostle tells us is passing away that lovely Appearance which it hath at present unto us it is hastening unto its period it is a fading dying thing that can yield us no true satisfaction III. The Lord Christ the Mediator the Head and Spouse of the Church is infinitely exalted above all creatures whatever in that he is God over all Omnipotent and Eternal IV. The whole World the Heavens and Earth being made by the Lord Christ and being to be dissolved by him is wholly at his disposal to be ordered for the good of them that do believe And therefore V. There is no just cause of fear unto Believers from any thing in Heaven or Earth seeing they are all of the making and at the disposal of Jesus Christ. VI. Whatever our changes may be inward or outward yet Christ changing not our eternal condition is secured and relief provided against all present troubles and miseries The Immutability and Eternity of Christ is the spring of our consolation and security in every condition The summ of all is that VII Such is the frailty of the nature of man and such the perishing condition of all created things that none can ever obtain the least stable consolation but what ariseth from an interest in the Omnipotency Soveraignty and Eternity of the Lord Christ. This I say is that which the words insisted on as they are used in the Psalm do instruct us in and this therefore we may a little farther improve This is that which we are instructed in by the Ministry of John Baptist Isa. 40.6 7 8. The voyce cryed all flesh is grass and all the goodliness thereof is as the flower of the field the grass withereth and the flower fadeth because the Spirit of God bloweth upon it surely the People is grass The grass withereth the flower fadeth but the word of our God shall stand for ever All is grass fading grass though it bloom and appear goodly for a little season yet there is no continuance no consistency in it Every Wind that passeth over it causeth it to wither This is the best of flesh of all that in and by our selves we are we do we enjoy or hope for The Crown of the Pride of man and his glorious Beauty is but a fading flower Isa. 28.1 What Joy what Peace what Rest can be taken in things that are dying away in our hands that perish before every breath of Wind that passeth over them Where then shall this poor Creature so frail in its self in its Actings in its Enjoyments seek for Rest Consolation and satisfaction in this alone that the Word of the Lord abides for ever in the eternally abiding Word of God that is the Lord Jesus Christ as preached in the Gospel so Peter applyes these words 1 Ep. 1.25 By an Interest in him alone his Eternity and Unchangeableness may relief be obtained against the consideration of this perishing dying state and condition of all things Thus the Psalmist tells us that verily every man living in his best estate is altogether vanity Psal. 39.5 and thence takes the Conclusion now insisted on v. 7. And now Lord seeing it is thus Seeing this is the condition of mankind what is thence to be looked after What is to be expected nothing at all not the least of use or comfort What wait I for My hope is in thee from thee alone as a God Eternal pardoning and saving do I look for Relief Man indeed in this Condition seeks oftentimes for satisfaction from himself from what he is and doth and enjoyes and what he shall leave after him comforting himself against his own frailty with an Eternity that he fancieth to himself in his Posterity and their Enjoyment of his Goods and Inheritance So the Psalmist tells us Psal. 49.11 Their inward thought is that their Houses shall continue for ever and their dwelling places unto all generations and they call their Lands after their own names They see indeed that all men dye Wise men and Fools v. 10. and cannot but from thence observe their own frailty Wherefore they are resolved to make provision against it they will perpetuate their Posterity and their Inheritance This they make use of to relieve them in their inmost Imaginations But what censure doth the Holy Ghost pass upon this Contrivance v. 12. Nevertheless saith he notwithstanding all these imaginations Man being in honour abideth not he is like the
And they eternally rejoyce in the over-flowings of the Love and Grace of God taking care of all the concernments of the poorest and meanest of his servants 4. This is done that God may in an especial manner give glory and honour unto Jesus Christ thereby This is his will that all men should honour the Son as they honour the Father Joh. 5.23 He hath therefore raised him up and given him Honour and Glory and in particular exalted him far above the Angels putting them in subjection unto him as their Head Prince Ruler and Governour Ephes. 1. v. 21 22. Neither is it a shew of Glory or a titular Kingdom and Dominion that he hath given to Jesus Christ but a real and absolute Sovereignty wherein all things subject unto him are at his absolute disposal and therefore must the Angels themselves be at his service in the affairs of his Kingdom and so they acknowledge themselves to be and the fellow-servants of them that keep his testimonie Rev. 22.9 Now the Heart and Love of Jesus Christ is greatly upon that part of his Church and People which are labouring with Sin Affliction and Persecution here below Heb. 2.17 chap. 4.15 It is then greatly for his honour and glory which in all things the Father aimeth at Col. 1.18 19. that the glâ—rious Angels should be employed for the good and in the behalf of all his poor labouring Saints This honour is done to Jesus Christ in heaven when all the Attendants of the Throne of God do see that care that is taken about the meanest that believe in him 5. The Love and Care and Condescension of God unto his Saints is hereby manifested unto the Saints themselves God emploieth the Angels for their good that they may know how he careth for them and be comforted thereby Psal. 91.10 The Saints of God have mean and low thoughts of themselves as it becomes them to have They know and confess that they are less than all the mercies of God and unworthy that he should have any regard of them Such thoughts as these their mean terrene condition and their manifold sins and failings do fill them withall Of the glorious Angels their thoughts and apprehensions are high and honourable Their Nature their State and condition their Power and Greatness their Holiness and Enjoyment of the Presence of God do all present them unto their minds under a notion of much Excellency and Glory Hence some weak superstitious and curious minds have been drawn to adore them with Religious Worship and Adoration the Saints know sufficiently the folly hereof But yet when they consider that God is pleased to use employ and send out these glorious spirits to take care of them to do them good to watch over them and round about them to keep them from evil this fills them as with an holy Admiration of the infinite Love and Condescension of God towards them so also of the Excellency of the Mediation of the Lord Christ who hath brought them into this condition of favour from both which much spiritual comfort and rejoycing in the Lord doe arise And for this end also doth God choose to do that mediately by the ministery of Angels which otherwise by an inconceivable facility he could do by his own immediate Power 6. A blessed Entercourse Society Communion and Fellowship is hereby maintained and kept up between the several parts of the Family of God that of Angels above and this of Believers below It hath been formerly declared how the Angels in Heaven and all elect Believers were reduced into one Family when God reconciled the things in heaven and earth unto himself and brought them all into subjection unto and dependance upon one common Head Christ Jesus Ephes. 1.10 From hence are Angels and Men reduced into one Family the Family in heaven and earth the Angels by Transition Men by Adoption Now it is the will of God that for the Honour of our Lord Jesus Christ the immediate Head of this Family that there should be an Entercourse and an helpful communion between the several parts of it for to this end are we brought into the society of the innumerable company of Angels Heb. 12.22 Now because our Goodness our Usefulness our Helpfulness is confined and limited unto the Saints that are in the earth Psal. 16.3 not extending it self unto God or any of his holy ones above we cannot help assist counsel nor advise the Angels nor do they in any thing stand in need of our aid or assistance And since the communication of our minds unto them by way of Religious Subjection Adoration Faith Trust Affiance is absolutely forbidden unto us it remaineth that this fellowship and society must be maintained by the aid help and assistance which they are able to afford unto us and which we stand in need of And on this account doth God employ them about the affairs and concernments of Believers that so a becoming fellowship may be kept up in the Family of Christ and an usefulness between the several parts thereof 7. God makes use of the ministery of Angels in the service of the Church to reproach awe restrain and torment the Devil It is a continual reproach cast upon Sathan when he sees those unto whom he is like in Nature and with whom he was sometimes a Companion in Glory willingly cheerfully triumphantly obeying the will of God in the service of Christ having by his wickedness cast out himself from the same honourable Employment and mancipated himself to the vilest services that any part of the Creation of God is cast down unto The whole work of the Angels is a continual reproach unto Sathan for his sin and folly It cries unto him This might have been thy work this might have been thy condition the gnawing of which consideration is no small part of his torment and present restless vexation They also put an awe upon him in all his Attempts He knows well their Power their Authority their Commission and that it is not for him to contend with them With one word they can at any time defeat him The Lord rebuke thee Sathan the Lord rebuke thee And he knows not where he may meet with them in his Attempts And this keeps him in continual awe and perpetual uncertainties of success in all that he undertakes or goes about And hereby God also in many things frustrates his endeavours restrains his power and disappoints his malice It is inconceivable what havock he would make of the Lives and Liberties and Estates of the Saints did not these Watchers from the Holy One disappoint him And all these things adde to his torment Much of his present punishment consists in the endless workings of Wrath Envy Malice Blood-thirstiness and Rage Now as these where ever they are found but in the least degree are tormenting passions so where they are all in their height rage and fury and are not by any considerable vent abated or slacked what can be worse in
from thence doth he proceed to the consideration of his condescension in his regard and love to man v. 4. And to direct us in this duty with the Psalmist we may observe First That the Works of God those especially which were the peculiar subject of his Meditation the heavenly bodies which we behold are indeed in themselves exceedingly glorious Their Frame Greatness Beauty Order Course Usefulness all speak them admirable and glorious The naked view of them is enough to fill the mind of man with Admiration and Astonishment And the more we contemplate on them the more skilful are we in the consideration of their Nature Order and Use the more excellent do they appear unto us and yet it is the least part of their Greatness and beautiful disposition that we can attain a certain knowledge of So that still they remain more the objects of our Admiration and wonder than of our Science Hence the wisest among the Heathen who were destitute of the teachings of the Word and Spirit of God did with one consent ascribe of old a Deity unto them and worshipped them as Gods yea the very name of God in the Greek Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run which they derived from the constant course of the heavenly bodies They saw with their Eyes how glorious they were they found out by Reason their Greatness and dreadful motion Experience taught them their Use as the immediate fountains of Light Warmth Heat Moysture and so consequently of Life Growth and all useful things It may be they had some Tradition of that Rule and Dominion which was at first allotted unto the Sun and Moon over day and night Gen. 1.16 On these and the like accounts having lost the knowledge of the true and only God they knew not so well whither to turn themselves for a Deity as to those things which they saw so full of Glory and which they found to be of so universal a communicative Goodness and usefulness And in them did all Idolatry in the world begin And it was betimes in the world as we see in Job where it is mentioned and condemned Chap. 31.26 27. If I beheld the Sun when it shined or the Moon walking in brightness and my heart hath been secretly enticed or my mouth hath kissed my hand he condemns the Idolatry but yet withall shews that the Lustre Brightness and Glory of those heavenly lights had a great influence on the hearts of men to entice them unto a secret Adoration which would break out into outward Worship whereof salutation by kissing the hand was one part and act And therefore God cautions his people against this Temptation Deut. 4.19 Lest thou lift up thine eyes up unto Heaven and where thou seest the Sun and the Moon and the Stars even all the Host of Heaven shouldst be driven to worship them which the Lord thy God hath divided unto all Nations under the whole Heaven If men forget the true God and then lift up their eyes unto or fall into the contemplation of the Heavenly Bodies such is their Glory Majesty and Excellency that they will be driven and hurried unto the Adoration and Worship of them And so universal was this folly of old that from those latter words which the Lord thy God hath divided unto all Nations the Jews affirm that God hath given the Sun Moon and Stars to be the Deities of the Gentiles for them to worship But the distribution there mentioned is as unto their common use unto all Nations and not as to their Veneration nor is God the Author of Idolatry as they blasphemously imagine But this their Glory and Excellency lead them unto And when any of them ascended higher to apprehend living intelligent Spirits for their Deities they yet conceived at least that they had their glorious Habitation in the Heavenly Bodies Yea and some Christians have fallen into vain imaginations from a false Translation of the latter end of the fourth Verse of Psalm 19. by the LXX and the Vulgar Latin who read the words he hath placed his Tabernacle in the Sun instead of he hath set in them that is in the Heavens a Tabernacle for the Sun as the words are plain in the Original What should I mention the madness of the Manichees who affirmed that Christ himself was gone into if not turned into the Sun I name these things only to shew what Influence upon the minds of men destitute of the Word the Glory and Excellency of these heavenly bodies hath had And what inestimable Grace God sheweth unto us in the benefit of his Word for we are the posterity of them and by nature not one jot wiser than they who worshipped these things which are not God But exceeding glorious works of God they are and the more we consider them the more will their Glory and Greatness appear unto us And as the children of Israel said of the Sons of Anah we were before them in our own sight as Grashoppers and so we were in their sight May we not much more say concerning our selves compared with these Glorious Works of the hands of God we are all but as Grashoppers in comparison of them and whence is it that God should set his heart upon us Secondly These glorious works of God do indeed shew the infinite Glory of him that made them This is the use that men should have made of their Contemplation of them and not have chosen them for their Gods as they did when their foolish hearts were darkened and they waxed vain in their imaginations This use the Psalmist here makes of them and this the Scripture every where directs us unto This David brings them in Preaching unto all the world Psal. 19.1 2 3 4 5 6. They have a Voice they speak aloud unto all the world and by their Beauty Greatness Order Usefulness they make known the incomprehensible glory of him that made them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God is manifest in them saith Paul Rom. 1.19 And what is that even his Eternal Power and Godhead v. 20. That is his infinite Power Alsufficiency and self-subsistence These things are clearly seen in them Being all made and created by him in their season doth it not manifest that he was before them from Eternity and that existing without them in perfect blessedness And that he hath made them so beautiful so glorious so excellent and that out of nothing doth it not declare his infinite Power Wisdom and Goodness Do they not all lead us to the contemplation of his Infinite Excellencies And whence is it that he who made all these things of nothing should have such regard to the weak frail nature of man But that this consideration may be the more effectual let us take a little weak view of some of those Excellencies of the Nature of God which his works declare and which set an especial lustre on his
the highest happiness in eternal Glory and all this in a way of meer Grace this is to be admired Thirdly Because it appeareth that God is more glorified in the Humiliation and Exaltation of the Lord Christ and the salvation of mankind thereby than in any of or all the Works of the first Creation How glorious those works are and how mightily they set forth the glory of God we have before declared But as the Psalmist intimates God rested not in them He had yet a farther design to manifest his Glory in a more eminent and singular manner and this he did by minding and visiting of man in Christ Jesus None almost is so stupid but on the first view of the Heavens the Sun Moon and Stars but he will confess that their Fabrick Beauty and Order is wonderful and that the Glory of their framer and builder is for ever to be admired in them But all this comes short of that Glory which ariseth unto God from this Condescension and Grace And therefore it may be the day will come and that speedily wherein these Heavens and this whole old Creation shall be utterly dissolved and brought to nothing For why should they abide as a monument of his power unto them who enjoying the blessed vision of him shall see and know it far more evidently and eminently in himself However they shall undoubtedly in a short time cease as to their Vse wherein at present they are principally subservient unto the manifestation of the glory of God But the Effects of this regard of God to man shall abide unto Eternity and the glory of God therein This is the foundation of Heaven as it is a state and condition as it denotes the Glorious Presence of God among his Saints and holy ones Without this there would be no such Heaven all that is there and all the glory of it depends thereon Take away this foundation and all that beauty and glory disappears Nothing indeed would be taken from God who ever was and ever will be eternally blessed in his own Self sufficiency But the whole Theatre which he hath erected for the manifestation of his glory unto Eternity depends on this his holy Condescension and Grace which assuredly render them meet for ever to be admired and adored This then let us exercise our selves unto Faith having infinite eternal incomprehensible things proposed unto it acts it self greatly in this Admiration We are every where taught that we now know but imperfectly in part and that we see darkly as in a glass not that the Revelation of these things in the Word is dark and obscure for they are fully and clearly proposed but that such is the nature of the things themselves that we are not in this life able to comprehend them and therefore faith doth principally exercise it self in an holy admiration of them And indeed no Love or Grace will suit our condition but that which is incomprehensible We find our selves by Experience to stand in need of more Grace Goodness Love and Mercy than we can look into search to the bottom of or fully understand But when that which is infinite and incomprehensible is proposed unto us there all fears are overwhelmed and faith finds rest with Assurance And if our admiration of these things be an Act an Effect a fruit of faith it will be of singular use to endear our hearts unto God and to excite them unto thankful obedience For who would not love and delight in the eternal fountain of this inconceivable Grace And what shall we render unto him who hath done more for us than we are any way able to think or conceive II. Observe also that such was the inconceivable Love of Jesus Christ the Son of God unto the souls of men that he was free and willing to condescend unto any condition for their good and salvation That was the end of all this dispensation And the Lord Christ was not humbled and made less than the Angels without his own Will and consent His Will and good liking concurred unto this work Hence when the Eternal Counsel of this whole matter is mentioned it is said of him as the Wisdom of the Father that he rejoyced in the habitable part of the earth and his delights were with the Sons of men Prov. 8.31 He delighted in the counsel of redeeming and saving them by his own Humiliation and suffering And the Scripture makes it evident upon these two considerations First In that it shews that what he was to do and what he was to undergo in this work was proposed unto him and that he willingly accepted of the terms and conditions of it Psalm 40.6 God sayes unto him that sacrifice and offering would not do this great work burnt-offering and sin-offering would not effect it that is no kind of Offerings or Sacrifices instituted by the Law were available to take away sin and to save sinners as our Apostle expounds that place at large Heb. 10 1 2 3 4. confirming his Exposition with sundry Arguments taken from their nature and Effects What then doth God require of him that this great design of the salvation of sinners may be accomplished even that he himself should make his own soul an offering for sin pour out his soul unto death and thereby bear the sin of many Isa. 53.10.12 That seeing the Law was weak through the flesh that is by reason of our sins in the flesh that he himself should take upon him the likeness of sinful flesh and become an offering for sin in the flesh Rom. 8.3 That he should be made of a woman made under the Law if he would redeem them that were under the Law Gal. 4.4 5. that he should make himself of no reputation but take upon him the form of a servant and be made in the likeness of man and being found in fashion as a man to humble himself and to become obedient unto death the death of the Cross Phil. 2.7 8. These things were proposed unto him which he was to undergo if he would deliver and save mankind And how did he entertain this proposal how did he like these Conditions I was not saith he rebellious I turned not away back Isa. 50.5 He declined them not he refused none of the terms that were proposed unto him but underwent them in a way of Obedience and that with Willingness Alacrity and delight Psal. 40.6 7 8. Thou saith he hast opened my ears or prepared a body for me wherein I may yield this obedience that the Apostle declares to be the sense of the expression Chap. 10. This Obedience could not be yielded without a body wherein it was performed and whereas to hear or to have the ear opened is in the Scripture to be prepared unto obedience the Psalmist in that one Expression Mine ear hast thou opened comprizeth both these even that Christ had a body prepared by a Synechdoche of a part for the whole and also in that body he was
chap. 32.17 And this Mercy-seat or covering of Gold seems to have lain upon the Ark within the verge of gold or Crown that encompassed it being its self plain without any such verge or Crown for it was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Ark just over it v. 20. and so was incompassed with its Crown the Glory both of Justice and Mercy of Law and Gospel being the same in Christ Jesus § 14 At the two ends of this Mercy-seat were placed two Cherubims one at the one end the other at the other both of Gold and as it should seem of one continued work with the covering it self The name of Cherubims hath prevailed for these Figures or Images from the Hebrews partly because it is retained by our Apostle who calls them Cherubims of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 and partly because the signification of the word being not well known it cannot properly be otherwise expressed for which reason it was retained also by the LXX They were of those things which our Apostle chap. 9.23 terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examples expressions or similitudes of things in Heaven whose framing and erection in reference unto the worship of God is forbidden under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20.3 The likeness of any thing in the heavens above The first mention of Cherubims is Gen. 3 24. God placed Cherubims which seems to intimate that the proto-types of these figures were heavenly Ministers or Angels though Aben-Ezra suppose that the word denotes any erected figures or appearances what ever Others of the Jews as Kimchi think the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph a note of similitude and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child to signifie like a child being so called from their form and shape But this answers not unto the description given afterwards of them in Ezekiel much less with the same appellation given to the winds and clouds Psal. 18.10 The word hath a great affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chariot so are the Angels of God called his Chariots Psal. 68.17 and David so calls expresly the Cherubims that were to be made in Solomon's Temple 1 Chron. 28.18 gold for the pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hammercheba hacherubim where the allusion is open the Chariot of the Cherubims and Ezekiel describes his Cherubims as a triumphant Chariot chap. 10. It is not therefore unlikely that their name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to ride or to be carried to pass on swiftly expressing the Angelical Ministry of the blessed Spirits above if they were not rather meer emblems of the power and speed of God in his works of grace and providence These Cherubims are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not molten but beaten even and § 15 smooth and seem to have been one continued piece with the Mercy-seat beat out with it and from it There is no more mention of their form but only that they had faces and wings Of what sort those faces were or how many in number were their wings is not expressed In Ezekiel's Vision of the living creatures which he also calleth Cherubims chap. § 16 10.2 there is the shape of a man ascribed unto them they had the likeness of a man chap. 1.5 faces ver 6. feet ver 7. hands ver 8. sides or body ver 8 11. each of them also had four faces of a Man a Lion an Ox and an Eagle ver 10. and each had four wings ver 23. In John's vision in the Revelation seeming to answer this of Ezekiel's Cherubims from the eyes that his living creatures were full of and the appearance of their faces they had each of them six wings answering unto those of the Seraphims in the Vision of Isaiah chap. 6.2 The Jews generally affirm that these visions of the glory of God by Isaiah and Ezekiel § 17 were the same and that Ezekiel saw nothing but what Isaiah saw also only they say that Ezekiel saw the glory of God and his Majesty as a country man who admires at all the splendor of the Court of the King Isaiah as a Courtier who took notice only of the Person of the King himself But there are many evident differences in their visions Isaiah calls the glorious Ministers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphims from their nature compared to fire and light Ezekiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims from their speed in the accomplishment of their duty Isaiah saw his vision as in the Temple for although from those words I saw the Lord sitting upon a throne high and lifted up and his train filled the Temple Aben-Ezra and Kimchi suppose that he saw the Throne of God in Heaven and only his train of Glory descending into the Temple yet it is more probable that he saw the Throne it self in the Temple his train spreading abroad to the filling of the whole house For he calls the Temple the Throne of his Glory Jer. 14.21 and a glorious high Throne chap. 17.12 that is a Throne high and lifted up as in this place Ezekiel saw his vision abroad in the open field by the River of Chebar chap. 1.3 Isaiah first saw the Lord himself and then his glorious attendants Ezekiel first the Charist of his glory and then God above it Isaiah's Seraphims had six wings with two whereof they covered their faces which Ezekiel's Cherubims had not and that because Isaiah's vision represented Christ Joh. 12.41 with the mysterie of the calling of the Gentiles and rejection of the Jews which the Angels were not able to look into Ephes. 3.9 10. and were therefore said to cover their faces with their wings as not being able to look into the depths of those mysteries but in Ezekiel's vision when they attended the Will of God in the works of his Providence they looked upon them with open face Wherefore from the diversity in all these Visions it appears that nothing certain concerning the form or wings of the Cherubims made by Moses can be collected Most probably they had each of them only one face directly looking one towards the other and each two wings which being stretched out forward over the Mercy-seat met each other and were meer Emblems of the Divine presence and care over his Covenant People and Worship And this was the whole furniture of the most holy Place in the Tabernacle of § 18 Moses In that of the Temple of Solomon which was more August and spatious there was by God's direction two other Cherubims added These were great and large made of the wood of the Olive tree over-laid with Gold and they stood on their feet behind the Ark Westward with their backs towards the end of the Oracle their faces over the Ark and Mercy-seat Eastward toward the Sanctuary their wings extending twenty cubits long even the whole breadth of the house and meeting in the midst their inward wings were over the Ark 1
be the rule of the Political Government of the People wherein many sins such as Adultery and Murder were to be punished with Death and the sinner cut off there was in such cases no Sacrifices appointed nor admitted but in the Sacrifice of Christ there is no exception made unto any sin in those that repent believe and forsake their sins not unto those in particular which were excepted in the Lâ—w of Moses Acts 13.39 So that as the Sin-offering was provided for all sin that disannulled not the Covenant made at Horeb which allowed no life or interest unto Murderers Adulterers Blasphemers and the like in the Typical Land so the Sacrifice of Christ is extended unto all sinners who transgress not the terms and tenor of the New Covenant for whom no place is allowed either in the Church here or Heaven hereafter § 38 Of the Matter of this Offering see Levit. 4.2 which because it differed very little from the Matter of the Burnt-offering I shall not particularly insist upon it As to the Persons that were to offer it there is a general distribution of them in the Text comprehensive of all sorts of Persons whatever For it is applyed to 1. The Priest 2. The whole Congregation jointly 3. The Ruler 4. Any of the People of the Land so that none were excluded from the Priviledge and Benefit of this Sacrifice The first Person mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Anointed Priest Chap. 4.3 that is say the Jews generally and our Expositors also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High Priest Aaron and his Sons that ministred in his room in their succession For those only say they were anointed But this seems not to be so For if the High Priest alone be intended there is no provision made for any other Priest to have an interest in this Sin-offering For the Priests are not comprized in any other member of the distribution before mentioned particularly not in that wherein with any colour they might be looked after namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 27. The people of the Land that is the common people from whom the Priests were alwayes distinguished Any Priest therefore is intended and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointed is no more but dedicated separated unto the Office of the Priesthood or it respects that Original anointing which they had all in their fore-fathers the Sons of Aaron when they were first set apart to God Exod. 24. § 39 The case of the Priest wherein this Sacrifice was allowed him is expressed in the same place with words somewhat ambiguous if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he sin according to the sin of the people so we Castalio renders the passage si Sacerdos inunctus deliquerit in noxiam populi if the Anointed Priest so sin as to bring guilt upon or dammage unto the people As Achan did and David also Vulg. Lat. delinquere faciens populum causing the people to sin which is another sense of the words And this sense the Jews generally embrace For they apply this sinning of the Annointed Priest unto his teaching the people amiss causing them to err thereby so Aben Ezra and others on the place who are followed by many of ours But if this be so the Priest was not allowed the benefit of this Sacrifice of the Sin-offering for any sin of his own but only when he caused the people to sin also which would render his condition worse than theirs and is contrary unto that of our Apostle that the Priest was to offer for his own sins and then for the sins of the people I would there in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it with our Translators according to when he sinned as another man of the people their Place and Office not freeing them from the common sins of other men And so our Apostle seems to expound this place Heb. 5.2 3. The Priests of the Law were compassed with infirmities and by reason thereof had need to offer Sin-offerings for their own sin as well as for the sins of the people seeing he also sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the sin of the people But it is otherwise now saith he with the people of God Chap. 7. v. 26 27. Our High Priest being holy harmless undefiled and separate from sinners that is not sinning according to the sins of the people as the Priests did of old § 40 Secondly The whole Congregation jointly had an interest in this Sacrifice when any such sin was committed as might reflect guilt upon it v. 13. For the observation of the Law being committed in an especial manner unto the whole Congregation there were many Transgressions in the guilt whereof the whole Body of it might be involved Thirdly The Ruler or Rulers had this priviledge also v. 22. with respect as appears by this peculiar institution unto his miscarriages in his Office God graciously providing a relief against the sins of men in their several conditions that they might not through a consciousness of their infirmities be deterred from engaging in any necessary employment among the people when called thereunto Fourthly Any one of the common people had the same liberty and were obliged unto the same duty v. 27. And this Distribution of the people as to their interest in this Sin-offering comprizing them all even all that belonged unto the Congregation of Israel of all sorts and ranks had its accomplishment in the Sacrifice of Christ from which none is excluded that come to God by him for he will in no wise cast them out For the Time and Season of this Sacrifice it may briefly observed that there were § 41 solemn and set Occasions some Monethly some Annual wherein it was to be offered for the whole Congregation by especial Command and Institution As 1. On every New Moon 2. On the fifteenth day of the first Moneth and seven dayes together dureing the Feast of unleavened bread 3. At the Feast of First Fruits 4. At the Feast of Trumpets 5. On the Day of Expiation 6. On the fifteenth day of the seventh Moneth and for eight dayes together during the Feast of Tabernacles And the frequent Repetition of this Sacrifice was to intimate that nothing was accepted with God but on the account of what was prefigured thereby namely that Perfect Sacrifice which took away the sin of the world There were also especial Occasions of it with reference unto the persons before enumerated which have been collected by others The Principal Ceremony in the Manner of its Oblation was the disposal of the § 42 Blood For the Blood of this Sacrifice had a triple disposall The main of the Blood was poured out at the bottom of the Altar of Burnt-offerings in the Court before the door of the Tabernacle v. 7. A part of it was taken and carried by the High Priest into the Sanctuary and put upon the horns of the Altar of Incense that was
granted that there was in Vision sometimes signs or representations of the Person of the Father as Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament is acknowledged by the Antients and is evident in Scripture See Zech. 2.8 9 10 11. And he it was who is called the Angel Exod. 23.20 21. The reason that is pleaded by some that the Son of God was not the Angel there mentioned namely because the Apostle sayes that to none of the Angels was it said at any time thou art my Son this day I have begotten thee which could not be affirmed if the Son of God were that Angel is not of any force For notwithstanding this assertion yet both the Antient Jews and Christians generally grant that it is the Messiah that is called the Angel of the Covenant Mal. 3.1 though the Modern Jews foolishly apply that name to Elias whom they fancy to be present at Circumcision which they take to be the Covenant a priviledge as they say granted him upon his complaint that the Children of Israel had forsaken the Covenant 1 Kings 29.14 that is as they suppose neglected Circumcision The Apostle therefore speaks of those who were Angels by nature and no more and not of him who being Jehovah the Son was sent of the Father and is therefore called his Angel or Messenger being so only by Office And this appearance of the Son of God though not well understanding what they say is acknowledged by sundry of the Postalmudical Rabbins To this purpose very considerable are the words of Moses Gerundensis on Exod. 23. Iste Angelus si rem ipsam dicamus est Angelus Redemptor de quo scriptum est quoniam nomen meum in ipso est Ille inquam Angelus qui ad Jacob dicebat Ego Deus Bethel Ille de quo dictum est vocabat Mosen Deus de rubo Vocatur autem Angelus quia mundum gubernat Scriptum est enim eduxit nos ex Aegypto Praeterea scriptum est Angelus faciei salvos fecit eos Nimirum ille Angelus qui est Dei facies de quo dictum est facies mea praeibit efficiam ut quiescas denique ille Angelus est de quo Vates subito veniet ad Templum suum Dominus quem vos quaeritis Angelus faederis quem cupitis The Angel if we speak exactly is the Angel the Redeemer of whom it is written my name is in him that Angel which said unto Jacob I am the God of Bethel He of whom it is said God called unto Moses out of the Bush. And he is called the Angel because he governeth the world For it is written Jehovah brought us out of Egypt and elsewhere he sent his Angel and brought us out of Egypt And again it is written and the Angel of his presence face saved them namely the Angel which is the Presence face of God of whom it is said my presence face shall go before thee and I will cause thee to rest Lastly that Angel of whom the Prophet speaks the Lord whom you seek shall suddenly come to his Temple the Angel of the Covenant whom you desire To the same purpose speaks the same Author on Exod. 33.14 My presence shall go before thee Animadverte attentè quid ista sibi velint Moses enim Israelitae semper optavêrunt Angelâ—m primum caeâ—â—rùm quis ille esset verè intelligere non pyâ—uerâ—â—t Neque â—nim ab alâ—is percipiebunt nâ—que prophetica notione satis assequebantur Atqui facies Dei ipsum significat Deum And again Facies mea praecedet hoc est Angelus foederis quem vós cupitis Observe diligently what is the meaning of these words for Moses and the Israelites alwayes desired the principal Angel but who he was they could not perfectly understand for they could neither learn it of others nor attain it by Prophecy but the presence of God is God himself My presence face shall go before thee that is the Angel of the Covenant whom ye desire Thus he to which purpose others also of them do speak though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not This was the Angel whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses prayed for on Joseph Deut. 33.13 and whom Jacob made to be the same with the Goâ— that fed him all his dayes Gen. 48.15 16. whereof we have treated largely before The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church he it was who immediately dealt with it in things which concerned its instruction and edification Neither doth this hinder but that God the Father may yet be asserted or that he is in this place to be the fountain of all Divine Revelation 2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken and the Son of God as incarnate revealing the will of God immediately to the Church This is the difference here insisted on by the Apostle Under the Old Testament the Son of God in his Divine Person instructed the Prophets in the will of God and gave them that Spirit on whose Divine Inspiration their infallibility did depend 1 Pet. 1.11 but now in the Revelation of the Gospel taking his own humanity or our Nature hypostatically united unto him in the room of all the internuncii or prophetical Messengers he had made use of he taught it immediately himself There lyes a seeming exception unto this distinction in the giving of the Law for as we affirm that it was the Son by whom the Law was given so in his so doing he spake immediately to the whole Church Exod. 20.22 The Lord said I have talked with you from Heaven The Jews say that the people understood not one word of what was spoken but only heard a voice and saw the terrible appearances of the Majesty of God as v. 18. for immediately upon that sight they removed and stood afar off And the matter is left doubtful in the repetition of the story Deut. 5.4 It is said indeed the Lord talked with you face to face in the Mount but yet neither do these words fully prove that they understood what was spoken and as it was spoken but only that they clearly discovered the presence of God delivering the Law for so are those words expounded in v. 5. I stood saith Moses between the Lord and you at that time to shew you the word of the Lord for you were afraid by reason of the fire and went not up unto the Mount that is you understood not the words of the Law but as I declared them unto you and it being so though the Person of the Son caused the words to be heard yet he spake not immediately to the whole Church but by Moses But Secondly We shall afterwards shew that all the voices then heard by Moses or
Word so as to answer the spring from whence it comes namely wiâ—h Authority Love to and Care for the souls of men And 5. Consider to whom they are to give an account of the work they are called to the discharge of and entrusted with Heb. 13.7 And for them to whom the Word is preached Let them consider 1. With what Reverence and godly fear they ought to attend unto the dispensation of it seeing it is a proper effect and issue of the Authority of God Heb. 12.25 And 2. How they will escape if they neglect so great Salvation declared unto them from the Love and Care of God Heb. 2.3 And 3. With what holiness and spiritual subjection of Soul unto God they ought to be conversant in and with all the Ordinances of Worship that are appointed by him Heb. 12.28 29. Other Observations I shall more briefly pass over God spake in them II. The Authority of God speaking in and by the Pen-men of the Scriptures is the sole bottom and foundation of our assenting to them and what is contained in them with Faith Divine and Supernatural He spake in them he then continues to speak by them and therefore is their word received 2 Pet. 3.20 21. But this is elsewhere handled at large III. Gods gradual Revelation of himself his Mind and Will unto the Church was a fruit of infinite Wisdom and Care towards his Elect. These are parts of his wayes sayes Job but how little a portion is heard of him Job 26.14 Though all his wayes and dispensations are ordered in infinite Wisdom yet we can but stand at the shoar of the Ocean and admire its glory and greatness Little it is that we can comprehend Yet what may be our instruction that may further our Faith and Obedience is not hidden from us And these things lye evident unto us in this gradual discovery of himself and his Will 1. That he over-filled not their Vessels He gave them out light as they were able to bear though we know not perfectly what their condition was yet this we know that as no generation needed more light than they had for the discharge of the duty that God required of them so more light would have unfitted them for somewhat or other that was their duty in their respective generations 2. He kept them in a Continual dependance upon himself and waiting for their Rule and Direction from him which as it tended to his glory so it was exceedingly suited to their safety in keeping them in an humble waiting frame 3. He so gave out the Light and Knowledge of himself as that the great work which he had to accomplish that lay in the stores of his infinitely Wise Will as the end and issue of all Revelations namely the bringing forth of Christ into the world in the way wherein he was to come and for the Ends which he was to bring about might not be obviated He gave light enough to believers to enable them to receive him and not so much as to hinder obdurate sinners from crucifying him 4. He did this work so that the Preheminence fully to reveal him and ultimately might be reserved for him in whom all things were to be gathered unto an head All Priviledges were to be kept for and unto him which was principally done by this gradual Revelation of the mind of God 5. And there was tender Care conjoyned with this infinite Wisdom None of his elect in any age were left without that Light and instruction which were needful for them in their seasons and generations And this so given out unto them as that they might have fresh consolation and supportment as their occasions did require Whilest the Church of old was under this dispensation they were still hearkning when they should hear new tydings from Heaven for their teaching and refreshment And if any difficulty did at any time befall them they were sure not to want relief in this kind And this was necessary before the final hand was set to the work And this discovers the woful state of the present Jews They grant that the Revelation of the Will of God is not perfected and yet notwithstanding all their miseries darkness and distresses they dare not pretend that they have heard one word from heaven these 2000 years that is from the days of Malachi and yet they labour to keep the vail upon their eyes IV. We may see hence the absolute Perfection of the Revelation of the will of God by Christ and his Apostles as to every end and purpose what ever for which God ever did or ever will in this world reveal himself or his mind and will For as this was the last way and means that God ever designed for the discovery of himself as to the worship and obedience which he requires so the Person by whom he accomplished this work makes it indispensably necessary that it be also absolutely perfect from which nothing can be taken to which nothing must be added under the penalty of the extermination threatned to him that will not attend to the voice of that Prophet Return we now again unto the words of our Apostle Having declared the Son to be the immediate Revealer of the Gospel in pursuit of his design he proceeds to declare his Glory and Excellency both that which he had in himself antecedent to his susception of the Office of Mediator and what he received upon his in-vestiture therewith Two things in the close of this verse he assigns unto him 1. That he was appointed heir of all 2. That by him the worlds were made Wherein consists the first Amplification of his Proposition concerning the Revealer of the Gospel in two parts both acknowledged by the Jews both directly conducing to his purpose in hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit fecit constituit Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit he placed set made appointed I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom that is the Son in whom the Father spake unto us and as such as the Revealer of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man The Son as God hath a natural dominion over all To this he can be no more appointed than he can be to be God On what account he hath his Divine Nature on the same he hath all the Attributes and Perfections of it with all things that necessarily on any supposition attend it as supreme Dominion doth Nor doth this denotation of him respect meerly the Humane Nature for although the Lord Christ performed all the Acts of his Mediatory Office in and by the Humane Nature yet he did them not as Man but as God and Man in one Person Joh. 1.14 Acts 20.20 And therefore unto him as such do the Priviledges belong that he is vested with on the account of his being Mediator Nothing indeed can be added unto him as God but there may be to him who is God in respect of his condescension to discharge an Office in an other Nature
6 7 8. Psal. 89.19 20 21 22 23 24 c. Psal. 72.6 7 8 9 c. Psal. 110.1 2 3. As also in all the following Prophets See Isa. 11.1 2. Chap. 9.6 7. Chap. 53.12 Chap. 63.1 2 3. Jerem. 23.5 6. Dan. 7.13 14 c. As this was foretold in the Old Testament so the accomplishment of it is expresly asserted in the New Upon his Birth he is proclaimed to be Christ the Lord Luke 2.11 And the first enquiry after him is where is he that is born King Matth. 2.2 6. And this Testimony doth he give concerning himself namely that all judgement was his and therefore all honour was due unto him Joh. 5.22 23. And that all things were and a Saviour Acts 5.31 He is highly exalted having a name given him above every name Phil. 2.9 10 11. being set at the Right Hand of God in heavenly places far above c. Ephes. 1.20 21 22. where he reigns for ever 1 Cor. 15.25 being the King of Kings and Lord of Lords Revel 5.12 13 14. for he is Lord of quick and dead Rom. 14.7 8 9. And this in general is fully asserted in the Scripture unto the Consolation of the Church and Terror of his Adversaries This I say is the spring of the Churches Glory Comfort and Assurance It is our Head Husband and Elder Brother who is gloriously vested with all this Power Our nearest Relation our best Friend is thus exalted not to a place of Honour and trust under others a thing that contents the aiery fancy of poor Earth-worms not yet to a Kingdom on the Earth a matter that swells some and even breaks them with pride no nor yet to an Empire over this perishing world but to an abiding an everlasting Rule and Dominion over the whole Creation of God And it is but a little while before he will cast off and dispell all those Clouds and shades which at present interpose themselves and eclipse his Glory and Majesty from them that love him He who in the dayes of his flesh was reviled reproached persecuted crucified for our sakes that same Jesus is thus exalted and made a Prince and a Saviour having a Name given him above every name c. for though he was dead yet he is alive and lives for ever and hath the Keys of Hell and Death These things are every where proposed for the Consolation of the Church The Consideration of it also is suited to strike Terror into the hearts of ungodly men that oppose him in the world Whom is it that they do despise Against whom do they magnifie themselves and lift up their horns on high whose Ordinances Laws Institutions do they contemn whose Gospel do they refuse Obedience unto whose people and servants do they revile and persecute Is it not He are they not his who hath all power in Heaven and Earth committed unto him in whose hand are the Lives the Souls all the concernments of his Enemies Caesar thought he had spoken with Terror when threatning him with death who stood in his way he told him Young man he speaks it to whom it is as easie to do it He speaks to his Adversaries who stand in the way of his interest to deal no more so proudly who can in a moment speak them into Ruine and that Eternal See Rev. 6.14 15 16 17. Thus is the Son made Heir of all in general we shall further consider his Dominion in a distribution of the chief parts of it and manifest his power severally in and over them all He is Lord or Heir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of all Persons and of all Things Persons or Rational Subsistences here intended are either Angels or Men for it is evident that He is exempted who hath subjected all things unto him 1 Cor. 15.27 Angels are of two sorts 1. Such as abide doing the will of God retaining that name by way of eminency 2. Such as by Sin have lost their first habitation State and Condition usually called evil Angels or Devils The Lord Jesus hath Dominion over all and both sorts of them Men may be cast under one common distribution which is comprehensive of all distinctions whereby they are differenced For they all are either Elect or Reprobates And the Lord Jesus hath Rule and Dominion over them all Things that are subject unto the Lord Jesus may be referred unto four heads for they are either 1. Spiritual or 2. Ecclesiastical or 3. Political or 4. Natural Again Spiritual are either 1. Temporal as 1. Grace 2. Gifts or 2. Eternal as Glory Ecclesiastical or Church things are either 1. Judaical or Old Testament Things or 2. Christian or Things of the New Testament Political and Civil Things may be considered as they are mannaged 1. By his Friends 2. His Enemies Of Natural Things we shall speak in a production of some particular instances to prove the general Assertion 〈…〉 have here no o◠〈…〉 Something mus◠〈…〉 Christ 〈…〉 them 〈◊〉 rule over them their subjection unto him with the original right and equity of the grant of this Power and Authority unto him 〈◊〉 the things which now fall under our consideration His Prehâ—minence above them is asserted by the Apostle in the fourth verse of this chapter He is made better more excellent than the Angels See the words opened afâ—â—â—wards This was to the Jews who acknowledged that the Messias should be above Moses Abraham and the ministring Angels so Neveâ— Shalom lib. 9. cap. 5. We have testimony unto it Eâ—hes 1.20 21. He set him at his own right hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among heavenly things far above all principality and power and might and dominion and every name that is named What ever Title of Honour oâ— Office they enjoy not â—â—ly in this world but also in that which is to come who enjoy their Power and Dignity in that state of Glory which is promised unto them also who here believe on him Phil. 2.9 God also hath exalted him and given him a name Power Authority and Preheminence above every name that at the name of Jesus unto him vested with that Authority and Dignity every knee should bow all creatures should yield Obedience and be in subjection of things in heaven the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper habitation and place residence of the blessed Angels Jude 6. For 2. As he is exalted above them so by the Authority of God the Father they are made subject unto him 1 Pet. 3.22 he is gone into heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels being brought into order by subjection unto him Ephes. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath put all things Angels of which he treats in subjection to him under his feet as Psal. 8.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.27 And this by the special Authority of God the Father in a way of Grant of Priviledge and Honour unto him And to evidence the Universality of this Subjection 3. They adore and worship him the highest
Forma Figura Expressa Forma Figura expressa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. the Character Image Form Figure express Form express Figure so variously is the word rendered by Translators with little difference It is no where used in the New Testament but only in this place In other Authors it hath many significations Sometimes they use it Properly and Naturally sometimes Metaphoricalâ—y and Artificially as when it denotes several forms of Speech or Orations Properly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to engrave with a Tool or Style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is firstly and properly the note or mark cut by a Tool or Instrument into Wood or any other subject capable of such impression or the stamp and sign that is left in the coyning of money The Mark or scarr also left by a Wound is by the LXX termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 13.25 It is in general an express Representation of another thing communicated unto it by an impression of its likeness upon it opposed unto that which is umbratile and imaginary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substantiae Subsistentiae Personae Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantiae ejus Hypostasis Substance Subsistence Person The word is four times used in the New Testament Thrice in this Epistle In this place and Chap. 3.14 and Chap. 11.1 as also 2 Cor. 9.4 every where in a different sense so that the meer Use of it in one place will afford no Light unto the meaning of it in another but it must be taken from the Context and subject treated of The Composition of the word would denote substantia but so as to differ from and to add something unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance or Being which in the Divine Nature can be nothing but a special manner of subsistence But the Controversie that hath been about the precise signification of these words we shall not here enter into the Discussion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agens Regens Moderans acting disposing ruling governing also Portans Bajulans Sustinens bearing supporting carrying upholding which of these senses is peculiarly intended we shall afterwards enquire into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of his Power by his powerful word Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Power of his Word changing the order of the words but not the meaning of them by the Power of his Word or the Word of his Power that is his powerful Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refer it unto the Father by the powerful Word of him that is of the Father by whose Power they say the Son disposeth of all things But all Copies with Accents have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor will the disposition of the Words bear that reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself in his own Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgationem faciens Purgatione factâ Having purged cleansed expiated or purified us from our sins Having made a Purgation or Purification of our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both neutrally and actively answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Kal and Hiphil signifying to sit down and to cause to sit down Chrysostom seems to have understood the Word in the latter sense referring it to God the Father causing the Son to sit down But it is hard to find any Antecedent Word whereby it should be regulated but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who in the beginning of the verse that is he himself And as Erasmus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following Words will not Grammatically admit of this Construction for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be understood actively and transitively it must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle clears the neutral sense of the word Chap. 8.1 It is well then rendered by our Translators he sate or sate down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 110.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural Number so is the same thing expressed Acts 7.55 and by Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 16.5 Our Apostle constantly keepeth the singular number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1.13 Chap. 8.1 Chap. 12.2 The same thing in both Expressions is intended only that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number is more eminently destructive of the folly of the Anthropomorphites for they cannot hence pretend that God hath a right hand unless they will grant that he hath many which were not only to turn the Glory of the invisible God into the likeness of a man but of a Monster And Austin well observes that in the Psalm where that expression is first used sit on my Right Hand it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord on thy right hand at the Right hand of him who sate on his right hand which removes all Carnal Apprehensions from the meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is seldom used in other Authors twice in this Epistle here and Chap. 8.1 once by Jude v. 25. and no where else in the New Testament by the LXX not at all The Apostle evidently expresseth by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as they are used appellatively for Glory Power or Majesty but as they are names and denote the essential glory of God the glorious God So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God himself not absolutely considered but with reference unto the Revelation of his Glory and Majesty in Heaven God on his Throne as our Apostle declareth Chap. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest God himself See Luke 1.35 Verse 3. Who being the Brightness of Glory and the express image of his Person and upholding or disposing of all things by the word of his power having by himself purged our sins sate down on the right hand of the Majesty on high THe Apostle proceeds in his Description of the Person in whom God spake in the Revelation of the Gospel ascending unto such a manifestation of him as that they might understand his Eminency above all formerly used in the like Ministrations as also how he was pointed out and shaddowed by sundry Types and Figures under the Old Testament Of this Description there are three Parts The first declaring What he is the second What he doth or did and the third the Consequent of them both in what he enjoyeth Of the first Part of this Description of the Messiah there aâ—e two Branches or it is two wayes expressed For he affirms of him First That he is the Brightnâ—ss Beam or Splendor of the Glory and Secondly the express image or character of his Fathers Person In the second also there
are two things assigned unto him The former relating unto his Power as he is the Brightness of Glory he sustaineth or ruleth and disposeth of all things by the Word of his Power Tâ—e latter unto his Love and Work of Mediation by himself or in his own Person he hath purged our sins His present and perpetual Enjoyment as a consequent of what he was and did or doth is expressed in the last words he sate down at the right hand of the Majesty on high Some of these Expressions may well be granted to contain some of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things hard to be understood which Peter affirms to be in this Eâ—istle of Paul 2 Epist. 3.16 which unstable and unlearned men have in all Ages wrested unto their own destruction The Things intended are unquestionably sublime and Mysterious The Terms wherein they are expressed are rare and no where else used in the Scripture to the same purpose some of them not at all which deprives us of one great help in the Interpretation of them The Metaphors used in the Words or Types alluded unto by them are abstruse and dark so that the difficulty of discovering the true precise and genuine meaning of the Holy Ghost in them is such as that this verse at least some part of it may well be reckoned among those places which the Lord hath left in his Word to exercise our Faith and Diligence and Dependance on his Spirit for a right Understanding of them It may be indeed that from what was known and acknowledged in the Judaical Church the whole intention of the Apostle was more plain unto them and more plainly and clearly delivered than now it seemeth unto us to be who are deprived of their Advantages However both to them and us the things were and are deep and Mysterious And we shall desire to handle as it becometh us both Things and Words with Reverence and Godly fear looking up unto him for Assistance who alone can lead us into all Truth We begin with the double Description given us of the Lord Christ at the entrance of the Verse as to What he is in himself and here a double Difficulty presents it self unto us First In general unto what Nature in Christ or unto what of Christ this Description doth belong Secondly what is the particular meaning and importance of the Words or Expressions themselves For the First Some assert that these words intend only the Divine Nature of Christ wherein he is Consubstantial with his Father Herein as he is said to be God of God and Light of Light an expression doubtless taken from hence receiving as the Son his Nature and subsistence from the Father so fully and absolutely as that he is every way the same with him in respect of his Essence and every way like him in respect of his Person so he is said to be the brightness of his Glory and the Character of his Person on that account This way went the Antients generally and of Modern Expositors very many as Calvin Brentius Marlorat Rollocus Gomarus Paraeus Estius Tena A Lapide Rihera and sundry others Some think that the Apostle speaks of him as Incarnate as he is declared in the Gospel or as preached to be the Image of the invisible God 2 Cor. 4.4 And these take three wayes in the Explication of the words and their Application of them unto him First Some affirm that their meaning is that whereas God is in himself infinite and incomprehensible so that we are not able to contemplate on his Excellencies but that we are overpowred in our minds with their Glory and Majesty he hath in Christ the Son as incarnate contemperated his infinite Love Power Goodness Grace Greatness and Holiness unto our Faith Love and Contemplation they all shining forth in him and being eminently expressed in him so Beza Secondly Some think that the Apostle pursues the Description that he was entered upon of the Kingly Office of Jesus Christ as Heir of all and that his being exalted in Glory unto Power Rule and Dominion expressing and representing therein the Person of his Father is intended in these words so Camero Thirdly Some refer these words to the Prophetical Office of Christ and say that he was the Brightness of Gods Glory c. by his revealing and declaring of the Will of God unto us which before was done darkly only and in shadows So the Socinians generally though Schlictingius refer the Words unto all that similitude which they fancy to have been between God and the man Christ Jesus whilest he was in the earth and therefore renders the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the present but praeterimperfect tense who was that is whilest he was on the Earth though as he sayes not exclusively unto what he is now in Heaven I shall not examine in particular the Reasons that are alledged for these several Interpretations but only propose and confirm that sense of the place which on full and due consideration appears as agreeable unto the Analogie of Faith so expresly to answer the Design and intendment of the Apostle wherein also the unsoundness of the two last branches or wayes of applying the second Interpretation with the real coincidence of the first and first branch of the latter Exposition will be discovered To this End the following Positions are to be observed First It is not the direct and immediate design of the Apostle to treat absolutely of either Nature of Christ his Divine or Humane but only of his Person Hence though the things which he mentioneth and expresseth may some of them belong unto or be the Properties of his Divine Nature some of his Humane yet none of them are spoken of as such but are all considered as belonging unto his Person And this solves that difficulty which Chrysostom observes in the Words and strives to remove by a similitude namely that the Apostle doth not observe any Order or Method in speaking of the Divine and Humane Natures of Christ distinctly one after another but first speaks of the one then of the other and then returns again to the former and that frequently But the Truth is he intends not to speak directly and absolutely of either nature of Christ but treating ex professo of his Person some things that he mentions concerning him have a special Foundation in and respect unto his Divine Nature some in and unto his Humane as must every thing that is spoken of him And therefore the Method and Order of the Apostle is not to be enquired after in what relates in his expressions to this or that Nature of Christ but in the Progress that he makes in the description of his Person and Offices which alone he had undertaken Secondly That which the Apostle principally intends in and about the Person of Christ is to set forth his Dignity Preeminence and Exaltation above all and that not only consequentially to his discharge of the Office of Mediator
to be at the Right Hand of Christ Psalm 45.9 which as it prefers her above all others so it takes not off her subjection unto Christ. Nero in Suetonius when Tiridâ—tes King of Armenia came to Rome placed him for his Honour on his right hand himself sitting on the Throne of Rule And where three sit together the middle seat is the place of chiefest honour Hence Cato in Africk when Juba would have placed himself in the midst between him and Scipio removed himself to the left hand of Scipio that Juba might not have the place of preheminence above Roman Magistrates It is not unlikely but that there may be an Allusion in this expression unto the Sanhedrin the highest Court of Judicature among the Jews He who presided in it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Judgement or Father of the House of Judgement and sate at the right hand of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of the Sanhedrin next unto him unto whom belonged the execution of the Sentence of the Court. Of this Ab din mention is made in the Targum Cantic 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the House of Judgement who judgeth thy judgements agreeable to that the Father judgeth no man but hath committed all judgement unto the Son The whole Expression then is plainly Metaphorical and taken from what is or was in use amongst men and thence translated to signifie the State and Condition of Christ in Heaven And this is that which the Apostle in general intimates in these words that as the greatest Honour that can be done unto any one among the sons of men is for the Chief Ruler to set him next himself on his Right Hand so is the Son as Mediator made partaker of the greatest glory that God hath to bestow in Heaven It is not then the Essential Eternal Glory of the Son of God that he hath equal with the Father which in these words is expressed and whereof the Apostle had spoken before but that Glory and Honour which is bestowed on him by the Father after and upon the Sacrifice of himself for the Expiation of sin So then the Right hand of God is not here taken absolutely as in other places for the Power and Strength of God but with the adjunct of sitting at it it shadows out a place and eminency of Glory as he is considered on his Throne of Majesty and therefore it is here termed the Right hand of Majesty and not of Omnipotency or Power In particular two things are intended in this Expression First The Security of Christ from all his Adversaries and all sufferings for the future The Jews knew what he suffered from God and Man Hereof he lets them know what was the reason it was for the purging of our sins And moreover declares that now he is everlastingly secured from all Opposition for where he is thither his Adversaries cannot come as Joh. 7.34 He is above their reach beyond their power secure in the Throne and Presence of God Thus the fruit of the Church being secured from the rage and persecution of Sathan is said to be caught up unto God and to his throne Rev. 12.5 Hence though men do and will continue their malice and wrath against the Lord Christ to the end of the world as though they would crucifie him afresh yet he dies no more being secure out of their reach at the Right hand of God Secondly His Majesty and Glory inexpressible All that can be given of God in heaven God on his Throne is God in the full manifestation of his own Majesty and Glory on his Right hand sits the Mediator yea so as that he also is in the midst of the Thrones Revel 5.6 How little can our weak understandings apprehend of this Majesty See Phil. 2.8 Matth. 20.21 Rom. 8.34 Col. 3.5 Ephes. 1.20 These are the things which the Apostle sets forth in this Expression And they are plainly intimated in the Context of the Psalm from whence the words are taken Psal. 110.1 So that it is not his Rule and Authority but his Safety Majesty and Glory which accompany them that are here intended Thirdly We are to enquire what it was that the Apostle had respect unto in this Ascription of Glory and Majesty unto Christ in the old Church state of the Jews and so what it is that he preferreth him above It is thought by many that the Apostle in these words exalteth Christ above David the chiefest King among the Jews Of him it is said that God would make him his first-born higher than the Kings of the earth Psal. 89.27 His Throne was high on the earth and his Glory above that of all the Kings about him but for the Lord Christ he is incomparably exalted above him also in that he is sate down at the Right hand of the Majâ—sty on High But as was said these words denote not the Rule Power or Authority of Christ typed by the Kingdom of David but his Glory and Majesty represented by the magnificent Throne of Solomon Besides he is not treating of the Kingly Power of Christ but of his Sacerdotal Office and the Glory that ensued upon the discharge thereof That therefore which in these words the Apostle seems to have had respect unto was the high Priests entrance into the Holy Place after his offering of the solemn anniversary Sacrifice of Expiation Then alone was he admitted into that Holy Place or Heaven below where was the solemn Representation of the Presence of God his Throne and his Glory And what did he there He stood with all Humility and lowly Reverence ministring before the Lord whose presence was there represented He did not go and sit down between the Cherubims but worshipping at the foot-stool of the Lord he departed It is not saith the Apostle so with Christ but as his Sacrifice was infinitely more excellent and effectual than theirs so upon the offering of it he entered into the Holy Place or Heaven it self above and into the real glorious presence of God not to minister in humility but to a participation of the Throne of Majesty and Glory He is a King and Priest upon his Throne Zech. 6.13 Thus the Apostle shuts up his general Proposition of the whole matter which he intends farther to dilate and treat upon In this description of the Person and Offices of the Messiah he coucheth the springs of all his ensuing Arguments and from thence enforceth the Exhortation which we have observed him constantly to pursue And we also may hence observe 1. That there is nothing more vain foolish and fruitless than the Opposition which Sathan and his Agents yet make unto the Lord Christ and his Kingdom Can they ascend into heaven Can they pluck the Lord Christ from the Throne of God A little time will manifest this madness and that unto Eternity 2. That the service of the Lord Christ is both safe and honourable
and to be wise to sobriety And the Rule of that Sobriety is given us for ever Deut. 29.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secret things belong to the Lord our God but revealed things to us and our Children Divine Revelation is the Rule and measure of our knowledge in these things and that bounds and determines our sobriety And hence the Apostle condemning the Curiosity of men in this very subject about Angels makes the nature of their sin to consist in exceeding these bounds by an enquiry into things unrevealed and the rise of that evil to lye in Pride Vanity and Fleshliness and the tendency of it to be unto false Worship Superstition and Idolatry Col. 2.18 Neither is there any thing more averse from Right Reason nor more condemned by wise men of former times than a curious humour of prying into those things wherein we are not concerned and for whose investigation we have no certain honest lawful Rule or medium And this evil is encreased where God himself hath given bounds to our enquiries as in this case he hath 2. This alone will bring us unto any Certainty and Truth Whilest men indulge to their own imaginations and fancies as too many in this matter have been apt to do it is sad to consider how they have wandered up and down and with what fond Conceits they have deceived themselves and others The world hath been filled with monstrous Opinions and Doctrines about Angels their Nature Offices and Employments some have Worshipped them others pretended I know not what Communion and entercourse with them in all which conceits there hath been little of Truth and nothing at all of Certainty Whereas if men according to the Example of the Apostle would keep themselves to the word of God as they would know enough in this matter for the discharging of their own Duty so they would have Assurance and Evidence of Truth in their conceptions without which pretended high and raised notions are but a shadow of a dream worse then professed ignorance II. We may hence observe That the Glory Honour and Exaltation of Angels lyes in their subserviency to the Povidence of God It lyes not so much in their Nature as in their work and service The intention of the Apostle is to shew the Glory of Angels and their Exaltation which he doth by the induction of this Testimony reporting their serviceableness in the works wherein of God they are employed God hath endowed the Angels with a very Excellent Nature furnished them with many eminent properties of Wisdom Power Agility Perpetuity but yet what is hereby glorious and honourable herein consists not meerly in their nature it self and its Essential Properties all which abide in the horridest and most to be detested Part of the whole Creation namely the Devils but in their conformity and answerableness unto the Mind and Will of God that is in their moral not meerly natural Endowments These make them amiable glorious excellent Unto this their Readiness for and compliance with the will of God that God having made them for his service and employing them in his work their discharge of their Duty therein with Cheerfulness Alacrity Readiness and Ability is that which renders them truly honourable and glorious Their Readiness and Ability to serve the Providence of God is their Glory For 1. The greatest Glory that any Creature can be made partaker of is to serve the Will and set forth the Praise of its Creator That is its Order and Tendency towards its Principal End in which two all true Honour consists It is glorious even in the Angels to serve the God of Glory what is there above this for a creature to aspire unto what that its nature is capable of Those among the Angels who as it seems attempted somewhat farther somewhat higher attained nothing but an endless Ruine in shame and misery Men are ready to fancy strange things about the Glory of Angels and do little consider that all the difference in Glory that is in any parts of Gods Creation lyes meerly in Willingness Ability and Readiness to serve God their Creator 2. The works wherein God employes them in a subservience unto his Providence are in an especial manner glorious works For the service of Angels as it is intimated unto us in the Scripture it may be reduced unto two Heads For they are employed either in the communication of Protection and Blessings to the Church or in the Execution of the Vengeance and Judgements of God against his Enemies Instances to both these purposes may be multiplyed but they are commonly known Now these are glorious works God in them eminently exalts his Mercy and Justice the two properties of his Nature in the Execution whereof he is most eminently exalted and from these works ariseth all that Revenue of Glory and Praise which God is pleased to reserve to himself from the world so that it must needs be very honourable to be employed in these works 3. They perform their Duty in their service in a very glorious manner with great Power Wisdom and uncontroulable Efficacy Thus one of them flew 145000. of the Enemies of God in a night Another set fire on Sodom and Gomorrah from Heaven of the like Power and Expedition are they in all their services in all things to the utmost capacity of creatures answering the Will of God God himself it is true sees that in them and their Works which keeps them short of absolute Purity and Perfection which are his own Properties but as to the capacity of meer Creatures and for their state and condition there is a perfection in their Obedience and that is their Glory Now if this be the great Glory of Angels and we poor worms of the earth are invited as we are into a Participation with them therein what unspeakable folly will it be in us if we be found negligent in labouring to attain thereunto Our future Glory consists in this that we shall be made like unto Angels and our Way towards it is to do the Will of our Father on Earth as it is done by them in Heaven Oh in how many Vanities doth vain man place his Glory nothing so shamefull that one or other hath not gloried in whilest the true and only glory of doing the will of God is neglected by almost all But we must treat again of these things upon the last Verse of this Chapter Verse VIII IX HAving given an Account of what the Scripture teacheth and testifieth concerning Angels in the following Verses He sheweth how much other things and far more glorious are spoken to and of the Son by whom God revealed his will in the Gospel Ver. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But unto the Son Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of the Son he saith which is necessarily supplyed as to the Apostles design In the Psalm the words are spoken by way of Apostrophe to the Son and they are recited by
and Works of God are ascribed unto him Nor was it now in question whether Christ was God or no but whether he were more Excellent than the Angels that gave the Law And what more effectual course could be taken to put an end to that Enquiry than by proving that he made the Heaven and Earth that is producing a testimony wherein the creation of all things is assigned unto him is beyond the wisdom of man to invent 3. He addes That Christ might be spoken of in this place either in respect of his Human◠Nature or of his Divine if of the former to what end should he make mention of the creation of Heaven and Earth Christ as a man and as made above the Angels made not Heaven and Earth If as God how could he be said to be made above the Angels But the answer is easie Christ is said to be made above and more excellent than the Angels neither absolutely as God nor absolutely as man but as he was God-Man the Mediator between God and man in which respect as Mediator for the discharge of one part of his Office he was a little while made lower than they and so the Creation of Heaven and earth does demonstrate the Dignity of his Person and the Equity of his being made more excellent than the Angels in his Office And this fully removes his following exceptions that the remembring of his Deity could be no argument to prove that the Humanity was exalted above the Angels for it is not an argument of the Exaltation of his Humanity but the demonstration of the Excellency of his Person that the Apostle hath in hand 4. He alledgeth That it is contrary to the perpetual use of the Scripture to affirm absolutely of Christ that he created any thing When any creation is ascribed unto him it is still applied to him as the immediate cause and said to be made by him or in him he is no where absolutely said to create And if he created the world why did not Moses as plainly attribute that unto him as the Writers of the New Testament do the new Creation Answ. Were it affirmed in this only place that Christ made all things yet the words being plain and evident and the thing it self agreeable to the Scripture in other places and not repugnant to any testimony therein contained there is no pretence for them who truly reverence the Wisdom and Authority of the Holy Ghost in the Word to deny the words to be spoken properly and directly Nor if we may take that course will there be any thing left sacred and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture Besides we have shewed already the vanity of that distinction of God's making things by Christ as though it denoted any subordination in causality nor will the Socinians themselves admit of any such thing but confute that notion in the Arians But this is not the only place wherein it is affirmed that Christ made all things that are in the Heaven and the Earth Joh. 1.1 2. Col. 1.16 v. 3. of this Chapter with sundry other places affirm the same For what they exact of Moses did we not believe that God knew what Revelation of himself became that dark dispensation better than they we might consider it But yet there are even in Moses himself many and his Expositors the Prophets more Testimonies of the Creation of the world by the Word that is the Son of God which have elsewhere been opened and vindicated 5. He concludes That the Order and Method of the Apostles procedure do evince that this Creation of Heaven and Earth is not attributed unto him For we see that he proves the excellency of Christ above Angels from his name that he is by the way of eminency called the Son of God and then he proceeds to his adoration by Angels and in the third place he goes on to the Kingly Honour and Throne of Christ after which he produceth the testimony we insist upon and then adds the end of that Kingdom which Christ now administreth in the Earth to what end in this discourse should he mention the Creation of Heaven and Earth when if that be omitted all the series of the discourse agrees and hangs well together For having declared the Kingdom of Christ with the continuance of his person for ever he asserts an eminent effect of the Kingdom in the abolition of Heaven and Earth and then the end of that Kingdom it self But this Analysis of the Apostles discourse agreeth not to the mind of the Apostle or his Design in the place nor to the Principles of the men that formed it nor is indeed any thing but vain words to perswade us that the Apostle did not say that which he did say and which is written for our instruction It is not first agreeable to their own Principles For it placeth the naming of Christ the Son of God and his Adoration by the Angels as antecedent to his being raised to his Kingly Throne both which especially the latter they constantly make consequent unto it and effects of it Nor is it at all agreeable to the Apostles design which is not to prove by these Testimonies directly that Christ was exalted above Angels but to shew the Dignity and Excellency of his person who was so exalted and how reasonable it is that it should be so which is eminently proved by the Testimonie under consideration For the proof of this Excellency the Apostle produceth those Testimonies that are given unto him in the Old Testament and that as to his Name his Honour and Glory and his Works in this place Neither is there any Reason of ascribing the Destruction of Heaven and Earth unto the Kingly Power of Christ excluding his Divine Power in their Creation for the Abolition of the world if such it is to be or the change of it is no less an effect of Infinite Power than the Creation of it nor doth it directly appertain to the Kingdom of Christ but by accident as do other works of the Providence of God These Exceptions then being removed before we proceed to the Interpretation of the words we shall see what Evidence may be added unto what we have already offered from the Psalm to evince and prove that this whole Testimony doth belong unto him which were there no other as there are very many Testimonies to this purpose were abundantly sufficient to determine this Controversie 1. We have the Authority of the Apostle for it ascribing it unto him the word And in the beginning of the Verse relates confessedly unto but unto the Son he saith v. 8. as if he had said but unto the Son he saith thy Throne O God is for ever and ever and to the Son he said Thou O God in the beginning hast founded the earth Again the whole Testimony speaks of the same person there being no colour of thrusting another person into the Text not intended in the beginning so that if any
hell it self but only the immediate wrath of God But thus is it with Sathan from this ministery of Angels He sees the Church and every Member of it all whom he seeks to devour encamped about protected and defended by this Heavenly Host so that he cannot in any measure have his will at them nay that he cannot touch the soul of any one of them nor cause an hair of the head of any one of them to perish This fills him with self-devouring rage envy and wrath And thus doth God by this way accomplish his judgment upon him And these are some of the Reasons which the Scripture intimates unto us why the Lord is pleased thus to make use of the ministery of Angels which may suffice for an Answer to the first Question before proposed II. The second is Vnto what Ends and Purposes doth God make use of the ministery of Angels for the good of them that do believe The thing it self we suppose in both these Questions It is so directly asserted in the words of the Apostle and so many instances are given of it else-where in the Scripture that it needs not any especial confirmation It will also be farther declared in our annumeration of the ends and purposes of it ensuing As 1. In general God doth it to communitate by them the Effects of his Care and Love unto the Church by Jesus Christ. This God represented unto Jacob in the Vision that he gave him of the Ladder which stood upon the earth and whose top reached unto heaven Gen. 28.12 13. For although the Jews say somewhat to the purpose when they affirm this Ladder to have denoted the dependance of all things here below on them above under the Rule of the Providence of God yet they say not all that was signified thereby Our Saviour tells us Joh. 1.52 That from thence his disciples should see heaven opened and Angels ascending and descending upon the Son of man Plainly alluding unto this Vision of Jacob. For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the son of man cannot denote meerly the Object of Angelical ministration that they should be exercised in their work about his Person but also that by him by means of his mediation the Angels ascend and descend in the work of ministring unto the Saints It is true the great instance of their ministery was given in and about the Person of Christ as Head of the Church They declared his Conception and Nativity Matth. 1.20 Luke 1.35 Luke 2 11 12. They ministred unto him after his temptation Matth. 4.11 They strengthned him in his Agony Luke 22.43 They were Witnesses of his Resurrection and Ascension Luke 24.4 Acts 1.10 11. But by him and on his account they perform the Offices of their mission towards others also even all the Heirs of salvation but this still upon the account of Christ. They ascend and descend on his mediation sent by his Authority aiming at his glory doing his work carrying on his interest as in the following particulars will appear For 1. They are sent in an extraordinary manner to make Revelations of the Will of God about things tending unto the obedience and spiritual advantage of them that do believe Hereof we have many instances in the Old Testament especially in God's dealing with the Patriarchs before the giving of the Law For although the Second Person of the Trinity the Son of God himself did often appear unto them as to Abraham Gen. 18.1 2. with chap. 19.24 and unto Jacob chap. 32.24 whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 48.16 yet God also made frequent use of created Angels in the revelation and discovery of his Mind and Will unto them as is evident from many passages in their story That he used their ministration in the giving of the Law we have before abundantly shewed the Holy Ghost declaring and affirming of it Psal. 68.17 18. Acts 7.63 The like also he continued to do in the Visions of them granted unto the Prophets that ensued unto the end of that Dispensation especially unto Ezekiel and Zechariah So also the same was done under the New Testament as to omit others we have an especial instance Rev. 1.1 How far God is pleased to continue this ministration of Angels unto this day is hard to determine For as many have pretended unto Revelations by Angels which have been meer delusions of Sathan or imaginations of their own brains So to say that God doth not or may not send his Angels unto any of his Saints to communicate his mind unto them as to some particulars of their own duty according unto his word or to fore-shew unto them somewhat of his own approaching work seems in my judgment to be unwarrantably to limit the Holy One of Israel Howbeit such things in particular are to be duly weighed with sobriety and reverence 2. God by them suggests good motions into the minds of his Saints As the devil sets himself on work to tempt them unto evil by suggestions suited unto the principle of sin within them so God employs his holy Angels to provoke them to that which is good by suggesting that unto them which is suitable unto the principle of spiritual life and grace that is in them And as it is difficult to discover the suggestions of Sathan in most cases from the workings of our own minds and our unbelief in them partly because of their connaturalness one to the other and partly because his impressions are not sensible nor produce any effects but as they mix themselves with our own darkness and lusts so it is no less difficult distinctly to take notice of these Angelical motions upon the like account on the other hand For being suitable unto the inclinations of that principle of Grace which is in the hearts of believers and producing no effect but by them they are hardly discerned So that we may have the benefit of many Angelical suggestions of good things which we our selves take no notice of And if it be enquired how these good motions from Angels are or may be distinguished from the motions of the holy Ghost and his actings in Believers I answer that they are differenced sundry ways as 1. These Angelical are ab extra from without Angels have no inbeing in us no residence in our souls but work upon us as an external principle whereas the Holy Spirit abideth with us and dwelleth in us and works ab intra from within the very principles of our souls and minds Whence it follows 2. That these Angelical motions consist in occasional impressions on the mind phancy and imagination by advantages taken from outward objects and present disposition of the mind rendring it meet to receive such impressions and so disposing it to affect the Heart the Will and the Affections whereas the Holy Ghost closeth in his Operations with all the facultie of the soul really and immediately exciting every one of them to gracious actings according to their nature and
pride and persecution Acts 12. And this Ministry of theirs is in an especial manner pointed unto in several places of the Revelation where the Judgements of God are foretold to be executed on the persecution of the world And this work they wait for in an holy Admiration of the Patience of God towards many a provoking Generation and are in a continual readiness to discharge it unto the uttermost when they shall receive their Commission so to do Dan. 7. 7. They carry the souls departed into Abrahams bosom Luke 16.22 8. Lastly The Ministry of Angels respects the general Resurrection and Day of Judgement The Lord Christ is every where described coming to Judgement at the last day attended with all his holy and glorious Angels Matth. 24.31 Chap. 25.31 2 Thess. 1.7 8. Jude 14.15 And great shall be their work towards the Elect in that day when the Lord Christ shall be admired even by them in all those that do believe For although the work of the Resurrection like that of the Creation is to be effected by the immediate Operation of Almighty Power without the interveniency of any secundary finite Agents limited in their Power and operation yet many things pâ—eparatory thereunto and consequents thereof shall be committed unto the Ministry of Angels By them are the signs and tokens of it to be proclaimed unto the world to them is the sounding of the last Trumpet and general summons given out unto all flesh to appear before Jesus Christ committed with all the glorious solemnity of the Judgement it self And as they bear and accompany the departing souls of the Saints into the receptacles of their rest in Heaven so doubtless also shall they accompany them in their joyful return unto their beloved old Habitations By them also will the Lord Christ gather them together from all parts wherein their redeemed bodies have been reduced into dust and so also at length by them bring all the heirs of salvation triumphantly into the full Possession of their inheritance And thus much may suffice to have spoken about the Ministry of Angels here mentioned by the Apostle by all which it farther appears how neither in their Nature nor their Office they are any way to be compared with the Son of God in his Ministry towards the Church Some deductions also for our especial Use and Instruction may here be added from what hath been spoken As 1. That we ought to be very careful to use sobriety in our Speculations and Meditations about this matter Herein doth the Caution of the Apostle take place in an especial manner that we should be wise unto sobriety Rom. 12.3 and not to think our selves wise above that which is written This some neglecting of old and endeavouring to intrude themselves into the things which they had not seen Col. 2.18 that is boasting of the knowledge and acquaintance with Angels which they had no ground for nor any safe Instruction in fell into Pride Curiosity Superstition and Idolatry as the Apostle in that place declareth And almost in all Ages of the Church men have failed on this account The Curiosity of the Jews we did in some measure before manifest To them in their Imaginations succeeded the Gnosticks whose portentous Aeones and Genealogies of inferiour Deities recounted by Irenaeus Origen Tertullian Epiphanius and others of the Antients were nothing but wicked and foolish Imaginations about Angels Unto them succeeded those about the beginning of the fourth Century who flatly Worshipped Angels and had Conventicles or private meetings for that purpose who are expresly condemned in the thirty fifth Canon of the Councel of Laodicea An. 364. in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they plainly adjudge that practice to be Idolatry and Apostasie from Jesus Christ. After these about the end of the fourth or beginning of the fifth Century He vented his curious speculations about their Hierarchy Orders and Operations who personated Dionysius the Areopagite of whom we spake before From them all did that sink of Idolatry Superstition and Heresies the Church of Rome derive her present Speculations Adoration Worship and Invocation of Angels But as these things are all of them without besides and against the Word in general so they are in particular expresly prejudged and condemned by the Apostle in the place to the Colossians before mentioned And of such kind of needless useless unprofitable dangerous Speculations we are to beware and many of them I could in particular recite but that I would not teach them unto any by condemning them before all but yet 2. Danger should not deter us from Duty Because some have miscarried in this matter we ought not therefore wholly to neglect it there being so great a concernment of the glory of God and our own good enwrapped therein Had others erred or wandred indeed because they had neither Way to walk in or Guide to attend unto it had been sufficient to restrain us from attempting any thing in this matter but whereas it is evident that they wilfully neglected the Way or pressed farther than the paths of it lead them and despised their Guide following their own imagination instead thereof shall others be discouraged in their Duty whereas they may avoid their miscarriages Wary indeed this may and ought to make us in our enquiries but not neglective of our duties We have the Word of God for our Way and Guide if we go not besides it if we go not beyond it we are as safe when we treat of Angels as if we treated of Worms We have seen in part of what signal use their Ministry is as unto our good and the glory of Jesus Christ. And it is pride to the height not to enquire after what may be known because there are many things that we may not know nor comprehend If that take place it will debar us from all search into the Mysteries of the Gospel For upon our utmost Attainments we know but in part Gods Revelation is the Object of our knowledge So far as that is made and given so far we may enquire and learn Besides it is the height of Ingratitude not to search after what may be known of this great Priviledge and Mercy whereof we are made partakers in the Ministry of Angels God hath neither appointed nor revealed it for nothing He expects a reverence of Praise and Glory for it and how can we bless him for it when we know nothing of it This Ministry then of Angels is that which with sobriety we are in a way of Duty to enquire into 3. Let us on this account glorifie God and be thankful Great is the Priviledge manifold are the Blessings and Benefits that we are made partakers of by this Ministry of Angels Some of them have been before recounted What shall we render for them and to whom Shall we go and bow our selves down to the Angels themselves and pay our homage of Obedience unto them They all cry out with one accord see
world though usually by that expression they intend the World of future bliss But the world here intended is no other but the promised state of the Church under the Gospel This with the Worship of God therein with especial Relation unto the Messiah the Author and Mediator of it administring its heavenly things before the Throne of Grace thereby rendring it spiritual and heavenly and diverse from the state of the Worship of the Old Testament which was worldly and carnal was the World to come that the Jews looked for and which in this place is intended by the Apostle This we must farther confirm as the foundation of the ensuing Exposition That this then is the intendment of the Apostle appeareth First From the limitation annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which we treat This is the world whereof he treats with the Hebrews in this Epistle namely the Gospel-State of the Church the Worship whereof he had in the words immediately foregoing pressed them unto the observation of And not only so but described it also by that State wherein the miraculous Gifts of the Holy Ghost were given and enjoyed And the mention of them in the words directly preceding is that description of the World to come which the Apostle in these words refers unto concerning which we speak And the Tradition of this New World or the Restauration of all things under the Messiah was one of the principal Reports of Truth received among the Jews which the Apostle presseth them withall Some suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we speak is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken and would have it refer unto Ch. 1.6 But what the Apostle there intendeth by the World we have sufficiently evinced and declared The World there by an usual Synechdoche is put for the habitable earth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Son of God made and came unto John 1.11 Here a certain state and condition of things in the world about which he treated with the Hebrews is intended Besides they who would thus change the word Grotius Crellius Schlictingius by the world Chap. 1.6 understand Heaven it self the state of Glory which is not here insisted on by the Apostle For Secondly He treats of that which was already done in the crowning of Jesus with Glory and Honor as the words following do manifest This crowning of him was upon his Ascension as we have before proved at large Then was not the state of Glory made subject unto him because it was not then nor is yet in being And therefore they who turn we speak into we have before spoken are forced also to pervert the following words and to interpret he hath made all things subject unto him he hath purposed or decreed so to do both without cause or reason The World whereof the Apostle treats was immediately made subject to Jesus that is the Church of the New Testament when God anointed him King upon his holy Hill of Sion and therefore in the Psalm is there mention made of those other parts of the Creation to be joyned in this subjection that have no Relation unto Heaven Thirdly The Apostle doth not treat directly any where in this Epistle concerning Heaven or the world of the blessed to come he frequently indeed mentions Heaven not absolutely but as it belongs unto the Gospel world as being the place of the constant residence of the High Priest of the Church and wherein also the Worship of it is through faith celebrated Fourthly The Apostle in these words insists on the Antithesis which he pursueth in his whole discourse between the Judaical and Evangelical Church-state for what ever power Angels might have in and over things formerly this World to come saith he is not made subject unto them Now it is not Heaven and Glory that he opposeth to the Judaical Church-state and Worship but that of the Gospel as we shall find in the progress of the Epistle which is therefore necessarily here intended Fifthly If by the World to come the eternal blessed state of Glory be designed to begin at or after the general Judgment then here is a promise that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator but this is directly contrary unto what is else-where revealed by the same Apostle concerning the transactions between the Father and the Son as Mediator at that day 1 Cor. 15.28 And when all shall be subdued unto him then shall the Son also himself be subject unto him who put all things under him that God may be all in all Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator but only the order of all things unto Eternity in their subjection unto God by Christ yet they are plainly exclusive of the grant of a new Power or Authority unto him or of a-new making subject of all things unto him Adde unto all this that the Apostle proves the subjection of this world unto the Lord Christ and not unto Angels by a testimony expressing directly the present things of this world antecedent unto the day of Judgment From what hath been discoursed we conclude that the World to come here expressed is the State and Worship of the Church under the Messiah called so by the Apostle according to the usual appellation which then it had obtained among the Jews and allowed by him until the Mosaical Church-state was utterly removed And he afterwards declares how this comprized Heaven it self also because of the Residence of our High Priest in the Holiest not made with hands and the continual admission of the Worshippers unto the Throne of Grace This is the subject of the Apostles Proposition that concerning which he treats Concerning this World the Apostle first declares negatively that it is not made subject unto Angels The subjecting of this World to come unto any is such a disposal of it as that he or they unto whom it is put in subjection should as the Lord of it erect institute or set it up rule and dispose of it being erected and judge or reward it in the end of its course and time This is denied concerning Angels and the denial proved tacitly because no such thing is testified in the Scripture And herein the Apostle either preventeth an Objection that might arise from the power of the Angels in and over the Church of old as some think or rather proceeds in his design of exalting the Lord Jesus above them and thereby prefers the Worship of the Gospel before that prescribed by the Law of Moses For he seems to grant that the old Church and Worship were in a sort made subject unto Angels this of the World to come being solely and immediately in his power who in all things was to have the preeminence And this will farther appear if we consider the instances before mentioned wherein the subjection of this World to come unto any doth consist First It was
in your minds The Sons of God are sometimes ready to think it strange that they should fall into calamity and distresses and are apt to say with Hezekiah Remember O Lord we beseech thee how we have walked before thee in truth and with an upright heart and have done that which is good in thy sight and weep sore supposing that this might have freed them from oppositions and Persecutions And as it was with Gideon when the Angel told him the Lord was with him He replies Whence is all this evil come upon us For when they find it is otherwise and begin to apply themselves unto their condition yet if their troubles continue if they are not in their season removed they are ready to be weary and faint in their minds But saith the Apostle consider the Captain of your salvation he hath set you another manner of Example notwithstanding all his sufferings he fainted not The like Argument he presseth Chap. 13.12 13. And the Scripture in many places represents unto us the same consideration The Jews have a saying that a third part of the afflictions and troubles that shall be in the world do belong unto the Messiah But our Apostle who knew better than they makes all the afflictions of the Church to be the afflictions of Christ Col. 1.24 who both before underwent them in his own person and lead the way to all that shall follow him And as the Obedience of Christ which is our pattern doth incomparably exceed what ever we can attain unto so the sufferings of Christ which are our Example did incomparably exceed all that we shall be called unto Our pattern is excellent inimitable in the substance and parts of it unattainable and unexpressible in its degrees and he is the best Proficient who attends most thereunto But what is the End of all this Obedience and suffering death lyes at the door as the Ocean whereunto all these streams do run and seems to swallow them up that there they are lost for ever No for 3. This Captain of our salvation is gone before us in passing through death and entring into glory He hath shewed us in his own Resurrection that great pledge of our immortality that death is not the end of our course but a passage into another more abiding condition He promiseth that whosoever believeth on him that they shall not be lost or perish or consumed by death but that he will raise them up at the last day John 6.39.40 But how shall this be confirmed unto them Death looks ghastly and dreadful as a Lyon that devours all that come within his reach why saith Christ behold me entring into his jaws passing through his power rising from under his dominion and fear not so shall it be with you also This our Apostle disputes at large 1 Cor. 15.12 13 14 15 16 17 18 19 20 21. He is gone before us through death and is become the first fruit of them that sleep And had Christ passed into Heaven before he dyed as did Enoch and Elijah we had wanted the greatest Evidence of our future immortality What then remains for the finishing of our course why the Captain of our salvation after he had suffered entred into Glory and that as our Leader or fore-runner Heb. 6.20 Jesus as our fore-runner is entered into Heaven He is gone before us to evidence unto us what is the End of our Obedience and Sufferings In all this is he a Captain and Leader unto the Sons of God Secondly He guides them and directs them in their way This also belongs unto him as their Captain and Guide Two things in this are they of themselves defective in 1. They know not the way that leads to happiness and glory and 2. They want ability to discern it aright when it is shewed unto them and in both they are relieved and assisted by their Leader in the first by his Word in the latter by his Spirit First Of themselves they know not the way as Thomas said how can we know the way The Will of God the Mysterie of his Love and Grace as to the way whereby he will bring sinners unto Glory is unknown to the Sons of men by nature It was a secret hid in God a sealed Book which none in Heaven or Earth could open But this Jesus Christ hath fully declared in his Word unto all the Sons that are to be brought unto glory He hath revealed the Father from his own bosome John 1.18 and declared those heavenly things which no man knew but he that came down from Heaven and yet at the same time was in Heaven John 3.12 13. In his Word hath he declared the Name and revealed the whole counsel of God and brought life and immortality to light 2 Tim. 1.10 What ever is any way needful useful helpful in their Obedience Worship of God Suffering Expectation of Glory he hath taught it them all revealed it all unto them Other Teachers they need not Had there been any thing belonging unto their way which he had not revealed unto them he had not been a perfect Captain of salvation unto them And men do nothing but presumptuously derogate from his Glory who will be adding and imposing their prescriptions in and about this way Again The Way being revealed in the Word he enables them by his Spirit to see discern and know it in such an holy and saving manner as is needful to bring them unto the End of it He gives them eyes to see as well as provides paths for them to walk in It had been to no purpose to have declared the way if he had not also given them light to see it This blessed work of his Spirit is every where declared in the Scripture Isa. 43.16 And by this means is he unto us what he was unto the Church in the Wilderness when he went before them in a Pillar of fire to guide them in their way and to shew them where they should rest And herein lyes no small part of the discharge of his Office towards us as the Captain of our salvation What ever acquaintance we have with the Way to Glory we have it from him alone and what ever Ability we have to discern the way he is the fountain and Author of it This God hath designed and called him unto And all our Wisdom consists in this that we betake our selves unto him to him alone for instruction and direction in this matter Mark 17.5 Doth not he deservedly wander yea and perish who in war will neglect the orders and directions of his General and attend unto every idle tale of men pretending to shew him a way that they have found out better than that which his Captain hath limited him unto Thirdly He supplyes them with strength by his Grace that they may be able to pass on in their way They have much work lyes before them much to do much to suffer and without him they can do nothing John 15.5
Attonement required and the matter was rolled on his hand alone it was a Joy unto him that he had Body prepared wherein he might discharge his work although he knew what he had to do and suffer therein Psal. 40.8 9. Heb. 10.6 7 8 9. He rejoyced to do the will of God in taking the body prepared for him because the children were partakers of flesh and blood Though he was in the form of God equal unto him yet that Mind that Love that Affection towards us was in him that to be like unto us and thereby to save us he emptyed himself and took on him the form of a servant our form and became like unto us Phil. 2.5 6 7 8. He would be like unto us that he might make us like unto himself he would take our flesh that he might give unto his Spirit He would joyn himself unto us and become one flesh with us that we might be joyned unto him and become one Spirit with him 1 Cor. 6.17 And as this was a Fruit of his Eternal antecedent Love so it is a spring of consequent Love When Eve was brought unto Adam after she was taken out of him Gen. 2.23 to manifest the ground of that Affection which was to be alwayes between them he sayes of her this is now bone of my bone and flesh of my flesh And by this condescention of Christ saith the Apostle are we members of his body and of his flesh and of his bones Ephes. 5.30 Whence he infers that he loves and nourisheth his Church as a man doth his own flesh And how should this inexpressible Love of Christ constrain us to love him and to live unto him 2 Cor. 14 15. As also to labour to be like unto him wherein all our blessedness consisteth seeing for that end he was willing to be like unto us whence all his troubles and sufferings arose Here also we see that V. It was only in flesh and blood the substance and essence of humane nature and not in our personal infirmities that the Lord Christ was made like unto us He took to himself the nature of all men and not the Person of any man We have not only humane nature in common but we have every one particular Infirmities and weaknesses following that nature as existing in our sinful persons Such are the sicknesses and pains of our bodies from inward distempers and the disorder of the Passions of our minds Of these the Lord Christ did not partake It was not needful it was not possible that he should do so not needful because he could provide for their cure without assuming them not possible for they can have no place in a nature innocent and holy And therefore he took our nature not by an immediate new creation out of nothing or of the dust of the earth like Adam for if so though he might have been like unto us yet he would have been no kin to us and so could not have been our Goel to whom the right of Redemption did belong nor by natural Generation which would have rendered our nature in him obnoxious to the sin and punishment of Adam but by a miraculous conception of a Virgin whereby he had truly our nature yet not subject on its own account unto any one of those evils whereunto it is liable as propagated from Adam in an ordinary course And thus though he was joyned unto us in our nature yet as he was holy harmless and undefiled in that nature he was separate from sinners Heb. 7.25 So that although our nature suffered more in his Person then it was capable of in the Person of any meer man yet not being debased by any sinful imperfection it was alwayes excellent beautiful and glorious And then VI. That the Son of God should take part in humane nature with the children is the greatest and most admirable effect of Divine Love Wisdom and Grace So our Apostle proposeth it 1 Tim. 3.16 A Mysterie which the Angels with all diligence desire to look into 1 Pet. 1.11 12. See John 1.14 Isa. 9.6 Rom. 9.5 Atheists scoff at it deluded Christians deny it but the Angels adore it the Church professeth it Believers find the comfort and benefit of it The Heavens indeed declare the glory of God and the Firmament sheweth his handy work Psal. 19.1 And the invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.20 In particular man himself is fearfully and wonderfully made These works of Gods Power and Providence do greatly manifest the glory of his Wisdom Omnipotency and Goodness and are like the light which was created the first day at the beginning of all things as we have shewed But in this instance of assuming humane nature into Personal suâ—sistence with himself that scattered light is gathered into one Sun giving out most glorious beams unto the manifestation of his Infinite Excellencies far above all other things And this surely was not done but for the greatest End that can be conceived and such is the salvation of sinners But we must proceed with our Apostle and he gives the Reason and End of this wonderful Dispensation The End is the Delivery of the children from the condition before described And first the means whereby he wrought and brought about this End is proposed unto us by death he was to do it by death That by death he might deliver them that is by his own death This as it is placed as one principal End of his being made partaker of flesh and blood so it is also the means of the farther end aimed at namely the delivery of the children out of the condition expressed Some Translations add by his own death which is evidently understood though it be not literally in the Text the death which he underwent in the nature of man whereof he was partaker His Death was the means of delivering them from death Some distinguish between Death in the first place which Christ underwent and that death in the close of the Verse which the children are said to be in fear of for this latter they say is more extensive than the former as comprizing death eternal also But there doth not any thing in the Text appear to intimate that the Captain of Salvation by death of one kind should deliver the children from that of another Neither will the Apostles discourse well bear such a supposition For if he might have freed the children by any way or means but only by undergoing that which was due unto them for sin whence could arise that indispensible necessity which he pleads for by so many considerations of his being made like unto them seeing without the participation of their nature which he urgeth he might have done any other thing for their good and benefit but only suffer what was due to them And if it be said that without this participation of their nature
omnes inimicos suos quorum caput est diabolus coercet eorum vires frangit eosque tandem penitus abolebit But if this be so and the abolishing of the power of Satan be an act of Soveraign Power then it was not done by the death of Christ nor was there any need that he should partake of flesh and blood for that purpose or dye So that this Exposition contradicts both the express words of the Apostle and also the whole design of his discourse No proposition can be more plain than this is that the Power of Satan was destroyed by the death of Christ which in this Interpretation of the words is denyed 5. And hence it lastly appears what was the Delivery that was procured for the children by this dissolution of the Power of Satan It respects both what they feared and what ensued on their fear that is Death and Bondage For the delivery here intended is not meerly a Consequent of the destruction of Satan but hath regard unto the things themselves about which the power of Satan was exercised They were obnoxious unto death on the Guilt of sin as poenal as under the Curse as attended with Hell or everlasting misery This he delivered the children from by making an Attonement for their sins in his death virtually loosing their Obligation thereunto and procuring for them Eternal Redemption as shall afterwards be fully declared Hereon also they are delivered from the Bondage before described The fear of death being taken away the bondage that ensues thereon vanisheth also And these things as they are done virtually and legally in the death of Christ so they are actually accomplished in and towards the children upon the Application of the death of Christ unto them when they do believe And we may now close our consideration of these Verses with one or two other Observations as X. The death of Christ through the wise and righteous disposal of God is victorious all conquering and prevalent The aim of the world was to bring him unto death and therein they thought they had done with him The aim of Satan was so also who thereby supposed he should have secured his own Kingdom And what could worldly or Satanical Wisdom have imagined otherwise He that is slain is conquered His own followers were ready to think so We trusted say they that it had been he who should have redeemed Israel Luke 24.21 But he is dead and their hopes are with him in the grave What can be expected from him who is taken slain crucified Can he save others who it seems could not save himself Per mortem alterius stultum est sperare salutem Is it not a foolish thing to look for life by the death of another This was that which the Pagans of old reproached the Christians withal that they believed in one that was crucified and dyed himself and what could they expect from him And our Apostle tells us that this death this Cross was a stumbling block unto the Jews and folly to the Greeks 1 Cor. 1.18 23. And so would it have been in its self Acts 2.13 Chap. 4.28 had not the Will and Counsel and Wisdom and Grace of God been in it But he ordered things so that this death of Christ should pull out that pin which kept together the whold fabrick of sin and Satan that like Sampson he should in his death pull down the pallace of Satan about his ears and that in dying he should conquer and subdue all things unto himself All the Angels of Heaven stood looking on to see what would be the end of this great trial Men and Devils were ignorant of the great work which God had in hand And whilest they thought they were destroying him God was in and by him destroying them and their power Whilest his heel was bruised he brake their head And this should teach us to leave all Gods works unto himself See John 11.6 7 8 9 10. He can bring light out of darkness and meat out of the Eater He can disappoint his Adversaries of their greatest hopes and fairest possibilities and raise up the hopes of his own out of the grave He can make suffering to be saving death victorious and heal us by the stripes of his Son And in particular it should stir us up to meditate on this mysterious work of his Love and Wisdom We can never enough search into it whilest our Enquiry is guided by his Word New Mysteries all fountains of Refreshment and Joy will continually open themselves unto us untill we come be to satisfied with the endless fulness of it unto Eternity Again XI One principal end of the death of Christ was to destroy the power of Satan To destroy him that had the power of death This was promised of old Gen. 3.15 He was to break the head of the Serpent From him sprang all the miseries which he came to deliver his Elect from and which could not be affected without the dissolution of his Power He was anointed to proclaim liberty to the Captives and the opening the Prison to them that were bound Isa. 61.1 To this End he was to conquer him who detained them which he did by his death Col. 2.15 and so lead Captivity Captive Psalm 68.18 stilling this enemy and self-avenger Psal. 8.3 binding the strong man Mat. 12. and dividing the spoil with him Isa. 53.12 And this he did by the merit of his blood and the Attonement he made for sin thereby This took away the Obligation of the Law unto death and disarmed Satan And moreover by the Power of the Eternal Spirit whereby he offered himself unto God he conquered and quelled him Satan laid his claim unto the Person of Christ but coming to put it in Execution he met with that great and hidden Power in him which he knew not and was utterly conquered And this as it gives us a particular consideration of the Excellency of our Redemption wherein Satan our old Enemy who first foyled us who alwayes hates us and seeks our ruine is conquered spoiled and chained so it teacheth us how to contend with him by what Weapons to resist his Temptations and to repell his Affrightments even those whereby he hath been already subdued Faith in the death of Christ is the only Way and Means of obtaining a Conquest over him He will fly at the Sign of the Cross rightly made Verse XVI HAving asserted the Incarnation of the Lord Christ the Captain of our salvation and shewed the necessity of it from the Ends which were to be accomplished by it and therein given the Reason of his concession that he was for a season made less than the Angels The Apostle proceeds in this Verse to confirm what he had taught before by Testimony of the Scripture and adds an especial Amplification of the Grace of God in this whole Dispensation from the consideration of the Angels who were not made partakers of the like Love and Mercy Verse 16. 〈◊〉 〈◊〉 〈◊〉
for those who have thus in any measure known the terror of the Lord they will be secured from you by his Grace Besides what ground do such men leave unto the Lord Christ to stand upon as it were in his Intercession for us in Heaven Do they not take that blood out of his hand which he is carrying into the Holy Place And how do they despoil him of his Honor in taking of from his work a miserable employment when men shall study and take pains to perswade themselves and others that Christ hath not done that for them which he hath done for all that are his and which if he hath not done for them they must perish for evermore Is it worth the while for them to weaken Faith Love and Thankfulness unto Christ From whom can such men look for their Reward Can Right Reason or a Light within be no otherwise adored but by sacrificing the blood of Christ unto them no otherwise be enthroned but by deposing him from his Office and taking his work out of his hand and by an horrible ingratitude because they know no other could do that work to conclude that it is needless Are men so resolved not to be beholding unto Jesus Christ that rather than grant that he hath made Reconciliation for us by his blood they will deny that there was any need that any such Reconciliation should be made O the depths of Satan Oh the stupidity and blindness of men that are taken alive by him and lead captive at his pleasure 2. They who would come unto God by Christ may see what in the first place they are to look after Indeed if they are once brought into that Condition wherein they will seriously look after him they will not be able to look from it though for a while it may be they will be unwilling to look unto it Reconciliation they must have or they can have no peace This lyes straight before them they are willing it may be to look upon the right hand and the left to see if there be any thing nigh them that will yield them relief but all is in vain If any thing else gives them ease it gives them poyson if it gives them peace it gives them ruine Reconciliation by the blood of Christ is the only relief for their souls And nothing more discovers the vanity of much of that Religion which is in the world than the regardlesness of men in looking after this which is the Foundation-stone of any durable building in the things of God This they will do and that they will do but how they shall have an interest in the Reconciliation made for sin they trouble not themselves withall II. The Lord Christ suffered under all his temptations sinned in none He suffered being tempted sinned not being tempted He had the Heart of a man the Affections of a man and that in the highest degree offense and tenderness What ever sufferings the soul of a man may be brought under by Grief Sorrow Shame Fear Pain Danger loss by any afflictive passions within or impressions of force from without he underwent he felt it all Because he was alwayes in the Favour of God and in the assurance of the indissolubility of the Vnion of his Person we are apt to think that what came upon him was so overballanced by the Blessedness of his Relation unto God as not to cause any great Trouble unto him But we mistake when we so conceive No sorrows were like to his no sufferings like unto his He fortified not himself against them but as they were meerly poenal he made bare his breast unto their strokes and laid open his soul that they might soak into the inmost parts of it Isa. 50.6 All those Reliefs and diversions of this life which we may make use of to alleviate our sorrows and sufferings he utterly abandoned He left nothing in the whole Nature of sorrow or suffering that he tasted not and made experience of Indeed in all his sufferings and temptations he was supported with the thoughts of the glory that was set before him but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings All the advantage that he had above us by the Excellency of his Person was only that the sorrows of his heart were enlarged thereby and he was made capable of greater enduring without sin And it was to be thus with him 1. Because although the Participation of Humane Nature was only necessary that he might be an High Priest yet his sufferings under Temptations were so that he might be a merciful High Priest for tempted sufferers Such have need not only to be saved by his Attonement but to be relieved favoured comforted by his Grace They did not only want one to undertake for them but to undertake for them with Care Pity and tenderness Their state required delivery with compassion God by that way of Salvation that he provides for them intends not only their final Safety in Heaven but also that in the sense of the first fruits of it in this world they may glorifie him by Faith and Thankful Obedience To this end it was necessary that they should have relief provided for them in the Tenderness and Compassion of their High Priest which they could have no greater pledge of than by seeing him for their sakes exposing himself unto the miseries which they had to conflict withal and so alwayes to bear that sense of them which that impression would surely leave upon his soul. And 2. Because although the Lord Jesus by vertue of the Vnion of his Person and plenary unction with the Spirit had an habitual fulness of mercy and compassion yet he was to be particularly excited unto the exercise of them towards the Brethren by the experience he had of their condition His internal habitual fulness of Grace and mercy was capable of excitation unto suitable actings by external Objects and sensible Experience It added not to his mercifulness but occasioned his readiness to dispose it unto others and shut the door against pleas of delaying succour He bears still in his holy mind the sense he had of the sorrows wherewith he was pressed in the time of his Temptations and thereon seeing his Brethren conflicting with the like difficulties is ready to help them and because his Power is proportioned unto his Will it is said he is able And what ever may be the real effects on the mind of Christ from his temptations and sufferings now he is in Heaven I am sure they ought to be great on our Faith and Consolation when we consider him undergoing them for this very end and purpose that seeing he was constituted our High Priest to transact all our Affairs with God he would be sensible of that condition in his own person which he was afterwards to present unto God for relief to be afforded unto it III. Temptations cast souls into Danger They have need
full assurance of understanding to the acknowledgement of the Mysterie of God and of the Father and of Christ Chap. 2.2 that is that they might have a spiritual and saving acquaintance with the Mysterie of this great salvation the Love Grace and Wisdom of God therein which without this Spirit of Wisdom and Revelation from above we shall not attain unto This then in the first place is to be sought after this are we to abide in constant Prayers and supplications for the teaching instructing revealing enlightning Work and Efficacy of this Spirit that we may be enabled to look into these deep things of God that we may in some measure with all Saints comprehend them and grow wise in the Mysterie of salvation Solomon tells us how this wisdom is to be obtained Prov. 2.3 4 5. If thou cryest after knowledge and liftest up thy voyce for understanding if thou seekest for her as for silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God It is by praying crying supplications with diligence and perseverance that we attain this Wisdom abide herein or all other attempts will prove but vain How many poor souls otherwise weak and simple have by this means grown exceeding wise in the Mysterie of God And how many more wise in this world through the neglect of it do walk in darkness all their dayes Secondly Diligent study of the Word wherein this Mysterie of God is declared and proposed unto our faith and holy contemplation but this hath been spoken unto in part already and must again be considered and so need not here to be insisted on Thirdly Sincere love unto and delight in the things that are by the Spirit of God revealed unto us is another part of this duty Herein our Apostle declares what was his frame of heart Phil. 3.8 How doth his heart triumph in and rejoyce over the knowledge he had obtained of Jesus Christ and then indeed do we know any thing of the Grace of God aright when our hearts are affected with what we know Peter tells us that the Saints of old in their believing rejoyced with joy unspeakable and full of glory 1 Ep. 1.8 They discovered that in Christ which maâ—â— their hearts leap within them and all their affections to overflow with delight and joy And this is an Essential part of this Holy Admiration which distinguisheth it from that barren fruitless notional speculation of it which some are contented withall This are we to stir up our hearts unto in all our Meditations of the Grace of God and not to rest untill we find them affected satisfied and filled with an holy complacency which is the most eminent evidence of our interest in and Union unto the things that are made known unto us Fourthly All these things are to be attended with thankfulness and praise This the Apostle was full of and brake forth into when he entred upon the description of this Grace Eph. 1.3 4. and this will be the frame of his heart who is exercised unto an holy admiration of it When our Lord Jesus Christ considered the Grace of God in revealing the mysteries of this salvation unto his Disciples it is said of him that he reioyced in Spirit Luke 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Spirit leaped in him and he breaks forth into a solemn Doxologie giving Praise and Glory unto God And is it not their duty to whom they are revealed to do that which out of love unto them our Lord Christ Jesus did on their behalf Thankfulness for the things themselves thankfulness for the Revelation of them thankfulness for the Love of God and the Grace of Jesus Christ in the one and the other is a great part of this duty Secondly This will teach us what esteem we ought to have of the Word of the Gospel by which alone this great salvation is revealed and exhibited unto us the great means and instrument which God is pleased to use in bringing us unto a participation of it This one consideration is enough to instruct us unto what valuation we ought to make of it what price we should set upon it seeing we cannot have the pearl without the purchase of this Field Some neglect it some despise it some persecute it some look upon it as foolishness some as weakness but unto them that believe it is the power of God and the wisdom of God To further us in this duty I shall take up some of those considerations which the words we insist upon do offer unto us and thereby also pass through what yet remains for our instruction in them And we may consider 1. The Excellency and Preheminence of the Gospel which ariseth from the first Revealer that is the Lord Christ the Son of God It was begun to be spoken unto us by the Lord Herein the Apostle prefers it before the Law It is that Word which the Son came to reveal and declare from the bosome of the Father and surely he deserves to be attended unto Hence it is so often called the Word of Christ and the Gospel of Christ not only because it treateth of him but because it proceedeth from him and on that account is worthy of all Acceptation And 2. To neglect the Gospel is to neglect and despise the Son of God who was the Author of it and consequently the Love and Grace of God in sending him So the Lord Christ tells them that preach the Gospel he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Neglect of the Gospel reflects immediately upon the Lord Christ and the Father and therefore our Apostle bids us take heed that we despise not him who spake from Heaven which can be no otherwise done but by neglect of his word Some pretend to honour Christ but they have no regard for his Word yea they may say of it as Ahab of Micaiah that they hate it and have therefore some of them endeavoured to extirpate the preaching of it out of the world as the Papists have done at least have looked on it as an useless thing that the Church might be well enough without But such men will find themselves mistaken when it is too late to seek after a remedy the true Cause of their hatred unto the word is because they can find no other way to express their hatred unto Christ himself Neither did ever any man hate or loath the Gospel but he that first hated and loathed Jesus Christ but against the Word they have many pretences against the Person of Christ none that are as yet passable in the world This makes the Word to bear that which is intended against Christ himself and so will he interpret it at the last day 3. Consider that this Word was confirmed and witnessed unto from Heaven by the mighty Works and Miracles which attended the dispensation thereof So our Apostle here informs us and
though we saw not those Miracles yet we have them left on infallible Record for our use that by them we might be yet stirred up to value and attend unto the Word in a due manner God hath so ordered things in his holy Providence that none can neglect the Word without shutting his eyes against such Light and Evidence of conviction as will leave them abundantly inexcusable at the last day Now from these and the like considerations the duty proposed may be enforced Verse V VI VII VIII IX THe Apostle in these Verses proceeds in the pursuit of his former design From the Doctrine of the first Chapter he presseth the Exhortation at the beginning of this which we have passed through The Foundation of that Exhortation was the Preheminence of the Lord Christ the Author of the Gospel above the Angels by whom the Law was spoken and delivered This he now farther confirms and that by an instance suited to his present Purpose and not as yet by him insisted on And he doth it the rather because by the Testimonies wherewith he proves his Assertion he is lead to the Consideration of other concernments of the Mediation of Christ which he thought meet to declare unto these Hebrews also And this method he is constant unto throughout this whole Epistle In the midst of his Reasonings and Testimonies for the Explanation or Confirmation of what he delivers dogmatically he layes hold on some Occasion or other to press his Exhortation unto Faith Obedience with Constancy and Perseverance in the Profession of the Gospel And in the Arguments which he enterweaveth and Testimonies which he produceth for the enforcement of his Exhortations something still offers it self which accordingly he layes hold upon leading him to some farther Explication of the Doctrine which he had in hand so insensibly passing from one thing unto another that he might at the same time inform the Minds and Work upon the Affections of them with whom he dealt All which will appear in our ensuing Exposition of these Verses Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjecit in ordinem coegit put into subjection brought into order under rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. orbem terrae futurum the habitable earth to come Arias habitatam futuram to the same purpose improperly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundum or seculum futurum The world or age to come Bez◠mundum illum futurum that world to come And indeed the repetition of the Article with the words following concerning which we speak require that it be so expressed That world to come or the world that is to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So most commonly expressed by the LXX as sometimes though seldom by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things under the Heavens The Apostle useth this word from Psal. 8. where it denotes a mixture of Inhabitants there described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which we treat about which we reason The Vulgar Latin adds Deus to the Text. Deus non subjecit God hath not put in subjection needlesly as is acknowledged De quo Christo saith the interlinear Gloss but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not of Christ. Verse 5. For unto the Angels hath he not made subject that world to come whereof we speak concerning which we treat Verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as the Scripture witnesseth and saith limiting what was spoken indefinitely by the Apostle needlesly the words themselves declaring who spake them and where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. in quodam loco in a certain place Beza alicubi somewhere that is Psal. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid homo mortalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frail mortal man or the Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius hominis terreni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è terra editus man of the earth or an earthly man Verse 6. But one a certain man testified hath witnessed in a certain place somewhere that is in the Scripture from whence he is arguing saying what is man that thou art mindful of him or the Son of man that thou visitest him Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The latter words which are commonly placed at the beginning of the eighth Verse I have added unto this seventh the sense and Hebrew Text so requiring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalmist and that properly Vul. Minuisti which is not thou hast made less but thou hast lessened which hath another sense than that here intended Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depressisti thou hast depressed or made him less or lower than he was Beza fecisti eum inferiorem thou hast made him lower and so ours Rhemists thou didst minish him a little less obscurely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is imminuo diminuo to make less to take from as to state and condition So in Isocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to lessen the Dignity State and Condition of the People As in Latin Capitis diminutio is lessening of State or dignity as by loss of Liberty For when one was made a captive by the enemy he lost his dignity untill he recovered it jure postliminii So Regulus is termed by the Poet Capitis minor when a Prisoner to the Garthaginians or by change of Family as when Clodius a Patrician was adopted by a Plebeian or by Banishment all such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lessened in State or Dignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used by the Psalmist hath the same signification and though it be variously rendered by the LXX yet they never much depart from its native signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minish make less take from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become indigent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deprive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to want to be indigent to come short and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make empty that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used Phil. 2.7 I observe this various rendering of the Word by the LXX only to shew that it doth constantly denote a diminution of state and condition with an addition of Indigency which will give us light into the Interpretation of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breve quiddam Vul. paulo minus Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paululum a little or paulisper a little while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently by the LXX rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parvum paululum a little intending quantity Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they refer to number a few and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it constantly respects