They to whom first c. Act. 3. ult 2. In regard of the Gentiles there was great necessity in respect of them They lay in the high wayes and hedges without the City of God and strangers to the Common-wealth of Israel It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob c. I have made thee a light to the Gentiles c. Isa 49.6 3. In regard of Christ Jesus the Apostle there was no other He saw that there was no man therefore his own arm brought salvation c. Isa 59.16 He came himself when the staff of the Law sent by Moses his servant would not raise the dead child 4. In respect of God the Father for whereas two things are specially necessary to an Ambassadour that he be authorized and have commission from the Prince who sends him and that he be furnished with instructions for his weighty employment who but God the Father could so furnish and authorize the Apostle of our profession And therefore it is said that the Father sanctified him and set him apart for the office of an Ambassadour and sent him into the world Joh. 1.36 Observ 1. This minds us of our assent and consent unto the doctrine of Faith and Religion it 's our profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have consented unto it it 's our seal that it is true the answer of our Conscience unto God which confirms the truth of it It 's no formal Religion or Profession but our closing with the Stipulation and Covenant of our God and where Faith is grounded in the heart Rom. 10.9.10 of all professions the purest the best the most holy wise godly heavenly and that which adds weight of honour to it Christ Jesus is the Apostle of this our Profession Observ 2. With how great Authority the Christian Faith Religion and Doctrine is commended to us Jesus Christ the Son of God is the Apostle and Ambassadour of our profession and the first teacher of it Observ 3. The Christian Doctrine and Profession hath a most honourable Institutor Master and Founder One is your Master even Christ one is the Author and finisher of our Faith even Christ In this holy and honourable Institution none of all the Sects of Philosophers nor of the present former or future Sectaries in Religion no nor the Disciples of Moses nor Moses himself may compare Observ 4. Hence we learn that the Office of our Apostle is an honourable Office Observ 5. That to be a Prophet sent of God as Moses was and to be an Apostle are all one in the general Observ 6. That Christ being such a Prophet and so great an Apostle ought to be heard above all Teachers Observ 7. Note hence how in this name our Lord Jesus Christ answers to his types such is Shiloh Gen. 49.10 unless it be indeed the same with him which Hierom renders Donec veniat qui mittendus est and who is that but the Son of God so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth his Son or as others would have it He who gives prosperity and safety or in express terms the Christ as the Chal. Paraphrase turns it such is Siloe Isa 8.6 which is the same with Siloam which is interpreted by the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent Joh. 9. Observ 8. Note hence how honourably the Most High God deals with Mankind with revolting apostate and rebellious Mankind he vouchsafes to send an Ambassadour unto us and treat with us being pars laesa the party offended he first offers terms of reconciliation he first offers to treat with us by his Ambassadour Observ 9. Yea note an higher degree of honour which the Most High God vouchsafes unto the sinful world he sends and deals with us by an extraordinary Ambassadour even his own Son Ambassadours we say have equal honour with the Princes and States who send them it 's herein most true for Christ is in the form of God and thinks it no robbery to be equal with God Phil. 2.6 And God is in Christ reconciling the world unto himself 2 Cor. 5. Repreh 1. I fear the most of us the great God being offended sends an Ambassadour yea his own Son Ambassadour unto us to offer terms of reconciliation When we are offended one with other we stand upon points of honour the Most High God thinks it no dishonour to sue and intreat dust and ashes to be reconciled unto him 2 Cor. 5.19 He sends Christ Jesus his great Extraordinary Ambassadour c. and Christ sends his vers 20. We are Ambassadours for Christ as if God did beseech you by us we pray you in Christs stead be ye reconciled unto God And surely where-ever the Spirit of Love and Peace is there will be a desire and a promoting of that above our own honour Abraham was Lots better his Uncle and the party offended yet he first desired peace Thus did Abraham and thus do the sons of Abraham for being persecuted we bless being defamed we intreat 1 Cor. 4.12 13. And therefore no doubt this standing at defiance this stoutness this irreconcilableness it is not from the God of Love and Peace Let Religion be never so much pretended it is not according to the example of God or Christ or godly and Christian men Thus doth not God himself thus doth not Christ himself thus did not Abraham Repreh 2. Us who refuse and receive not the great Apostle and Ambassadour of our profession An Ambassadour is Sanctus inviolabilis Repreh 3. Those who wrong the great Ambassadour of God Jesus Christ sent unto them Repreh 4. Those who would be accounted Ambassadours for Christ yet do not his work nor declare his will but the contrary Such are the three croaking frogs of the threefold Babel Revel 16.13 who pretend the honour of Christ to be Ambassadours of Christ but do the work of Antichrist Abaddon and Apollyon Revel 9.11 We ought to consider the Apostle of our profession Christ Jesus Observ There is nothing in heaven or earth more considerable nor more worthy our consideration and imitation than the Lord Jesus Christ the admiration of Angels 1 Pet. 1.12 1. In his Godhead wonderful Esay 9.6 7. 2. In his manhood 1 Tim. 3.16 Great is the mystery of godliness 3. In his effects Joh. 1.29 Behold the Lamb of God that takes away c. 4. In his sufferings for us 1 Cor. 2.2 Jesus Christ crucified 5. In his exaltation Act. 17.31 He will judge the world in righteousness 6. In his works in us and for us Esay 9.6 7. More particularly in the 1. Person of Jesus Christ And 2. Offices 1. In his person two eminent names 1. Christ or Messias a most holy person King Priest and Prophet anointed with the Spirit for the works of a spiritual Redeemer Esay 61.1 2 3. 2. Jesus an actual Saviour after he hath redeemed us out of the hands of our enemies Rom. 5.10 Heb. 5.9 Being made perfect he became the
received by Moses and Juvenal Satyr 15. writes of Moses Tradedit arcano quaecunque volumine Moses Wherein the Satyrist though a stranger to the Common-wealth of Israel yet acknowledgeth more than many who seem to be great knowing Christians will confess that Moses's writings were mysterious 2. What offices had Moses and what is it for God to appoint Moses unto these offices 1. Moses is most taken notice of for a Prophet and indeed he was an extraordinary Prophet as appears Numb 12.6 7 8. from whence our Apostle takes part of this Text for there the Lord saith Moses is faithful in all my house the faithful Prophet and Ambassadour of the Lord unto his people but besides Moses his Prophetical Office he was a King and Priest also 1. He was a King Deut. 33.5 He was King in Jeshurun 2. Moses had also a third Office he was a Priest an extraordinary Priest who consecrated Aaron and his Sons to the Priest's Office Exod. 40. and more plainly Levit. 8. where he not only sanctifieth Aaron and his Sons but also himself executes and performs the Priests office so that ye perceive he was a King a Priest and a Prophet a figure of him whom he saith God would raise up like unto him who was a King a Priest and a Prophet but there is another kind of making which precedes all this dignifying and honouring viz. that inward operation of God in the hearts of men whereby he fashions them according to his will as Job 10.8 Thy hands have fashioned me and made me Psalm 33.15 He fashioneth all their hearts and informs them with his Image his Christ without whom nothing was made that was made 3. When the Apostle saith that God appointed Moses to his office the word our Translators turn appointed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make now making may be understood either for producing a thing out of nothing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create is sometimes used The word is sometimes taken for advancing and dignifying one as by appointing him to some great place or office and thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken often in the same sence The Lord made Moses 1 Sam. 12.6 Acts 2.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made this same Jesus whom ye have crucified both Lord and Christ Thus the Lord Jesus made Mark 3.13 Twelve whom he called Apostles he advanced and appointed them to the office of Apostles Reason Why did the Lord appoint Moses to his offices He knew the employment he would set him about would require a skillful and able workman not any one of his offices but might take up the whole man and therefore he so ordered by his providence that he should be brought up in all liberal Arts and Sciences in all the Learning of the Egyptians Acts 7. that he should be trained up in Martial Discipline also for Josephus relates Stories of Moses's Martial Feats as the war waged against the Ethiopians wherein Moses was Commander in chief for the Egyptians indeed what education could the reputed Son of a Princess want Observ 1. Our God is not inert not idle in the world he is making somewhat purissimus actus non potest non agere My Father worketh hitherto saith the Son of him and I also work He is not such as the Epicureans feign him without providence he orders the world sets up Government among men Observ 2. Note here the special advancement and Dignity of God's people they are such as God hath made And hath not God made all men Yea all the creatures And what Prerogative then is this of God's peculiar people that he hath made them It is true that God hath created all men but his peculiar people are made anew Deut. 32.6 Esay 43.7 The Lord thus advanceth every one that is called by his name I have created him I have formed him yea I have made him he hath made us and not we our selves And could any think that any man could make himself The Holy Spirit speaks of the better creation and making as it presently follows He hath made us c. We are his people the first fruits of his creatures Observ 3. The true Dignity and Advancement is from God Repreh 1. The bruitish man who takes no notice of God's work in him Psalm 92.5 6. Repreh 2. Who blames his maker for his own sin as if God had made him wicked It is true The Potter may do what he will with his clay But what wise Potter will make a Vessel to break it in pieces And therefore it is not said Jer. 18. that the Potter himself marred the Vessel but that the Vessel was marred vers 4. and who marrs that but thy self Thy destruction is of thy self O Israel Consider in reason can God be said to endure with grief with much long-suffering and patience which he himself is the maker of Thy child or servant takes ill courses wasts his time and thy goods he is thy child and servant and thou hast bowels of compassion and bearest with him couldst thou in reason be said to be patient towards him if thou wert the cause of his lewdness if thou settest him a work Now see what thy God doth towards thee Rom. 9.21 22. Who fits these vessels to destruction but themselves There 's no cause named and surely God cannot be the cause of their sin it must be the Devil and men consenting to him and doing his lusts John 8. Yet thou hadst rather impute thy sin to God than to the Devil or to thy self What an hard opinion hast thou of God Axiom 2. Moses was faithful to him that appointed him Not to trouble you with the many significations of faith and faithfulness and how Moses may be said to be faithful to him that appointed him Faithfulness is taken here for constancy and truth according to the Orators description of it Fides est dictorum conventorumque constantia veritas The constancy and truth of what is spoken and promised Accordingly a man is faithful who is constant in performing what he is commanded and promiseth Thus God is said to be faithful The faith of God that keepeth Covenant Deut. 7. 1 Cor. 10.13 Hebr. 11.11 and when we keep Covenant with our God we are said to be faithful to him that makes us Acts 16.15 Moses was highly commended for this and that by God himself Numb 12.7 Reason Why was Moses faithful to him that appointed him The Reason may be in regard of 1. The office appointed him 2. Him who appointed him to that office 1. An office what ever it be committed to any ones charge and undertaken by him brings with it an obligation of faithfulness a kind of moral necessity 1 Cor. 4.2 1 Cor. 9.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of God who appointed him He was the maker of Moses he who advanced him to his high
cast a Bulwark a strong Fortress about themselves And how can they keep the Law but through the Lord Jesus the Son of God who fulfils the righteousness of the Law in us who walk not after the flesh but after the spirit Rom. 8. Yea the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Vulgar Latine is called Salvator Esai 26.1 We have a strong City even Salvator the Saviour whom God hath appointed for Walls and Bulwarks Yea him who is the Salvation it self as we render the word Would ye know how safe the City of the Saints and people of God is Hear then what the Prophet saith God hath made and set salvation it self for Walls and Bulwarks salvation it self compasseth the City round about Those who preserve themselves and trust in an arm of flesh for their Saviours are easily exposed to utter ruine and destruction But who can hurt salvation it self The Lord who is the Saviour and salvation it self He is for Walls and for Bulwarks redoubts and outworks Psal 18. See Notes on Psal 9. He himself is as the Hills about Jerusalem Psal 125.2 Whence proceeds the safety of that City Zach. 2.4 5. Manifold Examples having proved the truth of this Clodverus one of the French Kings being himself a Pagan whose Wife Clotildis was a Christian he being now engaged in fight with the Alemans and now ready to be routed he called upon the name of Jesus whom his Wife worshipped and promised to become a Christian if God gave him victory presently Conversa est belli alea The Alemans gave ground and were put to flight Yea holy Bernard makes the challenge Cui in periculis palpitanti trepidanti c. To whom now panting and trembling hath not the Lord Jesus hoped in and called upon presently expelled fear and given courage Who is there whom though now languishing and even despairing hath not the name of the Lord Jesus made even of weakness it self strong 3. He shall save his people from their sins What is sin Who are his people What is it to save his people from their sins And why must the Lord Jesus save his people from their sins 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever is against the Law of God is sin Dictum factum concupitum contra Legem Dei so it is defined But because the Lord Jesus is a perfect Saviour and he who is able to save to the uttermost Heb. 7.25 We must here understand all what ever induceth to sin as Temptation and whatever is the consequent and effect of sin as Wrath Death Hell Devil 1 Thes 1.10 And to wait for his Son from Heaven even Jesus which not delivered but delivereth us from the wrath to come And because to save imports not privation only from Evil but infers also the position Good as 2 Tim. 4.18 The Lord shall deliver me from every evil work and shall preserve me unto his everlasting Kingdom the chief good and all things conducing hereunto may be here understood by saving And whom doth Jesus so save but his people And who are they No doubt but the Jews the Israel of God his ancient people are here understood but so as an obedient people for such especially the Lord owns for his people otherwise whether Jews or Gentiles they are accounted of God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 32.21 So he calls all Nations walking in their own wayes and so he calls the Jews Hos 1.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And through their fall salvation is come to the Gentiles Rom. 11.11 2. They are now become the Lord's people they are the true Jews Rom. 2. the true Israel Gal. 5.16 1 Pet. 2.9 10. Yet shall these return unto the true Israel Mic. 5.1 2 3. These are they whom Jesus saves from their sins it 's a word of very large extent and reacheth unto every kind and degree of evil from which the Lord Jesus saves his people and unto every kind and degree of good whereunto he saves them which he doth by his Sacrifice and his Spirit of Sanctification The Reason see in Notes on Matth. 8.14 and 1 Tim. 4.17 18. Obs 1. If Christ must save his people from their sins then is the nature of his people corrupt and such as wants a Saviour The whole need not a Physician but those that are sick they are in themselves lost whom he comes to seek and to save Obs 2. Man's lost condition is by sin alienati à vita Dei Strangers from the life of God Obs 3. The Son of God is the Authour of salvation nor is there any other name whereby we can be saved Acts 4.12 See Sermon on 1 Tim. 4.17 8. Obs 4. He saith not only from Punishment nor from Wrath nor from Hell c. but from Sins A perfect Saviour saves from all sin Now the Lord Jesus is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the uttermost or wholly Hebr. 7.25 Repreh 1. Those that are perswaded that they are saved already Repreh 2. Those who in a business of the greatest moment suffer themselves to be deluded by that grand Deceiver who deceives all the World See Notes on Hebr. 2.15 They perswade themselves that they have obtained the end of their hopes the salvation of their souls before they have yet used any means effectual for the obtaining of it Exhort To become the people of the Lord Jesus that so he may save us But is he not the Saviour of the whole World Answer 'T is true and it is the end of his Embassy John 3.17 who is called the Apostle or Ambassadour Heb. 3.1 Yet suppose an Ambassadour of a great Prince publish the will of his Prince to save an innumerable company of Captives and to pay the full price of their redemption yet that he require of them all and every one of them that they willingly forsake their Prison and follow him into their own Country And is it not a most reasonable condition that God the Great King Mal. 1. who will have all men to be saved propounds unto the captives whom Christ Jesus by his blood redeems that they come out of their Prisons that they come out of their Dungeon that they suffer their eyes to be opened 1 Pet. 2.24 Some have been so long in Prison that they are loth to come out What wouldest thou that I should do for thee saith our Lord to the blind man And wouldest thou be made whole So he speaks to him who had lien thirty eight years sick of an infirmity at the Pool of Bethesda Therefore it 's required That they be not unequally yoaked with unbelievers 2 Cor. 6.14 15. if so v. 16 17 18. And this is the Lords condition all along Ezek. 11.14 15 16. and 14.11 and 37.26 27 28. Zach. 6.15 Obj. But God hath his secret will and his will is not that all should be saved But he added unto the Church such as should be saved Acts 2. ult Thou hypocrite God hath not any secret will
former and the latter rain the preventing and subsequent or following Grace He is the God of all Grace He makes the rain to fall upon the good and the bad He is Lord of the Sun and the Sun shining after the rain 2 Sam. 23. which ripens the harvest All the labourers are his he fits them and enables them for their work He hires them He sends them He pays them their wages yea whereas other Lords suppose their Servants strength whereby they labour this Lord of the harvest gives strength to his labourers whereby they work Obser 1. Here is then a lively type of the Lord Jesus Christ He is Lord of the harvest and hath supreme Authority over it and all whatever belongs unto it That Spiritual Joseph without whom no man must lift up his hand or his foot That Zaphnath-paneah Salvator mundi the Saviour of the world as the V. L. reads it Gen. 41.44 45. He is that discreet and wise man who gathered the plenteous harvest to save much people alive Gen. 50. He is the true Boaz in whom is our strength as the word signifieth the Lord of the harvest who came from Bethlehem the house of bread to oversee the reapers Ruth 2. who was of the kindred of Elimelech even God the King v. 3. yea v. 21 The man is near of kin to us one of our next kinsmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who hath the right to Redeem as it is in the Margin who is that but the Lord our Redeemer the true Joseph the Perfect One the true Boaz in whom is our strength without whom we can do nothing John 15. Obser 2. The due consideration of this great Lord Paramount the Lord of the harvest may let us see his great condescent that he is pleased to admit weak men to be his labourers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3.9 3 Joh. 8. fellow helpers to the truth Repreh It may justly give check to bold Diotrephes who loves to have preheminence to Lord it over the Church 3 Joh. 9. to domineer over the Faith of God's Elect. To shame such let them consider that great Apostle St. Paul the Servant of Jesus Christ the great Prince and Lord of the harvest whom he sets over all his harvest and over his labourers who laboured more than they all who had the care of the whole field the care of all the Churches 2 Cor. 11.28 like him Ruth 2.5 See now his lowliness 2 Cor. 1. an helper of your joy their joy in harvest What boldness then is this of these deceitful workmen to usurp a power over mens belief Immittere falcem in segetem alienam To domineer over God's harvest 2. The Disciples ought to pray unto the Lord of the harvest that he would send forth labourers into his harvest Reason 1. He is by most ancient right the God of the Spirits of all flesh 2. He is by a new work the Lord of the harvest He hath begun his work himself Phil. 1.6 2. In regard of the work it self difficult as was shewn before which wants the help of the painful Harvester 3. The labourers are very averse and unwilling and therefore there is more than ordinary need that the Lord move them powerfully by his Spirit and therefore the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same word again Luk. 10.2 in the present Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he cast out or thrust out labourers into his harvest Obser 1. Labourers in God's harvest must be sent How can they labour how can they preach except they be sent Rom. 10. Paul the great Apostle who laboured more than they all he rejects man's mission Gal. 1.1 not of men nor by man yea the greatest Apostle of our profession Christ Jesus he is sent by his Father And so no doubt he was called of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Missus Gen. 49.10 which we read Shilo for so V. L. until Shilo come Donec veniat qui mittendus est Till he come who is to be sent Obser 2. Who sends them the Father He is Lord of the harvest Thus 1 Cor. 12.28 which is ascribed to the Son Eph. 4.11 And the Spirit saith Seperate to me Barnabas and Saul Act. 13.2 It 's horrible presumption for man to take this honour to himself It is the Father Son and Holy Spirit It is the Academy the great Sanedrim and Councel of Heaven not any University not all the Universities upon earth that can send forth such labourers into God's harvest The Son also payes them their wages Mat. 20.20 Repreh 1. The dull mert barren and sluggish Earth which will not suffer it self to be tilled nor receive the Seed of the Word O Earth earth earth hear the word of the Lord see Prov. 24.30 31 32 33 34. Poverty shall come as an armed man yea the curse of God Heb. 6.2 The ungrateful world to whom the Lord of the harvest hath sent forth labourers rising up early and sending them Mat. 23.34 viz. his Prophets the men of his Counsel wise men perfect men who have attained unto the wisdom Scribes taught unto the Kingdom of God Mat. 13. Able Ministers of the New Testament not of the Letter but of the Spirit 2 Cor. 3. Yet such is that labor improbus that wicked and importunate industry of of the deceitful workmen who sow their Tares and false Seed of impossibility to become ripe to attain to the full corn in the ear to come to the harvest Are not the labourers sent for this end Eph. 4.11 12. Luk. 8.14 Repreh 3. Who reap the blade instead of the ripe corn Rom. 7. a perfect man they are like the grass on the house top neither do men say to them We wish you good luck in the Name of the Lord. Object The scorching Sun of persecution ariseth because of the Word by and by men are offended Answ But as between the Tropicks there is a general wind blows which qualifies the heat So Christ hath where to feed his flock at the noon of persecution Consolation Alas I long for that ripeness that the hopeful blade promised may spring up Spes alit agricolas but I find too often my hopes blasted He that believes must not make haste Esay 28.16 The Lord's harvest is orderly he hath his Barly-harvest and then his Wheat-harvest for so in Scripture ye read that the Barly-harvest was before the Wheat-harvest Exod. 9.31 32. First the blade then the ear then the full cor◠in the ear It is the guise of many it is long before they hate the evil and love the good though even then the good which they would do they do it not yet even in this condition which is the Fathers harvest they think themselves fit to be carried into the Barn even the Kingdom of Heaven Non pervenitur ab extremo ad extremum nisi per medium As we say in Natural Philosophy We first live the life of a Plant then of an Animal then lastly of a
specially to imply that he is that Son of man spoken of in Dan. 7.13 He is figured also by Ezechiel whose Name signifieth the Power of God as Christ is called 1 Cor. 1.24 This Prophet therefore is almost in every Chapter of his Prophesie called the Son of Man To speak a word against the Son of Man is all one with blaspheming of him and therefore what vers 31. is blasphemy that vers 32. is a word spoken against the Son of Man Such were those opprobrious speeches Mat. 11.19 Luk. 7.34 and other the like contradictions of sinners against him Heb. 12. Such Blasphemies as these against the Son of Man He himself promiseth forgiveness of them yea he prayeth the Father to forgive them Luk. 23.34 Reason Where we have the reason of his forgiveness their ignorance of him 1 Cor. 2.8 1 Tim. 1.13 He appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.8 Homo homini quid praestat while in the likeness of Man they saw nothing Divine in him Doubt If all sin yea and blasphemy against the Son of man be forgven then what need repentance faith obedience Remission and forgiveness of sins is promised unto no other nor upon other terms than such as repent believe and obey the Gospel A great King redeems a multitude of Captives suppose out of the hand of the Turks he payeth the prize of their Redeption howbeit no man partakes of this benefit but he only who shall leave his slavish condition and live according to the Princes Laws Our Lord Jesus the King of Saints hath paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ransom for sin and hath redeemed mankind but who are capable of this Redemption but such as repent and forsake their sins Luk. 1.74 75. 2 Cor. 5.14.15 Obser 1. If the Lord Jesus Christ so forgive every one who speaks against him how much more ought we to forgive one another It 's the Apostles argument Col. 3.13 Obser 2. Here is then a door of hope opened unto the blaspheming Jewes who reproach the Lord Jesus and the Church of Christ as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like condition were those whom St. Paul saith he caused to blaspheme Acts 26.11 Such were they who in the first times were moved by fear of imminent and cruel death to deny Christ whereof Pliny writes to Trajan Obser 3. Note here the true Jubilee whereof mention is made Levit. 25. when vers 9. the Trumpet of Jubilee or loud of sound Marg. must sound throughout the Land This is to be on the day of the atonement Levit. 16. when the Goat is slain and the High Priest anoints the holy place vers 16. when the scape Goat is sent into the wilderness Who is that High Priest who enters into the holiest of all and obtains eternal redemption for us but Christ himself Heb. 9 8-16 And who is he that must anoint the Most Holy but the Messias Dan. 9.24 And who is that scape Goat but even Christ himself who was made sin for us who carries away the sins of men therefore that Goat is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat of demission Obser 4. Whosoever speaks against the holy Ghost it shall not be forgiven him What it is to speak against the holy Ghost ye heard before in part But these words differ much from those before though according to our last Translation they seem to be the very same Those words are blasphemy of the Spirit or against the Spirit these are speaking a word against or blaspheming the holy Spirit In the former there is no mention of holy in these there is Now howsoever it be true that the Spirit of God is holy and accordingly it may be called holy in all the operations of it yet because one and the same Spirit is made known to us under different names in different dispensations as under the dispensation of the Father it 's a spirit of fear and a spirit of fear and bondage Rom. 8. under the Gospel and dispensation of the Spirit it 's a Spirit of Holiness Rom. 1. and called an Holy Spirit The Lord accordingly speaking of the first dispensation added not Holy but of the third he calls it the Holy Spirit Whence we learn a two-fold Blasphemy against the Spirit of God or rather two different degrees of Blasphemy against the holy Ghost The first is the malicious opposing and contradicting of the Spirit evidencing it self in the operations of it though these often are inferiour dispensations such was the blasphemy of the Spirit here when they saw and acknowledged inwardly the miraculous works of Christ to be such as could not be wrought by man nor by any other than God himself yet they not only not confess this their knowledge but obstinately hold it in unrighteousness yea ascribe the great works of Almighty God unto the Devil yea the worst and Prince of Devils 2. There is another degree of sin against the holy Spirit of God when men have made great proficiency and have attained unto a very great growth in Christ Heb. 6. They who so blaspheme and speak evil of the holy Spirit they shall not be forgiven Thus when Pharaoh knew it was the finger of God Exod. 8.19 the Chaldee this plague is from God yet hardened his heart God afterward so infatuated him that he never repented him Heb. 3.9 10. And such was the sin of these men they saw and were convinced that Christ by the finger of God cast out Devils yet they said This man casts out Devils by Beelzebub the Prince of Devils Reason Why shall not blasphemy or speaking against the holy Ghost be forgiven unto men The reason of this is from consideration of the clearest Divine Light manifested in the second Dispensation this is that condemnation Joh. 3.2 Also from the greatest power of God put forth by Christ in the Spirit 2 Tim. 1.7 The clearest Divine Light cannot be unknown therefore the Philosopher makes demonstration from sense to be of all other the most sure and certain Therefore St. John 1 Joh. 1.1 When therefore such an evidence of Divine Light and Power is vouchsafed unto men yet men shut their eyes against it and oppose the Light then men commit this unpardonable sin 2. In regard of the Blasphemer or him who speaks against the holy Spirit his sin is deeply aggravated for whereas the sin by how much the more voluntary it is and overcomes more impediments by so much it is the greater sin The Blasphemy against the holy Spirit must needs be a most heinous sin 1. Because herein the sinner declares himself most wilfull and rebellious against the Light whereof he is convinced And because that Light is accompanied with proportionable power the Blasphemer breaks through all hinderances and sins against the Light The tongue was made to glorifie God Therefore David calls it his Glory How great a sin therefore is it to abuse so noble an Instrument as herewithal to blaspheme the most High God
righteousness Ye have this Reddition almost in the same terms vers 17. and vers 21. What is here meant by life what else but the spirit of God called expresly the spirit of Life Rom. 8.2 the law of the spirit of life which is in Christ Jesus c. where it is opposed to sin and death and vers 6. to be spiritually minded is life and vers 10. the spirit is life the second Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit that gives life 1 Cor. 15.45 This life shall reign The Holy Ghost makes not the Reddition in the same tense as I shewed in the opening of the first point accordingly 1. Cor. 15.22 As in Adam all die so in Christ shall all be made alive the reign of Life is here future the Apostle could not say Life doth reign but it shall reign Reason In regard of God the living God and Men sinful men dead in trespasses and sins 1. God the Father who hath life in himself and out of that fulness of life he gives to the Son to have life in himself Joh. 5.25 26. The Son is the Prince of life Acts 3.15 the way the truth and the life and he gives the spirit of life which quickens and makes alive 2. In regard of sinful men dead in trespasses and sins there is no disposition at all in them to life Psal 49.14 15. They lie in the hell like sheep death shall feed on them and reign over them if ever they be raised from death and freed from the dominion of sin it must be by the power of him who is stronger than death and therefore it followeth The righteous shall have dominion over them in the morning God shall redeem my soul from the power of the Grave or Hell for he shall receive me Ye find this method observed by the Apostle Ephes 2.1 5. But how doth the Prince of Life recover his Kingdom That the Prince of Life may reign he must first subdue the tyrant and usurper Pharaoh must be overcome before Israel be delivered which is ascribed to the Lord Jesus Jude vers 5. Thus Joshua overcame the Kings of Canaan the true Joshua overcomes all those who have ruled over us Isa 26.13 the other Lords Thus Jehu smote the house of Ahab that idolatrous house Jehu qui est he who was and is and is to come a figure of Christ the second Adam He must cut off from Ahab him that pisseth against the wall i. e. omnem cognoscentem cognitionem 2 King 9.8 All the proud knowing knowledge of the first Adam 1 Cor. 8. And Jezebel must be the dogs meat she brought in Baal into Israel Jehojadah caused Athaliah to be slain and then Joash reigned the true Jehojadah the knowledge of the Lord He who by the knowledge of him shall justifie many Isa 53.11 The true Jehu He who was and is and is to come the true Joshuah who is called Jesus Heb. 4. He shall subdue every enemy who detains his Dominion from him Luk. 11.21 22. The strong man keepeth his Palace c. Isa 40.10 Behold the Lord God will come with strong hand and his Arm i. e. his Christ shall rule for him The Lord God shall come with strong hand or as it is in the margin He shall come against the strong man that keeps the Palace Thus I understand 1 Cor. 15.24 25. He shall put down all Rule and all Authority and Power i. e. all such as opposeth the Rule the Authority and Power of Christ the Life Thus we understand the last enemy that shall be destroyed is Death the Saints corporal death and that body of death Rom. 7. that inward anguish pain and torment preceding the Saints Conquest and Comfort from Heaven The Author of all that torment Sathan understood by the Ancients to be the last enemy and he is the last we read of to be destroyed Revel 20.10 Hos 13.9 O Israel thou hast destroyed thy self but in me is thine help How is that vers 10. I will be thy King vers 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy plagues O grave I will be thy destruction Joh. 5.25 26 27. Cum marg The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live And the Reason is added for as the father hath life in himself c. to execute judgement Joh. 12.32 Now is the judgement now shall the prince of this world be judged Thus Josuah subdues the King of Jarmuth Jos 10.23 fitly and home to this purpose speaks the Apostle Heb. 2.14 15. There is great equity for all this it is just with God to grant the times of refreshing Act. 3.19 20 21. And most unreasonable it is that since the beasts had their time of Rule in the World and in every one of us which we understand by the four Monarchies typified by the four Beasts Dan. 7. whereof David complains Psal 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That now the fifth Kingdom be reserved for the son of man the prince of life Dan. 7.13 This was meant by the reign of all the good Kings of Judah Mezentius had bound Mortua corpora vivis Christ unlooseth the works of the Devil Life shall reign over them who shall be righteous after the similitude of the second Adams righteousness The Scribe taught unto the Kindom of God brings out of his treasury things new and old the new i. e. the Spiritual the old that is the Letter the new i. e. the Gospel the old i. e. the Law According to that measure of the Spirit whereunto I have attained I shewed lately out of the Old Testament the Original of Rulers and Elders and sought for what answered unto these in the New Testament And as I then shewed I found no place so evident as that 1 Tim. 5.17 Whence it appears that all Elders of old were not ordained to teach in the Word and Doctrine but some to Rule This some have traduced and misreported as if I should say there were no mention of Ruling Elders who were not Teachers in all the New Testament An untruth so notorious that I believe I may attest and call to witness the most of ye now present Shall I call this ignorance or malice or by a more milde expression inadvertency or want of heeding what was then delivered For to what other purpose were these words that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us and among them Elders to which purpose I quoted Numb 11. where they are first ordained by God though before that we read of Elders So that if men dare so boldly vent untrue Testimonies the very next day it 's no marvel that they are confident in false reports after a year yea more than two three four or five years for more than so long yea ever since the
himself to do evil in the sight of the Lord 1 King 21.20 He was a very vassal of iniquity and for your iniquities have ye sold your selves saith the Lord Isai 50.1 Redemption therefore is the purchasing or buying again of that which was aliened and sold And Christ redeems a man or people when he purchaseth and buys him again by his blood and accursed death from him that hath the power of death Hebr. 2.14 and by his Spirit from the earth the accursed earth Revel 14.3 from iniquity Tit. 2.14 Ephes 5.25 from false Religion 1 Pet. 1.18 from vain Conversation from the vassalage and slavery of sin uncleanness and iniquity so saith the Apostle expresly Tit. 2.14 Jesus Christ gave himself for us that he might redeem us from all iniquity there 's one of the tyrants under which we are in bondage and purifie unto himself a peculiar people zealous of good works there 's redemption from the other slavery the bondage of uncleanness This reproves the witchery and sorcery of the world They imagine themselves redeemed and free men and righteous men yet are they very drudges and slaves to uncleanness and iniquity and therefore our Lord said that the Spirit should reprove the world of righteousness There is a world of ungodly men who go masked under the visor of false righteousness and false freedom being unrighteous men and servants unto divers lusts A grand imposture and deceit whereby the Sons of men are willingly beguiled When they serve divers lusts and pleasures live dissolutely and loosely drunkards covetous men serving every base humour of those who can advance them and make them some bodies in the world popular men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-pleasers and women-pleasers the word notes both as the Apostle calls them Ephes 6.6 We are free men and were never in bondage unto any said the Jews yet never was Nation more frequent in bondage than they were so we Though they live in this notorious and palpable slavery yet such is their civil madness they fancy themselves free men men redeemed by Christ and servants of righteousness just like those Jer. 7.8 Ye trust in lying words that cannot profit will ye steal murder commit adultery and swear falsely and burn incense unto Baal and walk after other Gods whom ye know not and come and stand before me in this house that is called by my Name and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are free so the word signifieth we are redeemed thus the Jews murderers and liars told our Lord they were Abrahams Seed free-born and never in bondage to any Joh 8.33 O Beloved is it not the guise of this world for those who yet pretend Religion to do thus hate one another slander commit adultery lie swear curse c. serve the world that 's their Baal their Lord as the word signifieth serve their bellies serve divers lusts and pleasures yet do they not say they are free we are justified we are sanctified we are redeemed by Christ what contradictions be these free men are freed and delivered from the slavery of their sins yet they serve their sins and are slaves to them can they be free yet slaves Justified men are such as are dead with Christ from their sin He who is dead is freed from sin vers 7. The Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is justified and the Syriack there is set at liberty from his sin now can men be justified from their sins nay set at liberty from them yet be in bondage to them be dead in trespasses and sins They who are redeemed are ransomed and brought again from their former Lords and owners their sins and iniquities as the Apostle speaks 1 Pet. 1.18 Ye were not redeemed with silver and gold from your vain conversation but with the precious blood of Christ Now can men be sold to do evil and be servants of iniquity and live still in their vain conversation yet be redeemed by Christ from their vain conversation If the son make thee free then art thou free indeed Joh. 8. Thou art now redeemed and free only by a strong fancy which thou callest Faith thou thinkest thy self free and redeemed but thou knowest thou servest iniquity I appeal to thee what is there in thee to difference thee from an arrant slave to iniquity but only the conceit thou hast that thou art freed and redeemed by Christ which conceit thou callest faith Now can such a conceit make thee free and redeemed otherwise than by imagination judge impartially of thine own estate He whom the son makes free he is free indeed Thou believest that thou art redeemed and freed from iniquity when yet thou knowest thou servest iniquity Can thine opinion conceit and fancy which thou callest belief make thee redeemed and free I beseech ye weigh this reason that which a man believes if it be true must be before he believes it otherwise he believes a lye no mans belief makes the things he believes to be so but the thing which he believes must first be and then he believes it to be Can the imagination of one of your servants make him a free-man nor can thine imagination call it faith if thou wilt make thee redeemed or free from sin if thou serve sin yet this is the false belief that deceiveth the whole world O wicked imagination how hast thou corrupted the whole earth Such is the deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved and redeemed For this cause God sends them strong delusions that they should believe a lye that they all might be damned who believe not the truth but have pleasure in unrighteousness 2 Thess 2.10 11 12. The fourth point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto holiness Righteousness and holiness however sometime they be distinguished one from the other yet are they also sometime confounded and taken for the same Thus Luk. 1.75 That we may serve God in holiness and righteousness And Ephes 4.24 The new man is created after God in righteousness and holiness but that which most convinceth is Heb. 12.10 11. that which in vers 10. The Apostle calls holiness vers 11. varying the phrase he calls righteousness Hence it is that not only the way and means of attaining unto the everlasting life communion with God and Christ as where St. Paul saith the unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 and without holiness no man shall see the Lord Heb. 12.14 But also Christ himself the everlasting life is called by both these names for so Christ is not only the holy and the just but likewise holiness and righteousness it self 1 Cor. 1.30 Christ is made unto us wisdom righteousness sanctification and redemption and to come unto Gods righteousness Psal 69.28 and Rom. 6.16 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which signifieth such an accomplishment of holiness and righteousness that the holy and
spiritual understanding and strength and might according to his glorious power And this is more observable in this Epistle because the Colossians were in this condition wherein the man in the Text declares himself Col. 3.3 ye are dead saith he and your life is hid with Christ in God Observ 2. Sin is a stranger to our nature for howsoever through long custom in sin sin and the man becomes all one yet one they cannot be because one and the same cannot be at one time alive and dead Now sin revives and lives and the man dies therefore surely they are not one This was couched in Nathans parable to David 2 Sam. 12.2 where David's lust is represented by a traveller who came to the rich man Vngodly men invite it unto them Wisd 1.12 16. and 2.24 through the envy of the Devil came death into the world it was he that brought it into Judas and then Satan entred into Judas Luk. 22.3 for even Judas the Traytor himself was not all one with it but Satan had darted covetousness and treason into his heart Joh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immisisset he had darted Ambition was a stranger to the Apostles There arose a reasoning among them which of them should be the greatest Luk. 9.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there entred a dispute among them and vulgar Latin intravit cogitatio the thought came into them it was none of the house Observ 3. Take heed of judging or condemning any one in whom the motions of sin appear especially if the man dye unto them The humours in the body must be moved and flow before they can be expelled The best Saints of God yea all of them pass through the same purgatory into heaven Observ 4. We see then from hence the energie and power of the Law how far it extends it kills it s a killing letter Thus what the murmuring Jews upbraided Moses and Aaron withall is in some sort true ye have killed the people of the Lord Numb 16.41 It cannot give life Gal. 3.21 This was figured by Elisha who sent his servant with his staff to revive the child but it would not be 2 King 3.29 The law of the Lord is a staff so where the Psalmist Psal 23.4 saith Thy rod and thy staff the Chaldee Paraphr puts thy law This staff Elisha sent by his servant to raise the dead child Elisha Who is that See Notes in Col. 3.1 This is that staff of bread which nourisheth not for ever nor so satifieth but that he who eats it hungers and thirsts again so saith the Initial Wisdom which is the wisdom of the Law Ecclus. 24.21 They that eat me shall yet be hungry and they who drink me shall be thirsty Then presently the Wisdom adds all these things are the commandments of the most high even the Law which Moses commanded But our Lord speaks otherwise of the water of life Joh. 4.13 whosoever shall drink of this water shall thirst again but he that drinketh of this water that I shall give him shall never thirst He that cometh to me shall never hunger and he that believeth in me shall never thirst Joh. 6.35 This was figured by Manna which was the food of the people in the wilderness and they gathered it every morning Exod. 16.21 But when they came into the Land of Canaan the Manna ceased Jos 5.12 And they eat of the corn of the Land of Canaan Christ is the true bread and the true land of Canaan the Manna ceased upon the next day after the passover after the death the manna ceaseth The Jews challenged our Lord with this Moses gave us bread from heaven Joh. 6.31 and again vers 49.50 Your fathers did eat Manna and are dead c. and 58. Consol Here is great need of comfort to the disconsolate soul dejected and cast down by the sight of his sins for whereas upon the approach of the Law sin revives and groweth strong in the man yet the Law bringeth no power with it for the subduing of the sin but a guilt and obligation unto death Alas what shall the silly man do but complain I am in trouble my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed c. Psal 31.10 Psal 116.3 4.5 The sorrows of death compassed me about and the pains of bell-gate hold on me And 142.5 6 7. I cryed unto thee O Lord and said thou art my refuge and my portion in the land of the living Thus the Law is a killing letter the ministration of death the ministration of condemnation 2 Cor. 3. This was figured Numb 17.10 where the Lord said to Moses Bring Aarons rod before the Testimony When Aarons rod appears and awakens us when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it and therefore the Lord denouncing his judgements against Israel Jer. 1.10 I have set thee to root out and pull down to destroy and throw down the Lord confirms it with a sign saying Jeremiah what seest thou And he saith I see a rod of an Almond-tree Then said the Lord thou hast well seen for I will hasten my word to perform it As the Almond-tree blossoms first of all the trees and hastens the flowers and awakens as it were after a winters sleep as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so hastily shall vengeance awake and come upon transgressors When therefore weak Jacob sees the Rod of the Almond-tree flourish when the Law goes out of Sion he foresees the judgement hastens and therefore cryeth out we perish we die we all perish we are but dead men But to the comfort of such dying souls be it spoken the Lord in mercy provides a sovereign Remedy for such dying men for upon the complaint of the dying people Chap. 17.12 13. in Chap. 18.1 The Lord said unto Aaron Thou and thy sons and thy fathers house with thee shall bear the iniquity of the sanctuary The care of the Sanctuary lies upon Aaron that the people might not sin die and perish The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ He is the true High Priest of whom Aaron was but a figure He it is who through death destroyes him who had the power of death i. e. the Devil and delivers them who through fear of death were all their life-time subject unto bondage Hebr. 2.14 15. And therefore the Redeemer comforts them against their sins Isai 41 10-16 Therefore to those who are thus dead unto sin and the motions of sin living in them the Gospel and gladtidings of Salvation is preached so we understand that obscure place 1 Pet. 4.6 The Gospel is preached unto them that are dead that they may be judged indeed according to men in the flesh but live according to God in the Spirit For so these dead men are judged for dead in the flesh
and St. Jude hit them more home prophesying of them expresly presumptuous are they self-willed despising dominion they are not affraid to speak evil of dignities such as perish in the gain-saying of Chore 2 Pet. 2. Jude But what if the higher Powers be evil Are they in this case to be obeyed and we to be subject to them Herein we ought not to obey them herein to obey the higher Powers is to disobey the highest Power But if they be such wo wo be to them they do Multum Dei prostituere Diabolo saith Aquinas They prostitute a great deal of Gods Image to the Devil Yet that excuseth not our Rebellion against Moses or Aaron King or Prelates nor dissolves the Bond of our subjection No for who can lift up his hand against the Lords Anointed and be guiltless saith David And his heart smote him when he cut off the skirt and but the skirt of Sauls Garment Yet Saul an evil Prince one who eagerly sought the life of David and the only man who stood between him and a Kingdom yet neither would David himself touch the Lords Anointed nor suffer Abiathar no no who can be guiltless in that case Wherefore let me argue the case with thee thou art a Master of a Family and though thou be evil yet the Apostle's rule shall hold thy Servant in subjection unto thee And shall not the same Apostle's rule hold thee in subjection to thy King And therefore in the Primitive times the Christians prayed for the lives of the Roman Emperours and all Governours even in plain hazard of their own lives and in the midst of their hottest persecutions And if we observe the Apostle's rule it is not be subject to the higher Powers if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors good and gentle nor is it be subject to their Persons but omnis Anima subdita sit Potestatibus Let every Soul be subject the subjection ought to be hearty even from the Soul And to the Powers in the abstract Be the Persons the Men who administer them what they will be But to silence this Objection for ever St. Luke tells us That our Lord and Saviour was under Herods jurisdiction God-man the best of Men under the worst yea and commands his Disciples so to be The Scribes and Pharisees sit in Moses Chair all therefore whatsoever they bid you observe that observe and do whatsoever is a large word But how far forth ought we to obey evil Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad dras in things just and honest which are commanded because necessary and in things indifferent too which are necessary because commanded But if the higher Powers which God forbid should lift themselves up against God as Jeroboam did 1 Kings 12. Make Laws contrary to Gods Laws as Darius did Dan. 6. Or compel us to do what God forbids as Nabuchadnezzar did Dan. 3. or forbid us to do what God commands as the high Priests did Acts 4. Let them know that they must give an account unto the highest Power for who else can call the higher Powers into question for these things But because Men in this case out of desire of liberty are wont to stretch their wits to be partial for vain man would be wise saith Zopbar Job 11.12 though men be born like the wild Asses colt wherefore it is necessary that we limit the desire of liberty with these Cautions 1. We must distinguish between what we must suffer and what we may do the higher Powers may perhaps impose a Taxe or Tribute upon the Subjects unjustly which yet we may suffer justly yea if we suffer not we are unjust 2. Secondly We must be sure if we refuse to obey that the highest God and the higher Powers command contrary things take heed we call it not Gods cause which is but mans humour if so we ought not in this case to obey the higher Powers for the reason holds thus If I ought not to obey the Vicegerent or the Deputy of the higher Powers when he commands what is expresly contrary to the commands of his higher Power then surely for the very same reason we ought not to obey the higher Powers when they command what is expresly contrary unto God Here the rule holds good which the Apostles have left unto us We ought to obey God rather than Men Acts 5.29 A rule so reasonable that the Apostles durst put it even to their Enemies Whether it be right in the sight of God to hearken unto you more than unto God judge ye Acts 4.19 A rule well known to Socrates In other midle things to suffer is not to obey when he was urged by his Adversaries not to teach the Citizens of Athens virtue and justice O ye Athenians saith he I love ye well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet saith he I will obey God rather than you Yet ought we not to refuse to suffer for this obedient disobedience for St. Peter and the Apostles sealed this rule with their blood and they have left us another Let them that suffer according to the will of God commit the keeping of their Souls unto him in well doing as unto a faithful Creator 1 Pet. 4.19 as a Christian follows Christ who left us an example of suffering that we should follow his steps But blessed ever blessed be our faithful Creator we live under such higher Powers that we need not fear suffering ill for doing well no there are encouragements for well doing Since therefore these rubs are taken out of the way let us in the Name of God take this the Apostles Exhortation to heart That every Soul be subject to the higher Powers The reasons in the Text and near it are very forcible 1. There is no Power but of God and the Powers that are are ordered of God As in an Army every Souldier knoweth his ranck and station and in a Ship every Man knows his place and office and every one in a well ordered Family knows his duty and employment Even thus God hath set all men in the World as it were in a frame that every Man may know his ranck and place O were this orderliness observed at all hands in this Church in this Common-wealth how pleasant how profitable would it be to every Member of it how beautiful how comely yea how admirable in the sight of all the World about us As St. Paul speaks when they should observe all things among us to be done decently and in order 1 Cor. 14. Col. They would worship God and confess that God the God of order is in us of a truth How formidable how terrible should we be unto our Enemies as it is said of the Church in the Canticles Terribilis veluti acies ordinata Terrible as an Army with banners like a well ordered Army How acceptable would it be unto the God of order who hath ordained and constituted the services of all Angels and Men in an excellent order Men would esteem
king of Ai upon a tree i. e. confusion or a confused heap like Babel and it is a work worthy the true Joshuah or Jesus to crucifie the King of Babel or Ai Chap. 10. We find a conspiracy made against him by Adonizedeck king of Jerusalem who summons four other Kings unto him And what is Adonizedeck but the king of righteousness even the false righteousness who lords it over the true Righteousness who rules over Jerusalem 1. He sends for Hoham King of Hebron And what 's Hoham but tumults the false righteousness is always tumultuary Act. 17.5 Have we not found it so among the divided judgements whence every party stands for its own righteousness and what it cannot make good by Scripture or Reason they will have done by club law This Hoham is King of Hebron he and his will be the only men that shall have conjunction and union with God that 's Hebron all the rest are without strangers and forreigners 2. This false righteousness Adonizedeck sends for Piram King of Jarmuth Piram is the wild Ass as Ismael is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man like a wild ass There is in us by corrupt nature a wildness and savageness figured by Ismael figured by Piram which is easily provoked against God and his Righteousness by Adonizedeck the false righteousness as Ismael the wild ass persecuted Isaac and the High Priests the false Righteousness perswaded the people to destroy Jesus Matth. 27. This Piram is King of Jarmuth i. e. proud high and lofty from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the casting forth or the doctrine of death Such savageness and wildness is easily set upon destruction as the Wiseman saith That the mad man casteth fire-brands arrows and death Prov. 26.18 Adonizedeck the false righteousness hath yet other Kings tributary to him He sends for Japhiah i. e. appearing a figure of hypocrisie which is the Art of seeming as the Prince of darkness can seem as an Angel of Light 2 Cor. 11. This is a powerful Prince in this present evil world which is full of forms and shews of godliness He is King of Lachish walking transient or passing so that Japhiah King of Lachish signifieth what the Apostle speaks 1 Cor. 7. the fashion of this world that passeth away and this is an enemy unto all those who are confederate with Joshuah who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Adonizedech the false Righteousnes sends for Debir King of Eglon And who is Debir Debir signifieth the Word and the Word of God is made to speak against God and his Righteousness and to serve any worldly design and to speak the language of the time to speak the language of the beast to stir up the rude multitude to act any thing against the Righteousness of God Chorah the Levite was the chief in Rebellion against Moses and Aaron And Abiathar the Priest sided with Adoniah 1 King 1. And ye shall seldom read of any mischievous design but Debir the Word of God is brought to countenance it and own it Demosthenes perceived this well enough when he complained that the Oracle did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak in favour of Philip. This Debir was King of Eglon i. e. a Calf the word corrupted and made to serve a turn easily rules the rude multitude especially being led by wicked Rulers Therefore the Psalmist Rebuke saith he the beasts of the reeds i. e. the evil spirits which willingly converse with vain and light men and stir up the Princes of this world against the Lord and against his Christ and they easily prevail with the brutish populacy against God and his Righteousness Psal 68.30 Rebuke the beasts of the reeds the multitude of the Bulls with the Calves of the people Such execution did Ahasuerus on Haman the son of Ammedatha Esth 7.10 and his ten sons Chap. 9.13 14. Ammedatha is legem conturbans he who troubles the Law And who troubles the Law but the evil one and Haman who signifieth a troubler his own son whose ten sons are opposite unto the Law and Commandments of God Such is all carnal wisdom and all righteousness of the flesh These Ahasuerus i. e. the head and the prince a Type of Christ gives command that they be crucified so the LXX have it Esth 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh Who make crosses to themselves See Notes on Phil. 2.8 in the addition Exhort To crucifie the flesh to be conformable to Christ crucified See Notes on Phil. 2.8 in addition Sign There 's no need of this Christ hath suffered for us and our old man is crucified with him See Notes on Phil. 2.8 The means vide ubi supra 3. They that are Christ's have crucified the flesh with the affections and lusts Where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the affections and lusts it 's apparent that there is somewhat more understood in the affections and lusts than was signified by the flesh And whereas affections and lusts are coupled together Although sometime in Scripture that which is copulative be also exegetical and the latter word explains the former Yet I conceive that these two differ one from other For whereas generally the appetitive part of the natural man is divided inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible and concupiscible I understand the former to be here meant by what we turn affections and the latter by what we turn lusts Which that it may appear to you ye may be pleased to consider this Process in the living soul 1. The reason or fancy makes discovery of what it knows unto the heart 2. If the thing discovered be good then ariseth desire to obtain and enjoy that good 3. If the desire of that good be hindered from fruition and enjoyment of it then ariseth wrath to remove the obstructions and whatever hinders the enjoyment of it 1. That which makes the discovery of the good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason and providence 2. The desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or appetite 3. The wrath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible or wrathful faculty These two latter are understood in these words affections and lusts Eccles 11.10 Marg. What we turn affections is better rendred in the Margin passions for the Greek word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we may understand the passions of the irascible part as wrath fury bloody zeal revenge envy c. Rom. 8.13 ye read of the deeds of the body Col. 3.9 The old man with his deeds Those deeds are either 1. Proper to the concupiscible faculty which are called lusts in the Text Or 2. Proper to the irascible which we call passions and we find them distinguished by our Apostle Gal. 5.19 Rom. 13.13 Reason In regard of sin contracted temptation to sin and of the example of Christ
1. For although David were a King set upon Gods holy hill of Sion yet the beginning of the Psalm as also what followeth to have the heathen for his inheritance and the uttermost parts of the earth for his possession To rule the people with a rod of iron and break them in pieces like a potters vessel To command the kings or judges of the earth to serve with fear and rejoyce with trembling To command them to kiss the Son and to trust in him and to pronounce them blessed that so do All these Royalties are proper to the King Christ and no way competible to David 2. Besides the holy Apostles cite and apply the words of this Psalm unto Christ Act. 4 25 26 27 and 13.33 3. Lastly many of the Jews themselves acknowledge that this Psalm speaks of the promised Messiah We shall first consider Gods owning of his Son where we shall first shew in what sence Christ is the Son of God and the Angels are not So a Son of God may be considered 1. Generally or largely 2. Specially and strictly 1. Generally and more largely And so it is said of the Angels that they are the Sons of God Job 1.6 The Sons of God came to present themselves before the Lord And 2.1 and 28.7 The morning stars sang together and all the sons of God for joy These make joy in heaven when the foundation of the new world is laid when a sinner repents This Sonship is by Creation And thus Adam was the son of God Luk. 3.38 And we are his off-spring Act. 17.28 The Angels also are said to be Gods by representation and that both of spiritual nature and also of office as Magistrates are upon earth as Psal 82.6 I have said ye are Gods Hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 97.7 worship him all ye Gods and that more eminently than any earthly Prince 2. More especially and as the Apostle here takes Sonship for an eternal and perpetual begetting out of the very Essence and substance of the Father and into the like yea the same nature and substance again so it is most truly and eternally removed from or denyed unto the Angels 1. whence we may observe that though there be many kinds of Sonship which the Lord communicates unto his Creatures yet the last described is not communicable to any Creature no not the Angels Angels and Men are capable of Gods Sonship by Creation Office and representation through the Grace of God yea men are capable of Sonship by adoption and regeneration but none of the eternal perpetual coessential Sonship but Christ that is his prerogative and peculiar for ever 2. Though some of the Angels excell others in Wisdom Power Holiness Dignity and Blessedness yet they come infinitely short of Christ in all these The very Seraphims hide their faces before him Esay 6.2 And all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and Angels worship him and give glory to him Revel 5.11 12 13. 2. Thus far we have considered these words negatively removing them from the Angels as not capable of them Come we now to consider them affirmatively God hath said to Jesus Christ Thou art my Son c. In them consider we 1. The Fathers agnition acknowledgement and owning of his Son or his honourable Testimony given unto him Thou art my Son 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fathers reason and confirmation of that agnition owning and honourable Testimony given unto his Son his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mark whereby he owns him and proves him to be his Son This day have I begotten thee 1. The Father acknowledgeth his Son Thou art my Son That the Father acknowledgeth his Son appears by many Testimonies besides this in the Text and the neighbour words This is my well beloved Son in whom I am well pleased This Testimony he gave at his Sons Baptism and again in the holy Mount and Joh. 12.28 I have glorified thy name and I will glorifie it again As for reason of this Point as we properly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a demonstration a priori from the cause there can be none alledged out of God because God himself is the cause and first of causes And therefore that only in the Text which I call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Lord himself demonstrates this point I assign for the reason of it Observ 1. Here is express mention of the second Person in the Trinity even in the old Testament twice in the second Psalm out of which the Text is taken vers 7.12 He is both the King and the Kings Son i. e. the Fathers Son into whose hand David prayed that the judgement and government of the World might be put and his work hastened Psal 72.1 For the whole Psalm especially the 5 7 8 13 14 17. verses cannot be understood of the figurative but of the spiritual and heavenly Solomon So Esay 9. and 6. Vnto us a child is born and unto us a son is given Prov. 30.4 Agur saith to Ithiel and Vchal what is his name i. e. Gods name and what is his Sons name none can tell but Ithiel and Vchal one with whom God is and whom God strengthens Dan. 3.24 25. Where though he whom the King calls the Son of God the three captives call an Angel yet it seems to be the same Angel which delivered and redeemed Jacob Gen. 48.16 viz. The Angel of the Covenant Mal. 3.1 And whereas Dan. 7.13.14 Christ is called the Son of man yet that is not only or mainly in relation to his future incarnation but because he is the Son of the heavenly man or man who is in heaven that is of God himself as our blessed Saviour speaks Joh. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is a twofold man an earthly and an heavenly man 1 Cor. 15.47 48. And if there ad not first been a man in heaven as one argues well how could there have been a man on earth Created after his Image or Similitude Gen. 1.26 27. Yea the Knowledge of the Son of God is as ancient as any Revelation concerning God Gen. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is expounded Psal The Lord in the beginning i. e. in filio and in wisdom hast thou made them all Joh. 8.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principium quod sic M. Scri. V. L. dixi vobis Observ 2. This makes exceedingly for the confirmation of the Christian Faith Christian Religion is no novel no new Religion as some Hereticks charged it There neither is nor hath been any other name by which we can or could or ever shall be saved than Jesus Christ yesterday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day and the same for ever Observ 3. Observe howsoever men have despised the Son of God Isai 53.3 Yea he was in the world and the world knew him not he came to his own and his own received him not Joh. 1.10 11. Yea howsoever he were evil intreated by
makes a chearful countenance Prov. 15.13 whereas by the sadness of the countenance the heart is made bitter Eccles 7.3 The Spirit of God in the heart rendring the hidden man of the heart chearful both the inward and outward countenance is made chearful 4. Who are these fellows of Christ Kings Priests and Prophets who also partake of the same Spirit and are anointed with it indeed all Christians who are made Kings and Priests unto God the Father so saith Tertullian Christianus quantum interpretatio est de Vnctione deducitur Tertul. in Apol. Christ partakes of two Natures the Divine and Humane Therefore he hath Two kinds of Fellows 1. In the Divine Nature 2. In the Humane Nature 1. In the Divine Nature Zach. 13.7 God the Father permitting power over the Son saith Awake O sword against my shepherd and against that man that is my fellow smite the shepherd and the sheep shall be scattered Matth. 26.31 2. In the Humane Nature Heb. 2.14 Forasmuch as the children were partakers of flesh and blood he also took part of the same 2 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the Divine Nature To anoint is to make a King or Priest or Prophet The trees went forth to anoint a King Chal. to make a King Judg. 9.8 Isa 61.1 The Lord hath anointed me Chal. ordained me The Reason 1. In regard of God the Father He had decreed this Unction wherewithall he would inaugurate his Son and make him King Psal 2.6 what we read I have set my King is in the Original I have anointed my King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Prince an anointed one Mich. 5.5 Then what is wont to follow Inauguration and Authorizing a King vers 7. ye have the publication of the Decree and Proclamation made of it I will declare the decree This Unction however one and the same yet was imparted unto Christ at three several times for besides Prov. 8.23 He was anointed from everlasting yet in the dayes of his flesh we read of a triple Unction 1. In the womb Luk. 1.35 The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee 2. At his Baptism Luk. 3.22 The Holy Ghost descended in a bodily shape like a Dove upon him 3. After his Ascension when he received the fulness of the Spirit Act. 2.33 And this was typified by the threefold Unction of David 1. In his Fathers house privately 1 Sam. 16.13 2. In Hebron by the Tribe of Judah 2 Sam. 2.4 3. By all the Tribes assembled together 2 Sam. 5.3 2. In regard of Christ himself His person is most worthy and deserved his Unction which is the reason in the Text He loved Righteousness c. 3. In regard of the oyl of gladness it self it was proper only unto Christ and those to whom he would communicate it This was figured Exod. 30. by that precious ointment vers 30.33 This was to be imparted unto Aaron because his Sons a figure of Christs Priesthood and with this the Kings also were anointed 4. In regard of the end Act. 2.33 and 10.38 and hence appears 5. The reason why above his fellows He is the head whence the Unction descends Psal 133. as all the Senses are in the head so the Spirit and all the Spiritual Senses are in Christ as for the inferiour members they are not capable of the same measure 6. A Reason in regard of gladness which is the effect of this Unction Fear and Grief are contracting passions joy dilates and enlargeth the heart Observ 1. Behold then all the persons of the holy and blessed Trinity meet together in the Church 1. God the Father God even thy God it was spoken to the Son 2. God the Son He hath anointed thee the Son 3. With the oyl of gladness that 's the holy Spirit 4. Above thy fellows There 's the Church partaking of this Unction Behold also the oeconomy and dispensation of the persons 1. God the Father he anoints 2. The Son is anointed and 3. The holy Spirit is the Oyl or Unction And this Unction is dispensed from the Father by the Son to the Church Ye have the same method Act. 2.33 Jesus having received of the Father the Promise of the Holy Spirit hath shed forth this which ye now see and hear The like Titus 3.5 6. God the Father hath shed the Holy Ghost upon us abundantly through Jesus Christ our Saviour Observ 2. Jesus is the Christ This was the subject of the Apostles preaching Joh. 20.31 That ye may believe that Jesus is Christ So Paul preached Christ Act. 9.22 and 17.3 Paul at Thessalonica proved and alledged that Christ must needs have suffered and risen again and that this Jesus which I preach unto you is Christ And by this name Christ Kings are very often called in the Old Testament which we render Anointed in our English And if Kings were called Anointed ones and Gods Anointed as Saul was and David and Solomon and Cyrus Isa 41.1 and others who were not all Anointed with the Holy Spirit and if so yet in measure and but types of him and Anointed by men how much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought Jesus the Son of God to be stiled the Messiah the Christ who is the substance and truth of all these shadows and types who was anointed with the Spirit and that beyond measure Joh. 3.34 and that not by men but by God God even thy God c. Thy Name is an ointment poured forth This is that name which is an ointment poured forth there 's an elegancy in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1.3 And being poured forth 't is not a sound but a Doctrine the Law of Christ the Law of the Spirit of Life So that with Isai 42.21 The Gentiles shall trust in his name and Paul bare his Name when he expressed in his Life the fruits of the Spirit and preached the Gospel Act. 9.15 And the odour and sweet savour of the Apostles preaching especially St. Pauls 't is like that of the box of ointment Mark 14.3 which being broken and poured forth filled the whole house with the savour of it This being poured forth proves an oyl of gladness both to the Preachers as 2 Cor. 2.14 Blessed be God who alwayes maketh us triumph in Christ and maketh manifest the favour of his knowledge by us in every place and to the Hearers who are anointed with the oyl of joy and hence are called Christians i. e. Anointed Ones Observ 3. See another broad difference between the greatest earthly Monarchs Anointed Ones and the great Messiah the Christ Jesus Christ was anointed with the oyl of joy so were not nor are Kings and Princes True it is they often enjoy their pleasures but 't is only for a time and these often and often interrupted with cares and crosses and sorrows If they be longer time enjoyed yet death puts an end to them and the fear of
order of Melchizedech These two kinds of Priesthood although they differ between themselves yet have they also wherein they both very well agree They differ thus 1. Aarons Priesthood was of the Old Testament Melchizedech's of the New Testament 2. Aaron is a Priest to whom were successors Melchizedech was without a Successor a Priest for ever 3. Aaron was made without an oath Melchizedech was a Priest made with an oath 4. Aaron was only a Priest Melchizedech was King and Priest Yet they both agree in this that they made reconciliation for the sins of the people and made intercession to God for them Only what Aaron did typically and outwardly Melchizedech performs inwardly and spiritually All these ye have Chap. 7. where the Priesthood is clearly handled I shall therefore speak briefly here of all Now if it be enquired unto whether High Priest our Apostle here alludes it's evident that the Act here to be performed is common to both Heb. 5.1 and 8.3 Reason For Gods honour For although sin had entred into the world yet were there spiritual Sacrifices of Prayer and Praise due unto God which could not be offered up without the Mediation of the High Priest 2. Mens necessity required it especially since sin entred into the world Observ 1. Note here the preheminency of Christ in his Priesthood he is the High Priest If we consider him as a King he is a king of nations Jer. 10. The prince of all kings of all the kings of the earth Revel If as a Prophet the chief of the Prophets a prophet like Moses Deut. 10.15 whom the Lord prefers before all the Prophets Numb 12. Col. 1. That ina ll things he might have the preheminency in him it pleased the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things visible and invisible to reduce them unto Christ as to their head Eph. 1.10 Observ 2. we have here the accomplishment and fulfilling of divers types in the Old Testament figuring out Christ unto us What was meant by the first born Priests in the Family but Christ the first born of every creature What was Aarons Priesthood or Melchizedechs and the execution of their office in expiation and intercession and manifold particulars but representations of Christ and his Priesthood and the execution thereof Aaron a mountain a Teacher Eleazar Abiathar Zadoc Josua the son of Josedec Observ 3. Note here whence the true Believers obtain the high office of a royal Priesthood unto God even through Jesus Christ the High Priest who Revel 1.6 Makes us kings and priests unto God his Father This was intended at first to be a common office for Gods believing and obedient people for so he promiseth Exod. 19. And when the fulness of the Gentiles comes in Esay 61.1 Ye shall be priests But every Priest must have somewhat to offer Hebrew Alas I fear we have many of us too much to offer Have we offered up our free-will Offering our trespass Offering our daily burnt Offering The Wise man tells us of many Offerings Ecclus. 35.1 These no doubt are the most acceptable Sacrifices when the man offers not alienam carnem but suam mactat voluntatem they are the inward offerings which most please our God who is a Spirit when we mortifie and kill the concupiscences and lusts which rebel against the Law of our God So that he who keeps the Law offers Sacrifice enough such are all acts conformable to the Will of God acts of obedience justice charity temperance c. It is the saying of one of the pious Ancients Verum sacrificium est omne opus quod agitur ut Sancta societate Deo inhaereamus c. Obedientia mactat propriam voluntatem judicium Deo quae Sané rationalis hominique intima atque ideo nobilissima est victima ac gladio praecepti se mactat All these Sacrifices offered up by the Spiritual Priests are acceptable unto God through Jesus Christ the great High Priest Exhort By him therefore let us offer up unto God the Sacrifice of Praise Heb. 13.15 16. But it 's necessary that he who must discharge an office of such importance as of a Mediator and High Priest between God and Man be qualified for that office and the qualification is Mercy and Faithfulness Exhort Offer up our Sacrifices unto our God as becomes those whom the High Priest makes Priests unto his Father See Notes on Zephany 1. 2. Christ must be a merciful high Priest Mercy is a kind of sorrow which proceeds from the consideration of anothers miseries And thus the Lord Jesus very often is said to pity and to have compassion on the miserable 1. This sorrow befitted Christ as the High Priest Heb. 5.1 2. in regard of the ignorant and erring man while he condoles with him and takes pity on him 2. In regard of God who knows we are but dust Psal 103. Object But what need was there that Christ made man should be a merciful high Priest Do we not read Psal 145.9 That the Lords mercies are over all his works And what need then was there that the Lord Jesus should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very man or true man Phil. 2.7 that he might be a merciful high Priest according to his Divine Nature he is and ever hath been merciful I answer There was no need indeed that the Lord should be made man in regard of the Mercy which he hath ever in his Divine Nature but in respect of the humane nature in him yea the humane nature is more capable of mercy as among men mercy is defined a sorrow arising from some evil which befalls another either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destructive to him or troublesome to him which sadness involving in it imperfection and disturbance cannot be properly attributed to the Divine Nature no more than repentance and grief Gen. 6.6 Wherefore if the Lord be said to be merciful it 's to be understood that he apprehends our misery and out of love inclines to help us out of it But that our God may be said properly to be merciful by condoling and compassionating our miseries it was needful that he should become man and so be made capable of this affection so that it might be applyed to his Deity Now having taken on him the Humanity what we read in the Poet Haud ignara mali miseris succurrere disco may be truly said of him Observ Greatness and Goodness Majesty and Mercy they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they well agree in the great High Priest The High Priest was the great and supreme Judge among the Jews Deut. 17. a Figure of Christ Act. 17. yet is he the true Judge and true High Priest most merciful For Quo quisque est major magis est placabilis ira Et faciles motus mens generosa capit Psal 138.6 Without though and yet Esay 57.15 See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 2. Note what an High Priest we