men do abstain from such Exorbitancies yet frequently they do so upon the account of some self-interest and advantage like Jehu and not out of a constant equal unchangeable love of Righteousness and hatred of iniquity but all these are absolutely compleat in the Kingdom of Jesus Christ. For whereas the expression both in the Hebrew and the Greek seems to regard the time past thou hast loved righteousness and hated iniquity yet the constant present frame of the heart of Christ in his Rule is denoted thereby for the Greek Translation exactly followeth and expresseth the Hebrew Now there being no form of Verbs in that Language expressing the present time there is nothing more frequent in it than to denote that which is present and abiding by the Praeterperfect Tense as it doth in this place Sixthly The Consequence of this Righteous Rule in Christ is his Anointing with the Oyle of Gladness wherein we may consider 1. The Author of the Priviledge conferred on him that is God his God 2. The Priviledge it self Unction with the oyle of gladness 3. The Connection of the collation of this priviledge unto what went before wherefore or for which cause 1. For the Author of it it is said to be God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God thy God Many both antient and Modern Expositors do suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place or God is used in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse foregoing and that it ought to be rendered O God and the words to be read therefore O God thy God hath anointed thee but as no old Translation gives countenance to this Conception so that Reduplication of the Name of God by an Application of it in the second place as God my God God thy God God the God of Israel being frequent in the Scripture there is no cogent Reason why we should depart in this place from that sense of the Expression The name God in the first place denotes him absolutely who conferred this priviledge on the Lord Christ that is God and in the second place a reason is intimated of the collâ—tion its self by an Appropriation of God to be his God in a peculiar manner God is said to be the God of the Son upon a threefold account 1. In respect of his Divine Nature as he is his Father so his God whence he is said to be God of God as having his nature communicated unto him by vertue of his Eternal Generation John 1.14 2. In respect of his Humane Nature as he was made of a Woman made under the Law so God also was his God as he is the God of all creatures Psal. 16.3 Psal. 22.1 3. In respect of his whole person God and Man as he was designed by his Father to the work of Mediation In which sense he calls him his God and his Father John 20.17 And in this last sense is it that God is here said to be his God that is his God in especial Covenant as he was designed and appointed to be the Head and King of his Church For therein did God the Father undertake to be with him to stand by him to carry him through with his work and in the End to crown him with Glory See Isa. 49.1 2 3 4 5 6 7 8 9 10 11. Chap. 50.4 5 6 7 8 9. 2. For the Priviledge it self it is Vnction with the Oyle of Gladness There may be a double Allusion in these words 1. To the common use of Oyle and anointing which was to exhilerate and make the countenance appear chearful at Feasts and publick Solemnities Psal. 104.15 Luke 7.37 2. To the especial use of it in the Unction of Kings Priests and Prophets Exod. 30. That the Ceremony was typical is evident from Isa. 61.1 and it denoted the collation of the Gifts of the Holy Ghost whereby the Person anointed was enabled for the discharge of the Office he was called unto And in this sense there is commonly assigned a threefold Unction of Christ. 1. At his Conception when his Humane Nature was sanctified by the Holy Spirit Luke 1.35 and radically endowed with Wisdom and Grace which he grew up in Luke 2.40 52. 2. At his Baptism and entrance into his publick Ministry when he was in an especial manner furnished with those Gifts of the Spirit which were needful for the discharge of his Prophetical Office Matth. 3.17 John 1. 3. At his Ascension when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples Acts 2.33 Now though I acknowledge the Lord Christ to have been thus anointed and that the communication of the Gifts and Graces of the Spirit unto him in fulness is called his Vnction yet I cannot grant that any of them are here directly intended But that which the Apostle seems here to express with the Psalmist is the Glorious Exaltation of Jesus Christ when he was solemnly enstated in his Kingdom This is that which is called the making of him both Lord and Christ Acts 2.36 When God raised him from the dead and gave him glory 1 Pet. 1.21 He is called Christ from the Unction of the Spirit and yet here in his Exaltation he is said in especial manner to be made Christ that is taken gloriously into the Possession of all the Offices and their full Administration whereunto he was anointed and fitted by the communication of the Gifts and Graces of the Spirit unto him It is I say the joyful glorious Unction of his Exaltation when he was signally made Lord and Christ and declared to be the anointed one of God that is here intended Seâ— Phil. 2.9 11. which also appears 1. From the Adjunct of this Unction he is anointed with the Oyle of gladness which denotes Triumph and Exaltation freedom from trouble and distress Whereas after those Antecâ—dent communications of the Spirit unto the Lord Christ he was a man of sorrows acquainted with grief and exposed to innumerable evils and troubles 2. The Relation of this Priviledge granted unto the Lord Christ unto what went before He loved righteousness and hated iniquity expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third thing considerable in this last clause of the Testimony doth plainly declare it The Lord Christs Love to Righteousness and Hatred to Iniquity proceeded from his Vnction with the Graces and Gifts of the Spirit and yet they are plainly intimated here to go before this anointing with the Oyle of gladness which is therefore mentioned as the Consequent of his discharge of his Office in this world in like manner as his Exaltation every where is Phil. 2.9 11. Rom. 14.9 And if this anointing denote the first Vnction of Christ then must he be supposed to have the Love to Righteousness mentioned from elsewhere as antecedent thereunto which is not so Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do declare at least a Relation of
ready to yield obedience unto God in this great work which could not be accomplished by Sacrifices and Burnt-offerings And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words 1. His Tender of himself unto this work then said he Lo I come in the volume of thy book it is written of me This thou hast promised this is recorded in the head beginning of thy book namely in that great Promise Gen. 3.15 That the seed of the woman should bruise the head of the serpent and now thou hast given me and prepared me in the fulness of time a Body for that purpose Lo I come willing and ready to undertake it 2. In the frame of his mind in this engagement he entred into it with great delight I delight to do thy will O my God he did not delight in the thoughts of it only of old as before and then grew heavy and sorrowful when it was to be undertaken but he went unto it with cheaâ—fulness and delight although he knew what sorrow and grief it would cost him before it was brought unto perfection 3. From the Principle whence this Obedience and delight did spring which was an universal conformity of his Soul Mind and Will unto the Law Will and Mind of God thy Law is in my heart in the midst of my bowels every thing in me is compliant with thy Will and Law There is in me an universal conformity thereunto Being thus prepared thus principled he considered the Glory that was set before him the glory that would redound unto God by his becoming a Captain of salvation and that would ensue unto himself He endured the Cross and despised the shame He. 12.2 He armed himself with those considerations against the hardships and sufferings that he was to meet withall as the Apostle adviseth us with the like mind when we are to suffer 1 Pet. 4.1 By all which it appears that the Good will and Love of Jesus Christ was in this matter of being humbled and made less than Angels as the Apostle sayes expresly that he humbled himself and made himself of no reputation Phil. 2.7 8. as well as it is here said that God humbled him or made him less than Angels Secondly The Scripture peculiarly assigns this work unto the Love and Condescension of Christ himself For although it abounds in sitting forth the Love of the Father in the designing and contriving this work and sending his Son into the world yet it directs us unto the Lord Christ himself as the next immediate cause of his engaging into it and performance of it So saith the Apostle Gal. 2.20 I live by the faith of the Son of God that is by faith in him who loved me and gave himself for me It was the Love of Christ that moved him to give himself for us which is excellently expressed in that doxology Rev. 1.5 6. To him that loved us and washed us in his own blood from our sins and hath made us Kings and Priests unto God and his Father unto him be glory and dominion for ever and ever Amen All this was the fruit of his Love and therefore unto him is all Praise and Honour to be given and ascribed And so great was this Love of Christ that he declined nothing that was proposed unto him This the Apostle calls his Grace 2 Cor. 8 9. Ye know the Grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended unto a poor and low condition and to suffer therein for our good that we might be made partakers of the Riches of the Grace of God And this was the love of the Person of Christ because it was in and wrought equally in him both before and after his Assumption of our nature Now the Holy Ghost makes an especial Application of this truth unto us as unto one part of our Obedience Phil. 2.5 Let this mind be in you which was also in Christ Jesus and what that mind was he declares in the ensuing Verses laying out his infinite condescension in taking our nature upon him and submitting to all misery reproach and death it self for our sakes If this mind were in Christ should not we endeavour after a Readiness and Willingness to submit our selves unto any condition for his glory Forasmuch saith Peter as Christ hath suffered for us in the flâ—sh arm your selves likewise with the same mind 1 Pet. 4.1 Many difficulties will lye in our way many Reasonings will rise up against it if we consult with flesh and blood but saith he arm your selves with the same mind that was in Christ get your souls strengthened and fenced by Grace against all Oppositions that you may follow him and imitate him Some that profess his name will suffer nothing for him if they may enjoy him or his wayes in peace and quietness well and good but if Persecution arise for the Gospel immediately they fall away These have neither lot nor portion in this matter Others the most the best have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the Gospel Well if we are unwilling hereunto What doth the Lord Christ lose by it Will it be any real Abatement of his honour or glory Will he lose his Crown or Kingdom thereby So far as suffering in this world is needful for any of his blessed Ends and Purposes he will not want them who shall be ready even to dye for his name sake But what if he had been unwilling to be humbled and to suffer for us If the same mind had been in Christ as was in us what had been our state and condition unto eternity In this Grace Love and Willingness of Christ lyes the foundation of all our Happiness of all our Deliverance from misery and ruine and shall we reckon our selves to have an interest therein and yet find our selves altogether unready to a conformity unto him Besides the Lord Christ was really rich when he made himself poor for our sakes he was in the form of God when he took upon him the form of a servant and became for us of no reputation nothing of this was due to him or belonged unto him but meerly on our account But we are in our selves really poor and obnoxious unto infinitely more miseries for our own sins than what he calls us unto for his name Are we unwilling to suffer a little light transitory trouble in this world for him without whose sufferings for us we must have suffered misery and that Eternal whether we would or no And I speak not so much about suffering it self as about the mind and frame of Spirit wherewith we undergo it Some will suffer when they cannot avoid it but so unwillingly so unchearfully as makes it evident that they aim at nothing nor act from no Principle but meerly that they dare not
indeed this being a difference wherein the Will Authority and Command of God were pleaded on the mistaken side they being all of them clear and full as to the matter by them pleaded for nothing but an immediate Declaration of the mind of God himself as to his removing and taking off the obligation of his own Law could put such an end unto it as that the spirits of men might acquiesce therein Now the Will of God to this purpose before the Writing of this Epistle could only be collected from the nature and state of things in the Church upon the coming of the Messiah and conclusions from thence which the believing Jews were very slow in the admittance of Add hereunto that many Prophesies and promises of the Old Testament setting forth the Glory and beauty of Gospel worship under the names and condition of the Worship then in use as of Priests Levites Sacrifices Offerings Feast of Tabernacles and the like lay directly in the letter against that cessation of Mosaical Rites which the Jews opposed Now who was fit who was able to determine upon these different and various Institutions of God but God himself To declare positively that all Obligation from his former commands was now ceased that his institutions were no more to be observed that the Time allotted unto the Churches obedience unto him in their observance was expired this was no otherwise to be effected but by an immediate Revelation from himself And this is done in this Epistle and that in this only as to the Jews whereby it became the main instrument and means of pulling up their old Church-state and translating it anew into the appointments of our Lord Jesus Christ. Neither is this done by a bare declaration of Gods Authoritative interposition but in a way of Excellent and singular Wisdom and condescention with a manifestation of Gods Love and care unto his Church in the institutions that were now to be removed and the progress of his Wisdom in their gradual instruction as they were able to bear the whole nature design and intendment of them is evidenced to be such as that having received their full End and accomplishment they did of themselves naturally expire and disappear And hereby in that great Alteration which God then wrought in the outward worship of his Church there is discovered such an oneness and unchangeableness in his love and care such a suitableness Harmony and Consonancy in the effects of his Will such an Evidence of infinite Wisdom in disposing of them into a subserviency one to another that they should no where in any thing cross or enterfere and all of them to his own glory in the promotion and furtherance of the light faith and obedience of his Church as sufficiently manifests the Original and fountain whence it doth proceed For my part I can truly say that I know not any portion of Holy Writt that will more effectually raise up the heart of an understanding Reader to an holy Admiration of the Goodness Love and Wisdom of God than this Epistle doth Such I say is the subject matter of this Epistle so divine so excellent so singular And in the handling hereof have we not the least occasional mixture of any Matter Words Sentences Stories Arguments or Doctrines so unsuited to the whole as to argue the interposure of a fallible Spirit Thus we know it hath fallen out in all the Writings of the Christians of the first Ages after the sealing of the Canon of the Scriptures Many things in them appear to proceed from an holy and Heavenly Spirit breathing in their Authors and most of what they contain to be consonant unto the mind of God yet have they all of them evident footsteps that the Authors were subject unto Errors and mistakes even in and about the things written by them And the continuance of their failings in their Writings capable of an easie conviction is no small fruit of the Holy Wise Providence of God and his care over his Church that it might not in after Ages be imposed upon with the great and weighty pretence of Antiquity to admit them into a competition with those which himself gave out to be its infallible and therefore only Rule That nothing of this nature nothing humanitùs meerly after the manner of men befell the Writer of this Epistle in his Work we hope through the assistance of its principal Author to manifest in our Exposition of the several parts of it And this subject matter of this Epistle thus handled further secures us of its original § 25 The design aim and end of the Epistle with the purpose and intention of its Writer which belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancients made a characterism of Writings given by divine inspiration are consonant unto the General Argument and peculiar subject matter of it That the whole Scripture hath an especial end which is peculiar unto it and wherein no other writing hath any share but only so far as it is taken from thence and composed in obedience thereunto is evident unto all that do seriously consider it This end supremely and absolutely is the glory of that God who is the Author of it This is the center where all the lines of it do meet the scope and mark towards which all things in it are directed It is the Revelation of himself that is intended of his mind and Will that he may be glorified wherein also because he is the principal fountain and last end of all consists the order and perfection of all other things Particularly the demonstration of this glory of God in and by Jesus Christ is aimed at The works of Gods Power and Providence do all of them declare his Glory the glory of his eternal Perfections and Excellencies absolutely and in themselves But the End of the Scripture is the glory of God in Christ as he hath revealed himself and gathered all things to an head in him unto the manifestation of his glory For this is life eternal that we know him the only true God and whom he hath sent Jesus Christ. The means whereby God is thus glorified in Christ is by the Salvation of them that do believe which is therefore also an intermediate End of the Scripture These things are written that we may believe that Jesus is the Son of God and that believing we may have life through his name John 20.31 1 Tim. 4.16 Moreover whereas this eternal life unto the glory of God cannot be obtained without faith and obedience according to his will the Scripture is given for this purpose also that it may instruct us in the mind of God and make us wise unto salvation 2 Tim. 3.15 16. Rom. 1.16 2 Pet. 1.3 These in their mutual subserviency and dependance compleat the characteristical End of the Scripture I confess Plato in his Timaeus makes it the End of Philosophy that we may thereby be made like unto God But that Philosophy of his having its
foresee that their conditions and manners would be such as the event hath proved them whence he must also know that it was impossible that the Messiah should come at the time limited and determined I ask to what end and purpose he doth so often and at so great a distance of time promise and foretell that he should come at such a time and season seeing he knew perfectly that he should not so do and so that not one word of his predictions should be fulfilled why I say did he fix on a time and season foretell it often limit it by signs infallible give out an exact computation of the years from the time of his predictions and call all men unto an expectation of his coming accordingly when by his foresight of the Jews want of merit and repentance no such thing could possibly fall out God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not deal thus with the sons of men This were not to promise and foretell in infinite veracity but purposely to deceive The condition then pretended cannot be put upon the promise of the coming of the Messiah without a direct denyal of some and by just consequence of all the essential properties of the nature of God § 20 Thirdly there is not in the whole Scripture the least intimation of any such condition as that which they pretend the promise insisted on to be clogged withall It is no where said no where intimated that if the Jews repented and merited well the Messiah should come at the time mentioned no where threatned that if they did not so his coming should be put off unto an uncertain day We know not nor are they able to inform us whence they had this condition unless they will acknowledge that they have forged it in their own brains to give countenance unto their infidelity Before the time allotted was elapsed and they had obstinately refused him who was sent and came according unto promise There was not the least rumour of any such thing amongst them Some of their Predecessors invented it to palliate their impiety which so they may do they are not solicitous what reflection it may cast upon the honour of God Besides as the Scripture is silent as to any thing that may give the least colour unto this pretence so it delivers that which is contrary unto it and destructive of it for it informs us that the season of the coming of the Mâ—ssiah shall be a time of great sin darkness and misery which also their own Masters in other places and on other occasions acknowledges So Isa. 52. 53. Jer. 31.32 33. Dan. 9.24 Zach. 13.1 Mal. 3.4 He was to come to turn men from ungodliness and not because they were turned so before his coming There can be no place then for this Condition § 21 Fourthly The suggestion of this condition overthrows the rise of the promise and the whole nature of the thing promised We have before manifested that the rise and spring of this promise was meer love and soveraign Grace There was not any thing in man Jew nor Gentile that should move the Lord to provide a remedy and relief for them who had destroyed themselves Now to suspend the promise of this Love and Grace on the righteousness and repentance of them unto whom it was made is perfectly to destroy it and to place the merit of it in man whereas it arose purely from the Grace of God Again it utterly takes away and destroyes the nature of the thing promised We have proved that it is a Relief a Recovery a Salvation from sin and misery that is the subject matter of this promise To suppose that this shall not be granted unless men as a condition of it deliver themselves from their sins is to assert a plain contradiction so wholly to destroy the promise He was not promised unto men because they were penitent and just but to make them so And to make the righteousness of Jews or Gentiles the condition of his coming is to take his work out of his hand and to render both him and his coming useless But this figment proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Jews namely that the Messiah is not promised to free them from their own sins but to make them possessors of other mens goods not to save their souls but their bodies and estates not to make men heirs of Heaven but Lords of the earth which folly hath been before discovered and disproved Fifthly The Jews on several accounts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-condemned in § 22 the use of this plea or pretence Their great sins they say are the cause why the coming of the Messiah is retarded But First what those sins are they cannot declare We readily grant them to be wicked enough but withal we know their great wickedness to consist in that which they will not acknowledge namely not in being unfit for his coming but in refusing him when he came They instance sometimes in their hatred one of another their mutual animosities and frequent adulteries and want of observing the Sabbath according to the rules of their present superstitious scrupulosity But what is all this unto the Abominations which God passed over formerly in their Nation and also fulfilled his promises unto them though really conditionall 2. Take them from the rack of our Arguments and you hear no more of their confessions no more of their sins and wickedness but they are immediately all righteous and holy all beloved of God and better then their fore-fathers yea 3. On the day of expiation they are all as holy if we may believe them as the Angels in Heaven There is not one sin amongst them so that it is strange the Messiah should not at one time or another come to them on that day 4. They have a Tradition among themselves that the coming of the Messiah may be hastened but not retarded So they speak in their gloss on Isa. 60.22 I the Lord will hasten it in its time Tractat. Saned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Alexander said and Rabbi Joshua the Son of Levi it is written in his time and it is written I will hasten it I will hasten it if they deserve it and if they deserve it not yet in its own time and this they apply to the coming of the Messiah 5. They assert many of them that it is themselves who are spoken of in the fifty third of Isaiah and their being causelesly afflicted by the Gentiles now he whom the Prophet there speaks of is one perfectly innocent and righteous and so they must needs be in their own esteem supposing themselves there intended So that this pretence is known to themselves to be no more Sixthly This plea is directly contrary to the nature of the Covenant which God promised § 23 to make at the coming of the Messiah or that which he came to ratifie and establish and the reason which God gives for the making of
which he did assume And this salves the Paralogism of Felbinger on this place which is that wherewith the Jews and Socinians perpetually intangle themselves Deus altissimus non potest salvâ majestate suâ ab aliquo haeres constitutus esse Filius Dei à Deo est haeres omnium constitutus ergo Filius Dei non est Deus altissimus God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High or most High God with reference to his Sovereign and Supreme exaltation over all his creatures as the next words in the place where that Title is given unto him do declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possessor of heaven and earth Gen. 14.19 He is not termed Deus altissimus the most high God as though there were another Deus altus an high God that is not the Altissimus which is the sense of the Socinians This one Dâ—us altissimus most high God absolutely in respect of his Divine Nature cannot be appointed an Heir by any other But he who is so this High God as to be the eternal Son of the Father and made Man may in respect of the Office which in the nature of Man he undertook to discharge by his Father be made Heir of all II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lot and a peculiar portion received by lot thence an inheritance which is a mans lot and portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance under controversie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heir to goods divided by lot or he that distributeth an inheritance to others by lot Absolutely an Heir So the Poet of the covetous Hermocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He appointed himself his own heir in his last Will and Testament It hath also a more large signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is in Plato whose turn it was to speak next Strictly it is the same with Haeres an Heir And an Heir is he Qui subentrat jus lâ—cum dominium rerum defuncti ac si eadem persona esseâ— Who entreth into the right place and title of him that is deceased as if he were the same person But yet the name of an Heir is not restrained in the Law to him that so succeeds a deceased person in which sense it can have no place here Haeredis nomen latiore significatione possessorem fidei Commissarium Legatarium comprehendit it comprehends a Possessor a Trustee and a Legatary so Spigelius This sense of the word takes off the Catachresis which must be supposed in the application of it unto the Son if it only denoted such an Heir as Abraham thought Eliezer would be to him Gen. 15.3 4. One that succeâ—ds into the right and goods of the deceased For the Father dieth not nor doth ever forego his own Title or Dominion Neither is the Title and right given to the Son as Mediator the same with that of God absolutely considered This is eternal natural coexistent with the being of all things that new created by grant and donation by whose erection and establishment the other is not at all impeached For whereas it is affirmed that the Father judgeth no man but hath comâ—itted all judgment to the Sâ—n Joh. 5.22 27 30. it respects not Title and Rule but actual Administration In the latter sense of the word as it denotes any rightful Possessor by Grant from another it is properly ascribed unto the Son and there are three things intended in this woâ—d 1. Title Dominion Lordship Haeres est qui herus for thence is the word and not from aere as Isidore supposeth The Heir is the Lord of that which he is heir unto So the Apostle Gal. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir is Lord of all And in this sense is Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born Psal. 89.27 I will give him to be my first-born higher than or and high above the Kings of the earth Princeps Dominus Caput familiae the Pâ—ince Lord and Head of the family that hath right to the inheritance and distributes portions to others Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for every thing that excelleth and hath the preheminence in its own kind Job 18.10 Isa. 14.30 Ezek. 47.12 So Col. 1.15 2. Possâ—ssion Christ is made actual Possessor of that which he hath Title unto As he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Possessor as comes to his possession by the surrender or grant of another God in respect of his Dominion is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the absolute Possâ—ssor of heaven and earth Gen. 14.22 Christ as a Mediator is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Possessor by grant And there was a suitableness that he that was the Son should thus be Heir Whence Chrysostome and Theophylact affirm that the words denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The propriety of his Sonship and the immutability of his Lordship Not that he was thus made Heir of all as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of the Father Joh. 1.14 But it was agreeable and consonant that he who was eternally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had on that account an absolute dominion over all with his Father becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.29 the first-born amongst many brethren should have a delegated Heirship of all and be given to be the head over all unto the Churcâ— Ephes. 1.22 3. That he hath both this Title and Possession by Grant from the Father of which afterwards Christ then by vertue of a Grant from the Father is made Lord by a new Title and hath Possession given him according to his Title he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heir III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all This is the object of the Hâ—irship of Christ his Inheritance The word may be taken in the Mâ—sculine gender and denote all persâ—ns all those of whom he had spoken before all the Revealers of the Will of God under the Old Testament the Son was the Lord over them all which is true but the word in the Neuter gender denotes all things absolutely and so it is in this place to be understood For 1. It is so used elsewhere to the same purpose 1 Cor. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subjected all things unto him So Rom. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is God over all 2. This sense suits the Apostles Argument and addes a double force to his intention and design For 1. The Author of the Gospel being Heir and Lord of all things what ever the sovereign disposal of all those Rites and Ordinances of Worship about which the Jews contended must needs be in his hand to change and alter them as he saw good 2. He being the Heir and Lord of all things it was easie for them to conclude that if they intended to be made partakers of any good in heaven or earth in a way of love
hereafter finally judge them Wherein he suffers them in his Holiness and Wisdom to act in Temptations Seductions Persecutions he bounds and limits their Rage malice actings orders and disposes the Events of them to his own holy and righteous ends and keeps them under chains for the Judgement of the last day when for the full manifestation of his Dominion over them he will cause the meanest of his servants to set their feet on the necks of these conquered Kings and to joyn with himself in sentencing them unto eternal ruine 1 Cor. 6.3 which they shall be cast into by him Rev. 19. 2. The Ends of this Lordship of Christ are various as 1. His own Glory Psal. 110.1 2. Churches safety Mat. 16.18 Revel 12.7 8 9. And 3. Exercise for their Good 1. By Temptation 1 Pet. 5.8 9 10. And 2. Persecution Rev. 2.10 Chap. 12.10 both which he directs regulates and bounds unto their eternal Advantage 4. The exercising of his Wrath and vengeance upon his stubborn enemies whom these slaveâ— and vassals to his righteous power seduce blind harden provoke ruine and destroy Revel 12.15 Ch. 16.13 14. Psalm 106. And how much of the peace safety and consolation of Believers lyes wrapt up in this part of the Dominion of Christ were easie to demonstrate as also that Faiths improvement of it in every condition is the greatest part of our Wisdom in our pilgrimage III. All Mankind the second sort of Intellectual Creatures or Rational subsistencies belong to the Lordship and Dominion of Christ. All Mankind was in the power of God as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one mass or Lump out of which all Individuals are made and framed Rom. 9.21 Some to honour some to dishonour the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not denoting the same substance but one common condition and the making of the Individuals is not by Temporal Creation but Eternal Designation So that all mankind made out of nothing and out of the same condition destined to several Ends for the glory of God are branched into two sorts Elect or vessels from the common mass unto Honour and Reprobates or vessels from the common mass unto dishonour As such they were typed by Jacob and Esau Rom. 9.11 12. and are expressed under that distribution 1 Thess. 5.9 Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning being chosen to salvation 2 Thess. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.4 before the foundation of the world Rom. 8.29 Chap. 11.5 Matth. 20.16 2 Tim. 2.10 Revel 21.27 Others are appointed to the day of evil Prov. 16.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old fore-ordained to condemnation Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to be destroyed 2 Pet. 2.12 See Rom. 9.22 Chap. 11.7 Revel 20.15 Both these sorts or all Mankind is the Lordship of Christ extended to and to each of them respectively 1. He is Lord over all flesh Joh. 17.2 both living and dead Rom. 14.9 Phil. 2.9 10. 2. Particularly he is Lord over all the Elect And besides the general foundation of the Equity of his Authority and power in his Divine Nature and Creation of all things the Grant of the Father unto him as Mediator to be their Lord is founded in other especial Acts both of Father and Son For 1. They were given unto him from Eternity in design and by compact that they should be his peculiar portion and he their Saviour Joh. 17.2 Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh over which he hath Authority there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an universality of them whom the Father gave him in a special manner Of whom he sayes thine they were and thou gavest them unto me v. 6. Acts 18.10 They are a portion given him to save Joh. 9.39 of â—hich he takes the Care as Jacob did of the Sheep of Laban when he served him for a â—â—se Gen. 31.30 40. See Prov. 8.30 This was an Act of the Will of the Father in the Eternal Covenant of the Mediator whereof elsewhere 2. His Grant is strengthened by Redemption Purchase and Acquisition This was the condition of the former Grant Isa. 53.10 11 12. which was made good by him so that his Lordship is frequently asserted on this very account 1 Cor. 6.10 1 Pet. 1.18 19. 1 Tim. 3.6 Joh. 10.15 Eph. 5.25 26 27. Rev. 5.9 Joh. 11.52 And this purchase of Christ is peculiar to them so given him of the Father in the Covenant of the Mediator as 1. Proceeding from his especial and greatest Love Joh. 15.17 Rom. 5.8 1 Joh. 3.16 Chap. 4.9 10. Acts 20.28 Rom. 8.32 And 2. Being accompanied with a purchase for them which they shall certainly enjoy and that of Grace and Glory Acts 20.28 Eph. 1.14 Acts 2.36 Phil. 1.29 Heb. 9.12 15. And indeed the Controversie about the deâ—th of Christ is not primarily about its Extent but its Efficacy and Fruits in respect of them for whom he dyed 3. These thus given him of the Father and redeemed by him are of two sorts 1. Such as are actually called to faith in him and Union with him These are further become his upon many other especial accounts They are his in all Relations of Subjection his Children Servants Brethren Disciples Subjects his House his Spouse He stands towards them in all Relations of Authority is their Father Master Elder Brother Teacher King Lord Ruler Judge Husband Ruling in them by his Spirit and Grace over them by his Laws in his Word preserving them by his power chastening them in his Care and Love feeding them out of his stores trying them and delivering them in his Wisdom Bearing with their miscarriages in his Patience and taking them for his portion lot and inheritance in his Providence raising them at the last day taking them to himself in Glory every way avouching them to be his and himself to be their Lord and Master 2. Some of them are alwayes uncalled and shall be so untill the whole number of them be compleated and filled But before they belong on the former accounts unto his Lot Care and Rule John 10.6 They are already his sheep by grant and purchase though not yet really so by Grace and Holiness They are not yet his by present Obediential Subjection but they are his by Eternal Designation and reall Acquisition Now the power that the Lord Jesus hath over this sort of Mankind is Vniversal unlimited absolute and exclusive of all other power over them as unto the things peculiarly belonging unto his Kingdom He is their King Judge Law-giver and in things of God purely Spiritual and Evangelical other they have none It is true he takes them not out of the world and therefore as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this life things of the world they are subject to the Laws and Rulers of the world but as unto the things of God he is the only Law-giver who is able to kill and make alive But the nature and ends of the Lordship of Christ over the Elect
are too large and comprehensive to be here spoken unto in this brief delineation of his Kingdom which we undertook in this digression 2. His Lordship and Dominion extends to the other sort of men also namely Reprobates and men finally impenitent They are not exempted from that all flesh which he hath power over Joh. 17.2 nor from those quick and dead over whom he is Lord Rom. 14.9 nor from that World which he shall judge Acts 17.31 And there are two especial grounds that are peculiar to them of this Grant and Power and Authority over them 1. His interposition upon the entrance of Sin against the immediate Execution of the Curse due unto it as befell the Angels This fixed the World under a Dispensation of 1. Forbearance and Patience Rom. 2.4 5. Acts 17.30 Rom. 9.22 Psal. 75.3 2. Goodness and Mercy Acts 14.16 17. That God who spared not the Angels when they sinned but immediately cast them into chains of darkness should place sinners of the Race of Adam under a dispensation of Forbearance and Goodness that he should spare them with much Long-suffering dureing their Pilgrimage on the earth and fill their hearts with food and gladness with all those fruits of kindness which the womb of his Providence is still bringing forth for their benefit and advantage is thus far on the account of the Lord Christ that though these things as relating unto Reprobates are no part of his especial purchase as Mediator of the Everlasting Covenant of Grace yet they are a necessary consequent of his Interposition against the immediate Execution of the whole Curse upâ—â—â—he first entrance of sin and of his undertaking for his Elect. 2. He makes a Conquest over them It was promised that he should do so Gen. 3.15 and though the work it self prove long and irksome though the wayes of accomplishing it be unto us obscure and oftentimes invisible yet he hath undertaken it and will not give it over untill they are every one brought to be his Footstool Psalm 110.1 1 Cor. 15.25 And the Dominion granted him on these Grounds is 1. Soveraign and Absolute His enemies are his Footstool Psal. 110.2 Mat. 22.44 Mark 12.36 Luke 20.24 Acts 2.34 1 Cor. 15.25 Heb. 1.13 They are in his hand as the Aegyptians were in Joseph's when he had purchased both their persons and their Estates to be at arbitrary disposal And he deals with them as Joseph did with those so far as any of the Ends of his Rule and Lordship are concerned in them And 2. Judiciary Joh. 5.22 23. As he hath power over their Persons so he hath regard unto their sins Rom. 14.9 Acts 17.32 Matth. 25.31 And this power he variously exerciseth over them even in this World before he gloriously exerts it in their Eternal Ruine For 1. He enlightens them by those heavenly sparks of Truth and Reason which he leaves unextinguished in their own minds John 1.9 2. Strives with them by his Spirit Gen. 6.3 secretly exciting their consciences to rebuke bridle yoke afflict and cruciate them Rom. 2.14 15. And 3. On some of them he acts by the Power and Authority of his Word whereby he quickens their Consciences galls their Minds and Affections restrains their Lusts bounds their Conversations aggravates their sins hardâ—ns their Hearts and judges their souls Psal. 45. Isa. 6. 4. He exerciseth Rule and Dominion over them in Providential Dispensations Rev. 6.15 16. Isa. 63.1 2 3 4. Rev. 19.13 By all which he makes way for the Glory of his final Judgement of them Acts. 1.17 32. Matth. 25.31 Revel 19.20 Chap. 20.10 11 12 13 14 15. And all this will he do unto the Ends 1. Of his own Glory 2. His Churches good exercise and safety And this is the second instance of the first Head of the Dominion of Christ in this World he is Lord over Persons Angels and Men. II. The Second part of the Heirship and Dominion of Christ consisteth in his Lordship over all Things besides which added to the former comprize the whole Creation of God In the distribution of these premised the first that occur are Spiritual things which also are of two sorts 1. Temporal or such as in this life we are made partakers of and 2. Eternal the things that are reserved for them that believe in the State of Glory The former may be reduced unto two heads for they are all of them either Grace or Gifts and Christ is Lord of them all 1. All that which comes under the name of Grace in Scripture which flowing from the free and special Love of God tends directly to the Spiritual and Eternal Good of them on whom it is bestowed may be referred unto four heads For as the fountain of all these or the gracious free purposes of the Will of God from whence they all do flow being Antecedent to the Mission of Christ the Mediator and Immanent in God it can be no otherwise granted unto him but in respect of its Effects which we shall shew that it is Now these are 1. Pardon of sin and the free Acceptation of the Persons of sinners in a way of mercy This is Grace Ephes. 2.8 Tit. 3.5 7. And a saving Effect and fruit of the Covenant Jer. 31.31 32 33 34. Heb. 8.12 2. The Regenerating of the Person of a dead sinner with the purifying and sanctifying of his Nature in a way of Spiritual power This also is Grace and promised in the Covenant and there are three parts of it 1. The Infusion of a quickning Principle into the soul of a dead sinner Rom. 8.2 Tit. 3.5 Joh. 3.6 Ephes. 2.16 2. The Habitual furnishment of a spiritually quickned soul with abiding radical principles of Light Love and Power fitting it for Spiritual Obedience Gal. 5.17 3. Actual Assistance in a Communication of supplies of strength for every Duty and Work Phil. 1.13 John 15.3 3. Preservation in a Condition of Acceptation with God and holy Obedience unto him unto the End is also of Especial Grace It is the Grace of Perseverance and eminently included in the Covenant as we have elsewhere shewed at large 4. Adoption as a Priviledge with all the Priviledges that flow from it is also Grace Ephes. 1.5 6. All these with all those admirable and inexpressible mercies that they branch themselves into giving deliverance unto sinners from evil temporal and eternal raising them to Communion with God here and to the Enjoyment of him for ever hereafter are called Grace and do belong to the Lordship of Christ as he is Heir Lord and Possessor of them all All the stores of this Grace and Mercy that are in Heaven for sinners are given into his hand and resigned up to his Soveraign disposal as we shall intimate in general and particular 1. In General Col. 1.19 It pleased the Father that in him all fulness should dwell There is a fourfold fulness in Christ 1. Of the Deity in his Divine Nature Rom. 9.5 2. Of Vnion in his Person Col.
and consequently to be preferred above them do not at all prove that Solomon of whom they were spoken meerly as he was a Type should be esteemed to be preferred above all Angels seeing he did only represent him who was so and had these words spoken unto him not absolutely but with respect unto that Representation And this removes the fourth Objection made in the behalf of the first Interpretation excluding Solomon from being at all intended in the Prophecy for what was spoken of him as a Type required not a full accomplishment in his own person but only that he should represent him who was principally intended 5. That there is a two-fold Perpetuity mentioned in the Scripture the one limited and relative the other absolute and both these are applied unto the Kingdom of David First there was a Perpetuity promised unto him and his Posterity in the Kingdom as of the Priesthood to Aaron that is a limited perpetuity namely during the continuance of the typical state and condition of that People whilst they continued the Rule by right belonged unto the House of David There was also an absolute perpetuity promised to the Kingdom of David to be made good only in the Kingdom and Rule of the Messiah and both these kinds of Perpetuity are expressed in the same words giving their sense according as they are applied If applied to the successors of David as his Kingdom was a Type of that of Christ they denote the limited Perpetuity before mentioned as that which respected an Adjunct of the Typical state of that People that was to be regulated by it and commensurate unto it but as they were referred to the Kingdom of Christ represented in the other so an Absolute Perpetuity is expressed in them And this takes away the third Reason excluding Solomon from being intended in these words the Perpetuity promised being unto him limited and bounded These considerations being premised I say the words insisted on by the Apostle I will be unto him a Father and he shall be unto me a son belonged first and nextly unto Solomon denoting that fatherly Love Care and Protection that God would afford unto him in his Kingdom so far forth as Christ was represented by him therein which requires not that they must absolutely and in all just consequences from them belong unto the person of Solomon principally therefore they intend Christ himself expressing that eternal unchangeable Love which the Father bore unto him grounded on the Relation of Father and Son The Jews I confess of all others do see least of Typicalness in Solomon But the reason of it is because that his sin was the Occasion of ruining their carnal earthly Glory and Wealth which things alone they lust after But the thing was doubtless confessed by the Church of old with whom Paul had to do and therefore we see that the Writer of the Book of the Chronicles written after the return of the People from their Captivity when Solomon's line was failed and Zerubbabel of the house of Nathan was Governour amongst them yet records again this Promise as that which looked forward and was yet to receive its full accomplishment in the Lord Christ. And some of the Rabbins themselves tell us that Solomâ—â— because of his sin had only the name of peace God stirring up Adversaries against him the thing it self is to be looked for under Messiah Ben-david The allegation of these words by the Apostle being thus fully and at large vindicated I shall now briefly enquire into the sense and meaning of the words themselves It was before observed that they are not produced by the Apostle to prove the Natural Sonship of Jesus Christ nor do they signifie it nor were they urged by him to confirm directly and immediately that he is more excellent than the Angels of whom there is nothing spoken in them nor in the place from whence they are taken But the Apostle insists on this testimony meerly in confirmation of his former Argument for the preheminence of the Son above Angels taken from that more excellent Name which he obtained by inheritance which being the Name of the Son of God he hereby proves that indeed he was so called by God himself Thus then do these words confirm the intention of the Apostle For to which of the Angels said God at any time I will be to him a Father and he shall be to me a Son The words contain a great and signal priviledge they are spoken unto and concerning the Messiah and neither they nor any thing equivalent unto them were ever spoken of any Angel especially the Name of the Son of God so emphatically and in way of distinction from all others was never assigned unto any of them And this as hath been already shewed proves an Eminency and Preheminence in him above all that the Angels attain unto All this I say follows from the peculiar signal Appropriation of the Name of the Son of God unto him and his especial Relation unto God therein expressed Briefly we may adjoyn the intention of the words as in themselves considered and so complete the Exposition of them Now God promiseth in them to be unto the Lord Christ as exalted into his Throne a Father in love care power to protect and carry him on in his Rule unto the end of the world And therefore upon his Ascension he says that he went unto his God and Father Joh. 20.17 And he rules in the Name and Majesty of God Mic. 5.4 This is the importance of the words they intend not the Eternal and Natural Relation that is between the Father and Son which neither is nor can be the subject of any Promise but the Paternal care of God over Christ in his Kingdom and the dearness of Christ himself unto him If it be asked on what account God would thus be a Father unto Jesus Christ in this peculiar manner it must be answered that the radical fundamental cause of it lay in the Relation that was between them from his Eternal Generation but he manifested himself to be his Father and engaged to deal with him in the love and care of a Father as he had accomplished his work of Mediation on the Earth and was exalted unto his Throne and Rule in Heaven And this is the first Argument of the Apostle whereby he proves that the Son as the Revealer of the Mind and Will of God in the Gospel is made more excellent than the Angels whose Glory was a refuge to the Jews in their adherance to Legal Rites and Administrations even because they were given unto them by the Disposition of Angels According unto our proposed method we must in our progress draw hence also some Instructions for our own use and edification As 1. Every thing in the Scripture is instructive The Apostles arguing in this place is not so much from the thing spoken as from the manner wherein it is spoken even that also is highly Mysterious So are
all the concernments of it Nothing is in it needless nothing useless Men sometimes perplex themselves to find out the suitableness of some Testimonies produced out of the Old Testament unto the confirmation of things and Doctrines in the New by the Pen-men of the holy Ghost when all the difficulty ariseth from a fond conceit that they can apprehend the depth and breadth of the Wisdom that is laid up in any one Text of Scripture when the Holy Ghost may have a principal aim at those things which they are not able to dive into Every letter and tittle of it is teaching and every thing that relates unto it is instructive in the Mind of God And it must be so because 1. It proceeds from infinite Wisdom which hath put an impress of it self upon it and filled all its capacitie with its blessed effects In the whole Frame Structure and Order of it in the Sense Words Coherence Expression it is filled with Wisdom which makes the Commandment exceeding broad and large so that there is no absolute comprehension of it in this life We cannot perfectly trace the foot-steps of infinite Wisdom nor find out all the Effects and characters of it that it hath left upon the Word The whole Scripture is full of Wisdom as the Sea is of Water which fills and covers all the parts of it And 2. Because it was to be very Comprehensive It was to contain directly or by consequence one way or other the whole Revelation of God unto us and all our Duty unto him both which are marvelous great large and various Now this could not have been done in so narrow a room but that every Part of it and all the Concernment of it with its whole Order were to be filled with Mysteries and Expressions or intimations of the Mind and Will of God It could not hence be that any thing superfluous should be put into it or any thing be in it that should not relate to Teaching and Instruction 3. It is that which God hath given unto his servants for their continual Exercise day and night in this world And in their enquiry into it he requires of them their utmost Diligence and endeavours This being assigned for their Duty it was convenient unto Divine Wisdom and Goodness to find them blessed and useful work in the whole Scripture to exercise themselves about That every where they might meet with that which might satisfie their Enquiry and answer their Industry There shall never be any Time or Strength lost or mispent that is laid out according to the Mind of God in and about his Word The matter the Words the Order the Contexture of them the Scope Design and aim of the Holy Ghost in them all and every one of them may well take up the utmost of our Diligence are all divine Nothing is empty unfurnished or unprepared for our spiritual use advantage and benefit Let us then learn hence 1. To admire and as one said of old to adore the fulness of the Scripture or of the Wisdom of God in it it is all full of Divine Wisdom and calls for our Reverence in the Consideration of it And indeed a constant Awe of the Majesty Authority and Holiness of God in his word is the only teachable frame Proud and careless spirits see nothing of Heaven or Divinity in the Word but the humble are made wise in it 2. To stir up and exercise our Faith and Diligence to the utmost in our study and search of the Scripture It is an endless store-house a bottomless Treasure of Divine Truth Gold is in every sand All the wise men in the world may every one for himself learn somewhat out of every Word of it and yet leave enough still behind them for the Instruction of all those that shall come after them The fountains and springs of Wisdom in it are endless and will never be dry We may have much truth and power out of a word sometimes enough but never All that is in it There will still be enough remaining to exercise and refresh us anew for ever So that we may attain a True sâ—nse but we can never attain the full sense of any Place we can never exhaust the whole impress of infinite Wisdom that is on the Word And how should this stir us up to be meditating in it day and night and many the like inferences may hence be taken Learn also 2. That it is lawful to draw consequences from Scripture Assertions and such consequences rightly deduced are infaliibly true and de fide Thus from the Name given unto Christ the Apostle deduceth by just consequence his Exaltation and Preheminence above Angels Nothing will rightly follow from Truth but what is so also and that of the same nature with the Truth from whence it is derived So that whatever by just consequence is drawn from the Word of God is it self also the Word of God and of Truth infallible And to deprive the Church of this liberty in the interpretation of the Word is to deprive it of the chiefest benefit intended by it This is that on which the whole Ordinance of Preaching is founded which makes that which is derived out of the Word to have the Power Authority and Efficacy of the Word accompanying it Thus though it be the proper Work and Effect of the Word of God to quicken regenerate sanctifie and purifie the Elect and the Word primarily and directly is only that which is written in the Scriptures yet we find all these effâ—cts produced in and by the preaching of the Word when perhaps not one sentence of the Scripture is verbatim repeated And the Reason hereof is because whatsoever is directly deduced and delivered according to the Mind and Appointment of God from the Word is the Word of God and hath the Power Authority and Efficacy of the Word accompanying of it 3. The Declaration of Christ to be the Son of God is the Care and Work of the Father He said it he recorded it he revealed it This indeed is to be made known by the Preaching of the Gospel but that it shall be done the Father hath taken the care upon himself It is the design of the Father in all things to glorifie the Son that all men may honour him even as they honour the Father This cannot be done without the Declaration of that Glory which he had with him before the world was that is the Glory of his Eternal Sonship This he will therefore make known and maintain in the world 4. God the Father is perpetually present with the Lord Christ in Love Care and power in the Administration of his Office as he is Mediator Head and King of the Church He hath taken upon himself to stand by him to own him to effect every thing that is needfull unto the Establishment of his Throne the enlargement of his Kingdom and the Ruine and Destruction of his Enemies And this he will assuredly do to the
Administration thereof is very righteous equal and reasonable What can be farther desired to render it so or to provoke us unto it 2. That the condemnation of those that refuse the Reign of Christ over them that will not yield obedience unto his Laws is most just and righteous On these accounts will their mouthes be stopped for ever when he comes to deal with them who know not God and obey not the Gospel 3. It is our wisdom to content our selves with the Laws of Christ in things that belong unto his Kingdom They alone as we have seen have those properties which make our obedience useful or profitable what-ever we do else in reference unto the same end with them is needless and fruitless drudging V. The righteous Administrations of the Lord Christ in his Government proceed all from his own habitual righteousness and love thereunto See this declared by the Prophet Isa. 11. v. 1 2 3 4 5 6 7. VI. God is a God in especial covenant with the Lord Christ as he is the Mediator God thy God Of this Covenant I have treated largely else-where and therefore shall not here insist upon it VII The collation of the Spirit on the Lord Christ and his glorious Exaltation are the peculiar works of God the Father God thy God hath anointed thee It was God the Father who designed and appointed him unto his work who actually sent him and set him forth in the fulness of time and therefore on him was it incumbent both to furnish him unto his work and to crown him upon its performance And herein these several Acts partly Eternal partly Temporal are considerable 1. The ingagement of the Eternal Will Wisdom and Counsel of the Father with the Son about his work Prov. 8.22 23 30 31. Isa. 40.10 11 12. 2. His fore-ordination of his coming by an eternal free act of his will 1 Pet. 1.20 Act. 2.23 3. His Covenant with him to abide by him in the whole course of his work Isa. 49.6 7 8 9. chap. 50.7 8 9. 4. His Promise of him from the foundation of the world often reiterated and repeated Gen. 3.15 5. His actual Mission and sending of him in his Incarnation Zech. 2.8 9 10. 6. The exerting of his Almighty power unto that purpose and effect Luke 1.35 7. His giving of him command and commission for his work Joh. 10.18 Joh. 20.21 8. Furnishing him with all the gifts and graces of his Spirit to fit him and enable him unto his work Isa. 11.2 3. Isa. 61.1 2. Matth. 3.16 17. Joh. 1.32 33. Col. 1.19 9. Abiding by him in Care Love Power and Providence during the whole course of his Obedience and Ministry Isa. 49.2 8. 10. Speaking in him working by him and in both bearing witness unto him Heb. 1.1 Joh. 5.19 20 21 22 11. Giving him up unto death Rom. 8.32 Act. 2.23 12. Raising him from the dead 1 Pet. 1.21 Act. 2.24 13. Giving all Power Authority and Judgment unto him Joh. 5.22 Matth. 28.18 14. Exalting of him by his Assumption into heaven and glorious session at his right hand Act. 2.32 33. Phil. 2.9 10. 15. Giving him to be the Head over all unto the Church and subjecting all things under his feet Ephes. 1.20 21 22. 16. In all things crowning him with eternal glory and honour Joh. 17.5 Heb. 2.9 All these and sundry other particulars of the like nature are assigned unto the Father as part of his work in reference unto the Mediation of the Son And amongst them his Exaltation and Vnction with the Oil of gladness hath an eminent place And this are we taught that in this whole work we might see the Authority Counsel and Love of the Father that so our faith and hope through Jesus Christ might be in God who raised him up from the dead and gave him glory 1 Pet. 1.21 VIII The Lord Jesus Christ is singular in this Vnction This is that which the Apostle proves in sundry instances and by comparing him with others who in the most eminent manner were partakers of it And this we are in the consideration of as the particulars of it do occur Neither shall I at present farther insist on the ensuing Observations because I will not longer detain the Reader from the Context namely that IX All that serve God in the work of building the Church according to his appointment are anointed by his Spirit and shall be rewarded by his Power Dan. 12.3 X. The Disciples of Christ especially those who serve him in his Church faithfully are his companions in all his grace and glory Verse X XI XII IN the following Verses the Apostle by another illustrious Testimony taken out of Psal. 102. confirms his principal Assertion in the words ensuing Vers. 10 11 12. Vers. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one copy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And M.S.T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are the same in the Greek Bibles as in this place of the Apostle nor is there any foot-step of any other old Translation of them in the Psalm The Syriack differs little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no part of the testimony cited but serves only to the introduction of another v. 11. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pass away alluding to that of 2 Pet. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens shall pass away with a noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou abidest thou continuest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu stans es tu stas tu stabilis es and Thou standest thou art standing answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt roll them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Interpreters render variously though to the same purpose involves Boderianus roll them complicabis Tremelius fold them Duplicabis D' Dieu double them up And it is manifest that the Translator reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I doubt not but the same word was inserted into the Translation of the Psalm from this place of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art the same or thou art I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boderia Et tu sicut existens es and thou art as thou existest Tremel Tu autem sicut es cris But thâ—u shalt be as thou art Properly And thou as thou art art that is art the same The Translation of the Apostle in all things material answereth the Original in the Psalm v. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord is supplied out of the verse fore-going I said O my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old before it was that is 〈◊〉 〈◊〉
all Nations for his Inheritance and the utmost parts of the Earth for his Possession Psal. 2.8 Upon this grant a twofold Right ensued 1. A Right to call gather and erect his Church in any Nation in any part of the World to give unto it his Laws and Ordinances of Worship to be owned and observed by them in a visible and peaceable manner Matth. 28.18 19 20. 2. A Right Power and Authority to dispose of and Order all Nations and Persons for the Good Benefit and Advantage of his Kingdom In pursuit of this Grant and Right erecting his Church and therein his visible Kingdom in the world great Opposition is made unto him by all sorts of persons stirred excited and instigated thereunto by Satan And as this Enmity was first acted against himself in his own Person Psal. 2.1 2 3. So it hath continued against him in his Church in all Ages and Places and will do so unto the End of the world The world understands not his Right hates his Government and would not have him to reign Hence hath been all that Rage which hath been executed upon the Professors of his name Kings Rulers Potentates Counsellors the multitude have set themselves against him They are many of them and have been his Enemies Great havock and Destruction have they made of his subjects all the world over and continue to do so in most places unto this very day Especially in these latter Ages after other means failed him Satan hath stirred up a fierce cruel subtle Adversary unto him who he hath foretold his Disciples of under the name of Anti-christ the Beast and false Prophet After the ruine of many other this Enemy by various subtilties and pretences hath drawn the world into a new combination against him and is at this day become the greatest and most pernicious Adversary that he hath in this world Now the aym and design of all these is to dethrone him by the ruine of his Kingdom which he hath set up in the world And this in every Age they have hoped to accomplish and continue to do so unto this day but in vain For as hitherto his Kingdom and Interest in the world hath been maintained against all their enmity and opposition themselves been frustrated and brought to destruction one after another so by vertue of this Promise he shall reign in Security and Glory until all their hearts be broken their strength ruined their Opposition finished and themselves brought under his feet unto all Eternity as our Apostle declares 1 Cor. 15.24 25. And this may suffice to declare the meaning of these words Thirdly We are to consider by whom these Enemies of Christ shall be made thus his footstool I will make them saith God the Father unto him And this Expression wanteth not its difficulty For is it not the work of Christ himself to subdue and conquer his Enemies Is it not said that he shall do so So doing is he described in the Revelation with Glory and Power Chap. 19.11 12 13 14. From Isa. 63.2 3 4 5 6. Who should this work more become or belong unto than him who was persecuted and opposed by them And doth it not directly belong unto his Kingly power Whence is it then that he is here described as one resting in glory and security at his Fathers Right Hand whilest he subdues his Enemies Answer There is no doubt but that the Work of subduing the Enemies of the Mediation and Kingdom of Christ is immediately wrought by himself All Prophecies of him all Promises made unto him the nature of his Office do all require that so it should be and so the Apostle directly expresseth it 1 Cor. 15.26 But yet there are sundry Reasons why that Work which is immediately wrought by the Son may by the way of Eminency be ascribâ—d unto the Father as we see this to be First Power and Authority to subdue and conquer all his Enemies is given unto the Lord Christ by the Father in the way of Reward and it is therefore said to be his work because the Authority for it is from him See Isa. 53.12 Joh. 5.27 Phil. 2.9 Rom. 14.9 This Power then I say of subduing all his Enemies being granted unto the Lord Christ in the love of the Father as a Reward of the Travail of his soul which he underwent in his work on the earth is ascribed unto the Father as his And this Expression signifies no more but that as God hath given him Authority for it so he will abide by him in it until it be accomplished And on this account he takes it on himself as his own Secondly The Work of subduing Enemies is a work of Power and Authority Now in the Oeconomy of the Holy Trinity among the works that outwardly are of God those of Power and Authority are peculiarly ascribed unto the Father as those of Wisdom or Wisdom in the works of God is unto the Son who is the Eternal Wisdom of the Father And on this account the same works are ascribed unto the Father and the Son Not as though the Father did them first or only used the Son as an immediate instrumental cause of them but that he worketh by him as his own Eternal and Essential Wisdom John 5.17 19. But there is also more in it as the Son is considered as Mediator God and man for so he receives and holds his especial Kingdom by grant from his Father and therefore the works of it may be said to be his VI. The last thing remaining for the Exposition of these words is the consideration of the appearing Limitation of this Administration of the Kingdom of Christ in his sitting at the right hand of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill untill I make thine enemies c. First It is confessed and may be proved by Instances that those Particles thus used are sometimes exclusive of all things to the contrary before the time designed in them but not assertive of any such thing afterwards In that sense no limitation of the Duration of the Kingdom of Christ is here intimated but only his secure and glorious Reign unto the accomplishment of his work in the subduing of his Enemies is asserted The only time of Danger is whilest there is Opposition but this saith God I will carry it through unto the end And this sense is embraced by many to secure thereby the Promises that are made unto the Lord Christ of the Perpetuity of his Kingdom So Isa. 9. v. 7. Of the increase of his Government there shall be no end upon the Throne of David and his Kingdom to order it and to establish it with judgement and justice from henceforth even for ever His Kingdom shall not be destroyed but stand for ever Dan. 2.24 it is an everlasting Kingdom Chap. 7.27 Others suppose that this Perpetuity of the Kingdom of Christ is not absolutely exclusive of all Limitation but that these two things only are intimated in those Prophecies and
and Ends of it that it no way takes off from the evidence of their subordination and subjection unto him And with this Demonstration the Apostle closeth the Argument he had so long insistâ—d on Of the nature of this Ministery of Angels for the good of them that shall inherit salvation because it belongs not directly unto the present design of the Apostle and would in the full consideration of it cause a long diversion from the work in hand I shall not treat although it be a matter singularly deserving our meditation For the present it may suffice us to observe That in the government and protection of his Saints here below both as to the dispensation of Grace and Providence God is pleased to make use of the Ministery of Angels wherein much of their Honour and our Safety doth consist For a close of the whole we may only observe the Way and Manner whereby the Apostle proposeth this doctrine of the Ministery of Angels unto the Hebrews Are they not saith he he speaks of it as a matter well known unto them and acknowledged by them Their Nature their Dignity their Office was declared in the Old Testament Thence were they instructed that as to their Nature they were Spirits in Dignity Thrones Principalities and Powers in Office Ministers unto God sent out for the good of his Church And therefore these things the Apostle in sundry places takes for granted as those that were already known and received in the Church of God Rom. 8. v. 32. Ephes. 1. v. 20 21. Col. 1. v. 16. This Doctrine then I say was propagated from the Jews unto the Christians And from them also came forth much of that curiosity and superstition about Angels which afterwards infected the minds of many in the Christian Church For after they were forsaken of God and began to give up themselves unto vain speculations there was not any thing wherein the vanity of their minds did more early manifest it self than in their imaginations about Angels wherein they exercise themselves unto this day For to omit their monstrous figments about the Original of Devils most of whom they affirm to have been begotten by Adam on Lilith before God formed Eve and many to have issued from Adam and Eve severally whilst they lived separate an 150 years after the death of Abel as later follies it is certain that some of them began to vent curiosities about Angels in the Apostles time Col. 2.18 and to express their fancies about their Names Orders Degrees and Employments And this they continue yet to do although they peremptorily deny that they are to be invocated or prayed unto wherein they are out-done by others Names they have invented for them innumerable and those many of them uncouth and insignificant Orders also or Degrees they assign unto them some four some five some seven some nine some thirteen according as it hath seemed good unto this or that Great Master among them From them the Pseudodionysius about the fourth or fifth Century after Christ took the occasion and rise of his operous figment about the Celestial Hierarchy though he mixed their inventions with many Peripatetical and Pythagorean notions Aristotle proportioned the number of the Intelligencies unto the Spheres of the Heavens more he granted not The Pythagoreans and Platonicks asserted all things here below to be influenced by the Planets in their Orbs the inferiour receiving a communication of vertue from the higher and imparting it unto them beneath So they interpreted the Exsection of Saturn by Jupiter as that of Coelum by Saturn to be the interception of their procreative influence that it should not immediately be communicated unto things below but by them Out of all these fancies did Dionysius raise his Hierarchy From the Jews he took the Disposition of his Angels into Orders of Superiority and Rule from Aristotle their number placing an Order instead of a single Intelligence to answer what is taught in the Scripture concerning their multitude and from the Pythagorean Platonicks the communication of Light Knowledge and Illumination from God by the highest to the lowest Series or Order and from them to Men on earth And on this foundation such as it is are built the Discourses of many Commentators on this place in their Enquiries whether Angels of the Superiour Orders are sent forth to minister for the good of Believers which is denied by many though by some later Expositors as Estius Ribera Tena A Lapide granted and proved not without much ado So hard is it sometimes for men to cast down sear-crows of their own setting up It remaineth only that we close our whose discourses on this Chapter with some Observations for our own use and instruction from this last Verse as 1. The highest Honour of the most glorious Spirits in Heaven is to minister unto the Lord in the service whereunto he appoints them This is the Office this the work of Angels and this is their Honour and Glory For what greater Honour can a Creature be more partaker of than to be emploied in the service of his Creator What greater glory than to stand in the Presence and to do the Will of the King of Heaven If it be an Honour on earth to stand before Princes dying perishing men and that unto men in nature and kind equal unto those before whom they stand what is it for them who by nature are at an infinite distance from the Glory of God to stand before him who lives for ever and ever And surely it will be unconceivably woful unto poor souls at the last day to find how they despised in this world a share and interest in that service which is and ever was the Glory and Honour of Angels 2. Such is the love and care of God towards his Saints labouring here below that he sends the most glorious Attendants on his Throne to minister unto him in taking care of them He who gave his only Son for them will not spare to send his holy Angels unto them Heaven and earth shall be witnesses of his care of them and the value that he puts upon them Now this being a matter of so great importance as it is unto the Churches consolation and the Doctrine directly taught in the Text we may a little farther enquire into it in answer unto these two Questions First Wherefore God is pleased to use the Ministry of Angels in the dispensation of his care and good will unto the Church the Heirs of salvation seeing he can by an Almighty facility exert all the effects of it by his own immediate Power Secondly Vnto what especial end and purpose doth God make use of the Ministery of Angels for the good of them that believe For the first of these the principal account of it is to be resolved into his own Sovereign Will Wisdom and Pleasure Thus are we always to live in an holy Admiration of him when ever we consider any of his works or ways Rom. 11.
v. 33. Herein are we to rest and to put a stop unto all our enquiries So it pleased him Matth. 11. v. 25. And he giveth no account of his matters Job 33. v. 12 13. This we are to acquiesce in as the great Reason of all God's dispensations and ways even his own infinite Wisdom and sovereign Pleasure He alone knows what becomes his own Goodness and Greatness and of creatures not one but as he is pleased to reveal it For can we find out the Almighty unto perfection can we by searching find out God Job 11. v. 7. How shall poor limited finite creatures come to know what beseems the Infinite Holy One to do any otherwise but as himself declareth that he hath done it And then we know the work is holy and wise and such as becometh Infinite Perfection because he hath done it Herein then we principally rest as to the meetness and condecency of the ministery of Angels God hath appointed it Whereunto we may adde those other Reasons which the Scripture suggests unto us as 1. God doth it for the preserving and manifestation of the Glorious Order of his Kingdom God is pleased to rule his Creation as a Supreme Lord and King Hence there is so often mention made in the Scripture that he is the King the only Potentate the Lord of Lords and King of Kings as also of his Throne his Kingdom Dominion Reign and Government And God doth this that he might thereby give an Understanding of his Sovereignty unto his creatures and make way thereby for the manifestation of his Glory Now unto a Kingdom there are three things essential Rule Obedience and Order In this Kingdom the Sovereign Ruâ—e is in the hand of God alone the Kingdom or Monarchy is his Obedience is the work and duty of the whole Creation every thing according to its nature capacity and condition The Glory of both these lies in Order Hereof there are two parts first that which respects the Being of the Creatures in their dependance on God secondly that which respects their Operation in Obedience unto him God hath in infinite Wisdom endowed the works of his hands with such various natures whereon their uses do depend as that they are placed thereby in several ranks series and Orders in an useful subserviency unto one another so far as they are advantaged thereby in their common and absolute subjection to himself This is the Order of their Being the Order of their Operation is such as they are fitted for by their natures and whereby they set out the Glory of this Kingdom of God Thus he takes the Angels being fitted thereunto in that place which they hold in the Order of Nature and Being unto the next and immediate attendance upon the Throne of his Kingdom There they wait upon him to receive and execute his commands in all the affairs of his Kingdom So are they every where described in the Scripture Psal. 68. and 103. Dan. 7. Revel 5. Isa. 6. and else-where And by this Ministery of Angels doth God insinuate unto us the Glory and Order of his Kingdom His glorious and fiery Throne being attended with millions of these mighty Angels ready to accomplish his will And whereas God hath erected imperium in imperio a Kingdom in a Kingdom like the wheels within the wheels in Ezekiel's Vision namely the Oeconomical Dispensatory Kingdom of Christ in his Oecumenical Kingdom over the whole Creation and hath annexed thereunto the principal manifestation of his Glory Rule and Dominion those blessed Ministers do principally attend the Affairs thereof And thus though God can govern and dispose of all things solo nutu by the Almighty immediate Emanations of his own Power yet for the manifestation of the glory of his Kingdom especially of that Rule which is committed unto the Lord Christ he useth the ministery of his creatures in that Order which his infinite Wisdom had disposed them unto at the first Creation 2. God is pleased to do this to exercise the Obedience of the Angels themselves and that upon a three-fold account First to keep preserve and rule them fitly to their state and condition Being Creatures they have a natural and necessary dependance on God their Creator and being Intellectual creatures they have a moral dependance on him according to a Law and Rule with reference unto the utmost End whereunto they were created This requires their constant Obedience unto the Will of God without which they leave and forsake the Law of their Creation and Condition and also deviate from the End for which they were made Wherefore to exercise them unto and in this their Obedience God makes use of their ministery and service in his Government of the Church And this they shall continue to do unto the end of the world when the course of their Obedience being accomplished they shall be everlastingly satiated with the contemplation of God's infinite Excellencies and enjoyment of him as their Reward Secondly That in them he might give an Example of ready Obedience unto the Church These Angels of God being in their nature excellent and great in power always ready watchful and free from all Diversions or Avocations eminent in Light and Holiness as always beholding the face of God and filled with his Grace are proposed unto us in their Obedience and readiness to do the Will of God as an Example and pattern which we are to imitate unto our utmost though we are never able perfectly to express And thence are we directed by our Saviour to pray that we may do the will of God on earth as it is done by them in heaven Thirdly That they themselves may be made partakers of this singular Honour and Glory to serve the most High God in his most glorious work the preservation and salvation of his Church for that this is their Honour was before declared 3. God emploieth them in an especial manner in this ministery for the good of them that are Heirs of salvation to manifest unto them the Greatness and Glory of the work of the gathering preserving and redemption of his Church with the value that he puts upon all the fruits of the Death and Concernments of the Mediation of his Son Jesus Christ. For as of themselves they desire to look particularly into these things which in general appear so glorious unto them 1 Pet. 1. v. 12. that their delight in the Wisdom and Love of God may be more and more encreased so by God's dealings with his Church in whose behalf they are employed they learn therein the manifold Wisdom of God and riches of his grace Ephes. 3. v. 10. And thus in all their employment about the Saints wherein they are sent out to minister for their good they learn much of the Wisdom and Love of God and are thereby excited to honour applaud glorifie him and praise him Somewhat of this they shall see in the least and meanest work toward any Believer that is committed unto them
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
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
brought to glory There is a double act of Gods Predestination the first is his designation of some unto grace to be sons Ephes. 1.5 the other his appointment of those sons unto glory both to be wrought and accomplished by Christ the Captain of their salvation The latter and the execution of it namely the bringing of those who by grace are made sons unto glory is that which the Apostle here expresseth He dealeth not with the Hebrews in this Epistle about the conversion of the Elect the traduction of them into a state of grace and sonship but of the government of them being made sons and their guidance unto glory And therefore the sufferings of Christ which absolutely and in themselves are the cause of our sonship and reconciliation with God are mentioned here only as the means whereby Christ entred into a condition of leading sons into glory or of saving them who upon the account of his sufferings are made sons by grace But yet this is not so precisely respected neither but that the Apostle withall intimates the necessity of the sufferings of Christ as to the whole effect of it towards the Elect. Now these sons thus to be brought unto glory are said to be many not all absolutely not a few or of the Jews only which they looked for but all the Elect of God who are many Rev. 7.9 And this work of bringing many sons unto glory is here signally assigned by the Apostle unto God the Father whose Love Wisdom and Grace Believers are principally to eye in the whole work of their salvation wrought out and accomplished by Jesus Christ. This therefore we shall a little insist upon to declare the grounds and reasons on the account whereof it is so ascribed unto him or what acts are peculiarly assigned unto the Father in this work of bringing many sons unto glory which will secure the ascription of it unto him and therein our interpretation of the place 1. The Eternal designation of them unto that glory whereunto they are to be brought is peculiarly assigned unto him He predestinates them to be conformed to the image of his Son Rom. 8.28 29 30. The God and Father of our Lord Jesus Christ chooseth us before the foundation of the world and predestinateth us unto the adoption of children by Jesus Christ unto himself Ephes. 1.3 4 5. And he hath from the beginning chosen us unto salvation 2 Thess. 2.13 14. And this electing love of God this eternal purpose of his good pleasure which he purposed in himself is the fountain and spring of all other immediate causes of our salvation From hence Faith Acts 13.45 Sanctification 2 Thess. 2.13 Holiness Ephes. 1.4 preservation in grace 2 Tim. 2.19 the death of Christ for them Joh. 3.16 and final glory it self 2 Tim. 2.10 do all ensue and proceed so that on the account hereof he may be justly said to be the Bringer of many sons to glory 2. He was the spring and fountain of that Covenant as in all other Operations of the Deity that was of old between himself and his Son about the salvation and glory of the Elect. See Zech. 6.13 Isa. 42.1 Prov. 8.20 21 22 23 24 25 26 27 28 29 30. Isa. 50.4 chap. 53.11 12. Psal. 16.10 to Psal. 110.1 6. He in his love and grace is still declared as the Proposer both of the Duty and of the Reward of the Mediator the Son incarnate as the Son accepts of his Terms and Proposals Heb. 10.5 6 7 8. And hence the Intenseness of his Love the Immutability of his Counsel the Holiness of his Nature his Righteousness and Faithfulness his Infinite Wisdom do all shine forth in the Mediation and sufferings of Christ Rom. 3.25 26. chap. 5.8 1 Joh. 4.9 Heb. 6.17 18. Tit. 1.2 Rather than his Love should not be satisfied and his Counsel accomplished He spared not his own Son but gave him unto death for us 3. He signally gave out the first Promise that great foundation of the Covenant of Grace and afterwards declared confirmed and ratified by his Oath that Covenant wherein all the means of bringing the elect unto glory are contained Gen. 3.15 Jerem 31.32 33 34. Heb. 8.8 The Person of the Father is considered as the principal Author of the Covenant as the Person covenanting and taking us into covenant with himself the Son as the Messiah being considered as the Surety and Mediator of it Heb. 7.22 chap. 9.15 and the Purchaser of the Promises of it 4. He gave and sent his Son to be a Saviour and Redeemer for them and unto them so that in his whole work in all that he did and suffered he obeyed the Command and fulfilled the Will of the Father Him did God the Father send and seal and give and set forth as the Scripture every where expresseth it And our Lord Jesus Christ every where remits us to the consideration of the Love Will and Authority of his Father in all that he did taught or suffered so seeking the Glory of God that sent him 5. He draws his Elect and enables them to come to the Son to believe in him and so to obtain life salvation and glory by him No man saith our Saviour can come to me except the Father which hath sent me draw him Joh. 6.44 No man no not any one of the Elect can come to Christ unless the Father in the pursuit of that love from whence it was that he sent the Son do put forth the efficacy of his grace to enable him thereunto and accordingly he reveals him unto some when he is hidden from others Matth. 11.25 For the Revelation of Christ unto the soul is the immediate act of the Father Matth. 16.17 6. Being reconciled unto them by the blood of his Son he reconciles them unto himself by giving them pardon and forgiveness of sins in and by the Promises of the Gospel without which they cannot come to glory 2 Cor. 5.18 19 20 21. He is in Christ reconciling us unto himself by the non-imputation or forgiveness of our sins Forgiving us all our trespasses for Christ his sake Ephes. 4.32 There are many things concurring unto the pardon of sin that are peculiar acts of the Father 7. He quickens them and sanctifies them by his Spirit to make them meet for the inheritance of the Saints in light that is for the enjoyment of glory He that raised up Jesus from the dead quickens us by his Spirit Rom. 8.11 So saving us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us richly by Jesus Christ Tit. 3.5 6. This sanctification and renovation by the Holy Ghost and all supplies of actual grace enabling us unto obedience are every where asserted as the Grant and Work of the Father who worketh in us both to will and to do of his own good pleasure And so in especial is the saving illumination of our minds to know the mystery of his grace and discern the
the Apostles rejoyced thâ—t they had the honour to suffer shame for his Name Acts 5.41 that is the things which the world looked on as shameful but themselves knew to be honourable They are so in the sight of God of the Lord Jesus Christ of all the holy Angels which are competent judges in this case God hath a great cause in the world and that such a one as wherein his Name his Goodness his Love his Glory is concerned this in his infinite Wisdom is to be witnessed confirmed testified unto by sufferings Now can there be any greater Honour done unto any of the sons of men than that God should single them out from among the rest of mankind and appoint them unto this work Men are honoured according to their riches and treasures And when Moses came to make a right judgment concerning this thing he esteemed the reproach of Christ greater riches than all the treasures of Egypt Heb. 1â— 29 We believe that God gave great honour unto the Apostles and Martyrs of old in all their sufferings Let us labour for the same spirit of faith in reference unto our selves and it will relieve us under all our trials This then also hath Christ added unto the way of sufferings by his consecration of it for us All the glory and honour of the world is not to be compared with theirs unto whom it is given in the behalf of Christ not only to believe on him but also to suffer for him 1 Pet. 4.14 15 16. Thirdly He hath thereby made them usâ—ful and profitable Troubles and afflictions in themselves and their own nature have no good in them nor do they tend unto any good end they grow out of the first sentence against sin and are in their own nature poenal tending unto death and nothing else Nor are they in those who have no interest in Christ any thing but effects of the wrath of God But the Lord Christ by his consecrating of them to be the way of our following him hath quite altered their nature and tendency he hath made them good useful and profitable I shall not here shew the usefulness of Afflictions and sufferings the whole Scripture abundantly testifieth unto it and the experience of Believers in all ages and seasons confirms it I only shew whence it is that they become so and that is because the Lord Christ hath consecrated dedicated and sanctified them unto that end He hath thereby cut them off from their old stock of wrath and the curse and planted them on that of Love and Good-will He hath taken them off from the Covenant of works and translated them into that of Grace He hath turned their course from death towards life and immortality mixing his Grace Love and Wisdom with these bitter waters he hath made them sweet and wholesome And if we would have benefit by them we must always have regard unto this consecration of them Fourthly He hath made them safe They are in their own nature a Wilderness wherein men may endlesly wander and quickly lose themselves But he hath made them a way a safe way That way-faring men though fools may not erre therein Never did a Believer perish by afflictions or persecutions never was good Gold or Silver consumed or lost in this Furnace Hypocrites indeed and false Professors fearful and unbelievers are discovered by them and discarded from their hopes But they that are Disciples indeed are never safer than in this way and that because it is consecrated for them Sometimes it may be through their unbelief and want of heeding the Captain of their salvation they are wounded and cast down by them for a season but they are still in the way they are never turned quite out of the way And this through the grace of Christ doth turn also unto their advantage Nay it is not only absolutely a safe way but comparatively more safe than the way of Prosperity And this the Scripture with the experience of all Saints bear plentiful witness unto And many other blessed ends are wrought by the consecration of this way for the Disciples of Christ not now to be insisted on There remains yet to be considered in the words of the Apostle the Reason why the Captain of our salvation was to be consecrated by sufferings and this he declares in the beginning of the Verse It became God so to deal with him which he amplifies by that description of him For whom are all things and by whom are all things Having such a design as he had to bring many sons unto glory and being he for whom are all things and by whom are all things it became him so to deal with the Captain of their salvation What is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here intended and what is the importance of the word was declared before This Becomingness what ever it be it ariseth from hence That God is he for whom are all things and by whom are all things It became him not only who is so but as he is so and because he is so There is no reason for the addition of that consideration of God in this matter but that the cause is in them contained and expressed why it became him to do that which is here ascribed unto him We are then to enquire what it is that is principally regarded in God in this Attribution and thence we shall learn how it became him to bring the Lord Christ unto suffering Now the description of God in these words is plainly of him as the first Cause and last End of all things neither is it absolutely his Power in making all of nothing and his Sovereign Eternal Being requiring that all things tend unto his glory that are intended in the words But he is the Governour Ruler and Judge of all things made by him and for him with respect unto that Order and Law of their Creation which they were to observe This Rule and Government of all things taking care that as they are of God so they should be for him is that which the Apostle respects This then is that which he asserts namely that it became God as the Governour Ruler and Judge of all to consecrate Christ by sufferings which must be farther explained Man being made an intellectual Creature had a Rule of Moral Obedience given unto him This was he to observe to the glory of his Creator and Law-giver and as the condition of his coming unto him and enjoyment of him This is here supposed by the Apostle and he discourseth how man having broken the Law of his Creation and therein come short of the glory of God might by his grace be again made partaker of it With respect unto this state of things God can be no otherwise considered but as the Supreme Governour and Judge of them Now that Property of God which he exerteth principally as the Ruler and Governour of all is his Justice Justitia regiminis the Righteousness of Government Hereof there are
Person in respect of his Divine Nature wherein he is and was God over all blessed for ever He did not so become man as to cease to be God Though he drew a vail over his infinite Glory yet he parted not with it He who calls us Brethren who suffered for us who died for us was God still in all these things The condescension of Christ in this respect the Apostle in an especial manner insists upon and improves Phil. 2.5 6 7 8 9 10 11. That he who in himself is thus over all eternally blessed holy powerful should take us poor worms of the earth into this Relation with himself and avow us for his brethren as it is not easie to be believed so it is for ever to be admired And these are some of the heads of that distance which is between Christ and us Notwithstanding his participation of the same nature with us yet such was his love unto us such his constancy in the pursuit of the design and purpose of his Father in bringing many sons unto glory that he over-looks as it were them all and is not ashamed to call us brethren And if he will do this because he is of one with us because a foundation of this relation is laid in his participation of our nature how much more will he continue so to do when he hath perfected this Relation by the communication of his Spirit And this is a ground of unspeakable consolation unto Believers with supportment in every condition No unworthiness in them no misery upon them shall ever hinder the Lord Christ from owning them and open avowing them to be his Brethren He is a Brother born for the day of trouble a Redeemer for the fâ—iendless and fatherless Let their miseries be what they will he will be ashamed of none but of them who are ashamed of him and his ways when persecuted and reproached A little while will clear up great mistakes all the world shall see at the last day whom Christ will own and it will be a great surprisal when men shall hear him call them brethren whom they hate and esteem as the off-scouring of all things He doth it indeed already by his Word but they will not attend thereunto But at the last day they shall both see and hear whether they will or no. And herein I say lies the great consolation of Believers The world rejects them it may be their own Relations despise them they are persecuted hated reproached but the Lord Christ is not ashamed of them He will not pass by them because they are poor and in rags it may be reckoned as he himself was for them among malefactors They may see also the Wisdom Grace and Love of God in this matter His great design in the Incarnation of his Son was to bring him into that condition wherein he might naturally care for them as their Brother that he might not be ashamed of them but be sensible of their wants their state and condition in all things and so be always ready and meet to relieve them Let the World now take its course and the men thereof do their worst let Sathan rage and the powers of hell be stirred up against them let them load them with reproaches and scorn and cover them all over with the filth and dirt of their false imputations let them bring them into rags into dungeons unto death Christ comes in the midst of all this confusion and says Surely these are my Brethren the children of my Father and he becomes their Saviour And this is a stable foundation of comfort and supportment in every condition And are we not taught our duty also herein namely not to be ashamed of him or his Gospel or any one that bears his image The Lord Christ is now himself in that condition that even the worst of men esteem it an honour to own him when indeed they are no less ashamed of him than they would have been when he was carrying his Cross upon his shoulders or hanging upon the tree For every thing that he hath in this world they are ashamed his Gospel his Ways his Worship his Spirit his Saints they are all of them the objects of their scorn and in these things it is that the Lord Christ may be truly honoured or be despised For those thoughts which men have of his present glory abstracting from these things he is not concerned in them they are all exercised about an imaginary Christ that is inconcerned in the Word and Spirit of the Lord Jesus These are the things when we are not to be ashamed of him See Rom. 1.16 2 Tim. 1.16 chap. 4.16 That which remaineth of these Verses consisteth in the testimonies which the Apostle produceth out of the Old Testament in the confirmation of what he had taught and asserted And two things are to be considered concerning them the end for which they are produced and the especial importance of the words contained in them The first he mentions is from Psal. 22.22 I will declare thy name unto my brethren in the midst of the congregation will I sing praise unto thee The end why the Apostle produceth this testimony is to confirm what he had said immediately before namely that with respect unto his being one with the children Christ owns them for his brethren for this he doth expresly in this place And we are to take notice that the Apostle in the use of these testimonies doth not observe any order so that one of them should confirm one part and another part of his assertion in the order wherein he had laid them down it sufficeth him that his whole intendment in all the parts of it is confirmed in and by them all one having a more especial respect unto one part than another In this first it is clear that he proves what he had immediately before affirmed namely that the Lord Christ owns the children for his brethren because of their common interest in the same nature And there needs nothing to evince the pertinency of this testimony but only to shew that it is the Messiah which speaketh in that Psalm and whose words these are which we have done fully already in our Prolegomena For the Explication of the words themselves we may consider the two-fold Acâ—or Duty that the Lord Christ takes upon himself in them first that he will declare the Name of God unto his brethren and secondly that he would celebrate him with praises in the congregation In the former we must enquire what is meant by the Name of God and then how it is or was declared by Jesus Christ. This expression the Name of God is variously used Sometimes it denotes the Being of God God himself sometimes his Attributes his Excellencies or Divine Perfections some one or more of them As it is proposed unto sinners as an object for their Faith Trust and Love it denotes in an especial manner his Love Grace and Goodness that in himself he
is good gracious and merciful Isa. 50.10 And withall it intimates what God requires of them towards whom he is so good and gracious This Name of God is unknown to men by nature so is the way and means whereby he will communicate his Goodness and Grace unto them And this is the Name of God here intended which the Lord Jesus manifested unto the men given him out of the world Joh. 17.5 which is the same with his declaring the Father whom no man hath seen at any time Joh. 1.18 This is that Name of God which the Lord Jesus Christ had experience of in his sufferings and the manifestation whereof unto his Brethren he had procured thereby Hereof he says in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare it recount it in order number the particulars that belong unto it and so distinctly and evidently make it known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make it known as a messenger sent from thee and by thee And there are two ways whereby the Lord Christ declared this Name of God 1. In his own Person and that both before and after his sufferings for although it be mentioned here as a work that ensued his death yet is it not exclusive of his teachings before his suffering because they also were built upon the supposition thereof Thus in the dayes of his flesh he instructed his Disciples and preached the Gospel in the Synagogues of the Jews and in the Temple declaring the name of God unto them So also after his Resurrection he conferred with his Apostles about the Kingdom of God Acts 1. 2. By his Spirit and that both in the Effusion of it upon his Disciples enabling them personally to preach the Gospel unto the men of their own generation and in the Inspiration of some of them enabling them to commit the Truth unto writing for the Instruction of the Elect unto the end of the world And herein doth the Apostle according unto his wonted manner not only confirm what he had before delivered but make way for what he had farther to instruct the Hebrews in namely the Prophetical Office of Christ as he is the great Revealer of the Will of God and Teacher of the Church which he professedly insists upon in the beginning of the next Chapter In the second part of this first Testimony is declared farther 1 What Christ will moreover do He will sing praises unto God and 2. Where he will do it in the midst of the Congregation The Expression of both these is accommodated unto the Declaration of Gods Name and praising of him in the Temple The singing of Hymns of praise unto God in the great Congregation was then a principal part of his Worship And in the first Expression two things are observable 1. What Christ undertakes to do and that is to praise God Now this is only Exegetical of what went before He would praise God by declaring his name There is no way whereby the Praise of God may be celebrated like that of declaring his Grace Goodness and love unto men whereby they may be won to believe and trust in him whence Glory redounds unto him 2. The chearfulness and alacrity of the Spirit of Christ in this work he would do it as with Joy and Singing with such a frame of heart as was required in them who were to sing the praises of God in the great Assemblies in the Temple 2. Where would he do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Congregation the great Congregation as he calls it v. 25. that is the great Assembly of the people in the Temple And this was a Type of the whole Church of the Elect under the New Testament The Lord Christ in his own Person by his Spirit in his Apostles and his Word by all his Messengers unto the end of the world setting forth the Love Grace Goodness and Mercy of God in him the Mediator sets forth the praise of God in the midst of the Congregation I shall only add that whereas singing of hymns unto God was an especial part of the Instituted Worship under the Old Testament to whose use these Expressions are accommodated it is evident that the Lord Christ hath eminently set forth this praise of God in his Institution of Worship under the New Testament wherein God will ever be glorified and praised This was that which the Lord Christ engaged to do upon the Issue of his sufferings and we mâ—y propose it unto our Example and Instruction namely V. That which was principally in the heart of Christ upon his sufferings was to declare and manifest the Love Grace and Good will of God unto men that they might come to an Acquaintance with him and Acceptance before him There are two things in the Psalm and the words that manifest how much this was upon the heart of Christ. The most part of the Psalm containeth the great conflâ—ct that he had with his sufferings and the Displeasure of God against sin declared therein He is no sooner delivered from thence but instantly he engageth in this work As he lands upon the shore from that Tempest wherein he was tossed in his Passion he cryes out I will declare thy name unto my brethren in the midst of the Congregation will I sing praise unto thee And thus we find that upon his Resurrection he did not immediately ascend into glory but first declared the name of God unto his Apostles and Disciples and then took order that by them it should be declared and published to all the world This was upon his Spirit and he entered not into his glorious Rest untill he had performed it The words themselves also do evidence it in that Expression of celebrating Gods name with hymns with singing It was a joy of heart unto him to be engaged in this work Singing is the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.13 of them that are in a glad free rejoycing condition So was the Lord Christ in this work He rejoyced of old with the very thoughts of this work Prov. 8.30 31. Isa. 61.1 2 3. And it was one of the glorious Promises that were made unto him upon his undertaking the work of our Salvation that he should declare or preach the Gospel and the name of God therein unto the Conversion of Jews and Gentiles Isa. 49.1 2 3 4 5 6 7 8 9 10. He rejoyced therefore greatly to do it and that First Because herein consisted the Manifestation and Exaltation of the glory of God which he principally in his whole work aimed at He came to do the will and thereby to set forth the glory of the Father By and in him God designed to make his glory known the glory of his Love and Grace in sending him the glory of his Justice and faithfulness in his sufferings the glory of his Mercy in the Reconciliation and Pardon of sinners the glory of his Wisdom in the whole Mysterie of his Mediation and the glory together
of all his Eternal Excellencies in bringing his Sons unto the everlasting Enjoyment of him Now nothing of all this could have been made known unless the Lord Christ had taken upon him to preach the Gospel and declare the name of God Without this what ever else he had done or suffered had been lost as unto the interest of the glory of God This then being that which he principally aymed at this design must needs be greatly in his mind He took care that so great Glory built on so great a foundation as his Incarnation and Mediation should not be lost His other work was necessary but this was a Joy of heart and soul unto him Secondly The Salvation of the Sons to be brought unto glory with all their Interest in the Benefit of his sufferings depended on this work of his How much he sought that his whole work declares For their sakes it was that he came down from Heaven and was made flesh and dwelt amongst them for their sakes did he undergo all the miseries that the world could cast upon him for their sakes did he undergo the Curse of the Law and wrestle with the Displeasure and Wrath of God against sin And all this seemed as it were little unto him for the love he barâ— them as Jacobs hard service did to him for his love unto Rachel Now after he had done all this for them unless he had declared the Name of God unto them in the Gospel they could have had no Benefit by it For if they believe not they cannot be saved And how should they believe without the word and how or whence could they hear the word unless it had been preached unto them They could not of themselves have known any thing of that name of God which is their life and salvation Some men talk of I know not what Declaration of Gods Name Nature and Glory by the works of Nature and Providence but if the Lord Christ had not indeed revealed declared and preached these things these Disputers themselves would not have been in any other Condition than all mankind is who are left unto those Teachers which is most dark and miserable The Lord Christ knew that without his performance of this work not one of the Sons the conduct of whom to glory he had undertaken could ever have been brought unto the knowledge of the name of God or unto faith in him or obedience unto him which made him earnestly and heartily engage into it Thirdly Hereon depended his own Glory also His Elect were to be gathered unto him in among and over them was his glorious Kingdom to be erected Without their Conversion unto God this could not be done In the state of nature they also are children of Wrath and belong to the Kingdom of Satan And this Declaration of the name of God is the great Way and means of their Calling Conversion and Translating from the power of Satan into his Kingdom The Gospel is the Rod of his strength whereby his people are made willing in the day of his power In brief the gathering of his Church the setting up of his Kingdom the establishment of his Throne the setting of the Crown upon his head depend wholly on his declaring the name of God in the preaching of the Gospel Seeing therefore that the glory of God which he aimed at the salvation of the Sons which he sought for and the Honour of his Kingdom which was promised unto him do all depend on this Work it is no wonder if his Heart were full of it and that he rejoyced to be engaged in it And this Frame of heart ought to be in them who under him are called unto this work The work it self we see is noble and excellent such as the Lord Christ carried in his Eye through all his sufferings as that whereby they were to be rendered useful unto the glory of God and the souls of men And by his Rejoycing to be engaged in it he hath set a Pattern unto them whom he calls to the same Employment Where men undertake it for filthy lucre for self Ends and carnal Respects this is not to follow the Example of Christ nor to serve him but their own bellies Zeal for the glory of God Compassion for the souls of men Love to the Honour and Exaltation of Christ ought to be the principles of men in this undertaking Moreover the Lord Christ by declaring that he will set forth the praise of God in the Church manifests what is the Duty of the Church it self namely to praise God for the work of his Love and Grace in our Redemption by Christ Jesus This he promiseth to go before them in and what he leads them unto is by them to be persisted in This is indeed the very End of gathering the Church and of all the Duties that are performed therein and thereby The Church is called unto the glory of the Grace of God Ephes. 1.6 that it may be set forth in them and by them This is the End of the Institution of all Ordinances of Worship in the Church Ephes. 3.8 9 10. And in them do they set forth the Praises of God unto men and Angels This is the Tendency of Prayer the Work of Faith the fruit of Obedience It is a fond imagination which some have fallen upon that God is not praised in the Church for the work of Redemption unless it be done by Words and Hymns particularly expressing it All Praying all Preaching all Administration of Ordinances all our Faith all our Obedience if ordered aright are nothing but giving glory to God for his Love and Grace in Christ Jesus in a due and acceptable manner And this is that which ought to be in our design in all our Worship of God especially in what we perform in the Church To set forth his praise to declare his name to give glory unto him by believing and the profession of our faith is the End of all we do And this is the first Testimony produced by our Apostle His next is taken from Psalm 18.2 I will put my trust in him The whole Psalm literally respects David with his Streights and Deliverances not absolutely but as he was a Type of Christ. That he was so the Jews cannot deny seeing the Messiah is promised on that account under the name of David And the close of the Psalm treating of the calling of the Gentiles as a fruit of his deliverance from sufferings manifest him principally to be intended And that which the Apostle intends to prove by this Testimony is that he was really and truly of one with the Sons to be brought unto glory and that he doth from hence inasmuch as he was made and brought into that condition wherein it was necessary for him to trust in God and act in that Dependance upon him which the nature of man whilest exposed unto Troubles doth indispensibility require Had he been only God this could have been spoken of him
able there is a chain of God in it not to be broken men may gall themselves with it but cannot remove it and if God take it from them without granting them a lawful release and delivery it is to their farther misery And this is in some measure or other the portion of every one that is convinced of sin before they are freed by the Gospel And some have disputed what degrees of it are necessary before believing But what is necessary for any one to attain unto is his duty But this bondage can be the duty of no man because it is involuntary It will follow conviction of sin but it is no mans duty rather it is such an effect of the Law as every one is to free himself from so soon as he may in a right way and manner This estate then befalls men whether they will or no. And this is so if we take bondage passively as it affects the soul of the sinner which the Apostle seems to intend by placing it as an effect of the fear of death take it actively and it is no more than the sentence of the Law which works and causeth it in the soul and so all sinners are inevitably obnoxious unto it And this estate as we observed fills men with desires after and puts them upon various attempts for deliverance Some desire only present ease and they commonly with-draw themselves from it by giving up themselves wholly unto their hearts lusts and therein to Atheism which God oftentimes in his righteous judgment gives them up unto knowing that the day is coming wherein their present woful temporal relief will be recompenced with eternal misery Some look forwards unto what is to come and accordingly to their light and assistance variously apply themselves to seek relief Some do it by a righteousness of their own and in the pursuit thereof also there are ways innumerable not now to be insisted on and some do it by Christ which how it is by him effected the Apostle in the next place declares Two things as was shewed are affirmed of the Lord Christ in consequence unto the premised supposition of the childrens being partakers of flesh and bloud and of their obnoxiousness unto death and to bondage 1. That of their natural condition he himself partook 2. That from their moral condition he delivered them which that he might do it was necessary that he should partake of the other 1. He himself did likewise partake of the same The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise in like manner doth denote such a similitude as is consistent with a specifical identity And therefore Chrysostom from hence urgeth the Marcionites and Valentinians who denyed the reality of the Humane Nature of Christ seeing that he partook of it in like manner with us that is truly and really even as we do But yet the word by force of its composition doth intimate some disparity and difference He took part of humane nature really as we do and almost in like manner with us For there were two differences between his being partaker of humane nature and ours First In that we subsist singly in that nature but he took his portion in this nature into subsistence with himself in the Person of the Son of God Secondly This nature in us is attended with many infirmities that follow the individual persons that are partakers of it in him it was free from them all And this the Apostle also intimates in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changing his expression from that whereby he declared the common interest of the children in the same nature which is every way equal and alike The whole is That he took his own Portion in his own Manner unto himself And this Observation removes what is hence objected against the Deity of Christ. Cum Christus saith Schlictingius hominum mortalium fragilium dux fautor sit propterea is non Angelus aliquis multo verò minus ipse Deus summus qui solus immortalitatem habet sed homo suo tempore malis variis calamitatibus obnoxius esse debuit It is true it appears from hence that Christ ought to be a man subject to sufferings and death and not an Angel as the Apostle farther declares in the next verse but that he ought not to be God it doth not appear As God indeed he could not die but if he who was God had not taken part of flesh and bloud God could not have redeemed his Church with his own blood But this is the perpetual Paralogism of these men Because Christ is asserted to have been truly a man therefore he is not God which is to deny the Gospel and the whole mystery of it He proceeds with his exceptions against the application of these words unto the incarnation of the Lord Christ the sum whereof is that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote an universal conformity or specifick identity between Christ and the children not only as to the Essence but also as to all other concernments of humane nature or else no benefit could redound unto them from what he did or suffered But 1. The words do not assert any such thing as hath been declared 2. It is not true The children were partakers of humane nature either by Creation out of the dust of the earth as Adam or by natural generation The Lord Christ was conceived of a Virgin by the power of the Holy Ghost and yet the benefit redounds unto the children It is evident then that the similitude urged by the Apostle is confined to the substance of flesh and bloud or the Essence of Humane Nature and is not to be extended unto the personal concernments of the one or the other nor the way whereby they became partakers of the same nature Nor is the argument for the Incarnation of Christ taken meerly from the expressions in this verse but whereas he had before proved him to be above and before the Angels even God over all and here intimating his existence antecedent to his participation of flesh and blood his Incarnation doth necessarily ensue The necessity of this Incarnation of Christ with respect unto the End of it hath before been declared evinced and confirmed We shall now stay only a little to admire the Love Grace and Mysterie of it And we see here IV. That the Lord Christ out of his inexpressible Love willingly submitted himself unto every condition of the Children to be saved by him and to every thing in every condition of them sin only excepted They being of flesh and blood which must be attended with many infirmities and exposed unto all sorts of Temptations and miseries he himself would also partake of the same His delight was of Old in the Sons of men Prov. 8.30 and his heart was full of thoughts of Love towards them and that alone put him on this Resolution Gal. 2.20 Rev. 1.5 When God refused Sacrifices and Burnt-Offerings as insufficient to make the
Beauty and Glory both Authority and Majesty How Christ was thus crowned we have at large shewed on the first Chapter Secondly This Soveraignty is attended with actual Rule Wherein 1. The Dominion it self is expressed and 2. The Extent of it First Thou madest him have Dominion over the works of thy hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 madest him to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointedst him in Authority over He had actual Rule and Dominion given him upon his Coronation And Secondly The Extent of this Dominion is the Works of Gods hands And least any from this indefinite Expression should think this Rule limited either to the things mentioned before by the Psalmist v. 4. called the work of Gods fingers that is the Heavens the Moon and the Stars or in the following Distribution of things here below into Sheep Oxen Fowls and Fish v. 7 8. that is all the creatures here below he adds an Amplification of it in an universal Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath put all things without Exception in subjection unto him and to manifest his absolute and unlimited Power with the unconditional subjection of all things unto him he adds that they are placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under his very feet An Expression setting forth a Dominion every way unlimited and absolute Verse VIII THe Apostle having recited the Testimony which he intends to make use of proceeds in the eighth Verse unto some such Explications of it as may make it appear to be proper and suited unto the End for which it is produced by him And they are two the first whereof respects the sense of the words which express the Extent of this Dominion the latter an instance of some Person or Persons unto whom this Testimony as thus explained cannot be applied For the Explication of the Objective Extent of the Rule and Dominion mentioned he adds For in that he hath made all subject unto him he hath left nothing that is not put under him For whereas it might be objected that there is no mention in the Psalm of the World to come whereof he treats he lets them know that that cannot be excepted seeing the Assertion is universal and unlimited that all things whatsoever are put under him It is true our Apostle making use of this very Testimony in another place 1 Cor. 15.27 adds there that there is a manifest Exception in reference unto him who so put all things under him and it is evident that it is so indeed for the Psalmist treats not of God himself but of the works of God and among them saith the Apostle here there lyes no Exception they are all brought into Order under this Rule And so by this Testimony thus explained as necessity requires it should be he hath fully confirmed that the World to come being one of the especial works of God and not put in subjection unto Angels is made subject unto man which was that he undertook to demonstrate Secondly To direct this Testimony unto its proper End and to make way for its Application unto him who is especially intended therein he declares negatively unto whom it is not applicable but now we see not yet all things put under him Man it was concerning whom the words are spoken What is man This must denote the nature of man and that either as it is in all mankind in general and every individual or in some especial and peculiar instance in one partaker of that nature For the First He denyes that this can belong unto man in general all or any of them on that general account of being men And in this Negation there are two Circumstances considerable First The manner of his asserting it by an appeal to common Experience we see this is a matter whereof every one may judge We all of us know by experience that it is otherwise we need neither Testimony nor Argument to instruct us herein Our own condition and that which we behold other men in is sufficient to inform us And this is a way whereby an appeal is made as it were to common sense and Experience as we do in things that are most plain and unquestionable Secondly There is a limitation of this Experience in the word yet wee see not as yet And this doth not intimate a contrary state of things for the future but denyes as to all the time that is past A long space of time there hath been since the giving out of this Testimony much longer since the Creation of man and all other things and yet all this while we see that all things are far enough from being put under the feet of man or if there be in the word a reserve for some season wherein this word shall in some sense be fulfilled in meer man also it is for that time wherein they shall be perfectly glorified with him who is principally intended and so to be admitted as it were to be sharers with him in his Dominion Revel 3.21 These things make plain what is here denyed and in what sense All mankind in conjunction are very remote from being invested with the Dominion here described from having the whole Creation of God cast in subjection under their feet It is true there was given unto man at first in his Original condition a Rule over those creatures here below that were made for the use and sustentation of his natural life and no other And this also is in some measure continued unto his Posterity though against the present bent and inclination of the creatures who groan because of the bondage that they are put unto in serving of their use and necessity But all this at first was but an obscure Type and shadow of the Dominion here intended which is absolute universal and such as the creatures have no reason to complain of their proper condition being allotted unto them therein Hence we our selves by our own Observation may easily discern that this word respects not principally either the first man or his posterity for we see not as yet after this long space of time since the creation that all things are put into subjection unto him Having thus unfolded the Testimony insisted on before we proceed unto the Apostolical Application of it unto the Person to whom it doth belong we may stay here a little and gather something from it for our instruction And it is in general that The consideration of the Infinitely Glorious Excellencies of the nature of God maninifesting themselves in his Works doth greatly set out his Condescension and Grace in his regard and respect unto mankind This the occasion of the Words and the Words themselves do teach us 1. This the method of the Psalmist I say leads us unto He begins and ends his consideration of the works of God with an Admiration of his Glorious Excellency by whom they were made v. 1.9 O Lord our Lord how excellent is thy name how glorious art thou and thou manifestest thy self so to be and
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