2.9 3. Of Grace in his Humane Nature Joh. 1.14 Chap. 3.34 Luke 2.52 Chap. 4.1 4. An Authoritative fulness to communicate of it unto others that is the fulness here intended For it is in him as the head of the Church v. 18. so as that from him or that fulness which it pleased the Father to entrust him withall believers might receive grace for grace Joh. 1.16 17. Thus he testifies that all things are delivered to him of the Father Matth. 11.27 put into his power and possession And they are the things he there intends on the account whereof he invites sinners weary and laden to come unto him v. 28. That is all Mercy and Grace which are the things that burdened sinners need and look after The same is testified Joh. 3.35 36. and fully Joh. 16.15 All things that the Father hath are mine Joh. 16.19 All the Grace and Mercy that are in the Heart of God as a Father to bestow upon his Children they are all given into the hand of Christ and are his or part of his Inheritance In particular 1. All Pardoning Grace for the Acceptance of our Persons and Forgiveness of our sins is his he is the Lord of it Acts 5.31 He is made a Prince and a Saviour to give repentance and the forgiveness of sins Forgiveness of sin is wholly given unto him as to the Administration of it nor doth any one receive it but out of his stores And what is the Dominion of ten thousands of worlds in comparison of this Inheritance Sure he shall be my God and King who hath all forgiveness at his disposal All that this World can do or give is a thousand times lighter than the dust of the ballance if compared with these good things of the Kingdom of Christ. 2. All Regenerating quickning sanctifying assisting Grace is his 1. Joh. 5.21 He quickneth whom he pleaseth He walks among dead souls and sayes to whom he will Live And 2. He sanctifies by his Spirit whom he pleaseth Joh. 4.14 All the living waters of saving Grace are committed to him and he invites men unto them freely Cant. 5.1 Isa. 55.1 Rev. 21. And 3. All Grace actually assisting us unto any duty is his also for without him we can do nothing Joh. 15.5 for it is he alone that gives out suitable help at the time of need Heb. 4.16 No man was ever quickned purified or strengthened but by him nor can any dram of this Grace be obtained but out of his Treasures Those who pretend to stores of it in their own wills are so far Antichrists 3. The Grace of our Preservation in our Acceptation with God and Obedience unto him is solely his Joh. 10.28 And so also 4. Are all the blessed and gracious Priviledges whereof we are made partakers in our Adoption Joh. 1.12 Heb. 3.6 He is so Lord over the whole House and family of God as to have the whole inheritance in his power and the absolute disposal of all the good things belonging unto it These are the Riches and Treasure of the Kingdom of Christ the good things of his House the Revenues of his Dominion The Mass of this Treasure that lyes by him is infinite the stores of it are inexhaustible and he is ready free gracious and bountiful in his Communications of them to all the Subjects of his Dominion This part of his Heirship extends unto 1. All the Grace and Mercy that the Father could find in his own gracious Heart to bestow when he was full of Counsels of Love and designed to exalt himself by the way of Grace Ephes. 1.6 2. To all the Grace and Mercy which he himself could purchase by the Effusion of his Blood Heb. 9.14 Eph. 1.13 and indeed these are commensurate if things in respect of us altogether boundless may be said to be commensurate 3. All that Grace which hath saved the World of Sinners which are already in the enjoyment of God and that shall effectually save all that come to God by him 4. All that Grace which in the Promises of it in the Old Testament is set out by all that is rich precious glorious all that is eminent in the whole Creation of God and in the New is called Treasures unsearchable Riches and exceeding Excellency which being communicated by him to all the subjects of his Kingdom makes every one of them richer than all the Potentates of the earth who have no interest in him The especial Foundation of all this Trust is in an eminent manner expressed Esay 53.10 11 12. His suffering for the sins of all those to whom he intends to communicate of this his fulness according to the will of God and the Purchase he made in his death according to the tenour of the Covenant of the Mediator makes it just and righteous that he should enjoy this part of his Inheritance Heb. 2.17 chap. 9.12 The Father says unto him Seest thou these poor wretched Creatures that lie perishing in their bloud and under the curse They had once my Image gloriously enstamped on them and were every way meet for my service but behold the Misery that is come upon them by their sin and rebellion sentence is gone forth against them upon their sin and they want nothing to shut them up under Everlasting Ruine but the Execution of it Wilt thou undertake for to be their Saviour and Deliverer to save them from their sins and the wrath to come Wilt thou make thy Soul an Offering for their sins and lay down thy Life a Ransome for them Hast thou Love enough to wash them in thy own Blood in a Nature to be taken of them Being obedient therein unto death the death of the Cross Whereunto he replies I am content to do thy Will and will undertake this work and that with joy and delight Lo I come for that purpose my delight is with these sons men Psal. 40.8 Prov. 8.31 What they have taken I will pay What is due from them let it be required at my hand I am ready to undergo Wrath and curse for them and to pour out my soul unto death It shall be saith the Father as thou hast spoken and thou shalt see of the travel of thy soul and be satisfied I will give thee for a Covenant and a Leader unto them and thou shalt be the Captain of their salvation To this end take into thy power and disposal all the Treasures of Heaven all Mercy and Grace to give out unto them for whom thou hast undertaken Behold here are unsearchable hidden Treasures not of many Generations but laid up from Eternity take all these Riches into thy power and at thy disposal shall they be for ever This is the noble peculiar foundation of this part of the Inheritance of Christ. From what hath been spoken the Rule also whereby the Lord Christ proccedeth in disposing these Treasures to the sons of men is made evident Though he hath all Grace committed unto him yet he bestowes not
grace upon all The Rule of his procedure herein is God's Election For the Foundation of this whole Trust is his undertaking for them who were given him of his Father see Act. 13.48 Rom. 11.7 Ephes. 1.3 4 5 6 7 8. And the variety which is seen in his actual Communication of Grace and Mercy unto sinners depends upon the Sovereign and Eternal Designation of the Persons of them who by him were to obtain mercy and be made Heirs of Salvation But although the Persons are designed and allotted unto him from Eternity who were to receive this Grace and Mercy at his hands yet as to the manner and all Circumstances of his Dispensation and Communication of them they are wholly committed unto his own Sovereign Will and Wisdom Hence some he calls at one time some at another some in the Morning that they may glorifie Grace in working all the day some in the Evening of their lives that they may exalt pardoning mercy to Eternity on some he bestows much Grace that he may render them useful in the strength of it on others less that he may keep them humble in a sense of their wants Some he makes rich in Light others in Love some in Faith others in Patience that they may all peculiarly praise him and set out the fulness of his stores And hereby 1. He glorifies every Grace of his Spirit by making it shine eminently in one or other as Faith in Abraham and Peter Love in David and John Patience in Job And 2. he renders his subjects useful one to another in that they have opportunities upon the defects and fulness of each other to exercise all their Graces And 3. so he renders his whole Body uniform and comely 1 Cor. 12.16 17 18 19 20 21 22 23 24 25 26 27. 4. Keeping every Member in Humility and dependance whilst it sees its own wants in some Graces that others excells in Col. 2.19 This is another most eminent part of the Inheritance and Kingdom of Christ. II. All Gifts that are bestowed on any of the sons of men whereby they are differenced from others or made useful unto others belong also unto the Inheritance and Kingdom of Christ. Gifts bestowed on men are either Natural or Spiritual Natural Gifts are especial Endowments of the Persons or Minds of men in Relation unto things appertaining unto this Life as Wisdom Learning skill and cunning in Arts and Sciences I call them Natural in respect of the Objects that they are exercised about which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this life as also in respect of their End and Use. They are not always so as to their rise and spring but may be immediately infused as Wisdom was into Solomon for Civil Government 1 King 9.12 and skill for all manner of Mechanical Operations into Bezaleel Exod. 31.2 3 6. But how far these gifts are educed in an ordinary course of Providence out of their hidden seeds and principles in nature in a just connexion of Causes and Effects and so fall under a certain Law of Acquisition or what there may be of the Interposition of the Spirit of God in an especial manner immediately conferring them on any falls not under our present consideration of them Nor yet can we insist on their Use which is such that they are the great Instrument in the hand of God for the preservation of Humane Society and to keep the course of mans life and pilgrimage from being wholly bruitish I design only to shew that even they also belong though more remotely to the Lordship of Jesus Christ which they do on two accounts 1. In that the very use of mens Reason and their natural faculties as to any good end or purpose is continued unto them upon the account of his Interposition bringing the world thereby under a dispensation of patience and forbearance as was declared Joh. 1.9 2. He is endued with Power and Authority to use them in whose hand soever they lie whether of his friends or enemies to the especial Ends of his Glory in doing good unto his Church And indeed in the Efficacy of his Spirit and Power upon the Gifts of the minds of men exciting ordering disposing enabling them unto various Actings and Operations by and with them controuling over-ruling entangling each other and themselves in whom they are by them his Wisdom and care in the Rule Government Chastisement and Deliverance of his Church are most conspicuous III. 2. Spiritual Gifts which principally come under that Denomination are of two sorts Extraordinary and Ordinary The first are immediate Endowments of the minds of men with Abilities exceeding the whole Systeme of Nature in the exercise whereof they are meer Instruments of him who bestows those gifts upon them Such of old were the Gifts of Miracles Tongues Healing Prediction and infallible Inspiration given out by the Lord Christ unto such as he was pleased to use in his Gospel service in an Extraordinary manner The latter sort are Furnishments of the minds of men enabling them unto the Comprehension of spiritual things and the management of them for spiritual Ends and purposes Such are Wisdom Knowledge Prudence Utterance Aptness to teach in general Abilities to manage the things of Christ and the Gospel unto their own proper ends And these also are of two sorts 1. Such as are peculiar unto Office and 2. Such as are common unto others for their own and others Good and Edification according as they are called unto the exercise of them And these two sorts of Gifts differ only in respect of degrees There are no ordinary Gifts that Christ's Officers are made partakers of their Office only excepted which differs in the kind or nature of them from those which he bestows on all his Disciples which makes their stirring up and endeavours to improve the Gifts they have received exceeding necessary unto them And Christ's collation of these Gifts unto men is the foundation of all the Offices that under him they are called to discharge See Ephes. 4.8 11. 1 Cor. 12.7 Joh. 20.21 22. And as they are the spring and foundation of Office so they are the great and only means of the Churches edification By them Christ builds up his Church to the measure appointed unto the whole and every member of it And there is no Member but hath its Gift which is the Talent given or rather lent to trade withall Now of all these Christ is the only Lord they belong unto his Kingdom Psal. 68.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he ascended on high he took or received gifts for man he took them into his own power and disposal being given him of his Father as Peter declares Act. 2.33 adding that he received the Spirit by whom all these gifts are wrought And Ephes. 4.8 the Apostle renders the words of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave gifts because he received them into his power not to keep them unto himself but to give them out to
friendship contracted between the Woman and the Serpent and her fixing faith in him God here declares that he will break that League and put Enmity between them Being now both of them under the same condition of sin and Curse this could not be without a change of Condition in one of them Satan is not divided from himself nor is at Enmity with them that are left wholly in his Estate A change of Condition therefore on the part of the Woman and her Seed is plainly promised that is by a Deliverance from the state of sin and misery wherein they were Without this the Enmity mentioned could not have ensued Thirdly In pursuit of this Enmity the seed of the woman was to bruise the Head of the Serpent The Head is the seat of his Power and Craft Without the destruction of the Evil and pernicious effects which by his Counsel he had brought about his Head cannot be bruised By his Head he had contrived the Ruine of mankind and without the Destruction of his Works and a Recovery from that Ruine he is not conquered nor his Head bruised And as these things though they may now seem somewhat obscurely expressed in these words are yet made plain unto us in the Gospel so the importance of them was evident unto our first Parents of old being expounded by all the Circumstances wherewith the matter of fact was attended Again there is an intimation of the manner how this work shall be performed This First God takes upon himself I will do it I will put Enmity It is an issue of his Soveraign Wisdom and Grace But Secondly He will do it in and by the nature of man the seed of the Woman And two things must concur to the effecting of it First That this seed of the Woman must conquer Satan bruise his Head destroy his Works and procure Deliverance for mankind thereby Secondly That he must suffer from and by the means of Satan in his so doing the Serpent must bruise his Heel This is the Remedy and Relief that God hath provided for mankind And this is the MESSIAH or God joyning with the Nature of man to Deliver mankind from sin and Eternal misery § 24 This Promise of Relief by the seed of the Woman is as the first so the only intimation that God gave unto our first Parents of a way of Deliverance from that condition whereinto they and the whole Creation were brought by the Entrance of Evil or Sin It was likewise the first Discovery that there was in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benignity Grace Kindness or Mercy Compassion Pardon Hereby he declared himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neh. 9. v. 17. A God of Pardons Gracious and tenderly mercifull As also Psalm 86. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and pardoning and much in mercy And if this be not acknowledged it must be confessed that all the world at least unto the Flood if not unto the dayes of Abraham in which space of Time we have Testimony concerning some that they walked with God and pleased him were left without any certain ground of Faith or hope of Acceptance with him For without some knowledge of this Mercy and the Provision of a way for its exercise they could have no such Perswasion This then we have obtained that God presently upon the Entrance of sin into the World and the breach of its publick Peace thereby promised a Reparation of that Evil in the whole Extent of it to be wrought in and b◠the seed of the Woman That is the MESSIAH § 25 According unto our Design we may take along with us the thoughts of the Jews in this matter expressed after their manner For the Serpent that tempted Eve who is here threatned as the Head of all the Evil that ensued thereon they confess that Satan accompanied him and was principally intended in the Curse denounced against him So the Targum of Ben Vzziel When the Serpent came to tempt Eve she saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samael the Angel of Death upon him And Maimonides gives a large account of the Doctrine of their Wisemen in this matter More Nebuch pag. 2. cap. 20. At neque hoc praetereundum quod in Midrash adducunt Sapientes nostri Serpentem equitatum fuisse quantitatem ejus instar Cameli sessorem ejus fuisse illum qui decepit Evam huncque Sessorem fuisse Samaelem quod nomen absolute usurpant de Sathana Invenies enim quod in multis locis dicunt Sathanam voluisse impedire Abrahamum ne ligaret Isaacum sic voluisse impedire Isaacum ne obsequeretur voluntati patris sui alibi vero in hoc eodem negotio dicunt venit Samael ad Abrahamum sic itaque apparet quod Samael sit ipse Sathan To omit their Fables this in evident that they acknowledge it was Satan who deceived Eve And in Bereshith Rabba sect 10. They give an account why God expostulated with Adam and Eve before he pronounced Sentence against them but without any Word or Question proceeded immediately unto the Doom of the Serpent For say they the Holy Blessed God said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Serpent is wicked and a cunning disputer and if I speak unto him he will strait way say thou gavest them a Commandment and I gave them a Commandment why did they leave thy Commandment and follow my Commandment and therefore he presently pronounced sentence against him And the same words are repeated in Midrash Vaiikra ad cap. 13. v. 2. which things can be understood of Satan only I know some of the later Masters have other thoughts of these things because they discover what use may be made of the Truth and the Faith of their fore-fathers in this matter Aben Ezra in his Commentary on this place disputes the Opinions of their Doctors and although he acknowledge that Rabbi Saadias Haggaon and Rabbi Samuel Ben Hophni with others that is indeed their Targums and Talmuds and all their antient Writers affirm Satan to be intended yet he contends for the Serpent only on the weak pretences that Satan goeth not on his Belly nor eateth Dust which things in the letter are confessed to belong unto the Instrument that he used And hereon they would have it that the Serpent was deprived of voice and understanding which before he had so making him a rational subsistence who is expresly reckoned amongst the Beasts of the Field The Root of all Evil also they would have to lye in the matter whereof we were originally made an impossible figment invented to reflect the guilt of all sin on Him that made us Thus every thing seems right to men that will serve the present turns whilest they shut their Eyes against the Truth But we have the consent of the Antientest Best and Wisest of them in this matter as also unto the Deliverance here promised The two Targums of Vzzielides and that called Jerusalem both agree that these words contain a Remedy of
meet to conjoyn together his greatest mercy towards them and his greatest plague upon their enemies To this end he gives command unto the destroying Angel to pass through the Land and to slay all the first-born therein from his who sate upon the Throne unto the meanest person belonging unto the body of that Nation And although he might have preserved the Israelites from this destruction by the least intimation of his will unto the Instruments used therein yet having respect unto the furtherance of their faith and obedience as also designing their instruction in the way and means of their eternal salvation he chose to do it by this Ordinance of the Passover The form of this service is given us Exod. 12.27 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesach and the reason of it is subjoyned for the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasach passed over the houses of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to pass on by leaping making as it were a halt in any place and then leaping over that which is next Whence he that goes halting is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisseach one that as it were leaps on from one leg unto the other Some of the Antients call it Phase Cheth being only not pronounced The Greeks retain the name but corrupt it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are followed by the Latines who call it Pascha Hence after the Apostle had applied this Feast and Sacrifice unto the Lord Christ 1 Cor. 5.7 and Christians began to celebrate the commemoration of the Passion and Suffering of Christ at the time of the year when that was observed many both of the Greeks and Latins began to think that the word was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patior to suffer as both Augustin and Gregory Nazianzen Serm. de Pasch. do declare who both of them refute that imagination The general nature of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice v. 22. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Feast v. 14. A Sacrifice from the slaying and offering of the Lamb which was done afterwards for the people by the Levites and a Feast from the joy and remission of labour wherewith the annexed Solemnities were to be observed The matter of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saeh v. 3. that is a young Lamb or Kid a male without blemish for either might be used in this service v. 5. The manner of the service was 1. In the Preparation the Lamb or Kid was to be taken into custody on the tenth day of the month and kept therein four days v. 6. which as the Jews say was partly that they might discern perfectly whether it had any blemish or no partly that they might by the sight of the Lamb be minded of their duty and the mercy of their deliverance Indeed it was that it might prefigure the imprisonment of the Lamb of God Isa. 53.7 8. who took away the sins of the world This preparation the Jews say was temporary and observed only at the first Institution of the Ordinance in Egypt and that partly lest in their haste they should not otherwise have been able to prepare their Lambs So also was the sprinkling of the bloud on the posts of the doors of their dwelling houses v. 7. with Hysop which could not be afterwards observed when by God's Institution the whole Congregation were to celebrate it in one place and it had respect unto their present deliverance from the destroying Angel v. 12 and 13. In like manner was their eating it with their loins girt their shooes on their feet and their staves in their hands v. 11. that they might be in a readiness for their immediate departure which was not afterwards observed by our Lord Jesus Christ nor any of the Church For these signs ceased with the present occasions of them 2. This Lamb was to be provided for each houshold v. 3 4. which was the third distribution of that people the first being into Tribes and the second into Families from the twelve Patriarchs and their immediate Sons Josh. 7.16 17 18. But because their was an allowance to make their company proportionable unto their provision of a Lamb joyning or separating housholds v. 4. they ate it afterwards in Societies or Fraternities as our Saviour had twelve with him at the eating of it And the Jews require ten at least in Society unto this celebration Whence the Targum expresly on this place Exod. 12.4 If the men of the house be fewer then the number of ten for this was a sacred number with them They Circumcise not Marry not Divorce not unless ten be present Thence is their saying in Pirke Aboth where ten sit and learn the Law the divine presence resteth on them as Psal. 82.1 3. The Lamb being provided was to be killed and it was directed that the whole Assembly of the Congregation of Israel should kill it v. 6. that is every one for himself and family But after the giving of the Law and the erection of a Priesthood in the Church this work as it was a Sacrifice was left unto the Priests 2 Chron. 35.1 2 3 4 5. 4. The place where it was to be killed was at first in their several houses or where-ever the Assembly of the people was but this afterwards was forbidden and the Sacrifice of the Passover confined expresly to the place where the Tabernacle and Temple were to be and not else-where Deut. 16.6 7. 5. The preparation of the whole Lamb for eating was by roasting it v. 8 9. and that was done with bread unleavened and bitterness or bitter herbs v. 9. and it was all to be eaten that night What remained until the morning was to be burned in the fire as a thing dedicate and not to be polluted The Jews have many Traditions about the manner of eating and drinking at this Supper of the Cups they drank and blessed of the Cakes they brake of their Washings and the like which as they have all of them been discussed by others at large so I shall not labour about them as being satisfied that they are most if not all of them inventions of the Rabbins since the destruction of second Temple and many of them taken up from what they observed to be in use among Christians or were led into by such as from the profession of Christianity apostatized unto them which were no small multitude Unto this observation of the Passover was adjoyned the Feast of Vnleavened Bread § 17 which was to begin the next day after the eating of the Lamb that is on the 15 day of the first month For whereas the Paschal Lamb was to be eaten with unleavened bread on the fourteenth it was a peculiar Ceremony of that Ordinance and belonged not unto the ensuing feast v. 15 16. And in this feast there are considerable 1. The total exclusion of all Leaven out of their houses 2. The time of its continuance which was seven dayes 3. The double extraordinary Sabbath
given out with the Law various Promises of intervenient and mixed mercies to be enjoyed in earthly things in this world that had their immediate respect unto the mercy of the Land of Canaan representing spiritual Grace annexed to the then present Administration of the Covenant of Grace Some of these concerned the collation of good things others the preventing of or delivery of them from Evils both expressed in great variety § 8 Of the Promises whose accomplishment depended on the Institution of God by others that is the principal and comprehensive of the rest which is expressed Exod. 20.12 Honour thy father and thy mother that thy days may be prolonâ—ed This saith our Apostle is the first commandment with promise Ephes. 6.2 Not that the fore-going Precepts have no Promises annexed to the observation of them nor meerly because this hath a Promise literally expressed but that it had the special kind of Promise wherein Parents by Gods institution have power to prolong the lives of obedient Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall prolong thy days that is negatively in not cutting of their life for disobedience which was then in the power of natural Parents and possibly by praying for their prosperity blessing them in the name of God and directing them into the ways and means of universal obedience whereby their days might be multiplied and on sundry other accounts § 9 For the penalties annexed unto the transgression of the Law which our Apostle principally hath respect unto in his discourses on this subject they will require somewhat a larger consideration and they were of two sorts First such as God took upon himself to inflict and secondly such as he appointed others to see unto the execution of The first are of three sorts First That Eternal punishment which he threatned unto them that transgressed and disannull'd his Covenant as renewed and ordered in the Administration of the Law and the Ordinances thereof This we have manifested elsewhere to be the importance of the Curse which every such transgressor was obnoxious unto Secondly The punishment which the Jews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excision or cutting off It is first mentioned Gen. 17.14 in the matter of Circumcision Sometimes emphatically Numb 15.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off that soul shall be cut off from among his people and frequently afterwards Exod. 12.15 19. chap. 31.14 Levit. 7.10 chap. 20.3 5 6. It is rendred by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3.23 shall be destroyed from among the people that is by the hand of God as is declared 1 Cor. 10.10 Heb. 11.28 Twenty five times is this punishment threatned in the Law still unto such sins as disannul the Covenant which our Apostle expresly respects chap. 2.2 as shall be declared on that place Now this punishment the Jews generally agree to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of § 10 Heaven or that which God himself would immediately inflict and it is evidently declared so to be in the interpretation given of it Levit. 17.10 chap. 20.4 5 6. But what this punishment was or wherein it did consist neither Jews nor Christians are absolutely agreed the latter on this subject doing little more then representing the opinions and judgments of the other which course also we may follow Some of them say that Vntimely Death is meant by it so Abarbinel on Numb 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the cutting off the days of the sinner and his death before the natural term of it inflicted by the hand of Heaven This untimely death they reckon to be between the years of twenty and sixty whence Schindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exterminium cum quis praematurâ morte inter vigessimum sexagessimum annum à Deo è medio tollitur ita tamen ut relinquat liberos Cutting off is when any one is taken away by untimely death between the twintieth and sixtieth year of his age yet so as that he leave children That clause or condition so that yet he leave posterity or children behind him is as far as I can find no where added by them nor doth any thing in the Scripture give countenance thereunto Yea many of the Hebrews think that this punishment consisted in this that such a one should leave no children behind him but that either he should be wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without children or if he had any before his sin they should all die before him and so his name and posterity be cut off which say they is to be cut off from among his people So Aben-Ezra on Gen. 17.14 And this opinion is not without its countenance from the Scripture it self And therefore Jarchi on the same place with much probability puts both these together He shall be cut off by untimely death and leave no children behind him to continue his name or remembrance amongst the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they speak He that hath no children is accounted as dead but he that hath is as if he lived and his name is not cut off They have a third opinion also that by this cutting off the death of the soul is intended § 11 especially when the word is ingemminated Cutting off he shall be cut off as Numb 15.31 So Maimonides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that soul shall perish it shall not live or subsist any more for ever Few embrace this opinion as being contrary to their general perswasion of Eternal punishments for the transgressions of the Covenant Wherefore it is disputed against by Abarbinel on Numb 15. who contends that the death of the soul in everlasting separation from God is intended in this threatning And both the principal parts of these various opinions namely that of immature corporal death and eternal punishment ate joyned together by Jonathan in his Targum on Numb 15.31 He shall be cut off in this world and that man shall be cut off in the world to come and bear his sin in the day of Judgment For my part as I have shewed that eternal death was contained in the curse of the Law so this especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extermination from among the people seems to me to intend some especial judgment of God in taking away the life of such a person answering unto that putting to death by the Judges and Magistrates in such cases when they were known which God did appoint And herein also was an eminent Representation of the everlasting cutting off of obstinate and final transgressors of the Covenant Thirdly In Judgments to be brought providentially upon the whole Nation by Pestilence § 12 Famine Sword and Captivity which are at large declared Levit. 26. and Deut. 28. Fourthly Total Rejection of the whole body of the people in case of unbelief and disobedience upon the full and perfect Revelation that was to be made of the will and mind of God upon the coming of the Messiah Deut. 18.18
2.8 And two things in it express the Grace of the Covenant First The handful that was for a memorial that is to bring to memory the Covenant of God and Secondly The Salt which declared it firm and stable Hereunto as we have said belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nesek which as directed in the Law was § 28 but one part of the Mincha and is not reckoned among the distinct species of Offerings as they are summed up Lev. 7.37 And the Reason is because under the Law it was never offered alone by its self but as an Appendix unto Burnt-offerings Sin-offerings and Peace-offerings to compleat the Mincha or Meat-offering that accompanied them But of old before the Reformation of Sacrifices by Moses it was a distinct Offering by its self Gen. 35.14 Jacob offered a Drink-offering that is of Wine which was its primitive Institution and Practice And it was alwayes to be of Wine Numb 15. This Chap. 28. v. 7. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shechar which although we generally translate strong drink yet it appears from hence to have been a strong inebriating Wine and so the most learned of the Jews suppose We call this Nesek a Drink-offering in answer to the name we give unto the Mincha a Meat-offering that is Offerings whose matter was of things to be eat and drunk It may be otherwise called a Pouring an Offering poured out Libamen a sacred effusion And these Offerings were most holy also Lev. 2.10 These Offerings of the fruits of the earth as they were in use among the Heathen so § 29 the most learned of them did contend that they were far the most antient kind of Sacrifices amongst men as Plato expresly lib. 6. de Legib. but we know the contrary from Gen. 4. where the first Sacrifices in the world are recorded The latter Pythagoraeans also condemned all other Offerings all that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of living creatures as I have elsewhere shewed out of Porphyrie though Cicero testifie of Pythagoras himself that he sacrificed an Ox. And whatever was appointed in this Meat-offering they also made use of Their Far Mola salsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is flower of Wheat or Barly mingled with water and salt is of most frequent mention amongst their sacred things So also were their placentae and Liba adorea their Cakes made with Flower Oyle and Honey What was their use to the same purpose of Wine and Frankincencense the Reader may see at large in the seventh Book of Arnobius advers Gentes The next solemn Sacrifice in the Order of their Appointment under the Law is § 30 that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebach Shelamin which we render Peace-offerings Levit. 3.1 It is by Translators rendered with more variety than any other Word used in this matter By the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice of Salvation of Expiation of Praise of Perfection And the Latins have yet more varied in their expression of it Sacrificium pacium perfectionum gratulationum salutis retributionum integrorum mundorum sanctisicatorum immaculatorum A Sacrifice of Peace of Perfection of Thanksgiving of Safety or Salvation of Retribution of them that are clean or sanctified or unspotted Most of these various expressions also arise from the different signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence most suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken But others think that it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace which of late is almost generally received In general this Sacrifice was Corban a Gift or Offering brought nigh and dedicated unto God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firing or an offering by Fire and in specie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice from the slaying and killing of the Beast that was offered But it is no where said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most holy as being meerly expressive of Moral duties in a way accommodated to the present Oeconomy of Divine Worship see Heb. 13.15 but it is usually reckoned amongst them that were so § 31 Peace-Offerings as was observed is the name that hath prevailed though it respected Vows of thanksgiving or for the impetration of Mercies see Chap. 7. v. 12 17. The Reason given by Jarchi for this Appellation namely because it brought Peace unto the world is like much of what they say in such Cases a sound of words without any meaning Kimchi gives a more sober and rational account of it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he or Burnt-offering was all of it burned only the skin was the Priests The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin and Trespass-offering were burned in part the Breast and Shoulder were the Priests and all the flesh that was not burned as also the skin But in this Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fat ascended on the Altar the Breast and Shoulder were the Priests the residue of the flesh belonged unto the Offerers or them that brought it to eat themselves and so it was a Sacrifice of Peace among all Parties If this Reason please not we may choose one of the other significations of the Word as of Perfections or Retributions which latter the nature of it inclines unto § 32 The Matter of this Sacrifice was the same with that of the Burnt-offering namely as to Beasts of the Heard Bullocks or Heifers of the Flock Goats Rams Lambs or Kids of Fowls the same with the former v. 6 7. In the Causes of it it was either a Free-will-offering for impetration or from a Vow for Thanksgiving or Retribution The appointed seasons and occasions of it were 1. At the Consecration of a Priest Exod. 29. 2. At the Purification of a Leper Levit. 14. 3. At the Expiration of a Nazaretical Vow Numb 6.14 4. At the solemn Dedication of the Tabernacle and Temple The manner of its Offering is peculiarly described Levit. 3. and the Jews observations about it the Reader may see in the Annotations of Ainsworth on the place § 33 Two things were peculiar to this Sacrifice First That it is appointed to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. And Aarons sons shall burn it on the Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith the Vulgar Latin in holocaustum for a Burnt-offering as though its self were so or substituted in the room of the whole Burnt-offering The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Burnt-offerings So we upon the Burnt-sacrifice But what is the intendment of that expression is not so evident The Jews say that the daily Burnt-offering is intended which was alwayes first to be offered and then immediately upon it or whilest it was yet burning the Peace-offering was to be added thereunto It is not indeed declared whether the Hola mentioned were the daily Burnt-offering or no. Most probably it was so and that being a Sacrifice of
and that by it to declare his rule even over his enemies and to make his people those given unto him willing and obedient v. 3. The inheritance given by the Father unto Christ being wholly in the possession of another it became him to take it out of the Vsurpers hand and deliver it up to him whose right it was and this he did and doth by the Revelation of his mind in the preaching of the Word Col. 1.12 13. And from these considerations it is that 4. The whole Revelation and Dispensation of the will of God in and by the Word is as was said eminently appropriated unto the Father Eternal life the counsel the purpose ways means and procurer of it was with the Father and was manifested to us by the word of truth 1 Joh. 1.1 2. And it is the Father that is his will mind purpose grace love that the Son declares Joh. 1.18 in which work he speaks nothing but what he heard from and was taught by the Father Joh. 8.28 And thence he says the doctrine is not mine that is principally and originally but his that sent me Joh. 7.16 And the Gospel is called the Gospel of the glory of the blessed God 1 Tim. 1.11 which is a periphrasis of the Person of the Father who is the Father of glory Ephes. 1.17 And we might also declare that the great work of making this Gospel effectual on the minds of men doth peculiarly belong unto the Father which he accomplisheth by his Spirit 2 Cor. 3.18 c. 4.6 But that is not our present business Thus the Revelation of events that should befall the Church to the end of the world that Christ signified by his Angel unto John was first given him of the Father Revel 1.1 And therefore though all declarations of God and his will from the foundation of the world were made by the Son the second Person of the Trinity and his Spirit speaking in the Prophets 1 Pet. 1.11 12 13. yet as it was not by him immediately no more was it as absolutely so but as the great Angel and Messenger of the Covenant by the will and appointment of the Father And therefore the very Dispensers of the Gospel are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to treat as Embassadours about the business of Christ with men in the name of God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle as if God the Father exhorted in and by us 2 Cor. 5.20 For to him doth this whole work principally relate And from the appropriating of this work originally and principally to the Father there are three things that are particularly intimated unto us 1. The Authority that is to be considered in it the Father is the Original of all power and Authority of him the whole Family of Heaven and Earth is named Ephes. 3.15 He is the Father of the whole Family from whom Christ himself receives all his Power and Authority as Mediator Mat. 28.18 which when his work is accomplished he he shall give up again into his hand 1 Cor. 15.28 He sent him into the world set him over his house gave him command unto his work The very name and Title of Father carries Authority along with it Mal. 1.6 And in the disposal of the Church in respect of this paternal power doth the Son affirm that the Father is greater than he Joh. 14.28 And runs up the contempt of the word in the preaching of it by his Messengers into a contempt of this Authority of the Father he that refuseth you refuseth me he that refuseth me refuseth him that sent me The Revelation then and dispensation of the mind and will of God in the word is to be considered as an act of Supream Soveraign Authority requiring all subjection of Soul and Conscience in the receiving of it It is the Father of the Family that speaks in this word he that hath all power and Authority essentially in him over the souls and eternal conditions of them to whom he speaks And what holy reverence humility and universal subjection of soul to the word this in a particular manner requires is easie to be apprehended 2. There is also Love In the Oeconomy of the blessed Trinity about the work of our Salvation that which is eminently and in an especial manner ascribed unto the Father is Love as hath been at large elsewhere shewed 1 Joh. 4.9 10 16. God that is the Father saith he is Love And how he exerts that property of his nature in the work of our Salvation by Christ he there shews at large So Joh. 3.16 Rom. 5.7 8. To be Love full of Love to be the especial spring of all fruits of Love is peculiar to him as the Father And from Love it is that he makes the Revelation of his Will whereof we speak Deut. 7.8 c. 33.3 Psal. 147.19 20. 2 Cor. 5.18 19. It was out of infinite Love mercy and compassion that God would at all reveal his Mind and Will unto sinners He might for ever have locked up the treasures of his Wisdom and Prudence wherein he abounds towards us in his word in his own eternal breast He might have left all the Sons of men unto that woful darkness whereunto by Sin they had cast themselves and kept them under the chains and power of it with the Angels that sinned before them unto the judgement of the great dâ—y But it was from infinite Love that he made this condescension to reveal himself and his Will unto us This mixture of Authority and Love which is the spring of the Revelation of the Will of God unto us requires all readiness willingness and chearfulness in the receipt of it and subâ—ission unto it Besides these also 3. There is Care eminently seen in it The great Care of the Church is in and on the Father He is the Husbandman that takes Care of the Vine and Vineyard Joh. 15.1 2. And thence our Saviour who had a delegated Care of his people commends them to the Father Joh. 17. as to whom the Care of them did principally and originally belong Care is proper to a Father as such to God as a Father Care is inseparable from paternal Love And this also is to be considered in the Revelation of the Will of God What directions from these Considerations may be taken for the use both of them that dispense the word and of those whose duty it is to attend unto the dispensation of it shall only be marked in our passage For the Dispensers of the Word Let them 1. Take heed of pursuing that work negligently which hath its spring in the Authority Love and Care of God See 1 Tim. 4.13 14 15 16. 2. Know to whom to look for supportment help ability and encouragement in their work Ephes. 6.19 20. And 3. Not be discouraged whatever opposition they meet with in the discharge of their duty considering whose work they have in hand 2 Cor. 4.15 16. 4. Know how they ought to dispense the
and mercy it must be by an interest in him which without a constant aboad in Obedience unto his Gospel cannot be attained 3. The next words evince this sense By whom also he made the worlds Probably they render a reason of the Equitableness of this great trust made to the Son He made all and it was meet he should be Lord of all However the force of the Connection of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom also he made the worlds equalls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the All forgoeing to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the worlds following 4. The Inheritance given answers the promise of it unto Abraham which was that he should be Heir of the world Rom. 4.13 namely in his seed Gal. 3.16 as also the request made by Christ on that promise Psal. 2.8 both which extend it to the whole world the Ends of the Earth 5. The Original and Rise of this Inheritance of Christ will give us its true extent which must therefore more especially be considered Upon the Creation of man God gave unto him a Dominion over all things in this lower world Gen. 1.28 29. He made him his Heir Vice-gerent and Substitute in the earth And as for those other Creatures to which his Power and Authority did not immediately extend as the Sun Moon and Stars the whole inanimate Host of the Superiour World they were ordered by him that made them to serve for his good and behoof Gen. 1.14 Deut. 4.19 So that even they also in a sort belonged unto his inheritance being made to serve him in his subjection unto God Further besides this lower part of his Dominion God had for his Glory created Angels in Heaven above of whom we shall have occasion hereafter to treat These made up another branch of Gods Providential Kingdom the whole administred in the upper and lower world being of each other independent and meeting in nothing but their dependance upon and subjection unto God himself Hence they did not so stand in the condition of their Creation but that one kind or race of them might fail and perish without any impeachment of the other So also it came to pass Man might have persisted in his honour and dignity notwithstanding the fall and Apostacy of some of the Angels When he fell from his heirship and dominion the whole subordination of all things unto him and by him unto God was lost And all creatures returned to an immediate absolute dependance on the Government of God without any respect to the Authority and Soveraignty delegated unto man But as the fall of Angels did not in its own nature prejudice mankind no more did this fall of man the Angels that persisted in their obedience they being no part of his inheritance However by the Sin Apostacy and punishment of that portion of the Angels which kept not their first station it was manifested how possible it was that the remainder of them might sin after the similitude of their transgression Things being brought into this condition one branch of the Kingdom of God under the administration of man or allotted to his service being cast out of that order wherein he had placed it and the other in an open possibility of being so also it seemed good to the Lord in his infinite Wisdom to erect one Kingdom out of these two disordered members of his first Doâ—inion and to appoint one common Heir Head Ruler and Lord to them both And this was the Son as the Apostle tells us Ephes. 1.10 He gathered together in one all things in Christ both which are in the Heavens and which are in Earth even in him He designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring all into one head and rule in him It is not a similitude taken from casting up accounts wherein lesser summs are in the close brought into one head as some have imagined nor yet an Allusion to Orators who in the close of their long Orations summ up the matter they have at large treated of that the Apostle makes use of both which are beneath the Majesty of and no way suited to illustrate the matter he hath in hand But as Chrysostome well intimates on the place it is as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he appointed one head to them all Angels and Men with whatsoever in the first constitution of the Divine Government was subordinate unto them So we have found the object and extent of the Heirship of Christ expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I shall further explain in that brief Scheme of the whole Kingdom of Christ which to the Exposition of these words shall be subjoyned IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The way whereby Christ the Son came to his Inheritance is in this word expressed God appointed or placed him therein The Word may denote either those special Acts whereby he came into the full possession of his Heirship or it may be extended to other preparatory Acts that long preceeded them especially if we shall take it to be of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second aoristus In the former sense the glorious investiture of the Lord Christ in the full actual possession of his Kingdom after his Resurrection with the manifestation of it in his Ascension and token of its stability in his sitting at the Right hand of God is designed By all these God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him placed him with solemn investiture Heir of all The grant was made to him upon his Resurrection Matth. 28.18 and therein fully declared unto others Rom. 1.3 Acts 13.33 As there was of Solomons being King when he was proclaimed by Benaiah Zadock and Nathan 1 Kings 1.31 32 33 34. The Solemnization of it was in his Ascension Psal. 68.17 18. Ephes. 4.8 9 10. Typed by Solomons riding on Davids Mule unto his Throne all the people crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 29. Let the King live All was sealed and ratified when he took possession of his Throne at the Right hand of the Father by all which he was made and declared to be Lord and Christ Acts 2.36 c. 4.11 c. 5.30 31. And such weight doth the Scripture lay upon this glorious Investiture of Christ in his Inheritance that it speaks of his whole power as then first granted unto him Rom. 14.9 Phil. 2.7 8 9 10. And the Reason of it is because he had then actually performed that work and duty upon the Consideration whereof that Power and Authority were eternally designed and originally granted unto him Gods actual committing all power over all things and persons in Heaven and Earth to be exerted and managed for the ends of his Mediation declaring this Act Grant and Delegation by his Resurrection Ascension and sitting at his right hand is that which this word denotes I will not deny but it may have respect unto sundry things preceeding these and preparatory unto them As 1. The Eternal purpose of
as to their authority on the veracity of him that maketh use of them and as to their cogency in Argument on the acknowledgment of them on whom they are pressed Where we find these concurring as in this place there remains nothing for us but to endeavour a Right understanding of what is in it self infallibly true and unquestionably cogent unto the ends for which it is used Indeed the main Difficulty which in this place Expositors generally trouble themselves withall ariseth purely from their own mistake They cannot understand how these words should pâ—ove the Natural Sonship of Jesus Christ which they supposed they are produced to confirm seeing it is from thence that he is exalted above the Angels But the truth is the words are not designed by the Apostle unto any such end his aim is only to prove that the Lord Christ hath a Name assigned unto him more excellent either in it self or in the manner of its Attribution than any that is given unto the Angels which is the medium of this first Argument to prove him not as the Eternal Son of God nor in respect of his Humane Nature but as the Revealer of the Will of God in the Gospel to be preferred above all the Angels in heaven and consequently in particular above those whose ministery was used in the giving of the Law Two things then are necessary to render this Testimony effectual to the purpose for which it is cited by the Apostle first that it was originally intended of him to whom he doth apply it secondly that there is a Name in it assigned unto him more excellent than any ascribed unto the Angels For the first of these we must not wave the Difficulties that Interpreters have either found out in it or cast upon it The words are taken from 2 Sam. 7.14 and are part of the Answer returned from God unto David by Nathan upon his resolution to build him an house The whole Oracle is as followeth v. 11. The Lord telleth thee that he will make thee an house v. 12. And when thy days be fulfilled and thou shalt sleep with thy fathers I will set up thy seed after thee which shall proceed out of thy bowels and I will establish his Kingdom Or as 1 Chron. 17.11 And it shall come to pass when thy days be expired that thou must go to be with thy fathers that I will raise up thy seed after thee which shall be of thy sons and I will establish his kingdom v. 13. He shall build an house for my name and I will establish the throne of his kingdom for ever chap. 13. v. 12. he shall build me an house and I will establish his throne for ever v. 14. I will be his Father and he shall be my son if he commit iniquity I will chastise him with the rod of men and with the stripes of the children of men v. 15. But my mercy shall not depart away from him as I took it from Saul whom I put away before thee 1 Chron. 13. I will be his Father and he shall be my son and I will not take my mercy away from him as I took it from him that was before thee v. 16. And thy house and thy kingdom shall be established for ever before me thy throne shall be established for ever 1 Chron. But I will settle him in mine house and in my kingdom for ever and his throne shall be established for evermore This is the whole Divine Oracle from whence the Apostle takes the testimony under consideration and the difficulty wherewith it is attended ariseth from hence that it is not easie to apprehend how any thing at all in these words should be appropriated unto the Lord Christ seeing Solomon seems in the whole to be directly and only intended And concerning this difficulty there are three Opinions among Interpreters 1. Some cutting that knot which they suppose could not otherwise be loosed affirm that Solomon is not at all intended in these words but that they are a direct and immediate Prophesie of Christ who was to be the Son of David and to build the Spiritual House or Temple of God And for the confirmation of this Assertion they produce sundry Reasons from the Oracle it self As 1. It is said That God would raise up to David a seed or son intimating that he was not as yet born being foretold to be raised up whereas Solomon was born at the time of this Prophesie 2. It is also affirmed that this Son or seed should reign and sit upon the throne of David after his decease and being gathered unto his fathers whereas Solomon was made King and sate upon the Throne whilst David was yet alive and not entred into rest with his fathers 3. The Throne of this Son is to be established for ever or as the same promise is expressed Psal. 89. whilst the Sun and Moon continue The Throne of Solomon and his posterity failing within a few Genâ—rations 4. The Title there given unto him who is directly prophesied of shews him as our Apostle intimates to be preferred above all the Angels and none will say that Solâ—mon was so who as he was inferiour to them in Nature and Condition so by sin he greatly provoked the Lord against himself and his posterity But yet all these Observations though they want not some appearance and probability of reason come short of proving evidently what they are produced for as we may briefly manifest for 1. It doth not appear that Solomon was born at the time of the giving forth of this Oracle if we must suppose that God intimated in it unto David that none of the sons which he then had should succeed him in his Kingdom yea it is manifest from the story that he was not Besides raising up doth not denote the Birth or Nativity of the person intended but his Designation or Exaltation to his Throne and Office as is the usual meaning of that expression in the Scripture so that Solomon might be intended though now born yea and grown up if not yet by the providence of God marked and taken out from amongst his brethren to be King as afterwards he was 2. Although a few days before the death of David to prevent Sedition and Division about Titles and Pretensions to the Kingdom Solomon by his appointment was proclaimed King or Heir to the Crown yet he was not actually vested with the whole Power of the Kingdom until after his natural decease Moreover also David being then very weak and feeble and rendred unable for Publick Administration the short remainder of his days after the Inauguration of Solomon needed no Observation in the Prophesie The other two remaining Reasons must be afterwards spoken unto And for the present removal of this Exposition I shall only observe That to affirm Solomon not at all to be intended in this Oracle nor the House or Temple which afterwards he built is to make the whole Answer of God by the
and to be wise to sobriety And the Rule of that Sobriety is given us for ever Deut. 29.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secret things belong to the Lord our God but revealed things to us and our Children Divine Revelation is the Rule and measure of our knowledge in these things and that bounds and determines our sobriety And hence the Apostle condemning the Curiosity of men in this very subject about Angels makes the nature of their sin to consist in exceeding these bounds by an enquiry into things unrevealed and the rise of that evil to lye in Pride Vanity and Fleshliness and the tendency of it to be unto false Worship Superstition and Idolatry Col. 2.18 Neither is there any thing more averse from Right Reason nor more condemned by wise men of former times than a curious humour of prying into those things wherein we are not concerned and for whose investigation we have no certain honest lawful Rule or medium And this evil is encreased where God himself hath given bounds to our enquiries as in this case he hath 2. This alone will bring us unto any Certainty and Truth Whilest men indulge to their own imaginations and fancies as too many in this matter have been apt to do it is sad to consider how they have wandered up and down and with what fond Conceits they have deceived themselves and others The world hath been filled with monstrous Opinions and Doctrines about Angels their Nature Offices and Employments some have Worshipped them others pretended I know not what Communion and entercourse with them in all which conceits there hath been little of Truth and nothing at all of Certainty Whereas if men according to the Example of the Apostle would keep themselves to the word of God as they would know enough in this matter for the discharging of their own Duty so they would have Assurance and Evidence of Truth in their conceptions without which pretended high and raised notions are but a shadow of a dream worse then professed ignorance II. We may hence observe That the Glory Honour and Exaltation of Angels lyes in their subserviency to the Povidence of God It lyes not so much in their Nature as in their work and service The intention of the Apostle is to shew the Glory of Angels and their Exaltation which he doth by the induction of this Testimony reporting their serviceableness in the works wherein of God they are employed God hath endowed the Angels with a very Excellent Nature furnished them with many eminent properties of Wisdom Power Agility Perpetuity but yet what is hereby glorious and honourable herein consists not meerly in their nature it self and its Essential Properties all which abide in the horridest and most to be detested Part of the whole Creation namely the Devils but in their conformity and answerableness unto the Mind and Will of God that is in their moral not meerly natural Endowments These make them amiable glorious excellent Unto this their Readiness for and compliance with the will of God that God having made them for his service and employing them in his work their discharge of their Duty therein with Cheerfulness Alacrity Readiness and Ability is that which renders them truly honourable and glorious Their Readiness and Ability to serve the Providence of God is their Glory For 1. The greatest Glory that any Creature can be made partaker of is to serve the Will and set forth the Praise of its Creator That is its Order and Tendency towards its Principal End in which two all true Honour consists It is glorious even in the Angels to serve the God of Glory what is there above this for a creature to aspire unto what that its nature is capable of Those among the Angels who as it seems attempted somewhat farther somewhat higher attained nothing but an endless Ruine in shame and misery Men are ready to fancy strange things about the Glory of Angels and do little consider that all the difference in Glory that is in any parts of Gods Creation lyes meerly in Willingness Ability and Readiness to serve God their Creator 2. The works wherein God employes them in a subservience unto his Providence are in an especial manner glorious works For the service of Angels as it is intimated unto us in the Scripture it may be reduced unto two Heads For they are employed either in the communication of Protection and Blessings to the Church or in the Execution of the Vengeance and Judgements of God against his Enemies Instances to both these purposes may be multiplyed but they are commonly known Now these are glorious works God in them eminently exalts his Mercy and Justice the two properties of his Nature in the Execution whereof he is most eminently exalted and from these works ariseth all that Revenue of Glory and Praise which God is pleased to reserve to himself from the world so that it must needs be very honourable to be employed in these works 3. They perform their Duty in their service in a very glorious manner with great Power Wisdom and uncontroulable Efficacy Thus one of them flew 145000. of the Enemies of God in a night Another set fire on Sodom and Gomorrah from Heaven of the like Power and Expedition are they in all their services in all things to the utmost capacity of creatures answering the Will of God God himself it is true sees that in them and their Works which keeps them short of absolute Purity and Perfection which are his own Properties but as to the capacity of meer Creatures and for their state and condition there is a perfection in their Obedience and that is their Glory Now if this be the great Glory of Angels and we poor worms of the earth are invited as we are into a Participation with them therein what unspeakable folly will it be in us if we be found negligent in labouring to attain thereunto Our future Glory consists in this that we shall be made like unto Angels and our Way towards it is to do the Will of our Father on Earth as it is done by them in Heaven Oh in how many Vanities doth vain man place his Glory nothing so shamefull that one or other hath not gloried in whilest the true and only glory of doing the will of God is neglected by almost all But we must treat again of these things upon the last Verse of this Chapter Verse VIII IX HAving given an Account of what the Scripture teacheth and testifieth concerning Angels in the following Verses He sheweth how much other things and far more glorious are spoken to and of the Son by whom God revealed his will in the Gospel Ver. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But unto the Son Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of the Son he saith which is necessarily supplyed as to the Apostles design In the Psalm the words are spoken by way of Apostrophe to the Son and they are recited by
we may know of our selves what it is to sin against him Besides we know not what is the Opposition that is made by sin unto the Holiness the Nature and very Being of God As we cannot know him perfectly against whom we sin so we know not perfectly what we do when we sin It is the least part of the malignity and poyson that is in sin which we are able to discern We see not the depth of that malicious respect which it hath unto God and are we capable to judge aright of what is its Demerit But all these things are open and naked before that Infinite Wisdom of God which accompanieth his Righteousness in all his Works He knows himself against whom sin is he knows the Condition of the sinner He knows what contrariety and Opposition there is in sin unto himself in a word what it is for a finite limited dependent creature to subduct it self from under the Government and oppose it self unto the Authority and Being of the Holy Creator Ruler and Governour of all things all absolutely and perfectly and so alone knows what sin deserves 2. From this Infinite Wisdom is the proportioning of the several degrees in the punishment that shall be inflicted on sin For although his Righteousness require that the final punishment of all sin should be an Eternal separation of the sinner from the enjoyment of him and that in a state of Wrath and misery yet by his Wisdom he hath constituted Degrees of that wrath according unto the Variety of Provocations that are found among sinners And by nothing else could this be done What else is able to look through the Unconceivable variety of Aggravating Circumstances which is required hereunto For the most part we know not what is so and when we know any thing of its being we know nothing almost of the true nature of its demerit And this is another thing from whence we may learn that Divine Punishment of sin is alwayes a meet Recompence of Reward Thirdly In the final punishment of sin there is no mixture of mercy nothing to alleviate or to take off from the uttermost of its desert This world is the time and place for mercy Here God causeth his Sun to shine and his rain to fall on the worst of men filling their hearts with food and gladness Here he endures them with much patience and forbearance doing them Good in unspeakable variety and to many of them making a daily tender of that mercy which might make them blessed to Eternity But the season of these things is past in the Day of Recompence Sinners shall then hear nothing but go ye cursed They shall not have the least effect of Mercy shewed unto them unto all Eternity They shall then have judgement without mercy who shewed no mercy The Grace Goodness Love and Mercy of God shall be glorified unto the utmost in his Elect without the least mixture of allay from his displeasure and so shall his Wrath Severity and Vindictive Justice in them that perish without any temperature of pity or compassion He shall rain upon them snares and fire and brimstone this shall be their portion for ever Wonder then not at the Greatness or Duration of that Punishment which shall exhaust the whole wrath of God without the least mitigation And this will discover unto us the nature of sin especially of Vnbelief and neglect of the Gospel Men are apt now to have slight thoughts of these things but when they shall find them revenged with the whole Wrath of God they will change their minds What a folly what a madness is it to make light of Christ unto which an Eternity of punishment is but a meet Recompence of Reward It is good then to learn the nature of sin from the Threatnings of God rather than from the common Presumptions that pass among secure perishing sinners Consider what the Righteousness what the Holiness what the Wisdom of God hath determined to be due unto sin and then make a Judgement of the nature of it that you be not overtaken with a woful surprizal when all means of relief are gone and past As also know that 2. This World alone is the time and place wherein you are to look and seek for mercy Cryes will do nothing at the last day not obtain the least drop of water to cool the tongue in its torment Some men doubtless have secret reserves that things will not go at the last day as by others they they are made to believe They hope to meet with better Quarter than is talked of that God will not be inexorable as is pretended Were not these their inward thoughts it were not possible they should so neglect the season of Grace as they do But alas how will they be deceived God indeed is gracious merciful and full of Compassion but this world is the time wherein he will exercise them They will be for ever shut up towards unbelievers at the last day This is the acceptable day this is the day of salvation if this be despised if this be neglected expect no more to hear of mercy unto Eternity III. Every concernment of the Law and Gospel both as to their nature and promulgation is to be weighed and considered by Believers to beget in their hearts a right and due valuation of them To this end are they here so distinctly proposed as of the Law that it was spoken by Angels and of the Gospel that it is great salvation the word spoken by the Lord confirmed with signs and miracles all which the Apostle would have us to weigh and distinctly consider Our Interest lyes in them and our Good is intended by them And to stir up our attention unto them we may observe First That God doth nothing in vain nor speaks any thing in vain especially in the things of his Law and Gospel wherein the great concernments of his own Glory and the souls of men are enwrapped And therefore our Saviour lets us know that there is a worth in the least apex and iota of the word and that it must have its Accomplishment An End it hath and that End shall be fulfilled The Jews have a foolish curiosity in reckoning all the letters of the Scripture and casting up how often every one doth occurr But yet this curiosity of theirs vain and needless as it is will condemn our negligence if we omit a diligent enquiry into all the Things and Circumstances of it that are of real importance God hath an holy and wise End in all that he doth As nothing can be added unto his Word or Work so nothing can be taken from it it is every way perfect And this in general is enough to quicken us unto a diligent search into all the Circumstances and Adjuncts both of Law and Gospel and of the way and manner whereby he was pleased to communicate them unto us Secondly There is in all those Concernments of the Law and Gospel a mixture of
the Contemplation of his Excellencies for which end they were created Here therefore infinite Wisdom infinite Grace infinite Goodness and infinite Holiness discover themselves in that contrivance of salvation which solves all those difficulties and seeming contradictions keeps entire the Glory of God's Attributes repairs the Honour lost by sin and reduceth the whole Creation into a new Order and subserviency to the Glory of its Maker Hence this great Projection and design is called the Wisdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that wherein he was pleased principally to lay open the fountain and spring of his eternal Wisdom Rom. 11.33 1 Cor. 1.24 And not only so but the manifold wisdom of God Ephes. 3.10 That is infinite Wisdom exerting it self in great and unspeakable variety of means and ways for the accomplishment of the end designed Yea all the Treasures of wisdom are said to be laid out in this matter and laid up in Christ Jesus Col. 2.3 As if he had said that the whole store of infinite wisdom was laid out herein And thus though God made all things in wisdom yet that which he principally proposeth unto our consideration in the creation of all things is his Sovereign Will and Pleasure joyned with infinite Power For his will or pleasure were all things created Rev. 5.11 But in this work of contriving the salvation of sinners he minds us of the counsel of his will Ephes. 1.11 that is the infinite wisdom wherewith the Holy Acts of his Will concerning it were accompanied And the mystery of his good pleasure wherein he designed to gather up all things into one head by Jesus Christ verse 10. Certainly the product of infinite and eternal Wisdom of the Counsel of the Will of the most Holy wherein the Treasures of it were laidout with a design to display it in manifold variety must needs be Great very Great so great as cannot be conceived or expressed Might we here stay to contemplate and admire in our dim and dawning light in our weakness according to the meanness of our apprehensions of the reflections of it in the Glass of the Gospel the Eternity of this contrivance the transactions between Father and Son about it the Retrievment of the lost Glory of God by sin and ruined creation in it the security of the Holiness Righteousness Veracity and Vindictive Justice of God provided for in it with the abundant overflowings of Grace Goodness Love Mercy and Patience that are the life of it we might manifest that there is enough in this Fountain to render the streams flowing from it great and glorious And yet alass what a little what a small portion of its Glory Excellency Beauty Riches is it that we are able in this world to attain unto How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth and yet there is a Proportion between the Understandings of the one and the other but there is none at all between ours and the infinite depths of the Wisdom and Knowledge of God which are laid out in this matter we think as children we speak as children we see darkly as in a glass and the best acting of our faith in this business is humble Admiration and holy Thankfulness Now certainly it is not in the capacity of a creature to cast greater contempt on God than to suppose he would set all his glorious Properties on work and draw forth all the Treasures of his Wisdom to produce or effect that which should be low mean not every way admirable And yet unto that height of impiety hath unbelief arrived amongst many of them unto whom theGospel is and hath been preached as to reject and contemn the whole mystery of it as meer folly as an empty notion fit to be neglected and despised So hath the god of this world blinded the eyes of men that the light of the glorious Gospel should not shine into their minds But when God shall come to be admired in all them thatbelieve on the account of this design of his Grace and Wisdom they will with astonishment see the glory of it in others when it shall be too late for to obtain any benefit by it unto themselves Secondly The Salvation preached in the Gospel is Great upon the account of the way and means whereby it was wrought and accomplished or the great effect of the infinite Wisdom and Grace of God in the Incarnation Mediation and Suffering of his Son Thus was it wrought and no otherwise could it be effected We were not redeemed with silver and gold and corruptible things 1 Pet. 1.18 No such price would be accepted with God Salvation is more precious than to be so purchased Psal. 49.6 7. But it may be it might be effected and brought about by the Law which was God's own Institution either its Precepts or its Sacrifices might effect this work and Salvation may be attained by the works of the Law But yet neither will this suffice For the Law is weak and insufficient as to any such purpose Rom. 8.23 nor would the Sacrifices of it be accepted unto that end Heb. 10.7 8. How then shall it be wrought is there none worthy in heaven or earth to undertake this work and must it cease for ever No the Eternal Son of God himself the Word Power and Wisdom of the Father the brightness of his Glory and the express image of his Person he hath undertaken this work This renders it Great and glorious that the Son of God in his own Person should perform it it must assuredly be great salvation which he came himself to work out And how doth he do it by the mighty word of hispower as he made all things of old No this work is of another nature and in another manner must be accomplished For 1. To this purpose he must be Incarnate made flesh Joh. 1.14 made of a Woman Gal. 4.4 Though hewere in the form of God and equal to God yet he was to humble and empty himself unto and in the form of a man Phil. 2.6 7. This is that great mystery of godliness God manifested in the flesh that the Angels desire to look into That the Son of God should take the Nature of Man into subsistence with himself in the same Person which was necessary for the effecting of this salvation is a thing that the whole Creation must admire unto Eternity And yet this is but an entrance into this work For 2. In this Nature he must be made under theLaw Gal. 4.4 obnoxious to the commands of it and boundto the obedience which it required It became him to fulfillall righteousness that he might be our Saviour for though he were a Son yet he was to learn and yield obedience Without his perfect obedience unto the Law our salvation could not be perfected The Son of God must obey that we may be accepted and crowned The difficulties also temptations and
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