No corporall substance can any whit stay their course or slacken their enterprise They can pass through and pass over all such things as would stop and hinder any bodies as Castles Cities Stone-wals Iron-gates Rivers of waters Seas Woods or any other like things 2. They have no corporall gravity nor any other like quality to slacken their motion 3. They need not such space of time to pass from place to place as bodies need Even on a sudden they can be in divers places which are Millions of miles asunder as the highest heaven and earth is 4. They have a greater propensity and forwardnesse to do any task enjoyned by their Lord then other creatures This is a great means of putting them on to do what they are enjoyned with all celerity On these grounds we may well think that the Sun in his course cannot be swifter then they nor the sight of the eye Nor the lightning from Heaven more quick then they It is necessary that Angels be so quick 1. Because the extreams of heaven and betwixt heaven and earth are far remote one from another and oft occasions are offered for Angels to go suddenly from one extream to another 2. Because many Saints in the world whose distress requires present succour are very far distant one from another 3. Because devils are very swift unto mischief And it is meet the good Angels be as quick to protect as evill ones to annoy §. 93. Of the Zeal of Angels A Seventh property of Angels is Zeal Their Zeal is most fervent In this respect they are called Seraphim Isa. 6. 2. 6. Saraph signifieth to burn Thence Seraphim such as burn with zeal Hereunto the holy Ghost alludeth in this phrase a Flame of fire For Zeal is a fervour It is attributed to fire to set out the burning heat of it And it is ordinarily used to set out the ardor or fervency of the affections Now because Angels are forward and fervent in accomplishing what they undertake Zeal may well be reckoned up among their properties Zeal puts life and heat into them and that in every thing that they do It makes earnest in whatsoever is good It makes them to use the word as it is oft used in a good sense impatient at every dishonour done to God and wrong to any of his Saints This Zeal is necessary for them by reason of the fiery furie and malicious madnesse of devils and their instruments in plotting and practising against God and his glory and against Saints and their good It is requisite that Angels being Messengers of God and Ministers for Saints be in maintaining the Cause of God and his Saints as zealous as devils and wicked ones are furious against that Cause §. 94. Of Angels Constancy THe eighth Property of Angels is Constancy They are unalterably constant in good Their Constancy hath respect both to their condition and also unto their disposition In regard of their Condition they are immortall everlasting and never decay In this respect as well as in other respects men and women after the resurrection when there shall be no more death or any alteration are said to be equall unto the Angels Luk. 20. 36. Their nature giveth proof hereof For Spirits are not subject to decay In regard of their disposition as it hath hitherto so it will for ever remain good and very forward thereunto They never yet yeelded to any evil nor ever waxed weary of any good nor ever repented them of doing the good which they had done They have hitherto constantly persisted and will for ever hereafter with like constancy persist in doing the will of their Lord and that without any interruption or intermission for a time or without revolt and apostacy for ever In regard of their constancy they are said to serve God day and night R v. 7. 15. And alwaies to behold his face Matth. 18. 10. Their unalterable Constancy is requisite because their Lord whom they serve is Iehovah that changeth not Mal. 3. 6. Even the Father of Lights with whom is no variablenesse neither shadow of turning Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants Man proved a rebell against his Lord So did many of the Angels which are turned into Devils By reason of their Fall God established the good Angels that stand and this is the true cause of their unalterable constancy §. 95. Of divine expressions of the Excellency of Angels THe excellency of Angels is further set out by sundry divine expressions whereby excellent things are illustrated by applying them to Angels as the tongue of Angels 1 Cor. 13. 1. Angels food Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be as if Angels did speak with a tongue they would speak with such a tongue or if they did eat any food they would eat such food The excellency of God is set out by such like phrases as a Prince of God Gen. 23. 6. An host of God 1 Chron. 12. 22. A City of God Jon. 3. 3. A mountain of God Psa. 36. 6. Cedars of God Psa. 80. 10. By these phrases it is declared that the more excellent any thing is the more it appertaineth to God and the more any thing appertains to God the more excellent it is If Gods excellency be thus set forth surely the excellency of Angels must needs be very much amplified by the forementioned phrases §. 96. Of the functions of Angels in relation to God THe functions of Angels are comprised under the signification of this word Angels which signifieth Messengers and under that other word Ministers Their functions are many They may all be brought to three heads for they are such as are performed 1. To God their supreme Lord. 2. To the Sonne of God their Head 3. To Sonnes of men Christs members First The Functions which Angels perform to God are these 1. They attend Gods presence This they do for the honour of his Majesty and to set out his magnificence This their attendance is thus set out 1 King 22. 19. I saw the Lord sitting on his Throne and all the host of heaven standing by him on his right hand and on his left By the host of heaven Angels are meant 2. They follow the Lord whithersoever he goeth In this respect they are stiled the charets of God that is such as follow him for his service That Angels are thereby meant is evident by the Psalmists own expression of himself Psal. 68. 17. the charets of God are twenty thousand even thousands of Angels And the Lord is there said to be among them because they are ever about him whithersoever he goeth 3. They are Gods Messengers to be sent up and down on Gods errands Their usuall title Angel importeth as much And so much is expresly set down Ps. 104. 4. In this respect they are said to minister
3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
Eph. 1. 21. If therefore these Titles of distinction Principalities Powers c. give any preheminence to some of the Angels above others yet that preheminency doth not exempt them from this duty of worshiping Christ Iesus at whose name every knee must bow of things in heaven or earth Phil. 2. 10. Not without cause therefore this generall particle ALL is here used Let all the Angels of God worship him He that saith ALL excepteth none at all §. 74. Of Worship THe evidence here noted whereby Christ is declared to be more excellent then all the Angels is in this act worship enjoyned to Angels For he that is worshiped is thereby manifested to be far more excellent then they who worship him Worshiping one is much different from blessing one That is an act of the inferiour This of the Superiour Without all contradiction the lesse is blessed of the better Heb. 7. 7. And without all contradiction the better is worshiped of the lesse especially if worship be taken as here in this place The Hebrew word used by the Psalmist and translated worship cometh from a root that signifieth to bow down as Isa. 51. 23. Bow down that we may go over thee It is most frequently used in the last Conjugation which addeth much emphasis and importeth both a reciprocall action reflecting upon ones self thus He bowed himself 1 Sam. 20. 41. and also a thorow serious performance thereof even to the ground and therefore the word earth is oft added thereto to shew a bowing as low as can be even to the earth or ground Gen. 33. 3. It is most frequently used for an expression of honour and reverence to another namely to him unto whom or before whom this gesture is performed which some Translators set out by this Paraphrase they bowed themselves presenting honour and others expresse it by this one word adore or worship The Greek word here used by the Apostle is somewhat answerable to the Hebrew For it is compounded of a word that signifieth to kisse For they that doe honour or reverence to others use to kisse their mouth as of old they were wont yea as now their hands knees and as it is done to the Pope feet and shoes yea the very earth where they stand The frequent mention of kissing to set out reverend and humble subjection in sacred Scripture sheweth that this was an accustomed gesture of testifying reverence and honour When Pharaoh advanced Ioseph next to himself and would that all his people should yeeld reverend subjection to him thus he expresseth it On thy mouth shall all my People kisse Gen. 41. 40. that is as the last English Translators have turned it shall be ruled or as others shall obey or shall be subject Thus when Samuel had annointed Saul to be King he kissed him 1 Sam. 10. 1. in testimony of reverence and subjection In this respect Moses kissed his Father in Law Exo. 18. 7. And Idolaters in this respect are said to kisse the calves Hos. 13. 2. And they who would not yeeld honour and subjection to Baal are thus set out Their mouth hath not kissed him 1 King 19. 18. yea the reverence and obedience which is required of Sonnes of men to the Sonne of God is thus expressed Kisse the Sonne Psa. 2. 12. But to let passe the Metaphor the word used by the Apostle doth usually signifie as here it is translated worship Worship is a reverend manifestation of that high esteem which we have of another and it is divine or civil §. 75. Of the difference between Divine and Civil Worship DIvine worship is that which is performed in acknowledgement of Deity or any divine excellency in that to whom it is performed This is due to God alone For it is written Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 10. That exclusive particle only must be referred to worship as well as to serve or else it giees not a full answer to the devils temptation For where the devil tempted Christ to worship him Christ repels it with this answer thou shalt worship the Lord. Now the sense of the answer lieth in this that God only is to be worshipped therefore none else Nor Apostle Acts 10. 26. nor Angel Rev. 19. 10. would accept such worship tendred to them because it was proper to God alone Yea Mâ—…rdecai would rather hazard his own and all the Jews lives then yeeld such worship to a meer man Hest. 3. 2. The fiery furnace could not move Daniels three companions to yield worship to an Image Dan. 3. 18. Civil worship is that which is performed in acknowledgement of some eminencie or excellency in them to whom it is performed Thus it hath been performed to Angels in regard of their eminency in glory Gen. 19. 1. To Kings for their eminency in dignity and authority 2 Sam. 24. 20. So also in like respect to other Governours Gen. 42. 6. And to Parents Exod. 18. 7. 1 King 2. 19. And to Masters 2 Sam. 18. 21. Such worship hath also been performed to men for the excellency of parts and gifts wherewith God hath endowed them 2 King 2. 15. In all these and other places where reverence is shewed to men the very word which the Psalmist useth Psal. 97. 7. and is translated worship is used So as of necessity we must distinguish betwixt the kindes of worship when it is done to the Creator and when to creatures In the Psalm quoted and in this text it is most manifest that divine worship is meant which Angels are commanded to yeeld to Christ whereupon by an undeniable consequence it followeth that Christ is infinitely more excellent then Angels It is further observable that this duty of worshipping Christ is not left as an arbitrary matter to the Angels to do it or not to do it but it is put as a duty upon them and that by way of command Let all the Angels of God worship him If Angels much more must men worship Christ. See § 128. §. 76. Of the Resolution of the sixth Verse Verse 6. And again when he bringeth in the first begotten into the world He saith And let all the Angels of God worship him THe second Argument to prove Christs excellency above Angels is in this verse It is taken from that worship which is due to Christ and it is so set down as with all the inferiority of Angels to Christ is proved thereby Two Arguments proving two distinct points are here couched together The first is to prove Christs superiority It may be thus framed He who is to be worshipped is greater then they who are to worship him But Christ is to be worshipped by Angels Therefore Christ is greater then Angels The second is to prove Angels inferiority It may be thus framed They who are to worship are inferior to him that is to worshipped by them But Angels are to worship
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
just and equall not partially inclining to any side The government of a good King is frequently set out by this phrase He did that which was right 1 King 15. 5 11. 22. 43. and it is opposed to declining to the right hand or to the left 2 Kin. 22. 2. according to the true meaning of the word in this place it is not unfitly translated righteousnesse and so it is expounded in the next verse These two words in Hebrew which signifie righteousnesse and rectitude or equity are oft joyned together as importing the same thing Prov. 2. 9. Psa. 58. 1. This phrase a Scepter of righteousnesse is a rhetoricall phrase very elegant and emphaticall It implieth a most just and equall ordering all things in the Kingdom so as nothing but that which is right without all appearance of any unrighteousnesse is to be sound in Christs administration of his Kingdom The Substantive righteousnesse is oft put for the Adjective righteous and that to declare the superlative degree thereof as Deut. 24 13. Psa. 119. 172. Isa. 1. 26. Ier. 33. 15. 2 Tim. 4. 8. Heb 7. 1. Hereby it appeareth that Christ doth most righteously order the affairs of his Kingdom In this respect he is stiled a righteous Iudge 2 Tim. 4. 3. and a righteous branch and this is his name whereby he shall be called The Lord our righteousness Jer. 23. 5 6. Iustice and Iudgement are the habitation of his Throne Psa. 89. 14. His Laws and Statutes are all righteous Psa. 19. 7. c. His word which in speciall is counted to be his Scepter teacheth all righteousnesse maketh his subjects righteous and leadeth them in that only right way which bringeth them to the Crown of righteousnesse There is no true righteousnesse but that which is found in this Kingdom The members of this Kingdom are the only true righteous men all other are but righteous in shew The rewards which Christ giveth and the judgements which he executeth are all righteous Thus he brings most glory to himself and doth most good to others which are two main ends whereat Christ aimeth Happy are those men happy are those subjects which are of this Kingdom and governed by the Laws thereof Blessed be the Lord which delighted in his Church to set his Sonne on the Throne thereof and to put this Scepter of righteousnesse into his hand because the Lord loved his Church for ever therefore made he his Sonne King to do judgement and justice How should this allure us to come to this Kingdom to abide therein to subject to the Laws and Ordinances thereof O the folly of those who will not have this man to rule over them Luk. 19. 14 27. but will break his bands Psa. 2. 3. They are like to the Trees Iudg. 9. 14 15. §. 114. Of the extent of Righteousnesse HEB. 1. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the Oyl of gladnesse above thy Fellows IN the beginning of this verse the Apostle further amplifieth the righteousnesse of Christs Kingdom It might be thought that the mention of the everlasting Throne of Christ had been sufficient to the Apostles purpose which was to demonstrate Christs excellency above Angels But to move the Hebrews the rather to submit themselvs to Christs government he doth not only give an hint of Christs righteous Scepter but also produceth all that the Prophet had foretold of Christs righteous government and that both in regard of the cause thereof which was his love of righteousnesse and also in regard of the parts thereof which are to love righteousnesse and hate iniquity that so they whom he instructed herein might themselves follow after righteousnesse and avoid and fly from all iniquity It was a great matter that he had spoken of the Government of Christs Kingdom therefore he returns to it again The manner of laying down this exemplification is the same that he used in propounding the Point it self namely by way of Apostrophe speaking unto Christ himself Thou hast loved c. This addes much emphasis Though our English use one and the same word in the former verse and in this verse too namely righteousnesse yet bote by the Psalmist in Hebrew and by the Apostle in Greek two severall words are used In the three Learned Languages Hebrew Greek and Latine a one and the same word is put for justice and righteousnesse The notation of the Greek word used by the Apostle will be a good help to finde out the nature of the thing A Learned Philosopher makes the notation of the word translated righteous to be from dividing into two equall parts because by justice or righteousnesse matters are so equally poised and distributed as every one hath that which belongs to him or is meet for him Thus it compriseth both reward and revvenge the one and the other being by righteousnesse so ordered as it is meet to be ordered The notation of our English word righteousnesse is agreeable to the meaning and sense of that notation for righteousnesse is to do right to every one Thus both Philosophers and Divines ancient and modern have defined it Righteousnesse is a vertue whereby to every one his due is given On the contrary wrong done to any is called unrighteousnesse or injustice Thus is that righteousnesse whereby Christ ordereth the affairs of his Kingdom as was shewed before § 113. Of righteousnesse put for Gods Faithfullnesse See Cha. 6. Ver. 10. § 61. §. 115. Of Christs love of Righteousnesse THat which puts on Christ to sway his Scepter righteously and righteously to govern his people is not so much any advantage which himself expects from his subjects as an inward inclination in himself thereunto and a delight therein So much doth this word love Thou hasâ—… loved righteousnesse intend In this did the man after Gods own heart manifest his love of Gods Commandments in that he delighted in them I will delight my self saith he in thy Commandments which I have loved Psa. 119. 47. yea they who love a thing will also earnestly and zealously put themselves on to practise and exercise the same So much is intended in this phrase My hands will I lift up unto thy Commaâ—…dments which I have loved Psa. 119. 48. When the soul of a man is duly affected with righteousnesse and his heart set upon it to love it he will take all occasions to practise it Nothing more puts on one to do a thing then love My Soul hath kept thy Testimonies and I love them exceedingly saith the Psalmist Psa. 119. 167. This love of righteousnesse rested not only in that which was in Christ and practised by him but also it extended it self to the righteousnesse of his subjects even to their righteous disposition and righteous conversation So as the righteous government of this King is manifested both in his own righteous ordering the affairs of his Kingdom and also in
if they had been thus joyned together But we see Iesus crowned with glory and honour The thing questioned in the former verse was this we see not yet all things put under him To that in way of opposition the Apostle addeth this But we see Iesus Crowned This crowning of Jesus is a cleer demonstration that all things are put under his feet for it sheweth that he hath dignity and authority over them all And it is here again upon the mention of Christs suffering set down to take away the scandall of Christs cross for Christ crucified was unto the Iews a stumbling block and unto the Greeks foolishness 1 Cor. 1. 23. But the glory of Christ after his suffering made his suffering to be accounted no despicable matter but rather most glorious it being the way to a Crown of glory and honour To shew wherein Iesus was made lower then Angels this phrase is inserted For the suffering of death The Preposition translated FOR is diversly used in the new Testament It is sometimes set before the genitive case and then it signifieth the efficient cause and that principall as Rom. 1. 5. or instrumentall as Matth. 1. 22. or the means whereby a thing is effected as Acts 5. 12. In all these senses it is translated By. See Chap. 3. v. 16. § 164. Sometimes it is set before the accusative case and is translated FOR then it signifieth the finall cause as Matth. 14. 3 9. and in this sense it is sometimes translated because as Matth. 13. 21. In the next verse both cases are joyned to it so as it signifieth both the finall and the efficient cause Here it is joyned with the accusative case But the sentence is so placed between the humiliation and exaltation of Christ as it may be referred to either Some refer it to the one some to the other It being referred to Christs humiliation implieth the end of his being made less then Angels namely for death that he might suffer death or that he might die For Jesus as God was eternall immortall and could not die but as man he was mortall he could he did die Some place Christs humiliation below Angels in his death and thus translate it lower then the Angels by the suffering of death Our english giveth an hint of this by putting this divers reading in the margin thus or by But the accusative case with which the preposition is here joyned will hardly bear that interpretation Again Others referre this clause concerning Christs death to his exaltation thus We see Iesus for the suffering of death crowned which is as if he had said Because he suffered death he was crowned c. If this be taken of the order or way of Christs entring into glory namely that after he had suffered death he was crowned with glory it well agreeth with other Scriptures which thus speak Ought not Christ to have suffered these things and enter into glory Luk. 24. 26. He became obedient to death wherefore God also hath highly exalted him Phil. 2. 8 9. But thereupon to inferre what Papists do that Christ by his passion merited his own glorification is no just consequence nor an orthodox position For 1. The Greek phrase noteth the finall rather then the meritorious cause 2. The glory whereunto Christ was advanced was due to him by virtue of the union of his humane nature with his divine 3. The glory whereunto he was advanced was too great to be merited 4. It impaireth the glory of Christs passion to say that hereby he merited for himself implying that he aimed therein more at his own glory then our good 5. It lesseneth Gods love to man as if God should give his Sonne to suffer that thereby he might attain unto another glory then he had before 6. Christ going out of the world thus prayeth O Father Glorifie thou me with thine own self with the glory which I had with thee before the world was Joh. 17. 5. How was that merited in the world which he had before the world was 7. The Rhemists themselves and other Papists acknowledge that Christ was strait upon his descending from Heaven to be adored by Angels and all other creatures I suppose that the main scope of the Apostle is to set out the end of Christs being made lower then Angels namely that he might be a sacrifice to expiate mans sin and thereby to make reconciliation betwixt God and man In this respect the first interpretation is the fittest namely that Christ was made man for this very end that he might die This is most agreeable to the proper meaning of the phrase and minde of the Apostle Thus do many Ancient and later Divines take it This is a second proof of Christs true manhood namely his death See § 1. §. 75. Of Christs being man to die HAd not Christ assumed an humane nature which in the substance and sundry infirmities thereof is inferior to the Angelicall nature which is spirituall and incorruptible he could not have died To imagin that as God who only hath immortality 1 Tim. 6. 16. he should die would imply the greatest contradiction that could be God is a Spirit of spirits more free from any corporall infirmity and from death then any created spirits can be Yet to effect what Christ did by his death he that died must be God For Christ died not as a private person to pay his debt but as a Surety for man and a Redeemer of man For man therefore he was to satisfie infinite justice to remove the insupportable curse of the Law to break the bonds of death to overcome the devil that had the power of death No single creature could do all these Immanuel God with us God made man died and by death effected whatsoever was requisite for mans full Redemption As by being man he was made fit to suffer so that manhood being united to the Deity was made able to indure whatsoever should be laid upon it and thereby also an infinite value worth and merit was added to his obedience for it was the obedience of him that was God but in the frail nature of man Behold here the wonder of wonders Christ undertakes a task above the power of all the Angels and to effect it he is made lower then Angels If ever power were made perfect in weaknesse it was in this §. 76. Of Christs Sufferings THe Apostle here addeth suffering to death For the suffering of death to shew that it was not an easie gentle light departure out of this world but a death accompanied with much inward agony and outward torture This word in the plurall number Sufferings is frequently used in the New Testament both to set out the manifold sufferings of Christ as 1 Pet. 1. 11. and also the sufferings of Christians for Christs sake as Rom. 8. 18. The singular number Suffering is used in this only place but collectively it compriseth under it
all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of 〈◊〉 should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ—… in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace 〈◊〉 tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
are sufficient to disprove the fore-said errour As for Christ himself it is expresly said That he rejoyced in Spirit Luk. 10. 21. which is the ground of true laughter This third errour is an uncomfortable errour which is enough to keep men from professing the Christian Religion An Errour in practice is of them who professe Faith and Hope in Christ and yet are alwayes dejected in Spirit walking heavily they will not be comforted nor made cheerfull These are in sundry respects to be blamed For 1. They give too great cause of justifying the errour last mentioned that rejoycing is unlawfull 2. They wrong themselves in making their life more miserable then otherwise it might be and putting away such comforts as God hath provided for them 3. They prejudice other weak ones in disheartning them They discourage such as have entred into the Christian list and deter such as have not entered from entering 4. They disgrace the holy Profession as if it were the most uncomfortable profession in the world 5. They dishonour God as if he were an hard Master So as no profit joy or comfort were to be found in serving him §. 67. Of Beleevers rejoycing JUst cause is here given to exhort and incite such as professe to have hope in 〈◊〉 to testifie the truth of their hope by rejoycing Rejoyce in the Lord alway 〈◊〉 again I say rejoyce Phil. 4. 4. Rejoyce evermore 1 Thess. 5. 16. None have such just and true cause of rejoycing The dignities honours pleasures profits and other like things wherein the men of this world rejoyce are vain like ice hail 〈◊〉 snow which waste in the handling They may be taken from us Iob 1. 21. 〈◊〉 we from them Luk. 12. 20. But Christians have matter of true rejoycing 〈◊〉 which is solid unutterable everlasting Among other Christian duties this is much pressed in Scripture Moses doth 〈◊〉 least ten times inculcate it in that last book which he uttered in the last month of 〈◊〉 age and that either by advice Deut. 33. 18. or by promise Deut. 12. 12. The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉 his Book of Psalms So other Prophets also call upon the people of God to rejoyce Isa. 66. 10. Zeph. 3. 14. Zech. 9. 9. So Christ Matth. 5. 12. and his Apostles Phil. 4. 4. 1 Pet. 4. 13. Iames 1. 9. yea and the Angels from Heaven Rev. 19. 7. None have greater cause of rejoycing then beleevers for their names are written in the book of life Luke 10. 20. Christ the greatest matter of rejoycing 〈◊〉 theirs they have a right to all that Christ did and endured for man yea to the things of this world and to Heaven it self As they have in these respects just cause of rejoycing so the blessed effects 〈◊〉 follow upon their rejoycing are forceable inducements to perform the 〈◊〉 For 1. By their rejoycing the Author and giver of joy is much glorified It shews that he is so kinde and good a Master every way as his servants much rejoyce 〈◊〉 him 2. It is a great inducement to draw on others who are without to like 〈◊〉 profession which causeth such rejoycing and themselves to take upon them 〈◊〉 profession 3. It sweetens our whole life It sweetens all that we do for preservation 〈◊〉 nature as eating drinking sleeping and other refreshings It sweetens the works of our calling It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man It sweetens all â—…ner of sufferings it sweetens our very death-bed §. 68. Of Perseverance without intermission or revolt THat which maketh confidence and rejoycing a true sure and infallible evidence of being Christs house is Perseverance therein Therefore the Apostle addeth this Caution If we hold fast firm unto the end The Apostles expression is very emphatical There are three words used every of which imply the point intended 1. The Verb hold fast is in Greek a compound The simple Verb 〈◊〉 to have But this compound so to have it as never to let it go and this is to hold 〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21. 2. The Adjective translated a firm importeth such a stedfastnesse as can 〈◊〉 be taken away See more hereof Chap. 2. v. 2. § 11. It implieth an holding 〈◊〉 without intermission 3. This last clause unto the end shews that such a perseverance is here intended as will neither be interrupted nor clean broken off For the end here meant 〈◊〉 the last period of ones life So is the word taken vers 14. Matth. 10. 〈◊〉 Revel 2. 26. To shew that it implieth a perpetual continuing in a thing It is translated â—…nual Luk. 18. 5. and it is applied to such a perpetuity as is eternal Iohn 13. 1 Cor. 2. 8. The perseverance here set down is opposed to a double kinde of hypocrisie One of such as make shew of confidence and rejoycing by fits Sometimes they are exceeding bold and jocund other times they are full of fear and anguish They are like men sick of an ague sometimes well sometimes ill It fals out with such many times as notwithstanding their well dayes they die in a fit They deal with the graces of Gods Spirit as children do with a bird that they hold by a string sometimes they will hold it in and sometimes let it flie out So as the bird on a sudden they letting go their hold flies clean away This intermission argueth unsoundnesse and is contrary to the caution here prescribed The other is of such as repent their good beginnings and prove plain Apostates They are like such as having left their colours will be hanged rather then return to them again These are in a most wofull plight The last state of such a man is worse then the first Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezzars Image whose head was of fine gold his feet part of iron and part of clay whereby it came to be broken to peeces Dan. 2. 32 33 34. Such were Saul Ioash Iudas and others whose end was memorable and miserable In this case I may use Christs Memento Remember Lots wife Luke 17. 32. §. 69. Of Motives to Perseverance IF divine exhortations to a grace and earnest disswasions from the contrary if earnest supplications for obtaining a grace and hearty gratulations for enjoying it If gracious promises made to a grace and fearfull denunciations against the want of it If a blessed recompence of those who have attained it and wofull revenge on those that have failed therein be motives of force to enforce a point forceable motives are not wanting to presse this point of Perseverance Many instances might be given out of Gods Word to exemplifie every of these Of each take one instance 1. For Exhortation 1 Cor. 15. 58. 2. For Disswasion Heb. 3. 12. 3. For