created all things and for thy pleasure they are and were 〈◊〉 Rev. 4. 11. The other is taken from his redeeming of the Church 〈◊〉 〈◊〉 〈◊〉 that follow thereupon which they thus expresse Thou art worthy 〈◊〉 takâ—…â—…he 〈◊〉 and to 〈◊〉 the seals thereof And again Worthy is the Lamb to 〈◊〉 〈◊〉 and honour and glory and blessing c. For thou wast stain and hast redeemeds to God by thy blind And hath made us unto our God Kings and Priests c. 〈◊〉 5 â—… 12. Give therefore unto the Lord Glory and Strength Give unto the Lord the glory 〈◊〉 unto his Name Psa. 29. 1 2. For this end learn to know what is his due what he is worthy of Be well instructed in his excellencies as he is the Sonne of God Chap. 1. 3. and as he is the Mediator betwixt God and Man Thereby thou shalt understand that he is infinitely above all thy praises This is it that will enlarge thy heart and open thy mouth to praise him with the utmost of thy power Hereunto we shall much more be incited if we duely weigh his low condescention his great undertakings his bitter sufferings his glorious conquest over sin Satan death and hell the high exaltation even of his humane nature the many and great benefits that we reap by all these Were our souls throughly affected with the asoresaid considerations we should count him most worthy of all glory and never be satisfied with setting out 〈◊〉 praises Hereof See more in The Saints Sacrifice on Psa. 116. 17. § 108. §. 44. Of Christs surpassing glory THE Apostle doth not content himself with a simple expression 〈◊〉 worth but comparatively amplifieth it by this particle oâ—… 〈◊〉 more The Greek word is used to set forth sundry kindes of degrees as 1. Of number More then twelve Legions of Angels Mat. 26. 53. 2. Of distance of place That it spread no farther Act. 4. 17. 3. Of time To tarry longer Act. 18. 20. 4. Of measure or quantity Lovest thou me more then these Joh. 21. 15. 5. Of weight No greater burthen or no heavier Act. 15. 28. 6. Of worth Behold a greater then Jonas a greater then Solomon 〈◊〉 41 42. 7. Of excellency A more excellent Sacrifice Heb. 11 4. All those fore-mentioned degrees may fitly be applied unto Christ who in 〈◊〉 these respects and what other may be thought of is to be accounted more worthy of glory then Moses or any other 1. There were in number more excellencies in Christ then in any other God â—…nointed him with the â—…yl of gladnesse above his Fellows Psal. 45. 7. God giveth 〈◊〉 〈◊〉 Spirit by measure unto him Joh. 3. 34. 2. Christ is celebrated throughout the whole world No mans Name for â—…stance of place is further made known All people are to laud him Rom. 15. 21. 〈◊〉 great multitude which no man could number of all Nations and Kindreds and â—…ple and Tongues stood before the Throne and before the Lamb and cried saying Salvation to our God which sitteth upon the Throne and unto the Lamb 〈◊〉 7. 9 10. 3. Christ from everlasting to everlasting is God Psa. 90. 2. And glory is 〈◊〉 unto this our God for ever and ever Rev. 7. 12. 4. For measure of glory Christ is advanced above all Thou art fairer 〈◊〉 〈◊〉 children of men Psa. 45. 2. As the Apple-trees among the trees of the Wood so 〈◊〉 〈◊〉 Beloved among the Sons Cant. 2. 3. And again He is the chiefest among ten 〈◊〉 Cant. 5. 10. 5. Such a weighty Crown of glory was set on Christs head as never on any â—…thers Heb. 2. 7. Cant. 3. 11. 6. Christs worth far exceeded all others when Iohn wept because no man was found worthy to open and reade the Book he was thus comforted Weep aâ—…t Behold the Lion of the Tribe of Iudah the root of David hath prâ—…vailed to open the Book Hereupon they sung this new Song Thou art worthy to take the Book c. Rev. 5. 4 5 9. 7. Christ must needs be more excellent in glory then any other for he is the brightnesse of his Fathers glory Heb. 1. 3. §. 45. Of the Prerogatives of Moses wherein Christ excels him THE person before whom Christ is here preferred is Moses That we may the better discern the excellency of Christ set out in this comparison of Unequals betwixt Christ and Moses It is mees to take distinct notice of the Prerogatives of Moses and withall to observe how Christ excelled Moses in all of them I will exemplifie this in ten particular branches 1. Moses was a Prophet yea there arose not a Prophet since in Israel like unto Moses Deut. 34. 10. 1. God saith of his Son to Moses I will raise them up a Prophet from among their brethren like unto you Deut. 18. 18. This was a Prophet mighty in deed and word before God and all the people Luke 24. 19. yea he was greater then Moses 2. God made Moses a Governour over his people He was a Ruler Act. 7. 35. 2. Christ is Lord over all All power is given to him in heaven and in earth Mat. 28. 18. 3. Moses was a Saviour and deliverer of the people Act. 7. 35. I will send thee unto Pharaoh saith the Lord unto Moses that thou 〈◊〉 bring forth my people the Children of Israel out of Egypt Exo. 3. 10. 3. Christ was a greater Saviour from a more cruell Tyrant and from a greater bondage Heb. 2. 14 15. 4. Moses was Gods speciall Embassadour to whom God revealed all the Commandments and the Statutes and the Iudgements which he should teach the people Deut. 5. 31. 4. Christ needed not any Revelation For it pleased the Father that in him should all fulnesse dwell Col. 1. 19. 5. Moses was as Gods special Friend With him he spake mouth to mouth Deut. 12. 8. 5. Christ was more He is the only begotten Sonne which is in the bosome of the Father Joh. 1. 18. 6. Moses saw the back-parts of God himself Exo. 33. 23. 6. Christ is in the Father and the Father in him he that hath seen him hath seen the Father Joh. 14. 9 10. 7. Moses was mighty in words and in deeds Act. 7. 22. 6. Christ was more mighty Never man spake like him Joh. 7. 46. Christ did the works which none other man did Joh. 15. 24. 8. Moses his face shone so as the people were afraid to come nigh him Exod. 34. 36. Christ his face did shine as the Sun and his raiment was white as the light Matth. 17. 2. Christ is the brightness of the glory of his Father Heb. 1. 3. 9. Moses was learned in all the wisedom of the Egyptians Act. 7. 22. 9. In Christ was hid all the treasuros of wisedom and knowledge Col. 2. 3. 10. When Moses died God buried him Deut. 34. 6. 10. Christ being dead was raised again and taken into heaven Act. 1. 9. Notwithstanding all the Prerogatives of
followeth Nor the Sonne Of that day and that hour knoweth no man no not the Angels which are in heaven neither the Sonne By the two last phrases it is implied that if any creatures knew that secret surely the Sonne and the Angels would know it Object It is an impeachment of their knowledge not to know all things Answ. It is no impeachment of a creatures knowledge not to know such things as belong not to him to know which are such as the Father hath put into his own power Act. 1. 7. and many things to come Isa. 41. 23. and the thoughts of mens hearts 1 King 8. 39. and any secret which belongs to the Lord Deut. 29. 29. Satan deluded our first Parents by suggesting to them a conceit of knowledge of more then was meet to be known The gift of knowledge which Angels have is the rather necessary because their main function is to be Gods Messengers to declare and execute his will which they cannot well do without knowledge thereof §. 88. Of the Prudence of Angels A Second property of Angels is Prudence This is usually joyned with knowledge For knowledge works Prudence and Prudence directeth knowledge An Apostle therefore thus coupleth them together Who is a wise man and indued with knowledge Jam. 3. 13. Wisedom presupposeth knowledge yea also it findeth out knowledge of witty inventions Prov. 8. 12. It maketh men finde out more and more knowledge and that of more then ordinary and vulgar things In regard of that excellent wisedom which Angels have Tyrus which was counted very wise is stiled a Cherub that is an Angel Ezek. 28. 3 4 16 17. The ancient Grecians stiled all sorts of Angels * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of their wit and wisedom That Prudence which good Angels have is the more necessary because the evil Angels against whom good Angels have a charge to defend Saints are exceeding crafty and subtle The devil hath his wiles his manifold windings and turnings he is as crafty as a Fox There is need therefore of a prudent Hushai to bring to nought the plots of such a crafty Aehitophel §. 89. Of the Purity of Angels A Third property of Angels is Purity Their purity is a perfect purity without mixture of any impurity or sinne This is set out by that pure and white linnen wherewith they are said to be cloathed Rev. 15. 6. In this respect they are stiled Holy Angels Mar. 8. 38. Under this head is comprised their sincerity For In their mouth is found no guile they are without fault before the Throne of God Rev. 14. 5. Whatsoever those heavenly spirits make shew of they indeed intend and do it from the heart Hereunto may be added their integrity which is an universall subjection to every part of Gods will In all places they attend upon their Lord and alwaies behold his face Matth. 18. 10. to know what his will is that may do it They are therefore said Psal. 103. 20. To do his Commandments hearkening to his Word Hereby they shew that they are yet still ready further to do whatsoever he shall require These properties are necessary to make Angels fit to appear in the presence of the pure and holy God in heaven But there shall in no wise enter into heaven any thing that defileth Rev. 21. 17. God is of purer eyes then to behold evil he cannot look on iniquity Hab. 1. 13. Neither shall evil dwell with him Psa. 5. 4. §. 90. Of the Glory of Angels A Fourth property of Angels is Glory They are very glorious Such is the brightnesse of their glory as it is resembled to lightning Mat. 28. 3. Just men are said to shine as the Sun in the Kingdom of their Father Mat. 13 43. Much more Angels Children of men on earth cannot endure the brightness of an Angels presence when he appeareth in his glory When Balaam saw an Angel stand in the way before him he fell flat on his face and his Asse did what it could to shun the Angel Num. 22. 31. 33. The Keepers of Christs Sepulchre at the sight of an Angel did shake and become as dead men Mat. 28. 4. Not only wicked men have been dazled amazed and affrighted with the appearance of an Angel but also pious men men of great faith and courage The Shepherds that durst tarry all night with their sheep in the Field at the sight of an Angel were sore afraid Luk. 2. 9. Zechary a good Priest at the like sight was troubled and fear fell on him Luke 1. 12. Iohn the Divine was so amazed at the sight of an Angel as he fell at his feet to worship him Rev. 19. 10. 22. 8. yea Daniel a man greatly beloved at the sight of an Angel was afraid and fell upon his face Dan 8. 17. The glory therefore of Angels must needs be surpassing great Angels are the chiefest servants and most principall attendants on God Now Courtiers who are Kings speciall attendants as Gentlemen of his Bed-chamber and Privy-chamber use to be for the honour of their Soveraign most gorgeously attired In allusion to that ancient custome thus saith the Lord Behold they that wear soft clothing are in Kings houses Mat. 11. 8. Answerably it is requisite that Angels even for the glory of their Lord be of all creatures the most glorious §. 91. Of the Power of Angels A Fifth property of Angels is Power They are mighty in Power Hereupon there are attributed to them these and such like Titles Mighty 2 Thes. 1. 7. Strong Rev. 5. 2. And they are said to excell in strength Psa. 103. 20. They are resembled to Horses and Charets of fire 2 King 6. 17. Horses and charets are powerfull Horses and charets of fire are invincible Angels protected Elisha against an Army of enemies yea one Angel destroyed in one night 185000 Souldiers in their one Camp 2 King 17. 35. Do not these evidences demonstrate that Angels are mighty in power and that both to offend and defend It is necessary that they should be so because the Church and Children of God over whom the Angels have a charge have in this world against them not only mighty malicious fierce cruell children of men but Principalities Powers Rulers of the darknesse of this world spiritual wickedness in high places Eph. 6. 12. §. 92. Of the Speed of Angels A Sixth Property of Angels is Speed or quicknesse in motion By reason of their extraordinary speed they are said to have wings to fly Isa. 6. 2. In the time of Daniels making a prayer an Angel came from the highest heaven to him on earth For in the beginning of Daniels supplication the Angel was sent forth and while he was praying the Angel was come to him In which respect the Angel is said to fly swiftly Dan. 9. 21 23. They must needs be exceeding swift swifter then any corporall substances in these especiall respects 1. They cannot be hindred by any bodily impediments
is from the Sun not the Sun from it 5. This brightness cometh naturally and necessarily from the Sun not voluntarily and at pleasure 6. The Sun and the brightness are distinct each from other the one is not the other 7. All the glory of the Sun is in this brightness 8. The light which the Sun giveth to the world is by this brightness How distinctly and clearly doth this metaphor set out the great Mysteries of our Christian faith concerning God the Father and Sonne For they are 1. Of one and the same essence Ioh. 10. 30. 2. Coeternall Ioh. 1. 1. 3. Inseparable Prov. 8. 30. 4. The Sonne is from the Father God of God light of light very God of very God 5. The Sonne is begotten of the Father by nature not by will favour or good pleasure Rom. 8. 7 32. 6. The person of the one is distinct from the other For the Father is not the Sonne nor the Sonne the Father Joh. 5. 17. 7. The incomprehensible glory of the Father most brightly shineth forth in the Sonne Ioh. 17. 5. 8. All that the Father doth in relation to creatures he doth by the Sonne As in these respects Christ is fitly and justly stiled brightness so in regard of his surpassing excellency he is said to be the brightness of GLORY Of the Hebrew and Greek words translated glory see Chap. 2. v. 7. § 60. Glory attributed to a thing in the Hebrew dialect importeth the surpassing excellency thereof as a Crown of Glory Prov. 16. 31. a Throne of Glory Ier. 17. 12. a Name of Glory Isa. 63. 14. a most excellent and glorious Crown Throne and Name Thus to set out the surpassing excellency and most glorious majesty of God he is stiled the God of Glory Acts 7. 2. the Father of Glory Eph. 1. 17. And his Sonne the Lord of Glory the King of Glory 1 Cor. 2. 8. Psal. 24. 7. Never was any brightness like to the brightness here mentioned well therefore might it in regard of the excellency of it be stiled brightness of Glory Glory and excellency are set together Isa. 4. 2. signifying the same thing See more of Glory Chap. 2. § 60 93. Our English doth here well insert this relative particle HIS in reference to the Father thus the brightness of his glory for the particle his expressed by the Originall in the next clause his person may have reference to both the branches as his glory his person This much amplifieth the point in hand and sheweth that the Sonne was in his Fathers greatest excellency no whit inferior to him but every way equal He was brightness the brightness of his Father yea also the brightness of his Fathers glory What excellency soever was in the Father the same was likewise in the Sonne and that in the most transplendent manner Glory sets out excellency Brightness of glory the excellency of excellency §. 20. Of Christ the excellency of his Fathers person TO make the forenamed mystery the more cleer the Apostle addeth another resemblance in these words and the express image of his person This in the general importeth the same thing which the former did so as the two metaphors are like the two visions which Pharaoh saw in a dream they are doubled to shew that the Point intended thereby is most certain and sure Gen. 41. 32. This phrase the express image is the exposition of one Greek word which may thus fitly be translated character The Verb whence the word is derived signifieth to engrave and the word here used the stamp or print of a thing engravened as the stamp on money coined the print on paper pressed by the Printer the mark made by a seal or any like impression There is another like word coming from the same root oft used in the book of the Revelation and translated a mark and in Acts 17. 29. it is translated stone gravened But the former significations of the word stamp print seal or mark are most proper to this place Nothing can be more like an other then the picture or image on the thing stamped or printed is to the picture or image on the tool mold seal or instrument wherewith it is made the one carrieth the very form of the other Very fitly therefore is it by our English translated the express image §. 21. Of the Sonne a distinct Person THe next word is fitly translated Person According to the proper notation and derivation of the word it signifieth a substance or subsistence which are in a manner latine words and set out the being of a thing even a particular and distinct being which is most properly called a person The simple verb from whence this compound is derived signifieth to set to settle to establish Mat. 25. 33. 12. 25. Essence or nature importeth a common being as Deity or God-head which is common to the Father Sonne holy Ghost For the Father is God the Sonne is God and the holy Ghost is God But subsistence or person implieth a different distinct individual incommunicable property such are these three Father Sonne holy Ghost For the Father is different from the Sonne and holy Ghost so the Sonne from the Father and the holy Ghost and so the holy Ghost from the Father and the Sonne and every of those distinct in himself and so incommunicable as neither of these persons is or can be the other Thus we see how these two words subsistence and Person import one and the same thing yet our English for perspicuity sake hath rather used this title Person and that in imitation of the Latin Fathers For what in this mystery of the Trinity the Greek Fathers called substances or subsistencies the Latin called persons They said that there were three substances and one essence as we say there are three Persons and one essence This relative particle HIS added to the word Person hath relation to God mentioned in the first verse as if he had more plainly thus said the express image of the person of God This Christ is in a double respect 1. As he is the second Person in the sacred and indivisible Trinity 2. As he is Immanuel God with us God manifested in the flesh As he is the Sonne of God the second person in Trinity the whole divine essence and all the divine properties are communicated to him In this respect the two forementioned resemblances of brightness and character and also all other resemblances which by the wit of man can be imagined come short in setting out the relation betwixt the Father and the Sonne They are not only like each other but they are both the very same in nature Resemblances may be some help to us who are better acquainted with earthly and sensible things then with heavenly and divine But they cannot possibly set out divine mysteries especially such as are of all the deepest and profoundest as the mysteries of the Trinity of
Persons in the Unity of Essence and the Union of God and man two distinct Natures in one Person Therefore sundry resemblances are used one to set out one point an other an other and yet all that can be used cannot to the life and full set out the Eystery Again As Christs humane nature is Hypostatically united to the divine nature Christ is visibly the character or express image of God For in Christ incarnate the divine properties were made most conspicuous as Almighty Power infinite Wisdome Truth Justice Mercy and the like In Christ as God-man dwelt all the fullness of the Godhead bodily Col. 2. 9. In this respect the glory of Christ made flesh is said to be the glory as of the only begotten of the Father Joh. 1. 14. and in that flesh saith Christ of himself He that hath seen me hath seen the Father Joh. 14. 9. Thus the resemblance here used is very fit For he that seeth the character or figure which is on the thing stamped or printed sees therein the figure that is on the instrument wherewith it was stamped §. 22. Of the Benefits arising from the relation of the Sonne to the Father BY the resemblance of a character we see what is to be sought in Christ namely whatsoever is in the Father As the former metaphor implieth that the glory of the Father is invisible till it shine forth and shew it self in the Sonne so this likewise declareth that the Fathers excellency is as it were hid and could not be known unless it were revealed and laid open in this character or express image Again As the former metaphor implieth that out of Christ who is that brightness there is no light at all but meer palpable darkness for God whâ—… only is as the Sun light in himself and the fountain of all light to all creatures doth by this brightness only shine out to us Ioh. 1. 9. So this metaphor importeth that in Christ the Father is truly and thoroughly to be known For a character well made doth not only in part and obscurely but fully and to the life demonstrate the image that is on the stamp It is truly and properly an express image §. 23. Of the fit resemblance of the Sonne to a Character TO exemplifie this latter resemblance of a Character as we have done the former of brightness in some particulars take for instance the character or stamp that is on coyn and the engravement that is on the tool wherewith the character on the coyn is made 1. The character cometh from the engravement on the tool 2. The character is most like to that engravement 3. Whatsoever is on the engravement is also on the character 4. The engravement and the character are distinct each from the other All these were before set down in the former metaphor of brightness but yet this of a character is not unnecessarily added for by the vulgar sort it is better conceived and it doth more sensibly set down the likeness and equality betwixt the Father and the Sonne then that of brightness doth which is the principall end of using these resemblances To apply this resemblance It doth so far as an earthly resemblance can set out these mysteries following concerning God the Father and God the Sonne 1. The Sonne is begotten of the Father Psal. 2. 7. 2. The Father is made manifest in the Sonne Col. 1. 15. 3. The Sonne is equal to the Father Phil. 2. 6. 4. The Father and the Sonne are distinct each from other Ioh. 5. 32. and 8. 18. These mysteries are expresly revealed in the sacred Scriptures otherwise all the wits in the world could not have found them out by the forementioned or by any other resemblances Resemblances are for some illustration of such things as may upon surer grounds be proved §. 24. Of Christ upholding all things AS a further demonstration of Christs dignity and dominion the Apostle attributes another divine effect to him One was in these words made the worlds The other in these and upholding all things by the word of his power The copulative particle AND sheweth that as the forementioned resemblances of Brightness and express Image set out a divine dignity for copulatives are used to joyn together things of like nature so these words set out a divine dominion they are all divine The word Upholding is metaphoricall and by way of resemblance applied to Christ. It signifieth to bear carry or uphold a thing as the friends who took up and brought to Christ a palsey man And also to move carry order and dispose a thing as the windes drive and carry Ships hither and thither The LXX use this word to set out the Spirits moving upon the waters at the first forming and creating things And the Apostle useth it to set out the Spirits guiding and disposing the Prophets in penning the sacred Scriptures The word may fitly be here taken in all these significations for neither do cross the other but all well and truly stand together It is most clear that the divine providence is here described being distinguished from the former work of creation Now Gods providence is manifested in two things 1. In sustaining all things that he made 2. In governing them In that this divine work of providence is attributed to Christ he is thereby declared to be true God To shew that that phrase which the Apostle used before in a mutual relation between the Father and the Sonne about making the worlds thus By whom he made derogating nothing from Christs supream soveraignty or absolute power in that work as if he had been used for a Minister therein here most simply without any such relation he attributeth the divine work to him and extendeth it to all things that were made excepting nothing at all in this general phrase All things whether visible or invisible in Heaven on earth or under the earth Col. 1. 16. To give yet more evidence to Christs true deity he further adds this clause by the word of his power §. 25. Of Christs word of power THe particle translated word is not in the Greek that whereby Christ the Sonne of God is oft set out especially by St Iohn both in his Gospel and Epistle but an other which importeth a command in which sense it is used Luk. 5. 5. for Christ is herein resembled to an absolute Monarch who at his word hath what he will done He needs no more but command Thus it is said Psal. 33. 6. By the word of the Lord were the Heavens made and in way of exposition it is added v. 9. He spake and it was done he commanded and it stood fast Yet further to amplifie this soveraignty of Christ the Apostle addeth this epithete of power which after the Hebrew manner is so expressed to shew the prevalency of Christs word nothing can hinder it it is a most mighty word For the Hebrews use to set out a surpassing excellency
XII Under the Gospel Gods whole will is revealed Herein lieth the opposition betwixt that phrase at sundry times v. 1. being spoken of Gods former dispensing of his will by parts and his revealing of it under the Gospel Ioh. 14. 26. Acts 20. 27. Hereupon a curse is denounced against such as shall teach any other Gospel Gal. 1. 8 9. and against such as shall take from or add to this Gospel Rev. 22. 18 19. XIII Under the Gospel there is one only way of making known Gods will This appears by the opposition of this phrase v. 1. in divers manners That only way is preaching as hath been before shewed § 11. XIV Christ was a Prophet For God spake by him He was as he is stiled Luk. 7. 16. a great Prophet XV. Christ hath an absolute jurisdiction He is an Heir An heir to the great King of Heaven and Earth This sets forth Christs Kingly Office XVI Christ as Mediator received his dominion from his Father He appointed him Heir XVII Christs dominion extendeth it self to all things This is expresly set down under this phrase Heir of all things Psal. 2. 8. XVIII Christ is the Creator Joh. 1. 2. Col. 1. 16. XIX The Father created by the Sonne This is expresly here set down and it is to be taken in respect of the distinction that is betwixt their persons and the order of their working The Father worketh by the Sonne and the Sonne from the Father XX. All things in Heaven and earth were created by the Sonne The word worlds implieth as much For the plural number is used to shew that the world above and the world beneath even Heaven and all things therein and earth and all things therein were created by him §. 39. Of the heads of Doctrines raised out of the third Verse XXI DIvine mysteries may be illustrated by sensible resemblances These two resemblances Brightness Character are for that end here produced There is in many visible and sensible creatures a kinde of divine stamp In that they are sensible we that are best acquainted with visible and sensible matters are much helped in apprehending things mysticall that are any wayes like them XXII The Sonne is of the same essence with the Father XXIII The Sonne is light of light very God of very God XXIV The Sonne is coeternal with the Father XXV The person of the Sonne is distinct from the person of the Father XXVI The incomprehensible glory of the Father most brightly shineth forth in the Sonne So as the Father is made conspicuous in the Sonne These and other like mysteries are very pertinently set forth under these two Resemblances Brightness Character whereof see § 19 c. XXVII Christ is the preserver and governour of all things This phrase upholding all things intendeth as much XXVIII Christ ordereth all things by his command The Greek word translated word importeth as much See § 25. XXIX Christs command is irresistible It is here stiled the word of his power whereby he disposeth all things according to his own will Psal. 115. 3. XXX Christ is a true Priest The act of purging applied to him demonstrateth as much For it is proper to a Priest to purge Lev. 14. 4 c. and 16. 16. XXXI Christ was a true man This phrase by himself sheweth that the sacrifice by which Christ purged was himself namely his body or his humane nature For Christ hath given himself for us an offering and a sacrifice to God Ephes. 5. 2. XXXII Christ was God and man in one Person As man he suffered and was made a sacrifice as God he added such merit to his sacrifice as it purged away sinne Chap. 9. 14. XXXIII Christs sacrifice was effectual to take away sinne For it is directly said that he purged our sinnes Chap. 9. 14. XXXIV Christ was exalted after he had humbled himself His purging sinne implieth his humbling of himself unto death When he had done this then he sate c. This implieth his exaltation Luk 24. 26 46. Phil. 2. 8 9. XXXV Christ having finished his sufferings ceased to suffer any more He sate down and rested Rom. 6. 9 10. As God when he had finished all the works of Creation rested Gen. 2. 2. Heb. 4. 10. so Christ after his sufferings XXXVI Christ as our Priest ever presents himself before God for us namely to make intercession for us Christs sitting implieth abode This abode being at Gods right hand is before God even in his sight This is he that purged our sinnes therefore he is there as our Priest and to make intercession for us And because there is no limitation of his sitting or abode it is to be taken for a perpetuall act All these are plainly expressed in other places as Chap. 9. 24. and 10. 12. Rom. 8. 34. XXXVII Christ as Mediator is inferior to the Father The right hand is below him that sits on the Throne Mark 10. 37. XXXVIII Christ as Mediator is advanced above all creatures The right hand is the next place to him that sits upon the Throne and above all that stand about the Throne as all creatures do 1 King 2. 19. Gen. 41. 40. Eph. 1. 20 21. Phil. 2. 9. XXXIX Christ is a King He sits on the right hand of the Majesty or of the Throne of the Majesty Chap. 8. 1. This is a royal Kingly seat Psal. 110. 1 2. 1 Cor. 15. 25. XL. The highest Heaven is the place of Christs rest and glory This phrase on high intendeth as much It is expresly said that he is set on the right hand of the throne of the Majesty in the Heavens Chap. 8. 1. And it is also said that the Heaven must receive him untill the time of restitution of all things Acts. 3. 21. §. 39. Of Christs Excellency Verse 4. Being made so much better then the Angels as he hath by inheritance obtained a more excellent Name then they THough the Apostle premised the three former verses as a Proem and therein couched the Summe of the Doctrinal part of this Epistle yet he passeth from that general Summe to the particulars so as he maketh the one depend upon the other as is evident by the Participle being made whereby that which followeth is knit to that which goeth before This verse therefore is a Transition from the geneal to the particulars for it followeth as a just consequence and necessary conclusion from the premises and it is premised as the principal Proposition of all that followeth in this Chapter The Excellency of Christs Person is the principal point proved from this verse to the end of this Chapter and that by an argument of unequals The inequality is betwixt Christ and Angels He is infinitely preferred before them The Apostle in the former verses proved Christ to be more excellent then the excellentest men even such as God extraordinarily inspired with his holy Spirit and to whom he immediately revealed his will that they might make it known to others
Such were the Patriarchs Prophets and the Heads of the People But these as all other men notwithstanding their excellencies were on earth mortall Therefore he ascendeth higher and â—…ulleth out the celestiall and immortall spirits which are called Angels Angels are of all meer creatures the most excellent If Christ then be more excellent then the most excellent he must needs be the most excellent of all This excellency of Christ is so set out as thereby the glory and royalty of Christs Kingly office is magnified For this is the first of Christs offices which the Apostle doth in particular exemplifie in which exemplification he giveth many proofs of Christs divine nature and sheweth him so to be man as he is God also and in the next Chapter so to be God as he is man also like to his brethren Chap. 2. v. 17. The comparison here made betwixt Christ and Angels is not a meer simple comparison thus Christ is more excellent then Angels but it is comparatively propounded as a comparison of a comparison thus Christ is so much better then Angels as he hath obtained a more excellent Name This comparative comparison much sets out the transcendency of the point that he is beyond all comparisons even infinitely better The word translated made is sometimes used declaratively to shew that the thing spoken of is so and so as where it is said when Iesus WAS in Bethania and sometimes efficiently as where it is said Iesus was made an high Priest Howsoever this word in relation to Christs deity cannot be taken but in the first sense only declaratively yet in regard of his humane nature and of his Person consisting of both natures and of his Offices it may be taken in both senses for in those three respects he was advanced and made so and so excellent Now the Apostle speaks of him not simply as God but as God-man King Priest and Prophet Thus it is fitly and truly translated being made namely by his Father who begat him sent him into the world and advanced him above all the world In this respect he is said to be better that is more excellent For this comparison hath not so much relation to the goodness of Christs Person as to the dignity thereof In this sense is this word oft used in this Epistle and translated by some more excellent Yea Chap. 7. v. 7. it is opposed to less and so signifieth greater the less is blessed of the better that is the greater in dignity or in office So in our English we stile such as are more excellent to be better men The Greek comparative is derived from a Noun that signifieth power But it is frequently used for the comparative of the Greek positive which signifieth good and in that respect it is oft translated better It is a general word and applied to sundry kindes of excellencies as to such things as are more commodious 1 Cor. 7. 38. and more usefull to others 1 Cor. 12. 31 and more beneficiall to ones self Phil. 1. 23. and more effectual Heb. 9. 23. and more comfortable 1 Pet. 3. 17. and less damagable 2 Pet. 2. 21. and more excellent Heb. 10. 34. and more eminent or greater in dignity Heb. 7. 7 and thus is it here to be taken §. 40. Of Angels Excellencies THe persons before whom Christ is here in excellency preferred are stiled Angels better then the Angels The signification of this name Angel the nature of Angels their special office and quality is by this our Apostle himself distinctly set down v. 7. Yet here it is meet that we consider some of the Angels excellencies that so we may the better discern both the reason why the Apostle doth give this instance of Angels and withall the surpassing excellency of Christ who excels such excellent creatures Some of the Angels excellencies are such as follow 1. Angels are spirits The substance whereof they consist is spirituall This is the most excellent substance that any creature can have and that which cometh the nearest to the divine nature for God is a Spirit Joh. 4. 24. A spirit is of substances the simplest and freest from mixture and composition the purest and finest and every way in the kinde of it the most excellent A spirit is not subject to grosseness drowsiness weariness heaviness faintness sickness diminution alteration putrifaction consumption or any like imperfections which bodies as bodies are subject unto 2. Angels as at first created and so remaining are after the image of God the purest holiest and readiest to all goodness of any meer creature In regard of their likeness to God they are stiled sonnes of God Iob 1. 6. In regard of their promptness to goodness they are thus set out Yee that do his Commandements hearkening to the voice of his words Psal. 103. 20. 3. Angels are the most glorious of all Gods creatures In glory they surpass the brightness of the Sunne To set out the glory of an Angel his countenance is said to be like lightening and his rayment white as snow and shining Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison a light is said to shine in the prison Acts 12. 7. The glory of the Lord that is surpassing incomprehensible glory is said to shine round about upon the apparition of an Angel Luk. 2. 9. So resplendent is an Angels brightness as it hath much affrighted worthy Saints Luk. 1. 12. and 2. 9. Yea St Iohn was so amazed at the apparition of an Angel as he fell at his feet to worship him Rev. 19. 10. and 22. 8. 4. Angels have the highest habitations of all creatures farre above the Moon Sunne and all the glorious hoast of the highest visible Heaven They are in the invisible Heavens where the divine glory is most conspicuously manifested In regard of the place of their residency they are stiled Angels of Heaven Matth. 24. 36. 5. Angels have the most Honourable function for they alwayes behold the face of God in Heaven Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King they minister to the most high in an especiall manner Dan. 7. 10. Their principal attendance is upon the Sonne of God made man Ioh. 1. 51. and upon his mystical body v. 14. §. 41. Of Christs Excellencies above Angels IN all the sorementioned Excellencies is Christ more excellent then Angels For 1. Christs divine nature is infinitely more excellent then an angelical spirit Yea his humane nature by the hypostatical union of it with the divine hath likewise a dignity infinitely surpassing an Angels nature 2. Christ is the express image of the person of his Father which is more then to be created as Angels were after Gods image 3. Christ is the brightness of Gods glory Therefore more glorious then the most glorious Angels Christ is in Heaven at the right hand of the Throne of the Majesty Therefore in place of residency higher then Angels 5.
are they which shew unto us the way of salvation Acts 16. 17. That under this word Salvation the Gospel is here meant is evident by the opposition thereof to the word spoken by Angels ver 2. That word was before the time of the Gospel and it is comprised under this title Law Now here he preferreth the Gospel before the Law therefore the Gospel must needs be here meant Fitly may the Gospel be stiled salvation in sundry respects as 1. In opposition to the Law which was a ministration of condemnation 2 Cor. 3. 9. But this of salvation Eph. 1. 13. 2. In regard of the Author of the Gospel Jesus Christ who is salvation it self Luk. 2. 30. 3. In regard of the matter of the Gospel Acts 28. 28. Whatsoever is needfull to salvation is contained in the Gospel and whatsoever is contained in the Gospel maketh to salvation 4. In regard of Gods appointing the Gospel to be the means of salvation For it pleased God by preaching the Gospel to save those that beleeve 1 Cor. 1. 21. 5. In regard of the end of the Gospel which is to give knowledge of salvation Luk. 1. 77. 1 Pet. 1. 9. 6. In regard of the powerfull effects of the Gospel It is the power of God to salvation Rom. 1. 16. Quest. If salvation be appropriated to the Gospel how were any of the Jews that lived before the time of the Gospel saved Answ. They had the Gospel Heb. 4. 2. Gal. 3. 6. In this respect Christ is said to be slain from the foundation of the world Rev. 13. 8. to be ever the same Heb. 13. 8. The first Promise made to man in the judgment denounced against the devil immediatly after mans fall Gen. 3. 15. contained the summe of the Gospel Abels sacrifice Gen. 4. 4. and Noahs Gen. 8. 20 21. and others and the sundry Types of the Ceremonial Law and sundry Prophecies and Promises in the Prophets set out Christ the substance of the Gospel but not so clearly so fully so powerfully as the ministry of the Gospel In this respect not simply but comparatively salvation is appropriated to the ministry of the Gospel and a main difference made betwixt it and the ministry of the Law 2 Cor. 3. 6 7. Oh how blinde are they who trust to any other means of salvation then the Gospel Such blinde beetles were Jews who would be justified and saved by the Law and Papists by their works and Enthusiasts by the inspirations of their own brains and the vulgar sort by their good meaning It will be our wisdom to give good entertaintment to the Gospel to be well instructed therein to beleeve in it to subject our selves thereto and to be conformable to it in the whole man Our labour herein is not lost Salvation is a sufficient recompence I suppose there is none so desperate but like Balaam he could wish to die the death of the righteous and that his last end might be like his Numb 23. 10. Let our care be to use the means as well as to desire the end To us is the word of this salvation sent Acts 13. 26. If we neglect the Gospel we put away salvation and judge our selves unworthy of eternal life Acts 13. 46. §. 21. Of the great Salvation of the Gospel THe excellency of the aforesaid Salvation is set out in this word so great The relative whence this is derived is sometimes joyned with a word of wonder thus how wondrous great In like manner this word here so wondrous great It is a relative and withall a note of comparates yet hath it here no correlative nor reddition to shew how great it is I finde in other places a reddition joyned with it as where mention is made of a very great earthquake it is thus expressed so mighty an earthquake such an out as was not since men were upon the earth Rev. 16. 18. This manner of setting down the word without a correlative wants not emphasis for it implieth it to be wonderfull great so great as cannot be expressed Where the Apostle maketh mention of a very great danger wherein he despaired even of life he thus sets it out God delivered us from so great a death 2 Cor. 1. 10. so great as one would have thought none could have been delivered from it In like manner this phrase here intimateth that this salvation is so great as never the like was brought unto men before nor can a greater be expected hereafter Well may the salvation brought unto us by the Gospel be stiled so great in three especiall respects 1. In regard of the cleer manifestation thereof The types prophesies and promises under the Law were very dark and obscure in regard of the cleer preaching of the Gospel Now salvation is so clearly revealed as a clearer manifestation thereof is not to be expected in this world The vail which was upon the heart of the Iews is taken away under the Gospel and now we all with open face behold as in a glasse the glory of the Lord 2 Cor. 3. 15 16 18. 2. In regard of the large spreading forth of this Gospel Thus said the Lord to his Sonne of old concerning this Point It is a light thing that thou shouldest be my servant to raise up the tribes of Iacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth Isa. 49. 6. 3. In regard of the efficacy and the power of the God Prophets complained of the little fruit that they reaped of their labours thus I have laboured in vain I have spent my strength for nought Isa. 49. 4. Who hath beleeved our report Isa. 53. 1. The word of the Lord was made a reproach unto me and a derision daily Jer. 20. 8. But the Apostles in most of their Epistles give thanks for the efficacy of the Gospel in those Churches to whom it was preached as Rom. 1. 8. 1 Cor. 4. 1. 4 5. Phil. 1. 3 5. Col. 1. 3 4. 1 Thes. 1. 2 3. 2 Thes. 1. 3. 1 Pet. 1. 3. 2 Ioh. v. 4. This on the one side doth much amplifie the blessing of the Gospel and it ratifieth the promise which God of old thus made to his Church I will do better unto you then at the beginning Ezek. 36. 11. For under the Gospel God hath provided a better thing for us Heb. 11. 40. namely a better Covenant Heb. 8 6. a better testament Heb. 7. 22 better Promises Heb. 8. 6. better Sacrifices Heb. 9. 23 a better hope Heb. 7. 19. So great are the things by the Gospel revealed unto the Church as in former agâ—… were not made known Ephes. 3. 5. Many Prophets and Kings and Righteous men desired to see these things but saw them not Matth. 13. 17. Luk. 10. 24. After this salvation not only the Prophets have enquired but also the Angels
of God incarnate advanced to the highest glory that can be there he is crowned with glory Heaven it self is the most bright and beautifull place that ever God made The Sun it self is not so bright nor so full of light There is that light which no man 〈◊〉 approach unto 1 Tim. 6. 16. There shineth forth the brightnesse of Gods glory in the fulnesse of it There the brightnesse of Angels a little part whereof amazed men on earth as Daâ—… â—… 17. Luke 1. 12. 2. 9. is most conspicuously manifested There Christ glorified body whose face on earth did shine at his transfiguration as the sun Mat. 17. 2. continually shineth out There also are the glorified Saints whose bodies shall be fashioned like unto the glorious body of Christ Phil. 3. 21. They shall there shiâ—…e as the firmament as the stars Dan. 12 3. As the sun Matth 13. 43. If joy and delight if honour and dignity if full satisfaction of all good thingâ—… may adde any thing to glory full satisfaction is to be found in heaven The glory of heaven is set out by all signes of glory as An inheritance in lighâ—… Col. 1. 12. The riches of the glory of that inheritance Eph. 1. 18. An inheritaâ—… incorruptible undefiled and that fadeth not away 1 Pet. 1. 4 A Crown of lifâ—… James 1. 12. A Crown of righteousnesse 2 Tim. 4. 8. A Crown of glory 1 Pet. 54 Gods Throne Matth. 5. 34. The Thrones of his glory Mat. 19. 28. A Throne of the Majesty Heb. 8. 9. The Kingdom of God 1 Cor. 6. 9. The Kingdom of Heaven Mat. 8. 11. and an everlasting Kingdom 2 Pet. 1. 11. The estate then which is in heaven reserved for Saints must needs be a most excellent and glorious estate The Apostle in setting out the glory of it useth aâ—… high and transcendent expression 2 Cor. 4. 17. For he stileth it a weight of glâ—… It is not like the glory of this world light frothy vain like hail or ice which iâ—… the handling melt But sound solid substantial and ponderous and that not 〈◊〉 a short time but for ever It is an eternal weight without date without end And to shew that this glory exceeds all degrees of comparison he useth an emphaticall Grecism which addeth Hyperbole to Hyperbole which because other tongues cannot word for word express to the full they are forced to use words and phrases which exceed all comparison As wonderfully above measure abâ—… measure exceedingly exceedingly exceeding or as our English A farre more exceeding weight of glory Of this glory it may well be said Eye hath not seen nor 〈◊〉 heard neither hath it entered into the heart of man 1 Cor. 2. 9. It is not therefore without cause that the Apostle prayeth That the eyes of our understanding may 〈◊〉 enlightened that we may know what th riches of the glory of his inheritance in 〈◊〉 Saints is Eph. 1. 18. For it doth not yet appear what we shall be When Paul was caught up into this glory he heard unspeakable words which it is not lawfull for 〈◊〉 man to utter 2 Cor. 12. 4. To this glory doth the only begotten Sonne of God bring his adopted sonnes to shew both the magnificence of his Father and also the value of his oâ—… merit The magnificence of a great Monarch is manifested by the greatness of the gifts or honours that he conferreth When Pharaoh would honour Ioseph he set hiâ—… over all the Land of Egypt Gen. 41. 41. So did Nebuchadnezzar to Daniel Dan. 2. 48. and Darius also Dan. 6. 2 3. and Ahasuerus to Haman Esther 3. 1. and 〈◊〉 Mordecai Esth. 8. 15. As for the price whereby such an inheritance as is comprised under this word Glory it must needs be more worth then all the Kingdoms of the world and 〈◊〉 glory of them because the glory here intended farre surpasseth them all I reckâ—… that this present world is not worthy to be compared with that glory One reason of setting out the future estate of Saints under this title Glory may be to shew that all things below are but base vile and contemptible in comparison of it Who would not who should not long after this glory even more then an 〈◊〉 after his inheritance Did we seriously set before us an Idea or representation of this glory we should undoubtedly say Blessed is he that shall eat bread in the Kingdom of God Luke 14. 15. Or as Peter at the transfiguration of his Master It is good to be here Matth. 17. 4. Is it good to be there then enquire after the way that may bring us thither and walk in it Strive to enter in at the straight gate Luke 13. 24. Do as our Captain did Endure the crosse and despise the shame for the glory that is set before us Heb. 12. 2. The sufferings of this present time are not worthy to be compared with this glory Rom. 8. 18. No labour no pains no sufferings can in this case be too much and his glory will abundantly recompense all In saying Glory I say enough §. 94. Of Christs continuing to bring us to Glory THe Participle bringing implies a leading one willingly not by force Acts 5. 26. Thus Christ bringeth his sheep into his fold Iohn 10. 16. for it is thus added They shall hear my voice It implieth also a kinde of tender and gentle leading It is applied to them that brought sick and weak ones to Christ Luke 4. 40. and to him that brought one half-dead to his Inne Luke 10. 34. The joyning of this act of bringing with the end to glory setteth out a continuance of Christs act till he have accomplished his intended end He ceaseth not to leade and carry us on till he have set us in glory This phrase of bringing to is oft used to set out the continuance of an act It is said of the pitifull Samaritan who had compassion on a succourlesse man that he brought him to an Inne Luke 10. 34. and that a Centurion took order that Paul should be brought to a Castle Acts 23. 10. he feared least Paul should have pulled in pieces of the multitude therefore he would not have him left till he were safe in the Castle Thus Christ will not leave us in this world unto our spirituall enemies till he have brought us to glory It is his promise Never to leave us nor forsake us Heb. 13. 5. but to confirm us unto the end 1 Cor. 1. 8. On this ground saith the Apostle I am confident of this very thing that he which hath begun a good work in you will confirm it unto the day of Iesus Christ Phil. 1. 6. And Christ saith of himself Him that cometh to me I will in no wise cast out John 6. 37. In this respect Iesus is stiled the Author and Finisher of our faith Hebr. 12. 2. For 1. This is the will of the Father that of all which he hath given
to high dignities some children in like cases are ashamed of their parents some servants of their Masters and so in other relations Can any be more highly advanced then Christ Some are ashamed of the meannesse and disparity of those to whom by some bond of relation they are knit might not Christ have been in this respect much more ashamed of us But what shall we say of those that are ashamed of Christs brethren even in this respect because they are his brethren and make a sincere profession of the true faith O more then monstrous impudency Yet thus are husbands wives parents children and others ashamed of their wives husbands children parents and others even because they professe the faith and are called Christs brethren This respect of Christ to his brethren is a great incouragement and comfort to such as are despised and scorned by men of this world for Christs professing of them The greatest impotency and arrogancy in this kinde is to be ashamed of Christ himself Yet it was foretold that some should hide their faces from him Isa. 53. 3. Fearfull is the doom that Christ doth thus denounce against such Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him alsâ—… shall the son of man be ashamed when he cometh in the glory of his Father with the hâ—…ly Angels Mark 8. 38. §. 109. Of the Resolutions and Observations of Heb. 2. 11. THe summe of this verse is a reason of Christs suffering in mans nature which was a conformablenesse to other men Two points are herein observable 1. The substance of the Text. 2. A consequence In the substance two things are expressed 1. A difference betwixt Christ and Saints 2. An union The difference is that One is an Agent He that sanctifieth The other a Patient they who are sanctified In this union is noted 1. The kinde of it of one 2. The extent ALL. The kinde of union is a common stock This admits a double consideration 1. The stock whereof Christ is one with us that is the humane nature 2. The stock whereof we are one with Christ that is the Divine nature The consequence is 1. Generally intimated in this phrase for which cause 2. Particularly expressed In the particular is noted 1. A relation Brethren 2. A manifestation thereof In the manifestation is set down 1. The means whereby it was manifested Câ—…led 2. The ground of manifesting it not ashamed Observations hence arising are these I. Union is a cause of conformity The causall particle FOR whereby the uniâ—… of Christ with Saints is inferred as a reason of his suffering in mans nature inteâ—… that which is here observed See § 100. II. Christ sanctifieth men In this respect this style is given him He that sanctifiâ—… See § 102. III. Saints were as others This word sanctified presupposeth as much See § 10â—… IV. Such as are Christs are sanctified This is here clearly expressed See § 103. V. Christ is of the same stock whereof others are In this respect He is of 〈◊〉 See § 104. VI. Saints are of the same stock whereof Christ is In this respect They are of 〈◊〉 See § 104. VII All Saints have the same spirituall being All are of one with Chriâ—… See § 104. VIII That for which there is cause must be done See § 105. IX Christ and Saints are brethren See § 106. X. Christ acknowledgeth such as are his To call is to acknowledge See § 107. XI Christ accounts relations betwixt him and Saints to be no disgrace unto him 〈◊〉 is not ashamed thereof See § 108. §. 110. Of the Apostles testimony from Psal. 22. 22. Verse 12. Saying I will declare thy Name unto my brethren in the midst of the Church will I sing praise unto thee THis Text is here alleadged as a proof of that respect which Christ manifested to his sanctified ones in acknowledging them to be his brethren The proof is taken from a Divine testimony Of this kinde of proof see Chap. 1. § 46 65. The first word being a Participle saying sheweth a dependance of this verse on that which went immediatly before and such a dependance as gives an evidence of the truth thereof and in that respect it is an apparent proof of it It hath reference to Christ calling men brethren for in this testimony he doth expresly call them so This testimony is taken out of Psal. 22. 22. That Psalm is a most clear Prophesie of Christ. Many passages therein are directly applied to Christ in the New Testament As 1. This clause in the very beginning of the Psalm My God my God why hast thou forsaken me Matth. 27. 46. 2. This in the seventh verse All they that see me laugh me to scorn they shake the head Matth. 27. 39. 3. This in the eighth verse He trusted on the Lord let him deliver him Matth. 27. 43. 4. This in the sixteenth verse They pierced mine hands and my feet Joh. 19. 37. 20. 25. 5. This in the eighteenth verse They part my garments among them and cast lots upon my vesture Matth. 27. 35. 6. This in the two and twentieth verse I will declare thy name c. is here in my Text. That Psalm as it sets out the sufferings of Christ to the full so also his three great Offices His sufferings are copiously described from the beginning of the Psalm to verse 22. The Propheticall Office of Christ from ver 22 to ver 25. That which is foretold about his vows ver 25. hath respect to his Priestly Function In the rest of the Psalm the Kingly Office of Christ is set forth All the distinct points of that Psalm were accomplished in Christ. It is gathered from the title that this Psalm was to be sung every morning in the Temple to support the hope of Gods people in the promised Messiah This testimony therefore is most pertinently produced to prove the point in hand and Christ himself is here brought in to be the utterer and publisher thereof as an evidence that he called mâ—…n his brethren As this testimony proves that point in particular so in generall it proves the main point that Christ was man and it points at Christs Propheticall Office for which it was requisite that he should be man as it was foretold Deut. 18. 18. Thus it is a fifth argument to demonstrate that point See § 1. It doth withall render a reason why it was requisite that the Son of God should be a son of man namely that he might declare Gods Name unto his brethren who were sons of men In quoting this testimony the Apostle holds close to the words of the Prophet A little difference there is in our English translation but that little is more then needed For Congregation here his Church both these words intend one and the same thing For praise here is sing praises The Hebrew word signifieth both The Psalms which used to be sung have
same and so followed him as he presented them with himself to his Father This was the wonder and thereupon it might well be said Behold O that Ministers and people would so carry themselves as in this respect to be as signs and wonders and all to say of them Behold When all flesh was corrupt before God Noah remained upright Gen. 6. 9 c. Ioshua professeth that though all Israel should serve other gods he and his house would serve the Lord Iosh. 24. 15. Though Elijah knew none to remain faithfull with the Lord but himself yet he remained very zealous for the Lord 1 King 19. 10. When many that followed Christ departed from him the twelve Disciples abode with him Ioh. 6. 68. These and others like to them have been willing to make themselves signs and wonders in all ages by cleaving close to Christ. This is a point of triall whereby our faithfulnesse may be proved If we shrink from Christ for the world as Demas did 2 Tim. 4. 10. or for persecution aâ—… they who are resembled to the stony ground Matth. 13. 21. or because the doctrine of the Gospel seemeth hard and harsh as the Capernaitans did Ioh. 6. 66. or for any other bye respect we have not that courage and confidence as may cause others to say of us Behold §. 125. Of Christs going with those whom he lead to God THis Pronown of the first person I hath respect to the Sonne of God who very elegantly by a double rhetoricall figure is here brought in speaking to his Father and that by way of rejoyeing for the good successe of his Ministry Behold I and the children c. As if he had said Here am I O Father whom thou didst send out of thine own bosome from heaven to earth to gather thine Elect out of the world I have done that for which thou sentest me Behold here am I and they This is a speech of much confidence arising from his faithfulnesse crowned with good successe This made him with much cheerfulnesse present himself to God Thus did the two faithfull servants cheerfully appear before their Lord to give up their account Faithfull servants may be assured of the Lords gracious approbation and bountifull remuneration But on the other side slothfulnesse and unprofitablenesse makes servants afraid to appear before their Lord See all these exemplified Matth. 25. 20 c. What an encouragement is this for Ministers of Gods Word and other servants of the Lord to improve to the best advantage they can the talent which the Lord hath committed to them that with confidence they may say to God Behold I. Of Christs faithfulnesse see more on Chap. 3. 2. This expresse mention of himself Behold I sheweth that he would not send otherâ—… to God without himself Herein he shews himself to be that good Shepheard that goeth before his sheep Joh. 10. 4. In this respect he is stiled the Captain of their salvation v. 10. See § 95. He would not leave them till he had presented them to his Father to be setled iâ—… that inheritance which he had purchased for them This is a worthy pattern for all that have a charge committed to them to abide with them to be an example unto them not to leave them or send them away to the work of God themselves alone but to go with them and hold out with them so as every one that hath such a Charge may say as our Head here doth Behold I. In doing this we shall save our selves as well as others 1 Tim. 4. 16. The Apostle had an especiall care hereof as appeareth by this his profession I keep under my body and bring it into subjection left that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9. 27. What a miserable thing is it for Ministers to be like them who built the Ark wherein Noah and his family were preserved but they themselves perished To prevent this in preaching to others we must preach to our selves from our own hearts to our own hearts For in exercising our Ministry we sustain a double person one of a Preacher another of an hearer They who so do in their approaching to God will say Behold I. Of inciting our selves to that whereunto we stirre up others See § 4. §. 126. Of Christs bringing others to God THe Lord Christ thought it not enough to present himself to his Father but he brings others also whom he joyns with himself by this copulative AND. Thus in that powerfull prayer which at his going out of the world he made to his Father for himself he joyns those whom his Father had given unto him and saith I pray for them which thou hast given me for they are thine Neither pray I for these alone meaning his Disciples but for them also which shall beleeve on me through their word c. Ioh. 17. 9 20. For their sake Christ came into the world For their sake he sanctified himself Joh. 17. 19. For their sakes he became poor 2 Cor. 8. 9. For their sakes he did and endured what he did and endured See § 83. Herein Christ manifested his zeal of Gods glory for the more were brought to God the more glory redounded to God and also his good respect to others for it was a singular benefit an high honour to be by and with Christ presented to God He thus makes them partakers of his own glory Iohn 14. 3. 17. 21 c. They whose hearts are inflamed with a zeal of Gods glory and filled with love of their brethren will be like minded they will endeavour to lead on others with them in such courses as may bring them to God Such a Magistrate will say Behold I AND my subjects Such a Minister Behold I AND my people Such a Father Behold I AND my children Such a Master Behold I AND my servants Such a Tutor Behold I AND my pupils So others that have Charge Such as they honour God and do good unto others so they do much promote their own glory For they that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the starres for ever and ever Dan. 12. 3. Of inciting others to go along with us in duty see The Saints Sacrifice on Psal. 116. 19. § 120. §. 127. Of the efficacy of Preaching the Gospel THis bringing of others to God is here brought in as an effect of Christs Propheticall Office and manifesteth the efficacy of the Gospel whereby all that belong to God are brought in to him Though by nature they be dead in sinne yet the sound of Christs mighty voice pierceth into their ears and heart Hereupon saith Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. We have an evidence hereof in Christs Ministry while he lived on earth For saith he to his Father of his Disciples While I was
his particle of opposition BUT as if it had been said Though Christ â—…fied not himself by assuming the Priesthood to himself yet he was glorified thereby by his Fathers conserring it upon him To make the Apostles meaning more clear take all these words He that 〈◊〉 unto him Thou art my Son to day have I begotten thee as a description of the Father and repeat the word glorified which must needs be here understood then the sense will appear to be this Christ glorified not himself to be 〈◊〉 an Highpriest but his Father glorified him in ordaining him to be the Highpriest This Verb to be made is inserted to confirm that which was before noted â—…ers 1. § 3. about ordaining an Highpriest For to be made an Highpriest is to be deputed or appointed and set apart to that Function In this sense is this 〈◊〉 made frequently used as Hebr. 7. 16 21 22. §. 25. Of Psal. 2. 7. applied to Christs Priesthood THese words He that said unto him Thou art my Sonne to day have I begotten thee are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son as we have shewed Chap. 1. v. 5. § 48 c. where the â—…hole text is expounded The Apostle doth here again alleadge it to prove that the Father ordained Christ to be the Highpriest for his Church Obj. In this testimony there is no mention of a Priesthood Answ. 1. This testimony is an express description of the Father and it being iâ—…serted upon the question of Christs Priesthood it implieth that the Father made him Highpriest 2. This word begotten may be extended to conferring dignity or an honourable Function upon one as well as communicating essence 3. It being taken for grant that Christ was an Highpriest for the Father to acknowledge him to be his Sonne ratifieth that Function and implieth that it was his Fathers pleasure that he should be the Highpriest Thus Christ being come a Prophet into the world his Father ratified that Function by this testimony This is my beloved Son in whom I am well pleased and thereupon he inferreth this duty 〈◊〉 him Matth. 17. 5. 4. The Psalmist immediatly after this testimony expresseth a branch of Christs Priesthood in these words Ask of me c. Psal. 2. 8. Now in quoting a Text it is not unusuall to expresse only a part of it because the remainder may be found in the place out of which it is quoted 5. It was the purpose of the Apostle to set out the dignity of the Office as well as the Office it self That this was his purpose is evident by these two words hoâ—… glorified applied thereunto Now that God the Father should glorifie his begotten Son by making him an Highpriest much amplifieth the dignity of that Function Thus is this testimony a most pertinent testimony It is a testimony taken out of sacred Scripture and in that respect the more sound as was shewed Chap. 1. ver 5. § 46. Of quoting the very words of Scripture See Chap. 3. ver 7. § 74. Of quoting neither Book nor verse See Chap. 2. ver 6. § 50. §. 26. Of Christ being glorified by his Priesthood Quest. HOw could the begotten Son of God who is true God equall to the Father be glorified by being made an Highpriest Answ. 1. Distinguish between the Sonne of God singly considered in his Diâ—… nature or as the second Person in sacred Trinity and united to the humane nature and thereby made also the sonne of man In this later respect was he gâ—…orified 2. Distinguish between honour conferred on one by such and such an underâ—… and the honour arising from undertaking such a thing Though such a 〈◊〉 can simply conferre no honour on Christ yet in the managing of it he â—…ight bring much honour to himself and to his Father who appointed him thereâ—… as glory of mercy justice truth wisdom power and other like Attributes Thus was Christ and his Father by him glorified in the lowest degree of his humiliation even in his kinde of death Such undertakings as bring glory to God do glorifie the undertakers Therefore Christ exhorteth his to let their light so shine before men that they may see their 〈◊〉 works and glorifie their Father which is in heaven Matth. 5. 16. No man can in a right way glorifie God but he shall therein glorifie himself 〈◊〉 that 1. In regard of the work it self For every thing is so much the more gloricâ—…s by how much the more God is glorified thereby 2. In regard of the fruit and reward that will follow thereupon For he 〈◊〉 can and will perform what he hath said hath said Them that honour me I will 〈◊〉 1 Sam. 2. 30. This is the right way to be glorified Walk in this way whosoever thou 〈◊〉 〈◊〉 wouldst be glorified §. 27. Of Gods begotten Son our Highpriest A Main point intended in the foresaid testimony is that God the Father â—…ed his begotten Son to be an Highpriest In this respect is he said to be called of God an Highpriest v. 10. As he was 〈◊〉 a Prophet Chap. 3. v. 2. so an Highpriest In this respect he is said to be sent Joh. 3. 34. and anointed Luk. 4. 18. There was an absolute necessity that this Son of God should be our Priest in 〈◊〉 respects 1. In that none was able to do the work that was to be done for us by our 〈◊〉 but the Son of God Of those works See Chap. 2. v. 17. 2. In that none was worthy to appear before God for us but his own Son 〈◊〉 none sit but he for the honour of the true Priesthood This doth much commend the love of God who gave his begotten Son to be our Priest Ioh. 3. 16. It doth also Minister great ground of boldnesse unto us to approach unto the Throne of grace having the begotten Sonne of God to be our Priest We 〈◊〉 make no question of his sufficiency to the whole work which he is able to 〈◊〉 to the very utmost nor can we make any doubt of Gods accepting him Hâ—… is the begotten Sonne of God and beloved in him the Father is well-pleased Matth. 3. 17. §. 28. Of the Coherence and meaning of the sixth verse Verse 6. As he saith also in another place Thou art a Priest for ever after the 〈◊〉 â—… 〈◊〉 BEcause the former testimony was somewhat obscure the Apostle addeth 〈◊〉 other which is more perspicuous and lesse subject to exception For 〈◊〉 the Priesthood it self and also Gods deputing Christ thereunto are here 〈◊〉 set down These two Conjunctions As Also give proof that the following 〈◊〉 tends in generall to the same purpose that the former did so as more then one Dvine testimony may be produced to prove one and the same thing as hath 〈◊〉 shewed Chap. 1. v. 5. § 67. This Verb he saith may admit a treble reference 1. To David who was the
will Where the Aposâ—… prayeth that God would make them perfect in every good work he addeth this 〈◊〉 to set out the matter thereof to do his will Heb. 13. 21. 3. In regard of the form it carrieth Gods Image this is that new man which â—…ter God is created in righteousness and true holiness Eph. 4. 24. 4. Thus it makes most to Gods glory which is the highest end of all 〈◊〉 Christ gives this advice Let your light so shine before men that they may see 〈◊〉 〈◊〉 workes and glorifie your Father which is in heaven Matth. 5. 16. 1. This sheweth the prerogative of grace and the work thereof above 〈◊〉 honour beauty or any other outward dignities worldly desires or excellent 〈◊〉 God is not so taken with any of these as to have them in continuall remembâ—… and not to forget them Hath God eyes of flesh or seeth he as man seeth Joâ—… 1â—… â—… Grace and the work thereof is that which maketh a man most precious in Gâ—… eyes and best remembred by him 2. This should teach us to labour for this work to nourish and cherish it and 〈◊〉 shew it forth for this is it that will make us happy for in Gods remembrance 〈◊〉 our happiness consist He will remember us to give us more and more grace 〈◊〉 in this world Matth. 13 12. Phil. 1. 6. and to give us eternall life in the 〈◊〉 to come Rom. 2. 7. Therefore be ye stedfast unmoveable alwayes abounding iâ—… the work of the Lord for as much as you know that your labour is not in vain in the 〈◊〉 1 Cor. 15. 58. §. 66. Of the Rhemists collection about merit answered THâ—… Rhemists in their annotations on this place thus vain-gloriously inâ—… against Protestants It is a world to see what wringing and writhing Prâ—… make to shift themselves from the evidence of these words which make it most 〈◊〉 all that are not blinde in pride and contention that good works be meritorious and â—…e very cause of Salvation so far as God should be unjust if he rendered not heaâ—…n 〈◊〉 the same A blasphemous assertion against God and slanderous against the Profesâ—…rs of the true faith But distinctly to answer the severall branches thereof 1. Is it wringing writhing and shifting to deliver that which is not onely the generall tenant of the word but also the particular intent of this place which the words do not onely imply but also express For wherein is God here said to be just is it not in remembring what hath remembrance relation to hath it not reâ—…tion to Gods word and promise 2. Consider how in the verses following the Apostle labours to assure us of eternall life Is there any title of merit in all his discourse to establish our saith doth he not set forth two immutable things Gods promise and oath 3. Do we writhe this point of Gods justice otherwise then the Holy Ghost hath â—…aught us doth not an Apostle link these two Epithites faithfull and just together and that in forgiving sin 1 John 1. 9. 4. Our wringing and writhing is like to skilfull Musitians winding up the sâ—…ings of their instrument to a congruous Harmony 5. Where they charge us with blindness through pride let this very question decide the point whether they or we are the prouder they labour to finde something in themselves to trust unto to advance and puffe up man we do all we can to cast down man and to advance God and his free grace 6. For their position of merit let the nature of merit be duly weighed and any of mean capacity may perceive that it is not possible for any meer creature much less for sinfull man to merit any thing of God See more hereof in the whole Armour of God Treat â—… Part. 4. of Righteousness on Eph. 6. 14. § 7. How good works may be necessary to salvation though not cause thereof is shewed in the Saints Sacrifice on Psalm 116. 9. § 59. §. 67. Of Christian love THe next thing that God is here said not to forget is labour of love Love according to the notation of the Greek word signifieth a kind of complacency a quieting or pleasing ones self in such a person or such a thing The verb whence it is derived is compounded of an adverb that signifieth greatly and a simple verb which signifieth to rest These joyned signifie greatly to rest in a thing Men use to rest in what they love and so much to rest therein as they are loath to part with it Love is attributed to God and man It is so eminently and transcendently in God as he is said to be love even love it self God is love 1 Joh. 4. 16. Love is attributed to men in reference to God and other men as the object thereof Thou shalt love the Lord. Thou shalt love thy neighbour Matth. 22. 37 39. In reference to other men it is indefinitely taken without exception of any Matth. 5. 44. Or determinately and in a speciall respect to Professors of the true faith in which respect it is stiled brotherly love 1 Thes. 4. 9. This generall word love is apparently distinguished from that particular brotherly love both in name and thing 2 Pet. 1. 7. Yet that generall is also put for this particular as Ioh. 13. 35. So here in this place for it is exemplified by ministring to the Saints which is a speciall fruit of brotherly love It is therefore brotherly love which God cannot forget but hath in perpetuall remembrance Thine almes saith an Angel to Cornelius are come up for a memorial before God Acts 10. 4. By almes he meaneth such a ministring to Saints as in this Text is intended and those were a fruit of such love as is here intended 1. This love is the truest evidence that can be given of our love to God 1 Ioh. 3. 17. and 4. 20. It is also a fruit of our faith in God Gal. 5. 6. 2. This love of all other graces maketh us most like to God 1 Ioh. 4. 16. Mat. 5. 45. 3. This love is a mother grace it comprizes all other graces under it Gal. 5. 14. Rom. 13. 9. 4. This love seasoneth all things that we take in hand 1. Cor. 16. 14. and 13. 2. We have hereupon great and just cause to get this grace to be well rooted in our hearts to nourish and cherish it and on all occasions to shew forth the fruits of it Hereof see more Chap. 13. v. 1. § 2. c. §. 68. Of labour of Love THe aforesaid grace of love is much amplified by this Epithite labour which the Apostle thus expresseth labour of Love The Greek noun is derived from a verb which signifieth to be pressed namely with paines The verb which in the New Testament is ordinarily translated to labour and commeth from the same root is frequently applyed to such as 〈◊〉 great paines as to Fisher-men and thus translated we have toyled
the neuter gender is used to set out persons Ioh. 6. 37 40. All that the Father giveth me and every one which seeth the Son Upon that which hath been said of the weaknesse and unprofitablenesse of the Law of the Leviticall Priest-hood and upon the foresaid ground hereof the position of Papists about Sacraments conferring grace by the work done appeareth to be 〈◊〉 and hereticall The Sacraments which the Jewes had are comprised under that Law In regard of the externall work what have the Sacraments of the New Testament more then the Sacraments of the Old They are all institutions and ordinances of God and external parts of his worship and appointed in general to the same ends namely to keep men in obedience to strengthen their faith and testifie their repentance They all have the same spiritual object and thing signified The Jewes in their Sacraments did eat the same spirituall meat and drink the same spirituall drink 1 Cor. 10. 3 4. The difference was in the manner of setting out Christ the thing signified They were types of Christ to come and set him out more obscurely ours are memorials of Christ exhibited and set him out more cleerly In that power which they give to Sacraments they make them plain Idols for they attribute to them that which is proper to God To make perfect is to regenerate justifie and sanctifie men but all these are the work of God Ioh. 1. 13. Isa. 53. 11. Rom. 1. 4. §. 87. Of Christs bringing in a better hope TO shew that thouâ—…h the Law could not make perfect yet God left not his Church without all hope of being made perfect the Apostle declareth a meanes that can do it This he bringeth in by the conjunction of opposition BUT and that to amplifie the power of this meanes which could do that that the Law could not The meanes is thus set down The bringing in of a better hope The Greek word translated bringing in is a double compound The simple verb signifieth to bring Matth. 21. 2. The single compound to bring in Luk. 1 â—… 21. The double compound to superinduce or to bring in upon another There is a double emphasis in this word bringing in 1. In that the abstract or substantive is used He doth not say it doth bring in a better hope or is the bringer in thereof but the bringing in which implieth that Christs Priest-hood doth this and that nothing but Christs Priest-hood can do it This work is appropriated to this office 2. In that a double compound word is used The Grecians use this double compound for such things as are brought in from another place over and above that which is at home or in their own Country as wines oranges spices and other such commodities as are not in our own Countries but brought to us out of other Countries This word then implyeth that Christ is such a bringer in of a better hope as commeth from another order and kind of Priest-hood then Levi's Fit â—…y is this word here used to shew that the powerfull meanes here spoken of is brought in upon the disanulling of the former to effect that which the former could not This emphaticall word is found only in this place of the New Testament That which is here said to be so brought in is stiled a better hope Hope is here metonymically put for the cause of that hope which was the Priesthood of Christ. This he stileth hope in a double respect 1. In reference to the time wherein David made known the excellency of this Priest-hood Then it was to come and hoped for 2. In reference to that perfection which is and shall be effected by Christs Priesthood This is to us while here we live to come and hoped for For heaven where all things are made perfect is the hope of beleevers See Chap. 6. v. 18. 〈◊〉 〈◊〉 Of Hope see Chap. 3. v. 6. § 62. Under this phrase The bringing in of hope Christs Priest-hood is 〈◊〉 〈◊〉 that is the ground of hope The Law proving bankrupt mans hope was 〈◊〉 As when a supposed able man having undertaken to do some great work as 〈◊〉 a Colledge or Hospitall faileth in his estate or ability to accomplish 〈◊〉 〈◊〉 mens hope of having it effected faileth But Christs Priest-hood being 〈◊〉 in the room of the 〈◊〉 Priest-hood another and surer ground of hope 〈◊〉 given Thus is Christs Priest-hood The bringing in of a better hope The soresaid hope is called better in two respects One in regard of the matter or things hoped for By the Leâ—…iticall Priest 〈◊〉 nothing could be hoped for but legall purifications outward 〈◊〉 〈◊〉 earthly inheritances Such blessings as are promised Leâ—…it 26. 4. c. 〈◊〉 1 c. But by Christs Priest-hood all manner of spirituall graces here and â—…nall glory hereafter are hoped for The other in regard of the manner of revealing the spirituall and heavenly 〈◊〉 hoped for namely more immediately more perspicuously more efficaciously 〈◊〉 under the Law It cannot be denyed but that all true Saints even under the Law had the 〈◊〉 the spirituall and eternall things here intended For Iesus Christ is the same 〈◊〉 day and to day and for ever Heb. 13. 8. and that both in regard of Gods 〈◊〉 which is as sure as the performance it selfe and also in regard of the efficacy 〈◊〉 that Christ did and endured for mans redemption which was as effectuall to 〈◊〉 Adams sins as it shall be to purge the sins of the last man that shall be purged Under the Law Christ was the bringing in of a better hope because the 〈◊〉 which was made of him made them to hope for better things then the Law 〈◊〉 afford unto them Thus Abraham and all the holy Patriarchs Prophets and Saints under the 〈◊〉 looked for a City whose builder and maker is God they desired a better Country 〈◊〉 〈◊〉 an heavenly Heb. 11. 10 16. This better hope was grounded on Christ who was promised unto them and confirmed in the legall rites But now under the Gospell Christ hath actually performed all things that were promised and 〈◊〉 under the Law and by the revelation of Christ in the Gospell the whole counsell of God is most cleerly and perspicuously opened So as now we all with open face â—…ehold as in a Glasse the glory of the Lord 2 Cor. 3. 18. As the hope which we have by Christs Priest-hood is letter so the covenant and testament ratified thereby and â—…mises depending thereon and sacrifices appertaining thereto all better v. 22. Chap. 〈◊〉 6. and 9. 23. Hereupon Christs blood is said to speak better things Chap. 12. 〈◊〉 and God is said to have provided some better thing for us Chap. 11. 40. The principall point here intended is That by Christs Priest-hood is effected to the full what could not be effected by the Leviticall Priest-hood Oft doth the Apostle a supply in this
first not so For the 〈◊〉 beheld the first out of their court but not the second and common people are 〈◊〉 to abuse sacred rites Besides Angels are most conversant in heaven 5. In the curious workmanship for this second is said to be of cunning work Exod. 26. 31. There is â—…ar greater cunning about heavenly things then about the things here low By both vailes the priviledge of the new covenant was set out In the Christian Church the mysteries of the Gospel are more plainly and fully revealed then they were under the law The vail is taken away and we all with open face behold as in a glasse the glory of the Lord 2 Cor. 3. 16 18. Heaven also is more clearly and fully laid open As an evidence hereof the heavens were opened when Christ was Baptized Matth. 3. 16. §. 17. Of the Matter Workmanship Pillars and use of the Vail THe first particular about the foresaid vail is the matter thereof which was of blue and purple and scarlet and fine twined linnen Exod. 26. 31. It was the finest matter that ever any vail was made of 1. The fine linnen was a type of the pure righteousness of Christ even that wherewith the Saints are clothed Rev. 19. 8. This linnen is said to be twined and that for strength which shewed the sâ—…edfastnesse of Christs righteousnesse and that as apprehended by faith The colours were most pretious such as Princes garments use to be set out with 1. Blew This colour is reckoned as a choyce colour of rich apparel Ezek. 27. 24. Ier. 10. 9. Our Knights of the Garter who are of the most honourable order amongst us weare ribons of blew colour 2. Purple The rich mans glorious attire is thus set forth he was clothed in purple Luk. 16. 19. 3. Scarlet A description of such as were delicatly brought up is thus set out They were brought up in Scarlet Lam. 4. 5. In all ages and in these our times Princes Nobles and men of great place go in purple and scarlet These colours set out blood and shew that in Christs flesh is that pure blood whereby his Church is purged Rev. 1. 5. and 7. 14. It is said of Christ that he was 〈◊〉 with a testure dipt in blood Rev. 19. 13. The colours shew the glory of Christ even in his flesh With his blood he purgeth his Church Rev. 1. 5. They further typifie the pretiousnesse of Christs blood 1 Pet. 1. 19. O trample it not under foot Heb. 10. 29. This type affords 1. A motive to endevour to be pure as Christ is pure 1 Ioh. 3. 3. 2. A means of tryal to know whether we are of Christs body Rev. 7. 14. The second particular of the foresaid vail was the curious workmanship This with the fâ—…re-named colours was a type of excellent gracâ—…s wherewith Christ in his humane nature was adorned In this respect it is thus said of him Thou art sairer then the children of men grace is powred into thy lips God thy God hath â—…ted thee with the oyle of gladnesse above thy fellows Psal. 45. 2 7. For God giveth not the Spirit by measure unto him Joh. 3. 34. This is the rather to be noted because of his fulnesse we all receive Joh. 1. 16. A particular instance of the foresaid curious workmanship were the 〈◊〉 that were wrought thereupon These were shapes of young men with wings They did in particular set out the attendance of Angels on Christ as he was God-man the head of the Church For the Angels are said to ascend and descend upon the Son oâ—… man Joh. 1. 51. This is a point of great comfort for by virtue hereof they are made ministring spirits to us Heb. 1. 14. and have a charge given them to keep us in all our wayes Psal. 91. 11 12. And therefore they pitch their tents about us Psal. 34. 7. and are ready to carry our souls to heaven when we die The thiâ—…d particular of the foresaid vail were the pillars whereon it hung These 〈◊〉 in 〈◊〉 four all of 〈◊〉 wood whereof see § 12. They were covered with Gold whereof see § 8. and set in sockets of Silver Silver is also a precious mettal next to Gold and more fit for that use then Gold The hooks whereunto the vail was fastned were all of Gold Exod. 26. 32. The pillars set out the deity of Christ by which his humanity was supported in all that he did endured The lookes and sockets of silver set out the union of Christs humane nature with his divine Hereby we are taught how to believe in Christ even as he is Immanuel God with 〈◊〉 Thus our faith will be better strengthned in all his undertakings and suffeâ—… The fourth particular concerning the foresaid vail concerns the use of it which vnto divide between the Holy place and the most Holy Exod. 26. 33. This typified 〈◊〉 division and difference between the Church militant and triumphant Though there were but one intire Sanctuary yet the parts thereof were severed So though there be but one intire Church which is the true Catholick Church yet it conâ—… of two parts We cannot be in both together therefore we must be conâ—… to abide here in the Church militant till the vail of morâ—…ality be removed §. 18. Of the Golden Censer Heb. 9. 4. Which had the golden censer c. IN this and the next verse sundry particular types which were in the most holy place are set down This phrase which had hath reference to that part of the 〈◊〉 which is called the most holy place The first of the types here mentioned is the golden Censer The Greek word translated Censer is ambiguous It is derived from a 〈◊〉 that signifies incense and signifieth that whereon incense is put or offered up 〈◊〉 this respect some put it for the Altar whereon incense was offered Others take it for a Censer which was an instrument made with a broad pan fit 〈◊〉 hold fier on it with a steel or handle to hold it by Thus have our English translators turned it Censer and that most properly For it 〈◊〉 here said to be in the most Holy place but the Altar of incense was in the Holy place The Altar was set before the vail not within And Incense was to be offered on it 〈◊〉 morning and evening Exod. 31. 6 7. but into the most Holy place the High Priest went only once a year v. 7. It is therefore here taken for the Censer which is described Lâ—…vit 16. 12 13. Object No mention is made by Moses of any such instrument in the most holy place Answ. Where it is said that the High Priest shall take a Censer when he entereth into the holy place Lev. 16. 12. he meaneth this Censer of gold which he took out of the holy place and with it took fire from off the Altar and so went into the holy place again I deny not but that there may be
for it of the very same cise This shews that Christ is every way fit for that purpose whereunto he is put 4. The place where this Mercy-seat was set was upon the Ark Exod. 25. 21. For it was to cover the Ark. An especiall reason hereof is thus rendered In the Ark tâ—… sâ—…alt put the testimony that I shall give thee This point was before mentioned in setting down thâ—… Ark. It is here again repeated in setting down the Mercy-seat Exod. 25. 16 21. Surely there was an especial end of repeating this point which was thiâ—… to make us take the more notice of the truth typified hereby which is that the rigour of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and by the attonement which â—…e hath made for us Well therefore is he stiled apropitiation for us 1 Iohn 2. 2. And thereupon the Apostle saith There is no condemnation to them that are in Christ 〈◊〉 〈◊〉 Admirable is the comfort which hence ariseth to poor sinners Should the law be saffered to stand up against them to indight accuse and give witnesse against them they must needs be found guilty and condemned The law is the forest acâ—… that a sinner hath Without the law sin and devill want their evidence When one is arraigned if his accusers appear not at all or appear without evidence he is acquitted Thus by Christ shall such as believe on him be acquitted 〈◊〉 suppresseth all accusations against all that believe iâ—… him â—… The end or use of this mercy-seat is thus expressed by God himself There I will meet with thee and I will commune with thee from above the mercy-seat Exod. 2â—… 22. And of Moses it is said that he heard the voyce of one speaking unto him from off the Mercy seat Numb 7. 89. So as this was a place for God to manifest his presence â—…d to declare his will thereat In this respect is God stiled the Lord which dwelleth 〈◊〉 the Cherubims 1 Sam. 4. 4. Psal. 80. 1. Isa. 37. 16. For the mercy-seat was placed between the Cherubims § 32. This typified Christ to be the means of Gods manifesting his presence and declaring his will unto us Never was there so lively a representation of Gods presence as in and by Christ Ioh. 14. 8 9 10. Never was Gods will so fully and cleerly made known as by Christ Ioh. 1. 18. We ought therefore to hear him Matth. 17. 5. Yea to give more earnest heed to the things which he hath revealed Heb. 2. 1. §. 32. Of the Cherubims THough the Cherubims be here set down as an ornament of the mercy-seat thus and over in the Cherubims of glory shadowing the mercy-seat Yet they were a distinct type and may be so considered The history of them is registred Exod. 25. 18 19 20. About them these particulars are set down 1. Their title 2. The matter whereof they were made 3. The place where they stood 4. Their manner of standing 1. Their title Cherubim is an Hebrew word Some draw the notation of it from the Hebrew note of similitude and a Chalde word which signifieth a 〈◊〉 In Hebrew Cherub signifieth a form or Image of any thing See Chap. 1. v. 7. § 84. These Cherubims did set out Angâ—…ls 2. The Rhemists in their Annotations of this place do justifie the setting up of Images in Churches from this instance But I return these Answers 1. We must distinguish between times Then the Church was in the childhood much instructed by external visible and earthly rudiments 2. This place where these resemblances were was the most holy place kept from the sight of the people 3. For those Images the Church had an expresse warrant but Papists have no such warrant for theirs but rather a contrary inhibition Many of the Ancients apply these two Cherubims to the two testaments The old and the new and that on these grounds 1. Because they are two 2. Because they agree in one 3. Because they commend unto us the mercy of God Answ. 1. There is no warrant from any part of Scripture for this application 2. In other places they do apparently set forth Angels as Gen. 3. 24. Psal. 18. 10. Ezek. 10. 1. 3. Their description declareth them to be Angels 2. Their matter was of Gold Exod. 25. 18. This setteth forth 1. The excellency and glory of them For where the Angel of the Lord appeared it is said the glory of the Lords shone Luk. 2. 9. See Chap. 1. v. â—… § 90. They are called Cherubims of glory 2. The purity of their nature For they continue in that integrity wherein God at first made them and thereupon are stiled holy Angels Mark 8. 38. See Chap. 1. v. 7. § 89. 3. Their everlasting continuance For Angels are immortall spirits This matter is said to be of beaten work Exod. 25. 18. So as it was all solid gold not partly wood partly gold This set out their simplicity that they were without mixture spirits without bodies See Chap. 1. v. 7. § 86. This beaten work is said to be in the two ends of the Mercy-seat Exod. 25. 18. This declareth that their stability is from Christ. As at first they had their being from Christ Col. 1. 16. So by him they are established and so are we also Eph. 1. 10. 3. The place where these Cherubims were set was in generall the most holy place which typified heaven Thus heaven is the principal place of Angels aboad In which respect they are stiled Angels of heaven Matth. 24. 36. and Angels which are in heaven Mark 13. 32. And an heavenly 〈◊〉 Luk. 2. 13. There they were at first placed and because they remain pure there they still abide In particular they were placed over the Ark where God manifested his presence for they are ever in the pâ—…sence of God Matth. 18. 10. that they may still know his will and that in speciall for the Churches good They were in speciall at each end of the mercy-seat One at the one end the other at the other end Exod. 25. 19. This manifested their speciall attendance on Christ. See more hereof Chap. 1. v. 7. § 97. 4. The manner of these Cherubims standing is set down many wayes 1. With wings Exod. 25. 20. This sets out their sweetnesse Hereof see Chap. 1. v. 7. § 92. 2. With wings covering the mercy-seat Exod. 25. 20. In this respect the Apostle here saith that they shadowed the mercy-seat This signified the surpassing and incomprehensable Majesty of Christ for though he be a mercy-seat yet is he also a throne of glory In this respect Angels are set forth with two other wings covering their faces because they could not endure the brightness of Christs Majesty Should not we then here on earth adore that glorious Majesty 3. With faces looking one to another Exod. 25. 20. This shewed the
because he is stiled the Lord. But though this be not excluded yet so generall a phrase is not to be restrained to one particular For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul Understanding and faith in this world and the world to come In this world The Lord is seen in his holy ordinances as his word and Sacraments Prayer and praising him in which being duly performed the soul is as it were wrapt out of the body and presented before God contemplating him Yea further in this world the Lord is seen by an experimentall knowledge of hiâ—… grace and favour to believers and by an assured faith and confidence which is so clear and evident as if they did see Gods face That which is seen to the eyes of the body cannot be more sure In the world to come the Lord is seen by an apprehension and sensible fruition of Gods glory and favour so far as the creature is capable of §. 78. Of the honor and benefits of seeing God THe foresaid point of seeing God giveth evidence of the great and good respect which God beareth to man though God be invisible incomprehensible yet he is pleased to afford means whereby man may see him Among the Persians and other Heathen it was accounted an high honour to be admitted to see the Kings face Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth It is one branch of that which the Apostle stileth a great mystery that God was seen of Angels 1 Tim. 3. 16. What is it then to be seen of sons of men Moses desired this as an especiall evidence of Gods favour Exod. 33. 18. and Iacâ—…b as a testimony of his high account thereof and as a memoriall to all posterity of that favour named the place where he saw God Peniel that is the face of God Gen. 32. 30. This honour and favour have all true believers This honour is the greater in regard of the many benefits which flow from thence both in this life and the life to come In this world sight of God 1. Makes men fearfull of sin and that not only in the sight of men but also in secret where they see God Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy God seeth them both but the unholy see not God as the holy do 2. It maketh men carefull to please God instance Enoch Gen. 5. 24. Heb. 11. 5. 3. It imboldneth against all that man can do and maketh Saints endure any thing Heb. 11. 27. For by seeing God they are assured to have sufficient assistance and seasonable deliverance 4. It much encourageth and comforteth even in death it self witnesse the case of Stephen Act. 7. 55 56. 5. It assureth us of a blessed resurrection In the world to come that sight which Saints shall have of God will possesse and fill their souls with all the content joy and delight that possible can be Psal. 16. 11. and 17. 15. It is therefore stiled a beatificall vision The sweetnesse the fullnesse the hapinesse thereof no tongue can expresse no heart can conceive The souls of the glorified Saints are ravished therewith This is it whereof most truely it may be said Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. §. 79. Of holinesse as a qualification of them that see God THe aforesaid honour of seeing God is not common to every one It is proper to holy ones Christ himself termeth those that were made partakers of this honour pure in heart Matth. 5. 8. which is all one as holy All who in Scripture are noted to see God as Iacob Gen. 32. 30. Moses Exod. 33. 23. Isa. 6. 5. Ezek. 1 29. Dan. 7. 9. and 10. 5 c. God himself is holy This they who best know God do with much earnestnesse professe Isa. 6. 7. Rev. 4. 8. I will not deny but that this trebling of the word â—…oly 〈◊〉 â—…oly may have reference to the three Persons yet withall and that most especially to the infinite excellency of Gods holinesse Now nothing makes us so like to God as holinesse Nothing makes us so amiable in his sight and so pleasing unto him as holinesse This therefore must needs be an especiall means to move God to afford us accesse to himself to come into his presence and to behold his face Hesters beauty pleased Ahashuerah therefore she had accesse to him Hest. 5. 6. No beauty no deckings can make any Woman so gracious in mans eyes as holinesse makes Saints in Gods 1. This doth much amplifie the benefit of holinesse Whereof see Chap. 1. v. 1. § 2. This is a good incitation to labour after holinesse even because it is the means of seeing God Hereof see more Chap. 3. v. 1. § The greater care ought to be taken hereabouts because of the absolute necessity thereof This is two waies set down in my text and that by two negatives The first denies the thing Without holinesse God cannot be seen The second denies the persons No man of what rank and degree soever he be can without holinesse see God There are in the Greek these three negatives not without no man Of the emphasis see Chap. 13. v. 5. § It is said concerning heaven that there shall in no wise enter into it any thing that defileth Rev. 21. 27. but unholy ones defile This the Apostle referreth to the judgment and conscience of men themselves thus Know ye not that the unrighteous shall not inherit the kingdome of God 1 Cor. 6. 9. There is such an infinite distance betwixt the holy God and unholy men so as these can no way come to see him 1. This manifesteth an absolute necessity of holinesse It is as necessary as to see God but in the sight of God consisteth our happinesse A man were better not be thâ—…n not be happy 2. This manifesteth the great damage which unholy persons bring to themselves they deprive themselves of that which is most to be desired even of seeing God Without this we can have no experimental comfort in Gods gracious presence no sound confidence in his mercy or in any thing to be done by him for our good yea all hope of future communion with God in coelestiall glory is taken away And is this all were it all it were enough and too much But from this deprivation of â—…eeing God followeth in this world horror and terror of conscience and a certain fearfull looking for of judgement Heb. 10. 27. And in the world to come torture and torment endlesse and easelesse mercilesse and remedilesse The schooles raise a dispute about the privation of the beatificall vision and subjection to hellish torment whether of them be the greater vengeance But that dispute is in this place needlesse in that
heaven John 6. 32. So likewise of Angels Gal. 1. 8. Of the Spirit Iohn 1. 32. Of Christ 1 Cor. 15. 47. Of the Father Matth. 6. 9. As heaven it self is most excellent so the things which are in heaven For men on earth to have a doctrine from heaven how excellent must it needs be 2. Which may stir us up to have it in high esteem and to give the more diligent heed thereto On such a ground saith the Apostle Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard c. Shall God vouchsafe to speak to us from heaven and shall not we on earth regard it surely such shâ—…w themselves worse then swine Matth. 7. 6. Meditate therefore on this circumstance Saint Peter 2 Pet. 1. 17. urgeth this circumstance to this very purpose 3. Be exhorted therefore to have an heavenly disposition and conversation as Phil. 3. 20. This is to walk as becommeth the Gospel Phil. 1. 27. and to be cast into the mould thereof §. 127. Of the punishment of transgressors of the Law THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel First shews that there was an agreement in the general viz. that neither the transgressor of the one nor yet of the other escaped Secondly that there was a certainty and severity of the latter which are both expressed in these words If they escaped not who refused him who spake on earth much more shall not â—…eescape if we turn away from him that speaketh from heaven Whereby the Apostle giveth us plainly to understand two things 1. That transgressors of the Law were surely punished 2. That despisers of the Gospel shall be most surely and soarly punished For the former that transgressors of the Law were surely punished appeareth 1. From the many penalties enjoyned Exod. 21. 12 c. and 22. 1. c. Lev. 20. 2. c. 2. From many threatnings in the Scripture Gen. 17. 14. Exod. 12. 15. Lev. 26. 16 c. Deut. 27. 15 c. and 28. 15 c. 3. From the manifold executions of Gods wrath against the transgressors of his Law whereof see a Catalogue in 1 Cor. 10. 5 c. 1. Which should admonish us to take heed of offending God and transgressing his Law 2. It should direct us to acquaint our selves with Gods former courses Consider what befell Adam Cain the old world Sodom the Egyptians Canaanites and others for their sins and transgressions that so we may be the more watchful over our selves against those sins knowing that God is still the same God For the latter That despisers of the Gospel shall be most surely and soarly punished the Apostle plainly expresseth under these words Much more For if they escaped not who refused him that spake on earth MUCH MORE shall not we escape if we turn away from him that speaketh from heaven See hereof Chap. 2. v. 3. § 21. and Chap. 10. v. 29. § 107. §. 128. Of the meaning of the six and twentieth verse Vers. 26. Whose voyce then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven THe Apostle proceedeth to aggravate the terror of turning from Christ and that comparatively by another argument from the lesse to the greater The former comparison was betwixt persons Moses and Christ this is betwixt Majesty and Majesty or power and power It may be thus framed If he that shaketh the earth be to be feared much more he that shaketh both earth and heaven too Whereas the Apostle saith whose voyce This is meant of Christs voyce in delivering the Law Thereunto hath the particle THEN reference For then Mount Sinai was altogether on a smoak and the whole Mount quaked greatly Exod 19. 18. But now hath relation to the time of the Gospell And because that which he intendeth is a glorious and joyous matter the Apostle expresseth it in the words of a Prophet viz. Hag. 2. 6. and stileth it a promise in this word hath promised In quoting the Prophet the Apostle hath more respect to the sense then to the words Translators must hold close to the words but relators or quoters of Text are not so strictly bound thereto It s enough if they faithfully deliver so much of the sense as is pertinent to their purpose Now that we may see how the Apostle doth this let us consider the scope which the Prophet aimed at and apply it to the Apostles purpose The scope of the Prophet was to comfort the faithful Jewes who had after forty years distrubance built a new Temple but far inferior to that which Solomon had built before and were thereupon much troubled in their minds for at the sight of the foundation thereof many of them wept Ezr. 3. 12. To comfort them he tels them that the glory of this latter shall be greater then of the former Hag. 2. 9. The reason is in this Text taken from the Majesty and power of the Lord that should come into this Temple who thus saith of himself I will shake the heavens and the earth namely at the exhibition of this Lord in the flesh while this Temple stood His argument in general thus standeth At giving the Law the earth only was shaken But at bringing in the Gospel earth and heaven too were shaken Therefore the Gospel is the more glorious And therefore the Gospel is with more diligence and reverence to be heard Only the latter part of the argument concerning the shaking of earth and heaven too is here proved 1. Quest. When were these shaken Answ. At the beginning and progresse of the Gospel This is evident both by the main scope of the Apostle in this place which is to magnifie the glory of the Gospel above the Law 2. Quest. How were they both shaken 1. By evident signes 2. By powerful effects The signes are these 1. The extraordinary light that shined about the shepherds at Christs birth Luk. 2. 9. 2. The extraordinary starr Matth. 2. 2. 3. The opening of heaven at his baptisme Matth. 3. 17. and transfiguration Matth. 17. 5. 4. The Voice from heaven that was thought to be a thunder Ioh. 12. 28 29. 5. The darknesse of the Sun the renting of the veil of the temple the earth-quakes the cleaving of stones opening of graves raising of bodies out of the graves at Christs death and resurrection Mattk 27. 45 51 52 53 and 28. 2. 6. Christs entring with his body into heaven Act. 1. 9 10. 7. The sound which suddenly came from heaven as of a rushing mighty wind and the cloven tongues like as of fire Acts 2. 3. 8. The shaking of the place where the Apostles prayed together Acts 4. 31. 9. The opening of the heaven when Stephen saw Christ Acts 7. 55 56. 10. The transplendent light and voice from heaven which astonied Saul Acts 9. 3 4. 11. The opening of the
in opposition to an unâ—…atisfied desire and it is to be taken in reference to the minde of such a man who esteemeth every state wherein he is to be sufficient for him 2. Contentedness is like the holy ointment and sweet perfume that was of use under the Law They were both compounded of sundry choice spices Exo. 30. 23 24 34 c. So Contentedness is compounded of sundry other excellent graces the glory and beauty of which do brightly shine forth in this one grace and virtue and are exercised thereby As 1. Faith in Gods fatherly care over him and providence towards him Gen. 22. 8. 2. Hope to be supported and supplied with such things as are needfull Psal. 42. 5. 3. Patience in bearing the burden of want and grief of affliction Iam. 5. 11. 4. Humility in a mean esteem of ones self Gen. 32 10. 5. Obedient submission to the good pleasure of God 1 Sam. 3. 18. 6. Meekness in forbeating to take revenge of such as wrong us He that in a contented minde said Behold here am I let the Lord do to me as seemeth good unto him 2 Sam. 15. 26. said also of one that exceedingly wronged him Let him alone and let him curse for the Lord hath bidden him 2 Sam. 16. 11. 7. Thankfulness in all estates Iob a contented person blessed God for taking away as well as for giving Iob 1. 21. 4. The Commodity of Contentment Commodity puts on every one to do what he can for attaining that which may be commodious to him I dare not undertake to set down all the Commodities of Contentation I will only give a brief view of some special ones 1. Contentedness setleth and quieteth the soul in the greatest trobles that can befall a man Paul and Silas after they had been sorely scourged and thrust into the inner prison and their feet made fast to the stocks at midnight sang praises unto God Act. 16 23 24 25. Admirable evidences of much quietnesse and chearfulnesse of spirit have been given by Martyrs in the midst of their grievous torments 2. It so moderateth a mans desire as in all estates he thinks he hath enough Though Iacob came far short of his brother Esau in his estate yet he could say as well as Esau I have enough Gen. 33. 9 11. Our English in both places useth the same phrase I have enough but in the Hebrew there is a great difference betwixt that which Esau uttered and Iocab To translate them word for word Esau's phrase was this There is much to me or I have much So he acknowledged a great plenty but Iacobs phrase is this All things are to me or I have all This shewed a contented minde in that he accounted what he had to be as much as if he had had all the world Some apply that phrase of Iacob in his interest in the Lord that the Lord being his portion he accounted him to be all in all The contented man accounting himself to have all must needs be at least in his minde a rich man His desire is satisfied with what he hath If therefore it be a Commodity to be rich Contentednesse is a great Commodity 3. It makes a supply of all the losses that can befall a man Losses to him that is content with what remains are as no losses He hath in his minde as much sufficiency as he had before This is evident in Iobs case Iob 1. 21. He was as thankfull unto God for taking away as for giving And the Hebrews took joyfully the spoiling of their goods Heb. 10. 34. 4. It easeth heavy burdens and maketh them tolerable As discontent by vexing and perplexing the Spirit weakens it and makes light burdens lie very heavy upon a man So Contentedness puts life and spirit into a man and makes him better able to bear his burden The very same burden lying on a contented and discontented person seems much lighter to the one then to the other When David and the men that were with him were spoiled of their wives sons daughters and goods his men were much grieved and spake of stoning him but David incouraged himself in the Lord his God 1 Sam. 30. 6. 5. It is a compliance with Gods providence in every state For it brings us to a resignation of our will to Gods will So as to make Gods will a rule of our will and to say as Christ did Not my will but thine be done Luk 22. 41. We have a proof hereof in him who said unto God Behold here am I let him do to me as seemeth good unto him 2 Sam. 15 26. Surely this is a great Commodity to enjoy with quietness what the will of God is that we should enjoy §. 65. Of the variety of Cases wherein Contentednesse is to be exercised EVery state wherein any man is in this world is accompanied with so many occasions of discontent the minde of man as it is requisite that he learn how to be contented in every one of them This I will indeavour to exemplifie in sundry particular cases As 1. Plenty and all manner of prosperity Among other instances the Apostle giveth this wherein he had learned to be content I know how to abound every where and in all things I am instructed to be full Phil. 4. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity 1. Because no plenty no manner of prosperity can fully satisfie a discontented minde Iâ—… all that at once he desireth should be granted him when he hath that he would thereupon desire more See § 53. 2. Sundry perplexities and troubles arise out of plenty and prosperity Many upon sense hereof are so discontent as they think they should live more quietly if their eâ—…tate were meaner then it is and if they had more troubles then they had Contentment is an antidote against both these extreams 2. Poverty This is another instance which the Apostle gives of his Contentedness I know how to be abased I am instructed to be hungry and to suffer need Phil. 4. 12. This estate is that which the Apostle especially intends where he saith Having food and raiment let us be therwith content 1 Tim. 6. 8. Nature it self is satisfied with little yea though it be homely and course Experience sheweth that both poor folks themselves and also their children are for the most part healthier and stronger then rich ones and their children Besides poor folks are freed from many cares fears and dangers whereunto rich ones and great ones are subject Poor folks have not so large and great accounts to make as the richer sort yet their faithfull and diligent improvement of that little they have shall be as well accepted approved and rewarded as a like improvement of much The very same approbation and remuneration is given to him that improved two Talents that is given to him that improved five Talents and
the God of peace we may be children of peace Matth. 5. 9. §. 164. Of Gods raising his Sonne from dead THe person on whom the Apostle calleth is further described by an act of his power in raising his Sonne from the dead This phrase He brought again is the interpretation of one Greek compound Verb. The simple Verb signifieth to bring The compound to bring again Our English doth fitly and fully answer the Greek The enemies of Christ brought him to death but God his Father brought him again from death This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father as Act. 2. 32. 4. 10. 5. 30. 10. 40. 13. 30. Indeed this act is oft attributed to Christ himself In reference thereunto thus saith Christ Destroy this Temple and in three daies I will raise it up Joh. 2. 19. And again I lay down my life that I may take it again I have power to lay it down and I have power to take it again Joh. 10. 17 18. Answ. The very same act may be applied to the Father and the Son for they are both one Joh. 10. 30. in regard of the Divine nature What things soever the Father doth these also doth the Sonne likewise As the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will John 5. 〈◊〉 〈◊〉 This point of the resurrection of Christ is a great mystery the ground of our resurrection and thereupon typified and prophesied of before Christ was incarnate foretold by Christ himself in the daies of his flesh distinctly recorded with sundry evidences thereof and much published after it was accomplished 1. Many were the Types thereof as 1. Adams waking out of a dead sleep God causeth a deep sleep to fall upon Adam and took one of his ribs and made a woman Gen. 2. 21 22. and then the man awoke Thus by Christs death was the Church made a fit Spouse for him and then was he raised 2. Isaacs delivery from being sacrificed Gen. 22. 12. Heb. 11. 19. 3. Israels passing through the red sea Exod. 14. 29. 4. Aarons dead rod which bâ—…dded and brought forth buds and bloomed blossoms and yielded Almons Num. 17. 8. 5. The bird that was dipt in blood and let go Lev. 14. 51 53. and the scape-goat Lev. 16. 21. 6. The translation of Enoch Gen. 5. 24. and rapture of Eliah 2 King 2. 11. 7. The raising of the son of the widow of Zarephath 1 King 17. 22. and of the Shunamite 2 King 4. 35. 8. The restoring of dry bones to living men Ezek. 37. 10. 9. The building of the second Temple Ezr. 6. 14. 10. Ionah his coming out of the Whales belly Ion. 2. 10. Matth. 12. 40. 2. There were also sundry Prophesies of Christs resurrection as these He shall prolong his daies He shall see of the travell of his soul He shall justifie many Isa. 53. 10 11. This phrase This day have I begotten thee Psal. 2. 7. is applied to Christs resurrection Acts 13. 33. So is this Thou wilt not leave my soul in hell Psal. 16. 10. Act. 2. 31. and this The sure mercies of David Isa. 55. 3. Act. 13. 34. 3. Christ foretold his resurrection not only in dark terms as Ioh. 2. 19. but also plainly Matth. 12. 40 41. 16. 21. 17. 23. 4. The distinct narration of Christs resurrection is set down by all the Evangelists with sundry circumstances thereabouts 5. There were many eye witnesses thereof as Angels Luke 24. 4. Women Matth. 28. 5. All sorts of men Foes Matth. 28. 11. Friends Ioh. 20. 19. He was seen of about five hundred brethren at once 1 Cor. 15. 6. Those bodies of the Saints which came out of the graves after his resurrection were also witnesses thereof Matth. 27. 52 53. 6. Christs resurrection was a principall point that the Apostles Sermons published in planting Churches Act. 2. 24. 7. This is one of the Articles of the Christian faith expresly set down in all Christian Creeds and beleeved by every true Christian. 1. God brought again his Sonne from the dead to manifest the brightness of his glory Christs passion was as a cloud that overshadowed his Divine glory That it might not be thought that his glory was either extinguished or eclipsed but only hid for a time it began to shine forth at his resurrection for he was declared to be the Sonne of God with power by the resurrection from the dead Rom. 1. 4. 2. He did it to declare that full conquest which his Sonne had over all his enemies The last enemy was death so as his rising from death was a full demonstration of his full conquest In this respect the Apostle saith that he was raised again for our justification Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead maketh this holy exaltation against death it self O death where is thy sting O grave where is thy victory 1 Corinth 15. 55. 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood which was by ascending into heaven and there making continuall intercession for us Rom. 8. 34. This he could not have done if he had not been brought again from the dead 4. Christ was raised to give assurance of our resurrection both former and later Our former resurrection is our regeneration concerning which it is said that God hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 1 Pet. 1. 3. Our later resurrection shall be of our bodies for Christ rose as an Head to make way for the resurrection of all his members Hereupon saith the Apostle Christ is risen from the dead and become the first-fruits of them that sleep 1 Cor. 15. 20. 1. This gives an instance of the greatness of Gods power which the Apostle thus to the life expresseth The exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1. 19 20. Where the Apostle maketh mention of Christs resurrection he ordinarily addeth a word of power thereunto as Rom. 1. 4. 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power For what are armies of men or beasts to death If death seize on them what are they Death so brings down the lion as the fearfull hare may pull him by the beard Where death hath seized on any we say there is no hope of life yet this instance sheweth the contrary The devil is said to have the power of death Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christs resurrection Of all evidences of Gods power meditate on this because of the greatness clearness and manifold fruits