disordered by sin but are now all recollected and brought into order under one Head Him hath he given to be Head over all things unto the Church verse 22. The whole Sovereignty over all the whole Creation that is committed unto him is only for this end that he may be the more perfect and glorious Head to the Church He is that Head on which the whole body hath its orderly and regular dependance Ephes. 4.15 16. The head of the body the Church Col. 1.18 The head of every man that is of every believer 1 Cor. 11.3 Ephes. 5.23 And this is every where proposed both as our great Honour and our great Advantage To be united unto him subjected unto him as our Head gives us both honour and safety What greater honour can we have than to be free-men of that Corporation whereof he is the Head than to be subjects of his Kingdom What greater safety than to be united unto him insâ—parably who is in Glory invested with all Power and Authority over the whole Creation of God every thing that may do us good or evil 2. That he is our only Head The Church is so put in subjection unto the Lord Christ as not to be subject unto any other It is true the Members of the Church as men on the earth have other Relations in respect whereof they are or may be subject one to another Children unto Parents Servants unto Masters People unto Rulers but as they are Members of the Church they are subject unto Christ and none other If any other were or might be an Head unto them they must be Angels or men As for Angels we have it here plainly testified that the Church is not made subject in any thing unto them And amongst men the Apostles of all others might seem to lay the justest claim to this Priviledge and Honor. But they openly disclaim any pretence thereunto So doth Paul 2 Cor. 1.24 We have no Dominion Rule Lordship Headship over your faith any thing that concerns your obedience to God and your Worship but are helpers of your joy And again saith he We preach not our selves but Jesus Christ the Lâ—rd the only Lord and our selves your servants for Jesus sake 2 Cor. 4.5 And Peter as it should seem foreseeing that some who should come after would pretend unto such Preheminence warns the Elders that they should not think themselves Lords over Gods heritage 1 Pet. 5.3 And this they did in pursuit of the instructions and charge which their Lord and Master gave them Matth. 23.25 26 27. where he warns them that they should neither think of Dignity nor Dominion over the Church but apply themselves with all Humility unto the service of it for which he else-where addes his reason namely that all his Disciples have one Lord and Master and no more Joh. 13.13 Matth. 23.9 10. And it is a woful confusion that the Papists run themselves into in this matter For first they put the whole Church into subjection unto a man whom they call the Pope the common Father and Master of Christians the Head of the Church and then subject both him and it unto Angels in the Adoration and Invocation of them the greatest subjection possible when the Scripture assigneth one only Head of the Church expresly even the Lord Jesus and fully declares that it is not put in subjection unto Angels at all But to pass them by the Lord Christ is not only thus the only Head in general unto the whole Church but also unto every individual Believer in the Church The Head of every man is Christ 1 Cor. 11.3 He is so to every believer respectively and severally and that in both those senses wherein he is an Head that is according to the natural and metaphorical use of the word For 1. He is the only Head of Vital Influence to the whole Church and every member thereof As from the natural Head all influences of life for subsistence motion acting guidance and direction are communicated unto the whole body and to every member thereof so from the Lord Christ alone as he is the spiritually vital Head of the Church in whom are the springs of life and all quickning grace there are communicated unto the whole Church and every believer therein both the first quickning vital principle of life it self and all succeeding supplies and influences of grace for the enlivening strengthning acting guiding and directing of them This himself declares by comparing the Relations of all believers unto him unto that of branches unto the Vine Joh. 15.2 4. which have no life but by vertue of their union unto the Vine nor sap for fruitfulness but what is derived therefrom which he teacheth expresly verse 5. Without me saith he ye can do nothing And this the Apostle lively sets out unto us in the similitude of the natural body Col. 2.19 And this placing of all fulness in the Lord Christ as the Head of the Church that thence the whole and every member of it might derive needful supplies to themselves is fully taught us in the Gospel Hence the Church is called the fulness of Christ Ephes. 1.2 3. or that whereunto Christ communicates of his All-fulness of Grace until it comes unto the measure or degree of growth and perfection which he hath graciously assigned unto it And none I suppose will contend but that the Lord Christ is the alone and only Head of the Church in this sense It hath not a spiritual dependance on any other for grace There is indeed I know not what monster lies in the Opinion of them who take upon themselves to confer grace unto others by vertue of such things as they do unto them or for them but this we do not now consider If any man think he may have grace from any but Christ alone be they Angels or men let him turn himself unto them but withall know assuredly that he forsakes the Fountain of living waters for broken cisterns which will yield him no relief 2. He is the only Head of Rule and Government unto the whole Church and every member thereof This Rule or Government of the Church concerneth all that Obedience which it yields unto God in his Worship And unto an Head herein it is required that he give perfect Rules and Laws for all things necessarily belonging thereunto and to take care that they be observed And here a great contest ariseth in the world The Papists in behalf of their Pope and others under him contend to be sharers with the Lord Christ in this his Headship and fain they would perswade us that he himself hath appointed that so it should be The Scripture tells us that he was faithful in the whole house of God as was Moses and that as a Lord over his own house to erect rule and establish it and himself when he gives commission unto his Apostles bids them to teach men to do and observe all that he had commanded them And accordingly they
Relation unto God in and through him they received by his means God gathering up all things to a consistency and permanency in him Ephes. 1.10 And hence also it became equal that the Rule and power over them should be committed unto him by whom although they were not like us recovered from ruine yet they were preserved from all danger of it So that in their subjection unto him consists their principal Honour and all their safety And as this act of God in appointing Christ Lord of Angels hath these equitable foundations so it hath also sundry glorious Ends. 1. It was as an addition unto that Glory that was set before him in his undertaking to redeem sinners A Kingdom was of old promised unto him and to render it exceedingly glorious the Rule and Scepter of it is extended not only to his Redeemed ones but to the holy Angels also and the sovereignty over them is granted him as a part of his Reward Phil. 2.8 9 10 11. Ephes. 1.20 21. 2. God hereby gathers up his whole family at first distinguished by the Law of their Creation into two especial kinds and then differenced and set at variance by Sin into one Body under one Head reducing them that originally were twain into one entire family Ephes. 1.10 In the fulness of time he gathered together in one all things in Christ both which are in heaven and which are in earth in him as was before declared Before this the Angels had no immediate created Head for themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Psal. 97.7 1 Cor. 8.5 Who ever is the Head must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of Gods or Lord of Lords which Christ alone is and in him or under him as One Head is the whole Family of God united 3. The Church of Mankind militant on the earth whose conduct unto Eternal Glory is committed unto Christ stands in need of the ministery of Angels And therefore hath God granted Rule and Power over them unto him that nothing might be wanting to enable him to save unto the uttermost them that come unto God by him So God hath given him to be head over all things to the Church Ephes. 1.22 that he should with an absolute sovereignty use and dispose of all things to the benefit and advantage of the Church This is the first branch of the Lordship and Dominion of Christ according to the distribution of the severals of it before laid down He is Lord of Angels and they are all of them his servants the fellow-servants of them that have the testimony of Jesus And as some men do wilfully cast themselves by their Religious adoration of Angels under the curse of Canaan to be servants unto servants Gen. 8.25 so it is the great honour and priviledge of true believers that in their worship of Christ they are admitted into the society of an innumerable company of Angels Heb. 12.22 Rev. 15.11 13. for they are not ashamed to esteem them their fellow-servants whom their Lord and King is not ashamed to call his Brethren And herein consists our communion with them that we have one common Head and Lord and any intercourse with them but only on this account or any worship performed towards them breaks the bond of that communion and causeth us not to hold the Head Col. 2.19 The priviledge the safety and advantage of the Church from this subjection of Angels to its Head and Saviour are by many spoken unto II. There is another sort of Angels who by sin left their primitive station and fell off from God of whom their Sin Fall Malice Wrath Business Craft in evil and Final judgment the Scripture treateth at large These belong not indeed to the possession of Christ as he is the Heir but they belong unto his Dominion as he is a Lord. Though he be not a King and Head unto them yet he is a Judge and Ruler over them All things being given into his hand they also are subjected unto his power Now as under the former head I shall consider 1. The Right or Equity and 2. The End of this Authority of Christ over this second sort of the first Race of Intellectual Creatures the Angels that have sinned 1. As before this Right is founded in his Divine Nature by vertue whereof he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for this Dominion He made these Angels also and therefore as God hath an absolute Dominion over them The Creatures cannot cast off the Dominion of the Creator by rebellion though they may lose their moral Relation unto God as obedient creatures yet their natural as creatures cannot be dissolved God will be God still be his creatures never so wicked and if they obey not his Will they shall bear his Justice And this Dominion of Christ over faln Angels as God makes the grant of Rule over them to him as Mediator just and equal 2. The immediate and peculiar Foundation of his Right unto Rule over faln Angels rendring the special grant of it equal and righteous is Lawful Conquest This gives a special Right Gen. 48.22 Now that Christ should conquer faln Angels was promised from the foundation of the world Gen. 3.15 The seed of the woman the Messias was to break the Serpents head despoil him of his power and bring him into subjection which he performed accordingly Col. 2.15 He spoiled principalities and powers divested faln Angels of all that Title they had got to the world by the sin of man triumphing over them as Captives to be disposed of at his pleasure He stilled or made to cease as to his power this Enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and self-avenger Psal. 8.2 leading captivity captive Psal. 6.18 breaking in pieces the Head over the large earth Psal. 110.6 binding the strong man armed and spoiling his goods And the Scripture of the New Testament is full of instances as to his executing his Power and Authority over Evil Angels They take up a good part of the Historical Books of it Man having sinned by the instigation of Satan he was by the just Judgement of God delivered up unto his power Heb. 2.14 The Lord Christ undertaking to recover lost man from under his power by destroying his works 1 Joh. 3.8 and to bring them again into favour with God Satan with all his might sets himself to oppose him in his Work and failing in his enterprise being utterly conquered he became absolutely subjected unto him trodden under his feet and the prey he had taken delivered from him This is the next Foundation of the Authority of Christ over the Evil Angels He had a great Contest and War with them and that about the Glory of God his own Kingdom and the Eternal Salvation of the Elect prevailing absolutely against them he made a Conquest over them and they are put in subjection unto him for ever They are subjected unto him as to their present actings and future condition He now rules them and will
2.9 3. Of Grace in his Humane Nature Joh. 1.14 Chap. 3.34 Luke 2.52 Chap. 4.1 4. An Authoritative fulness to communicate of it unto others that is the fulness here intended For it is in him as the head of the Church v. 18. so as that from him or that fulness which it pleased the Father to entrust him withall believers might receive grace for grace Joh. 1.16 17. Thus he testifies that all things are delivered to him of the Father Matth. 11.27 put into his power and possession And they are the things he there intends on the account whereof he invites sinners weary and laden to come unto him v. 28. That is all Mercy and Grace which are the things that burdened sinners need and look after The same is testified Joh. 3.35 36. and fully Joh. 16.15 All things that the Father hath are mine Joh. 16.19 All the Grace and Mercy that are in the Heart of God as a Father to bestow upon his Children they are all given into the hand of Christ and are his or part of his Inheritance In particular 1. All Pardoning Grace for the Acceptance of our Persons and Forgiveness of our sins is his he is the Lord of it Acts 5.31 He is made a Prince and a Saviour to give repentance and the forgiveness of sins Forgiveness of sin is wholly given unto him as to the Administration of it nor doth any one receive it but out of his stores And what is the Dominion of ten thousands of worlds in comparison of this Inheritance Sure he shall be my God and King who hath all forgiveness at his disposal All that this World can do or give is a thousand times lighter than the dust of the ballance if compared with these good things of the Kingdom of Christ. 2. All Regenerating quickning sanctifying assisting Grace is his 1. Joh. 5.21 He quickneth whom he pleaseth He walks among dead souls and sayes to whom he will Live And 2. He sanctifies by his Spirit whom he pleaseth Joh. 4.14 All the living waters of saving Grace are committed to him and he invites men unto them freely Cant. 5.1 Isa. 55.1 Rev. 21. And 3. All Grace actually assisting us unto any duty is his also for without him we can do nothing Joh. 15.5 for it is he alone that gives out suitable help at the time of need Heb. 4.16 No man was ever quickned purified or strengthened but by him nor can any dram of this Grace be obtained but out of his Treasures Those who pretend to stores of it in their own wills are so far Antichrists 3. The Grace of our Preservation in our Acceptation with God and Obedience unto him is solely his Joh. 10.28 And so also 4. Are all the blessed and gracious Priviledges whereof we are made partakers in our Adoption Joh. 1.12 Heb. 3.6 He is so Lord over the whole House and family of God as to have the whole inheritance in his power and the absolute disposal of all the good things belonging unto it These are the Riches and Treasure of the Kingdom of Christ the good things of his House the Revenues of his Dominion The Mass of this Treasure that lyes by him is infinite the stores of it are inexhaustible and he is ready free gracious and bountiful in his Communications of them to all the Subjects of his Dominion This part of his Heirship extends unto 1. All the Grace and Mercy that the Father could find in his own gracious Heart to bestow when he was full of Counsels of Love and designed to exalt himself by the way of Grace Ephes. 1.6 2. To all the Grace and Mercy which he himself could purchase by the Effusion of his Blood Heb. 9.14 Eph. 1.13 and indeed these are commensurate if things in respect of us altogether boundless may be said to be commensurate 3. All that Grace which hath saved the World of Sinners which are already in the enjoyment of God and that shall effectually save all that come to God by him 4. All that Grace which in the Promises of it in the Old Testament is set out by all that is rich precious glorious all that is eminent in the whole Creation of God and in the New is called Treasures unsearchable Riches and exceeding Excellency which being communicated by him to all the subjects of his Kingdom makes every one of them richer than all the Potentates of the earth who have no interest in him The especial Foundation of all this Trust is in an eminent manner expressed Esay 53.10 11 12. His suffering for the sins of all those to whom he intends to communicate of this his fulness according to the will of God and the Purchase he made in his death according to the tenour of the Covenant of the Mediator makes it just and righteous that he should enjoy this part of his Inheritance Heb. 2.17 chap. 9.12 The Father says unto him Seest thou these poor wretched Creatures that lie perishing in their bloud and under the curse They had once my Image gloriously enstamped on them and were every way meet for my service but behold the Misery that is come upon them by their sin and rebellion sentence is gone forth against them upon their sin and they want nothing to shut them up under Everlasting Ruine but the Execution of it Wilt thou undertake for to be their Saviour and Deliverer to save them from their sins and the wrath to come Wilt thou make thy Soul an Offering for their sins and lay down thy Life a Ransome for them Hast thou Love enough to wash them in thy own Blood in a Nature to be taken of them Being obedient therein unto death the death of the Cross Whereunto he replies I am content to do thy Will and will undertake this work and that with joy and delight Lo I come for that purpose my delight is with these sons men Psal. 40.8 Prov. 8.31 What they have taken I will pay What is due from them let it be required at my hand I am ready to undergo Wrath and curse for them and to pour out my soul unto death It shall be saith the Father as thou hast spoken and thou shalt see of the travel of thy soul and be satisfied I will give thee for a Covenant and a Leader unto them and thou shalt be the Captain of their salvation To this end take into thy power and disposal all the Treasures of Heaven all Mercy and Grace to give out unto them for whom thou hast undertaken Behold here are unsearchable hidden Treasures not of many Generations but laid up from Eternity take all these Riches into thy power and at thy disposal shall they be for ever This is the noble peculiar foundation of this part of the Inheritance of Christ. From what hath been spoken the Rule also whereby the Lord Christ proccedeth in disposing these Treasures to the sons of men is made evident Though he hath all Grace committed unto him yet he bestowes not
by him as incarnate that the Suitableness and Correspondency of all things in them might be evident The Word was with God saith he in the beginning and all things were made by him and without him was not any thing made that was made v. 1 2 3. But what was this unto the Gospel that he undertook to declare Yes very much for it appears from hence that when this Word was made flesh and came and dwelt among us v. 14. that he came into the world that was made by him though it knew him not v. 10. he came but to his own what ever were the entertainment that he receeived v. 11. For this End then God made all things by him that when he came to change and renew all things he might have good right and title so to do seeing he undertook to deal with or about no more but what he had originally made The Holy and Blessed Trinity could have so ordered the work of Creation as that it should not immediately eminently and signally have been the work of the Son of the Eternal Word But there was a farther design upon the world to be accomplished by him and therefore the work was signally to be his that is as to immediate Operation though as to Authority and Order it peculiarly belonged to the Father and to the Spirit as to Disposition and Ornament Gen. 1.2 Job 26.13 This I say was done for the End mentioned by the Apostle Ephes. 1.10 All things at first were made by him that when they were lost ruined scattered they might again in the appointed season be gathered together into one head in him of which place more at large else-where And this mysterie of the Wisdom of God the Apostle at large unfoldeth Col. 1.15 16 17 18 19. Speaking of the Son by whom we have Redemption he informs us that in himself and his own nature he is the Image of the invisible God that is of God the Father who until then had alone been clearly revealed unto them and that in respect of other things he is the first-born of every creature or as he terms himself Rev. 3.14 the Beginning of the creation of God that is he who is before all creatures and gave Beginning to the Creation of God For so expresly the Apostle explains himself in the next verses By him all things were created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and he is before all things and by him all things consist But this is not the full design of the Apostle He declares not only that All things were made by him but also that All things were made for him v. 16. so made for him that he might be the Head of the Body the Church that is that he might be the fountain head spring and original of the new Creation as he had been of the Old So the Apostle declares in the next words Who is the beginning the first-born from the dead As he was the Beginning and the First-bâ—rn of every creature in the old Creation so he is the Beginning and First-born from the dead that is the Original and Cause of the whole new Creation And hereunto he subjoyns the End and design of God in this whole mysterious work which was that the Son might have the preheminence in all things as he had in and over the works of the old Creation seeing they were all made by him and all consist in him so also he hath over the New on the same account being the Beginning and First-born of them The Apostle in these words gives us the whole of what we intend namely that the making of the worlds and of all things in them in the first Creation by the Son was peculiarly subservient to the Glory of the Grace of God in the Reparation and Renovation of all things by him as incarnate It is not for us to enquire much into or after the reason of this Oeconomy and Dispensation we cannot by searching find out God we cannot find out the Almighty unto perfection Job 11.7 It may suffice us that he disposeth of all things according to the counsel of his own will Ephes. 1.12 This Antecedently unto the consideration of the Effects of it we cannot we may not search into Deut. 29.29 What are the Effects and Consequences of his infinitely holy wise Counsel wherein his Glory shines forth unto his Creatures those we may consider and contemplate on and rejoyce in the light that they will afford us into the treasures of these counsels themselves Now herein we see first that it was the Eternal Design of God that the whole Creation should be put in subjection unto the Word incarnate whereof the Apostle also treats in the second Chapter of this Epistle God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Phil. 2.9 10 11. God hath put all things in subjection unto him not only the things peculiarly redeemed by him but all things what ever as we shall shew in the next words of our Epistle See 1 Cor. 15 24. Heb. 2.8 Rom. 14.11 Hence John saw every creature which is in heaven and earth and under the earth and such as are in the sea even all that are in them ascribing blessing and honour and glory and power unto the Lamb for ever and ever Rev. 5.13 that is owning and avowing their Duty Obedience and Subjection unto him This being designed of God in the Eternal Counsel of his Will before the world was 1 Pet. 1.2 Tit. 1.2 He prepared and made way for it in the Creation of all things by him so that his Title and right to be the Ruler and Lord of all Angels and Men the whole Creation in and of Heaven and Earth might be laid in this great and blessed foundation that he made them all Again God designed from Eternity that his great and everlasting Glory should arise from the new Creation and the work thereof Herein hath he ordered all things to the praise of the glory of his grace Ephes. 1.6 And this praise will he inhabit for ever It is true the works of the old Creation did set forth the glory of God Psal. 19.1 they manifested his eternal power and Godhead Rom. 1.20 But God had not resolved ultimately to commit the manifestation of his glory unto those works though very glorious and therefore did he suffer sin to enter into the world which stained the beauty of it and brought it wholly under the curse But he never suffered spot nor stain to come upon the work of the new Creation Ephes. 5.6 nothing that might defeat eclipse or impair the glory that
Promises 1. That his Kingdom shall not be like the Kingdoms of the earth obnoxious to change and mutation by intestine divisions or outward force or secret decayes by which means all the Kingdoms of the earth have been ruined and brought to nought In Opposition hereunto the Kingdom of Christ is asserted to be perpetual as that which no Opposition shall ever prevail against no means ever impair which yet hinders not but that a day may be prefixed unto its end 2. The Continuance of it unto the total full Accomplishment of all that is to be performed in it or by it in the Eternal Salvation of all his subjects and final Destruction of all his Enemies is in these and the like places foretold but yet when that work is done that Kingdom and Rule of his may have an end And in this sense the Term of Limitation here expressed seems to be expounded by the Apostle 1 Cor. 15.24 At the end he shall deliver up the Kingdom unto God the Father For although those words may admit of another Interpretation namely that he shall give up an account unto the Father of the accomplishment of the whole work committed unto him as King of his Church which he may do and not cease from holding the same Kingdom still yet as they are further interpreted by the Sons coming into a new subjection unto the Father that God may be all in all as v. 28. They seem to imply directly the ceasing of his Kingdom Though this matter be not indeed without its Difficulty yet the different Opinions about it seem capable of a fair Reconciliation which we shall attempt in the ensuing Proposals 1. The Lord Christ as the Son of God shall unto all Eternity continue in the Essential and Natural Dominion over all Creatures and they in their dependance upon him and subjection unto him He can no more divest himself of that Dominion and Kingdom than he can cease to be God Suppose the being of any creatures and that subjection unto him which is the Rise of this Kingdom is natural and indispensible 2. As to the Oeconomical Kingdom of Christ over the Church and all things in order unto the protection and salvation thereof the immediate Ends of it will cease All his Saints being saved all his Sons brought unto Glory all his Enemies subdued the End of that Rule which consisted in the Guidance and Preservation of the one in the Restraint and Ruine of the other must necessarily cease 3. The Lord Christ shall not so leave his Kingdom at the last day as that the Father should take upon himself the Administration of it Upon the giving up of his Kingdom what ever it be the Apostle doth not say the Father shall Rule or raign as though he should exercise the same Kingdom but that God shall be all in all that is God the Father Son and Holy Ghost without the use or intervention of such wayes or means as were in use before during the full continuance of the dispensatory Kingdom of Christ shall fill and satisfie all his Saints support and dispose of the remnant Creation 4. This ceasing of the Kingdom of Christ is no way derogatory unto his Glory or the perpetuity of his Kingdom no more than his ceasing to intercede for his people is to that perpetuty of his Priesthood which he hath by Oath confirmed unto him His Prophetical Office also seems to cease when he shall teach his people no more by his Word and Spirit 5. In three respects the Kingdom of Christ may be said to abide unto Eternity First In that all his Saints and Angels shall eternally adore and worship him on the account of the Glory which he hath received as the King and Head of the Church and be filled with joy in beholding of him Joh. 17.22 24. Secondly In that all the Saints shall abide in their state of Vnion unto God through him as their Head God communicating of his fulness to them through him which will be his eternal Glory when all his Enemies shall be his Footstool Thirdly In that as the Righteous Judge of all he shall to all Eternity continue the punishment of his Adversaries And this is the last Testimony insisted on by the Apostle to prove the preheminence of Christ above Angels and consequently above all that were used or employed of old in the Disposition and Administration of the Law which was the thing he had undertaken to make good And therefore in the close of this Chapter having denyed that any of these things are spoken concerning Angels he shuts up all with a Description of their Nature and Office such as was then known and received among the Jewes before the consideration whereof we must draw out from what hath been insisted on some Observations for our own Instruction which are these that follow I. The Authority of God the Father in the Exaltation of Jesus Christ as the Head and Mediator of the Church is greatly to be regarded by Believers He sayes unto him sit thou at my right hand Much of the consolation and security of the Church depends on this consideration II. The Exaltation of Christ is the great pledge of the Acceptation of the work of Mediation performed in the behalf of the Church Now saith God sit thou at my right hand the Work is done wherein my soul is well pleased III. Christ hath many Enemies unto his Kingdom saith God I will deal with all of them IV. The Kingdom and Rule of Christ is perpetual and abiding notwithstanding all the Opposition that is made against it His Enemies rage indeed as though they would pull him out of his Throne but altogether in vain He hath the Faithfulness and Power the Word and Right hand of God for the security of his Kingdom V. The end whereunto the Lord Jesus Christ will assuredly bring all his Enemies let them bluster whilest they please shall be unto them miserable and shameful to the Saints joyful to himself victorious and triumphant It is the Administration of the Kingdom of Christ in the world that this Truth principally respects Great is the enmity of this world against it great the Opposition that is and hath alwayes been made unto it But this will be the assured issue of it Ruine to the Enemies Joy to the Saints Glory to Christ. This is that which is typed unto us in the Prophesie of Gog. That Prophesie is a Recapitulation of all the Enmity that is acted in the world against the interest of Christ. What his Counsel is the Prophet declares Ezek. 38.11 I will go up to the Land of unwalled Villages I will go up to them that are at rest that dwell safely all of them dwelling without walls and having neither bars nor gates They look upon the Church of Christ as a feeble people that hath no visible Power or Defence and therefore easie to be destroyed this encourageth them to their work who or what can deliver them out of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is said of all mankind that God made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one blood Acts 17.26 of one common principle which gives an Alliance Cognation and Brotherhood unto the whole Race of Mankind As the making of all mankind by one God gives them all a relation unto him as saith the Apostle We are all his off-spring so their being made of one blood gives them a Brotherhood among themselves See Acts 14.15 And this interpretation differs not in the substance of it from that last preceding in as much as the whole mass of humane nature had its existence in the person of Adam only it refers not the Oneness mentioned formally unto his person but unto the nature it self whereof he was made partaker And this sense the Apostle farther explains verse 14. as he also observes it Rom. 9.5 Secondly By One some understand the same spiritual nature the principles of spiritual life which is in Christ the Head and the children his members And this they say is that which is their peculiar Oneness or being of one seeing all wicked men even Reprobates are of the same common mass of humane nature as well as the children But yet this is not satisfactory It is true indeed that after the children are really sanctified they are of one and the same spiritual nature with their Head 1 Cor. 12.12 and hereby are they differenced from all others But the Apostle here treats of their being so of One that he might be meet to suffer for them which is antecedent unto their being sanctified as the Cause is unto the Effect Neither is it of any weight that the Reprobates are partakers of the same common nature with the children seeing the Lord Christ partook of it only on the childrens account as verse 14. And of their nature he could not be partaker without being partaker of that which was common to them all seeing that of one blood God made all Nations under heaven But the bond of nature it self is in the Covenant reckoned only unto them that shall be sanctified It is then one common nature that is here intended He and they are of the same nature of one mass of one blood And hereby he became to be meet to suffer for them and they to be in a capacity of enjoying the benefit of his sufferings which how it answers the whole design of the Apostle in this place doth evidently appear First He intends to shew that the Lord Christ was meet to suffer for the children and this arose from hence that he was of the same nature with them as he afterwards at large declares And he was meet to sanctifie them by his sufferings as in this verse he intimates For as in an Offering made unto the Lord of the first Fruits of Meat or of Meal a parcel of the same nature with the whole was taken and offered whereby the whole was sanctified Levit. 2. So the Lord Jesus Christ being taken as the first fruits of the nature of the children and offered unto God the whole lump or the whole nature of man in the children that is all the Elect is separated unto God and effectually sanctified in their season And this gives the ground unto all the testimonies which the Apostle produceth unto his purpose out of the Old Testament For being thus of one nature with them he is not ashamed to call them brethren as he proves from Psal. 22. For although it be true that as brethren is a term of spiritual cognation and love he calls them not so until they are made partakers of his Spirit and of the same spiritual nature that is in him yet the first foundation of this Appellation lies in his participation of the same nature with them without which however he might love them he could not properly call them Brethren Also his participation of their nature was that which brought him into such a condition as wherein it was needful for him to put his trust in God and to look for deliverance from hiâ— in a time of danger which the Apostle proves in the second place by a testimony out of Psal. 18. which could not in any sense have been said of Christ had he not been partaker of that nature which is exposed unto all kind of wants and troubles with outward streights and oppositions which the nature of Angels is not And as his being thus of One with us made him our Brother and placed him in that condition with us wherein it was necessary for him to put his trust in God for deliverance so being the principal Head and first Fruits of our nature and therein the Author and finisher of our salvation he is a Father unto us and we are his children which the Apostle proveth by his last testimony from Isa. 8. Behold I and the children which the Lord hath given unto me And further upon the close of these testimonies the Apostle assumes again his Proposition and asserts it unto the same purpose verse 14. shewing in what sense he and the children were of one namely in their mutual participation of flesh and blood And thus this interpretation of the word will sufficiently bear the whole weight of the Apostles Argument and Inferences But if any one list to extend the word farther and to comprize in it the manifold Relation that is between Christ and his Members I shall not contend about it There may be in it 1. Their being of one God designing him and them to be one mystical body one Church he the Head they the Members 2. Their taking into one Covenant made originally with him and exemplified in them 3. Their being of one common principle of humane nature 4. Disigned unto a manifold spiritual union in respect of that new nature which the children receive from him with every other thing that concurs to serve the union and relation between them but that which we have insisted on is principally intended and to be so considered by us And we might teach from hence that III. The agreement of Christ and the Elect in one common nature is the foundation of his fitness to be an Undertaker on their behalf and of the equity of their being made partakers of the benefits of his Mediation But that this will occur unto us again more fully verse 14. And by all this doth the Apostle discover unto the Hebrews the unreasonableness of their offence at the afflâ—cted condition and sufferings of the Messiah He had minded them of the work that he had to do which was to save his Elect by a spiritual and eternal salvation He had also intimated what was their condition by nature wherein they were unclean unsanctifi'd separate from God And withall had made known what the Justice of God as the Supreme Governour and Judge of all required that sinners might be saved He now minds them of the Union that was between him and them whereby he became fit to suffer for
Jehovah Exod. 20.3 2. That we make no Images for our selves nor have others make them for us Exod. 20.4 3. That we make no Images for others or for their use Lev. 19.4 4. That we make no Images for Ornament Exod. 20.23 5. That we bow not down to any Idols 6. Nor serve them Exod. 20.5 7. That none offer his Son or Daughter to Molock in the fire Lev. 18.2 8. That none have a familiar spirit or Ob. 9. That none have a familiar spirit or Jideoni Lev. 19.31 10. That none consult with Ob. 11. That none ask counsel of Jideoni Deut. 18.11 12. That we look not towards Idols Lev. 19.4 13. That we set not up a Statua or Image any where Deut. 16.22 14. That no painted or carved Stone be set to be bowed unto Lev. 26.1 15. That no Tree be planted in the Sanctuary Deut. 16.21 16. That we swear not by false Gods Exod. 33.13 17. That none lead the Jews to Idolatry 18. That none stir up any single Jew to Idolatry Deut. 13.6 19. That we love not a Seducer 20. That we hate him 21. That we aid him not in danger of death 22. That he whom he would seduce intercede not for him 23. That he conceal nothing which may tend to his condemnation Deut. 13.8 24. That we covet not or turn to our use any things wherewith Idols have been adorned Deut. 27.25 25. That we make no profit of any thing that belongs to false worship Deut. 7.26 26. That no City seduced to Idolatry and destroyed be ever built again Deut. 13.26 27. That nothing of its spoils be turned to private use v. 17. 28. That none prophesie falsly Deut. 18.20 29. That we fear not to slay a false Prophet v. 22. 30. That none prophesie in the name of false Gods Deut. 18.20 31. That none so prophesying be attended unto Deut. 13.2 32. That we walk not in the wayes and customs of the Heathens Lev. 20.23 33. That none use Divination Deut. 18.20 34. Nor Sorcery v. 10. 35. That no Southsaying be used Lev. 19.26 36. That no divination by times or hours be used Levit. 19.26 37. That there be no enchantments or conjuring Deut. 18.1 38. That none ask counsel of the dead Deut. 18.11 39. That a woman wear not the apparel of a man 40. That a man wear not the apparel of a woman Deut. 22.5 41. That no cutting or incision be made in the body Levit. 19.28 42. That cloathes made of linnen and woolen be not made or worn Deut. 22.11 43. That the corners of the head be not rounded 44. That the corners of the beard be not marred Levit. 19.27 45. That none tear their flesh with their nails Or 46. Pull off their hair for the dead Deut. 14.1 47. That we walk not after the thoughts of our hearts or sight of our eyes Numb 15.39 It is evident that in this Family many Precepts are distinguished and the number § 21 multiplied thereby In particular the second command is divided into two or three which God makes to be but one and general rules are made particular prohibitions all to fill up the number which they had designed However most things as we observed before belonging to this general head are brought into this collection The second Family concerns separation from the Heathen in thirteen Prohibitions § 22 1. That no Covenant be made with any of the seven Nations of Canaan Exod. 23.32 2. That none of them be suffered to live Deut. 20.16 3. That we pity not those Idolaters Deut. 7.2 4. That we suffer them not to inhabit in the Land Exod. 23.33 5. That no marriages be made with the Heathen Deut. 7.3 6. That no Ammonite or Moabite marry a Jewess woman Deut. 23.3 7. That no peace be offered to the Ammonites or Moabites as to other Nations Deut. 23.6 8. That they separate not from the Edomites beyond the third generation 9. Nor from the Egyptians Deut. 23.7 8. 10. That they never return to dwell in Egypt Deut. 17.16 11. That they destroy not fruit-trees Deut. 20 19. 12. That Souldiers in war be not fearful Deut. 20.3 13. That they forget not the wickedness of Amalek Deut. 25.20 The third Family of this sort of Precepts concerns the due regard that is to be had § 23 to things Sâ—cred in twenty nine Precepts 1. That none blaspheme Exod. 22.27 2. That none swear falsely Levit. 19.12 3. That none swear in vain Exod. 20.7 4. That the name of God be not profaned Levit. 22.32 5. That God be not contemned Deut. 6.16 6. That holy places be not destroyed Deut. 3.4 7. That he who is hanged on the tree abide not all night thereon Deut. 21.23 8. That the watch about the Sanctuary fail not Numb 18.5 9. That the Priests go not at all hours into the Sanctuary Levit. 16.2 10. That none defiled come to the Altar Levit. 21.23 11. That none defiled serve in the Sanctuary ver 17. 12. That none polluted by accident draw nigh to the holy service ver 21. 13. That the Levites invade not the Priests office nor the Priests do the work of the Levites Numb 18.3 14. That none who have drank wine enter the Sanctuary Levit. 10.9 15. That no stranger serve in the Sanctuary Numb 18.4 16. That no Priest that is unclean draw nigh to it 17. Nor on that day wherein he washeth from his uncleanness until it be evening Levit. 22.23 18. That no unclean person enter into any part of the Temple Numb 5.3 19. Nor into the camp or tents of the Levites Deut. 23.10 20. That the Altar be not built of hewen stones Exod. 20.25 21. That they go not up by steps to the Altar Exod. 20.26 22. That no Sacrifices be offered on the golden Altar Exod. 30.9 23. That no Oil or Ointment be made like that of the Tabernacle 24. That no stranger be annointed with it Exod. 30.31 32 33. 25. That no incense or perfume like that prescribed in the Law be made Exod. 30.37 26. That the fire on the Altar go not out Levit. 6.12 27. That the bars or staves be not pulled out of the sides of the Ark Exod. 25.14 28. That the breast-plate in the Priests garment be not loosed from the Ephod Exod. 28.28 29. That the robe of the Ephod be not torn nor rent Exod. 28.32 The fourth Family is comprehensive of the prohibitions given about Sacrifices and § 24 Priests being in number eighty two 1. That no Sacrifice be used but at the Temple Deut. 12.13 14. 2. That no sacred beast be kill'd but at the Temple Levit. 17.3 4. 3. That no blemished thing be brought to the Altar Levit. 22.20 4. That no blemished thing be offered in sacrifice ver 21.22 5. That the bloud of a blemished beast be never laid on the Altar ver 24. 6. Nor the fat of it ver 22. 7. That no beast with an accidental blemish be offered Deut. 17.1 8. That no blemished beast received of a
it for the most part by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth our Apostle Chap. 10.6 that which is wholly consumed or burnt as this was all but the skin For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned v. 8. and Chap. 8. v. 20. and no where else in the Scripture rather signifies the whole trunk of the body after the head was cut off then the fat of the Cawl as we render it And it is not unlike but they might make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the beginning of it answers in sound unto the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they were at a loss in expressing the names of the particular Sacrifices hath been declared But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to ascend and because things that do so do disappear and seem not to be it denotes also to consume or to be consumed and from either of these significations this Sacrifice which was wholly burnt may take its name § 19 In the Manner of this Sacrifice it is observable that he who brought it was to put his hand on the head of it v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put his hands upon the head of the Burnt-Offering lay them on that the Beast might seem to bear and sustain them so we after the Vulgar Latin Manus suas his hands in the Original his hand And the Hebrews are divided whether he laid on only one hand his right hand or both Chap. 16. v. 21. Where the High Priest was to perform this duty in the name of the people it is said expresly that he shall put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both his hands on the head of it whence most conclude that both the hands are here also intended But this seems rather to be an Argument unto the contrary For in saying that the High Priest who was to offer for himself as well as the people in his performance of this work shall lay both his hands and when a private person did it he shall lay on his hand the Holy Ghost seems to intimate a difference between them in this action And this Ceremony was observed only when the Offerings was of Beasts not so when it was of Fowls or Birds And when the season of the Sacrifice was stated by Gods prescription for the use of the People the Priest was to perform this duty The meaning of the Ceremony was quod illorum capiti sit typically and representatively to impose the sin of the Offerer on the head of the Offering to instruct us in the bearing of our sin by Christ when through the eternal spirit he offered himself unto God Secondly The Beast now a Corban by being brought unto the Altar was to be § 20 slain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. He shall kill the Bullock that is say some he that brought the Offering was to kill it For say they those that killed the Offering are distinguished from them that took the blood of it and sprinkled it on the Altar 2 Chron. 29.22 So they killed the Bullocks and the Priests received the blood and sprinkled it on the Altar But those slayers seem not to have been the People but the Levites who were to assist the Priests in their Service Numb 8.19 and who in all greater Sacrifices did the outward work of killing and slaying See 2 Chron. 35. 10 11. as also it is said expresly that they slew the Paschal Lamb 2 Chron. 30. And unto this killing of the Bullock or Kid or Lamb answered the wringing off of the head of the Bird if the Burnt Offering were of Fowls which is expresly said to be done by the Priest v. 15. And of him that kills the Offering v. 5. it is said he shall flay it and cut it into its pieces v. 6. which was the work of the Priests and their Assistants The place where it was to be killed was on the North side of the Altar v. 11. And when it was killed the blood was taken or wrung out and sprinkled about the Altar v. 5. which sprinkling of blood was used in all Sacrifices of living Creatures as eminently prefiguring our sanctification or purifying of our hearts from an evil conscience by the sprinkling of the blood of Christ Heb. 9.14 Chap. 12.24 The Beast being killed was slayed and opened made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 21 naked and opened which our Apostle alludes unto Chap. 4.13 Afterwards it was cut into pieces v. 6. which pieces were salted Chap. 2.13 and then laid in order on the wood upon the Altar v. 8. as also were the legs and inwards after they were washed v. 9. As our bodies in our approach unto God are said to be washed with pure water Heb. 10.22 The everlasting fire typing out the eternal Spirit through which Christ offered himself unto God Heb. 9.14 being applyed by the Priest unto the Wood the whole was incinerated Psalm 20.3 continuing to burn it may be all night long though no Sacrifice was to be offered but by day which made them watch for the morning Psalm 130.6 The differing Ceremonies in killing and offering of the Fowls are clearly expressed in the same Chapter The End of this Offering was alwayes to make Attonement So the Text § 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. It shall be accepted for him to make Attonement for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes One Quod latinè vertitur expiare hoc est Deo aliquem commendare it is to commend any one to God A sense which neither will the word bear nor the nature of the thing admit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes to be accepted and for what end shall the Sacrifice be accepted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appease attone to make attonement for him as we shall shew elsewhere not absolutely this it could not do Heb. 10. 1 2 3. but in a Representation as they were a shadow of good things to come v. 11. There are reckoned up eighteen times wherein this kind of Offering was to be made § 23 by express Institution the annumeration whereof belongs not unto us in this place Nine of them refer unto particular occasions and emergencies the other nine had their fixed seasons occurring daily monethly or annually Only we may observe that of this kind of Offering was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the juge sacrificium or continual Sacrifice which was offered Morning and Evening with whose final removal or taking away the Church and Worship of the Jews utterly ceased Dan. 9.27 And as it had a precise command for its being offered Morning and Evening continually so in the constant acknowledgement of God therein in the vicislitudes of Night and Day there was such a suitableness to the Light and Law of Nature in it that it prevailed among the Heathen themselves in their Idolatrous Services witness that of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Offerings and Sacrifices burn At Evening and at Sacred Lights return And
tell us that they delivered unto us what they received from the Lord and command us not to be wise above what is written But I know not how it is come to pass that these men think that the Lord Christ is not a compleat Head in this matter that he hath not instituted all Rules and Laws that are needful and convenient for the right discharge of the Worship of God and Obedience of the Church therein at least that somewhat may be added unto what he hath appointed that may be much to the advantage of the Church And this they take to be their work by vertue of I know not what unsealed warrant unwritten commission But to adde any thing in the Worship of God unto the Laws of the Church is to exercise Authority over it dominion over its faith and to pretend that this world to come this blessed Gospel Church-state is put in subjection unto them although it be not so to Angels A vain and proud pretence as at the last day it will appear But you will say Christ gives his Laws only unto his whole Church and not to individual believers who receive them from the Church and so he is not an immediate Head unto every one in particular I answer That the Lord Christ commits his Laws unto the Churches ministery to teach them unto believers but his own Authority immediately affects the soul and conscience of every believer He that subjects himself aright unto them doth it not upon the authority of the Church by whom they are taught and declared but upon the authority of Christ by whom they are given and enacted 3. It appears from hence that as he is our only Head so he is our immediate Head We have our immediate dependance upon him and our immediate access unto him He hath indeed appointed means for the communicating of his grace unto us and for the exercising of his Rule and Authority over us Such are all his Ordinances with the Offices and Officers that he hath appointed in his Church the first whereof he requires us to be constant in the use of the latter he requires our obedience and submission unto But these belong only unto the way of our dependance and hinder not but that our dependance is immediate on himself he being the immediate Object of our Faith and Love The soul of a believer rests not in any of these things but only makes use of them to confirm his faith in subjection unto Christ. For all these things are ours it is appointed for our use and we are Christs as he is Gods 1 Cor. 3.21 22 23. And so have we our immediate access unto him and not as some foolishly imagine by Saints and Angels and by him to God even to the Throne of Grace 4. This priviledge is greatly augmented in that the Church being made subject unto Christ alone and cast into a dependance upon him he will assuredly take care of all its concernments seeing unto him only doth it betake it self The Church made it of old part of her plea that she was as one fatherless Hos. 14.3 that is every way helpless that had none to relieve or succour her And the Lord Christ giveth this as a reason why he stirreth up himself unto the assistance of his people because there was no man that appeared for their help no Intercessor to interpose for them Isa. 59.16 Now God having placed the Church in this condition as to be oft-times altogether Orphans in this world to have none to give them the least countenance or assistance and the Church it self chusing this condition to renounce all hopes and expectations from any else beside betaking it self unto the Power Grace and Faithfulness of the Lord Christ alone it cannot as it were but be a great Obligation upon him to take care of it and to provide for it at all times They are members of his Body and he alone is their Head they are Subjects of his Kingdom and he alone is their King they are Children and Servants in his Family and he alone is their Father Lord and Master and can he forget them can he disregard them Had they been committed to the care of men it may be some of them would have fought and contended for them though their faithfulness is always to be suspected and their strength is a thing of nought Had they been put into subjection unto Angels they would have watched for their good though their Wisdom and Ability be both finite and limited so that they could never have secured their safety and shall not the Lord Jesus Christ now they are made his special care as his Power and Faithfulness is infinitely above those of any meeâ— creature excel them also in care and watchfulness for our good And all these things do sufficiently set out the Greatness of that priviledge of the Church which we insist upon And there are two things that make this Libâ—rty and Exaltation of the Church necessary and reasonable 1. That God having exalted our nature in the Person of his Son into a condition of Honour and Glory so as to be worshipped and adored by all the Angels of Heaven it was not meet nor convenient that it should in our persons when united unto Christ as our Head be made subject unto them God would not allow that whereas there is the strictest union between the Head and the Members there should be such an interposition between them as that the Angels should depend on their Head and the Members should depend on Angels which indeed would utterly destroy the Union and immediate entercourse that is and ought to be between them 2. God is pleased by Jesus Christ to take us into an holy communion with himself without any other medium or means of communication but only that of our nature personally and inseparably united unto his own Nature in his Son And this also our subjection unto Angels is inconsistent withall This order of dependance the Apostle declares 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods As there is no interposition between God and Christ no more is there between Christ and us and in and by him alone do we relate unto God himself And this should teach us 1. The equity and necessity of our universal obedience unto God in Christ. He hath freed us from subjection unto men and Angels that we might serve him and live unto him He hath taken us to be his peculiar ones his lot and portion from whom he expects all his Reverence of Glory out of this world And he hath left us no pretence no excuse for the neglect of any duties of obedience that he requireth of us We cannot plead that we had other work to do other Lords and Masters to serve he hath set us free from them all that we might be his If a King take a servant into his family and thereby free and discharge him from being liable unto any
ready to yield obedience unto God in this great work which could not be accomplished by Sacrifices and Burnt-offerings And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words 1. His Tender of himself unto this work then said he Lo I come in the volume of thy book it is written of me This thou hast promised this is recorded in the head beginning of thy book namely in that great Promise Gen. 3.15 That the seed of the woman should bruise the head of the serpent and now thou hast given me and prepared me in the fulness of time a Body for that purpose Lo I come willing and ready to undertake it 2. In the frame of his mind in this engagement he entred into it with great delight I delight to do thy will O my God he did not delight in the thoughts of it only of old as before and then grew heavy and sorrowful when it was to be undertaken but he went unto it with cheaâ—fulness and delight although he knew what sorrow and grief it would cost him before it was brought unto perfection 3. From the Principle whence this Obedience and delight did spring which was an universal conformity of his Soul Mind and Will unto the Law Will and Mind of God thy Law is in my heart in the midst of my bowels every thing in me is compliant with thy Will and Law There is in me an universal conformity thereunto Being thus prepared thus principled he considered the Glory that was set before him the glory that would redound unto God by his becoming a Captain of salvation and that would ensue unto himself He endured the Cross and despised the shame He. 12.2 He armed himself with those considerations against the hardships and sufferings that he was to meet withall as the Apostle adviseth us with the like mind when we are to suffer 1 Pet. 4.1 By all which it appears that the Good will and Love of Jesus Christ was in this matter of being humbled and made less than Angels as the Apostle sayes expresly that he humbled himself and made himself of no reputation Phil. 2.7 8. as well as it is here said that God humbled him or made him less than Angels Secondly The Scripture peculiarly assigns this work unto the Love and Condescension of Christ himself For although it abounds in sitting forth the Love of the Father in the designing and contriving this work and sending his Son into the world yet it directs us unto the Lord Christ himself as the next immediate cause of his engaging into it and performance of it So saith the Apostle Gal. 2.20 I live by the faith of the Son of God that is by faith in him who loved me and gave himself for me It was the Love of Christ that moved him to give himself for us which is excellently expressed in that doxology Rev. 1.5 6. To him that loved us and washed us in his own blood from our sins and hath made us Kings and Priests unto God and his Father unto him be glory and dominion for ever and ever Amen All this was the fruit of his Love and therefore unto him is all Praise and Honour to be given and ascribed And so great was this Love of Christ that he declined nothing that was proposed unto him This the Apostle calls his Grace 2 Cor. 8 9. Ye know the Grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended unto a poor and low condition and to suffer therein for our good that we might be made partakers of the Riches of the Grace of God And this was the love of the Person of Christ because it was in and wrought equally in him both before and after his Assumption of our nature Now the Holy Ghost makes an especial Application of this truth unto us as unto one part of our Obedience Phil. 2.5 Let this mind be in you which was also in Christ Jesus and what that mind was he declares in the ensuing Verses laying out his infinite condescension in taking our nature upon him and submitting to all misery reproach and death it self for our sakes If this mind were in Christ should not we endeavour after a Readiness and Willingness to submit our selves unto any condition for his glory Forasmuch saith Peter as Christ hath suffered for us in the flâ—sh arm your selves likewise with the same mind 1 Pet. 4.1 Many difficulties will lye in our way many Reasonings will rise up against it if we consult with flesh and blood but saith he arm your selves with the same mind that was in Christ get your souls strengthened and fenced by Grace against all Oppositions that you may follow him and imitate him Some that profess his name will suffer nothing for him if they may enjoy him or his wayes in peace and quietness well and good but if Persecution arise for the Gospel immediately they fall away These have neither lot nor portion in this matter Others the most the best have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the Gospel Well if we are unwilling hereunto What doth the Lord Christ lose by it Will it be any real Abatement of his honour or glory Will he lose his Crown or Kingdom thereby So far as suffering in this world is needful for any of his blessed Ends and Purposes he will not want them who shall be ready even to dye for his name sake But what if he had been unwilling to be humbled and to suffer for us If the same mind had been in Christ as was in us what had been our state and condition unto eternity In this Grace Love and Willingness of Christ lyes the foundation of all our Happiness of all our Deliverance from misery and ruine and shall we reckon our selves to have an interest therein and yet find our selves altogether unready to a conformity unto him Besides the Lord Christ was really rich when he made himself poor for our sakes he was in the form of God when he took upon him the form of a servant and became for us of no reputation nothing of this was due to him or belonged unto him but meerly on our account But we are in our selves really poor and obnoxious unto infinitely more miseries for our own sins than what he calls us unto for his name Are we unwilling to suffer a little light transitory trouble in this world for him without whose sufferings for us we must have suffered misery and that Eternal whether we would or no And I speak not so much about suffering it self as about the mind and frame of Spirit wherewith we undergo it Some will suffer when they cannot avoid it but so unwillingly so unchearfully as makes it evident that they aim at nothing nor act from no Principle but meerly that they dare not
besides that they consider not at all the design and scope of the place so they reject the principal End and the most blessed Effect of the death and bloodshedding of the Lord Jesus Now in this Description of the Captain of Salvation and of the Sons the Apostle intimates a farther necessity of his sufferings because they were to be sanctified by him which could no otherwise be done but by his death and bloodshedding Having many things to observe from these Verses we shall take them up as they offer themselves unto us in our procedure As here I. That all the children which are to be brought unt◠glory antecedently unto their Relation unto the Lord Christ are polluted defiled separate from God They are all to be sanctified by him both as to their real Purification and Consecration to be Gods hallowed Portion This for many blessed Ends the Scripture abundantly instructs us in Tit. 3.3 We our selves also were sometimes foolish and disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating of one another A most wretched defiled and loathsome condition that which justly might be an Abhorrency to God and all his holy Angels and such indeed God describes it to be by his Prophet Ezek. 16.5 6. Thou wast polluted in thy blood and cast out in the field to the loathing of thy Person Thus we were saith the Apostle even w◠who are now sanctified and cleansed by the means which he afterwards relates The like description he gives of this estate 1 Cor. 6.11 12. with an Assertion of the same delivery from it We are naturally very proud apt to please our selves in our selves to think of nothing less than of being polluted or defiled or at least not so far but that we can wash our selves What a hard thing is it to perswade the great men of the world in the midst of their Ornaments Paintings and Perfumes that they are all over vile leprous loathsome and defiled Are they not ready to wash themselves in the blood of them who intimate any such thing unto them But whether men will hear or forbear this is the condition of all men even of the Sons of God themselves before they are washed and sanctified by Christ Jesus And as this sets out the Infinite Love of God in taking notice of such vile creatures as we are and the unspeakable Condescension of the Lord Christ with the Efficacy of his Grace in cleansing us by his blood so it is sufficient to keep us humble in our selves and thankful unto God all our dayes II. That the Lord Christ is the great sanctifier of the Church His Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctifier of which more afterwards Thirdly The Lord Christ the Captain of our Salvation sanctifies every Son whom he brings unto glory He will never glorifie an unsanctified person The world indeed is full of an Expectation of Glory by Christ but of that which is indispensibly previous thereunto they have no regard But this the Scripture gives us as a principal Effect of the whole Mediation of Christ. Of his death Ephes. 5.26 Titus 2.14 Of his communication of his Word and Spirit John 17.19 Titus 3.5 6. Of his blood-shedding in an especial manner 1 John 1.7 Rom. 6.5 6. Rev. 5.5 Of his Life in Heaven and Intercession for us Col. 3.1 2 3. This he creates his people unto by his Grace Ephes. 2.8 excites them unto by his Promises 2 Cor. 7.1 and commands John 15.16 17. So that no End of the Mediation of Christ is accomplished in them who are not sanctified and made holy And this was necessary for him to do on the part 1. Of God 2. Of himself 3. Of themselves 1. Of God unto whom they are to be brought in glory He is holy of purer eyes than to behold iniquity No unclean thing can stand in his presence Holy in his nature glorious in Holiness holy in his Commands and will be sanctified in all that draw nigh unto him And this Peter urgeth as that which requires Holiness in us 1 Epist. 1.15 16. As he that hath called them is holy so be ye holy in all manner of Conversation because it is written be ye holy for I am holy and thence it is said that Holiness becometh his house that is all that draw nigh unto him and the Apostle sets it down as an uncontrollable Maxime that without Holiness no man shall see God If the Lord Christ then will bring the children unto God he must make them Holy or they can have no admittance into his presence no acceptance with him for no unclean thing nothing that defileth can enter into the New Jerusalem the place where his Holiness dwelleth It is utterly impossible that any soul not washed with the blood of Christ not sanctified by his Spirit and Grace should stand in the sight of God And this was expressed in all the typical Institutions about cleansing which God appointed unto his people of old He did it to teach them that unless they were sanctified washed and cleansed from their sins they could be admitted unto no Communion with him nor Enjoyment of him Neither can any serve him here unless their consciences be purged by the blood of Christ from dead works nor can they come to him hereafter unless they are washed from all their defilements Their services here he rejects as an unclean and polluted thing and their confidences for the future he despiseth as a presumtuous abomination God will not divest himself of his Holiness that he may receive or be enjoyed by unholy creature And the day is coming wherein poor unsanctified creatures who think they may miss Holiness in the way to glory shall cry out who amongst us shall inhabit with those everlasting burnings for so will he appear unto all unsanctified persons 2. Of Himself and the Relation whereunto he takes these Sons with himself He is their Head and they are to be members of his body Now he is holy and so must they be also or this Revelation will be very unsuitable and uncomely A living head and dead members a beautiful head and rotten members how uncomely would it be Such a monstrous body Christ will never own Nay it would overthrow the whole nature of that Relation and take away the life and form of that Union that Christ and his are brought into as head and members For whereas it consists in this that the whole Head and members are animated quickned and acted by one and the self same Spirit of life nor doth any thing else give Union between head and members if they be not sanctified by that Spirit there can be no such Relation between them Again he takes them unto himself to be his Bride and Spouse Now you know that it was appointed of old that if any one would take up a Captive Maid to be his Wife she was to shave her head and pare her nayls and wash her self that
the highest happiness in eternal Glory and all this in a way of meer Grace this is to be admired Thirdly Because it appeareth that God is more glorified in the Humiliation and Exaltation of the Lord Christ and the salvation of mankind thereby than in any of or all the Works of the first Creation How glorious those works are and how mightily they set forth the glory of God we have before declared But as the Psalmist intimates God rested not in them He had yet a farther design to manifest his Glory in a more eminent and singular manner and this he did by minding and visiting of man in Christ Jesus None almost is so stupid but on the first view of the Heavens the Sun Moon and Stars but he will confess that their Fabrick Beauty and Order is wonderful and that the Glory of their framer and builder is for ever to be admired in them But all this comes short of that Glory which ariseth unto God from this Condescension and Grace And therefore it may be the day will come and that speedily wherein these Heavens and this whole old Creation shall be utterly dissolved and brought to nothing For why should they abide as a monument of his power unto them who enjoying the blessed vision of him shall see and know it far more evidently and eminently in himself However they shall undoubtedly in a short time cease as to their Vse wherein at present they are principally subservient unto the manifestation of the glory of God But the Effects of this regard of God to man shall abide unto Eternity and the glory of God therein This is the foundation of Heaven as it is a state and condition as it denotes the Glorious Presence of God among his Saints and holy ones Without this there would be no such Heaven all that is there and all the glory of it depends thereon Take away this foundation and all that beauty and glory disappears Nothing indeed would be taken from God who ever was and ever will be eternally blessed in his own Self sufficiency But the whole Theatre which he hath erected for the manifestation of his glory unto Eternity depends on this his holy Condescension and Grace which assuredly render them meet for ever to be admired and adored This then let us exercise our selves unto Faith having infinite eternal incomprehensible things proposed unto it acts it self greatly in this Admiration We are every where taught that we now know but imperfectly in part and that we see darkly as in a glass not that the Revelation of these things in the Word is dark and obscure for they are fully and clearly proposed but that such is the nature of the things themselves that we are not in this life able to comprehend them and therefore faith doth principally exercise it self in an holy admiration of them And indeed no Love or Grace will suit our condition but that which is incomprehensible We find our selves by Experience to stand in need of more Grace Goodness Love and Mercy than we can look into search to the bottom of or fully understand But when that which is infinite and incomprehensible is proposed unto us there all fears are overwhelmed and faith finds rest with Assurance And if our admiration of these things be an Act an Effect a fruit of faith it will be of singular use to endear our hearts unto God and to excite them unto thankful obedience For who would not love and delight in the eternal fountain of this inconceivable Grace And what shall we render unto him who hath done more for us than we are any way able to think or conceive II. Observe also that such was the inconceivable Love of Jesus Christ the Son of God unto the souls of men that he was free and willing to condescend unto any condition for their good and salvation That was the end of all this dispensation And the Lord Christ was not humbled and made less than the Angels without his own Will and consent His Will and good liking concurred unto this work Hence when the Eternal Counsel of this whole matter is mentioned it is said of him as the Wisdom of the Father that he rejoyced in the habitable part of the earth and his delights were with the Sons of men Prov. 8.31 He delighted in the counsel of redeeming and saving them by his own Humiliation and suffering And the Scripture makes it evident upon these two considerations First In that it shews that what he was to do and what he was to undergo in this work was proposed unto him and that he willingly accepted of the terms and conditions of it Psalm 40.6 God sayes unto him that sacrifice and offering would not do this great work burnt-offering and sin-offering would not effect it that is no kind of Offerings or Sacrifices instituted by the Law were available to take away sin and to save sinners as our Apostle expounds that place at large Heb. 10 1 2 3 4. confirming his Exposition with sundry Arguments taken from their nature and Effects What then doth God require of him that this great design of the salvation of sinners may be accomplished even that he himself should make his own soul an offering for sin pour out his soul unto death and thereby bear the sin of many Isa. 53.10.12 That seeing the Law was weak through the flesh that is by reason of our sins in the flesh that he himself should take upon him the likeness of sinful flesh and become an offering for sin in the flesh Rom. 8.3 That he should be made of a woman made under the Law if he would redeem them that were under the Law Gal. 4.4 5. that he should make himself of no reputation but take upon him the form of a servant and be made in the likeness of man and being found in fashion as a man to humble himself and to become obedient unto death the death of the Cross Phil. 2.7 8. These things were proposed unto him which he was to undergo if he would deliver and save mankind And how did he entertain this proposal how did he like these Conditions I was not saith he rebellious I turned not away back Isa. 50.5 He declined them not he refused none of the terms that were proposed unto him but underwent them in a way of Obedience and that with Willingness Alacrity and delight Psal. 40.6 7 8. Thou saith he hast opened my ears or prepared a body for me wherein I may yield this obedience that the Apostle declares to be the sense of the expression Chap. 10. This Obedience could not be yielded without a body wherein it was performed and whereas to hear or to have the ear opened is in the Scripture to be prepared unto obedience the Psalmist in that one Expression Mine ear hast thou opened comprizeth both these even that Christ had a body prepared by a Synechdoche of a part for the whole and also in that body he was