which is a kind of fear and terrour saith Aquinas in Inferiours and drives them from them But this fear and terrour is abated and allayed 2. By the goodness of the higher Powers which begets in Inferiours love and desire of Union with them As he that beholds the Sun loves it for the comfortable light heat and influence of it For surely the light is good and it is a pleasant thing to behold the Sun saith the Wise Man Eccles Yet because it is disproportioned to his sight he dares not out-face it or boldly look upon it but as if he were striken with a kind of awful modesty or fear turns his face downward So lovely is Magistracy that it invites to Union but lest that love should degenerate into familiarity and thence into neglect and contempt so dreadful and terrible it is that it keeps us off and causeth an awful distance from it Of this fear and love consists inward Reverence unto the higher Powers which is outwardly expressed in answerable Obedience to their Commands in doing and suffering and correspondent and sutable signes of both in reverend words and gestures paying tribute custom and the like And all these make up the subjection commanded in the Text which seems to be more fully explained by the Apostle vers 7. of this Chapter Render unto all their dues Tribute to whom Tribute is due Custom to whom Custom fear to whom fear honour to whom honour is due Great Reasons there are for this subjection from the consideration both of God the King the Subject And the Text affords the first of these both Negative and affirmative for there is no power but of God Saul cloathed you in Scarlet though an evil Prince how much more a good Optimè praesumendum de Magistratu Ignorant Men they are that oppose it and self-willed they know not the benefit of a King though an evil one nor the miss of him how it will end in Anarchy And the Powers that are are ordered of God for so I rather choose the Marginal reading than ordained in the Text Because when Men hear this word ordaining they presently cast their thoughts back to the beginning nay before the beginning of the World as when 't is said That as many as were ordained unto Eternal life believed Act. 13.48 They presently think of ordaining before the beginning of the World whereas the word signifieth only they were set of God in order to Salvation so the Powers that are are set in order of God God hath ordained and constituted the services of all Angels Men in an excellent order The ground of this is Creation which St. John expresseth in a like manner of speech both Negative and Affirmative By him all things were made and without him nothing was made that was made Upon this Creation is founded Gods absolute Authority to dispose of his Creatures as he pleaseth The Earth is the Lords and the fulness of it the whole World and they that dwell therein And the Reason is added from Creation For he hath founded it upon the Seas and established it upon the Floods saith the Psalmist Ps 24.1 2. Yea that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that highest Power vouchsafes to make man an account of his Authority Jer. 27.5 I have made the Earth the Man and the Beast that are upon the ground by my great Power and by my outstretched Arm and have given it unto whom it seemed meet unto me And the most High ruleth in the Kingdom of men and giveth it unto whomsoever he will Dan. 4.25 According to a general rule of Aquinas Quicquid communiter de Deo Creaturis dicitur à Deo in Creaturas derivatur Whatsoever is spoken in Common of God and the Creatures is derived from God unto the Creatures as wisdom justice goodness and here power Non abjecit Deus potestates cum ipse sit potens Job 39. Add hereunto the will of God arising from his love of order among the Creatures especially among Men both 1. Those whom he hath taken near unto himself and made like unto himself in governing the World And 2. Those whom he hath set under their Authority and made subject unto them as also from his love of obedience unto his Law and of submission thereunto which they who by Nature are equal perform unto those who are made Superiours unto them meerly by Gods ordination and appointment which is reason enough in respect of God And 2. Reason also there is in respect of the King and other superiour Powers subordinate unto him Est Minister Dei vers 4. He is the Minister of God So Wisdom bespeaks the higher Power Wisd 6.3 Power is given you of the Lord and Soveraignty from the Highest and you are Ministers of his Kingdom yea and Ministers unto thee for good which includes a reason 3. In respect of the Subject good yea all the good is the Subjects As the rain descens indeed from Heaven upon the Mountains but thence runs down unto the skirts of their Garments Ps 133. This good according to the twofold life is either Animale or Spirituale either Natural or Spiritual And as the one life is in order to the other primum Animale dein Spirituale so the good of the one is in order unto the good of the other 1. The good of the one is a quiet and peaceable life one with another St. Paul hath both 1. A quiet and peaceable life 2. In godliness and honesty 2. The good of the other is the Peace of God ruling in our hearts the good of the Spiritual life the life of God The good of the Natural life if alone is but the happiness of a Beast for even the Bears and the Swine they live peaceably and quietly one with another And ye know how lovingly the Drunkards herd together and like the herd of many Swine possessed with the Legion of Devils run head long together unto destruction Non est bonum in unitate nisi unitas sit in bono Wherefore the higher Powers direct and advance this good of the Natural life unto the good of the Spiritual life which when it once obtains so that the Peace of God rules in our hearts and we live the life of God and are all become Kings and Priests unto God the Father Apocal. 1.6 then every inferiour Power shall yield it self up to the Superiour then shall the Son of God himself deliver up the Kingdom unto God the Father to whom mean time all Power is given both in heaven and earth Matt. 28. Whence it is that we are subject to the Son in special manner in the Gospel Then shall the Son put down all Rule all Authority and Power and all things shall be subdued unto him Then shall the Son also himself be subject unto him that put all things under him and God shall be All in all 1 Cor. 15. So great a good so great that none so great accrues unto us by being subject unto the
upon it and require it saith Zacharias as he was now dying 2 Chron. 24.22 But now let us observe the time of the Gospel and we shall find that the Lord gives more Grace When the Lord Jesus began to us and drank to us Mat. 5. What saith he to those who were to pledge him Col. 1.11 Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness yea count it all joy when ye fall into many great and grievous temptations Jam. 1. This may well seem strange to flesh and blood that which all the rest of mankind looks at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a sick man looks on a potion that that the Christian man beholds as the Cup of Salvation yea it may seem strange that out of that which makes all the world sad and sorry should proceed joy yea all joy that the Disciples of Christ should accept that as a promise which all the world besides look at as a threatning But it must not be strange to us 1 Pet. 4.12 13. To sit at Christs right hand and his left is not Christs to give but it must be given to those for whom it is prepared of the Father What not his to give Hath he not said expresly Mat. 11. All things are delivered to me of my Father Joh. 3.35 The Father loved the Son and hath given all things into his hands yea doth not the same Apostle who ascribes distributions of honours unto the Father 1 Cor. 12.22 doth not he ascribe also the same unto the Son Eph. 4.8.11 Doth not the Lord Jesus affirm after his Resurrection That all power is given to him in Heaven and in Earth Mat. 28. And how else are these promises to be understood Luk. 6.40 Every one that is perfect shall be as his Master Joh. 12.29 Where I am there shall my servant be Doth the Lord then derogate from himself in the Text what elsewhere he claims and challengeth to himself as his own when he saith To sit on my right hand c. is not mine to give Truly it is very strange that so many learned and good men should either mistake a business of so great moment or else yield their understandings captive to the Authority of some one principal Leader as our late Translators have done yea we may justly marvel that even whole Churches should be swayed with the Opinion and prejudice of one man for so not only this and the Old Translation but the Italian of Diodati and the French set out by the Ministers have the words in the same sence that we have yea the English Gloss hath this Paraphrase of the words so rendered God my Father hath not given me charge to bestow offices of honour here And the like Observations are gathered from the words so misunderstood for the Text is to be rendered without any Supplement at all thus To sit at my right hand and on my left is not mine to give unless to those for whom it is prepared for so our Lord denies not that it is in his power to bestow the honours of his Kingdom but he denies that he may give it unto any other than to those for whom it is prepared And the Text must be understood without any Supplement and without any forcing at all even in the genuine signification of the words for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi unless or except so where Mat. 17.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 9.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except the Son of perdition none unto which a very learned Critick refers Gal. 2.16 And thus the Vulg. Latin the Syriack and Arabick Vatablus Castellio the Spanish Coverdale and our Old English Manuscript Martin Luther and Old Dutch Translators rendred the words so that the words thus truly understood afford these Two Divine Truths 1. The Father hath prepared honours and dignities for those who drink of his Cup. 2. The Son may not give those honours and dignities to any but to those for whom they are prepared of the Father 1. That the Father hath prepared honours and dignities for those who drink of his Cup appears Psal 31.19 How great is thy goodness that thou hast laid up for them that fear thee Esay 64.4 1 Cor. 2.9 wherein enquire what is it 1. More especially to sit and 2. To sit at Gods or Christs right hand and left hand 1. To sit is the posture of a Judge See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is here principally meant Mat. 19.28 the occasion of the suit 2. To sit on the right hand See as before But what is it to sit on the left hand It 's true the right and left hand are sometimes opposed as reward and punishment honourable and dishonourable See Mat. 25. But it 's no more here than on each side of the Judge as at our Assizes whether to sit on the right or left hand of the Judge it 's an honourable place thus 1 King 22.19 I saw the Lord sitting on his Throne and all the Host of Heaven standing by him on his right hand and on his left 2. To sit at Christs right hand and at his left is not his to give unless to those for whom it is prepared and who are they Psal 31.19 as before They are the Righteous that must shine forth as the Sun in the Kingdom of their Father Mat. 13.43 And to those who by patient continuance in well doing seek for Glory Honour Immortality Eternal Life Rom. 2.7 and v. 12. Sitting at Christs right hand and his left in his Kingdom is promised upon no other terms Obser 1. Hence we may easily discover a snare and a notable stratagem of Satan whereof I spake in part before He would perswade men to hope for the Eternal Reward the sitting at the right hand and left hand of Christ in his Kingdom without drinking of his Cup or being baptized with his Baptism And to introduce this belief into the hearts of men he perswades them that to sit at Christs right hand and his left is not his to give whose then it shall be given to those for whom it is prepared who are they The Lord knoweth who are his 2 Tim. 2.19 But who are they who are his Whosoever names the Lord Jesus Christ let him depart from iniquity They that fear him are his or love him they are his They who by patient continuance in well doing seek for Glory Honour and Immortality Eternal Life they are his They who drink of his Cup c. they are his This is the constant rule according to which the Lord Jesus proceeds in distributions of honours prepared by the Father It is not Christs to give but it shall be given to them for whom it is prepared Thus the mis-translation insinuates into the minds of men an inevitable destiny an unavoidable fatal necessity of sitting at Christs
right hand without drinking of Christ's Cup without conformity unto his death whereas the true Predestination is to be made conformable to the Image of the Son of God Rom. 8.29 2. Observe hence the unavoidable necessity which lies upon all the Disciples of Christ which would be saved by him and sit at his right hand and his left in his Kingdom that they drink of his Cup. The Lord Jesus is the Author of Eternal Salvation but to those that obey him Heb. 5.9 And he is able to save to the uttermost but those who are able to drink of his Cup and be baptized with his baptism to those who come unto God by him Heb. 7.25 And there is no other name by which we can be saved Act. 4.12 Nor is there any other way but that living way Heb. 10.20 All Power and Authority in Heaven and Earth is given to him yet hath he no Authority no Power to give the Honours and Dignities of his Kingdom to any other than those who drink of his Cup and are baptized with his baptism The necessity of drinking this Cup Nonne haec oportuit Christum pati atque ità intrare in regnum suum Would God they who are too often in other Cups would seriously and sadly think of this Poculum Salutare this Cup of Salvation that they who strive for an outward baptism would as much or more endeavour after this Alas do they not know that whilst we are sinners Christ dies Rom. 5. Do we not know that the wisdom of God is crucified by our foolishness our errours our lies that the life of God is slain by our deadly sin That the Patience Goodness Mercy Love of God c. all which is Christs suffers from our iniquities Esay 53.4 5. So Arius Montanus and Tremellius Repreh Those who refuse to taste of Christs Cup to be conformable unto his death in dying to sin such as refuse to be baptized into his death This no doubt is the reason even because we refuse to suffer the death of the sin and drink of the Cup of Christs sufferings that the Lord hath given and is yet giving to all Nations the Cup of his fury to drink Thus ye read Jer. 25.15 where the Lord threatens his Judgments unto his own People and all the Nations round about for their disobedience unto the Law and Prophets That they turned not from their evil wayes and the evil of their doings which he signifieth under the metaphor of a Cup vers 15. This disobedience hath brought the Sword among us this continues it yet with us This Judgment Esay 66.14 15 16. applyes to the Nations under these Times of the Gospel as also Zach. 13.7 8 9. the same is the reason of all other Judgments of God as the manifold diseases among us Many of us have often professed to shew forth the Lords death by dying to sin and so have taken the Cup of Salvation and have called upon the Name of the Lord yet have we continued in our sins And therefore the Lord hath caused many to taste the Cup of his Judgment Thus he tells the Corinthians 1 Cor. 11. Therefore many are sick and weakly among you and many are fallen asleep i. e. die the death even because they have not died unto sin And to what other reason may we refer the present Judgment of God upon us even this immoderate and unseasonable drought what else may be the cause of this but because we refuse to be obedient unto the Law and Prophets we refuse to drink the Cup of Christs passion we refuse to be baptized into his death Say I this or saith not the Scriprure the very same The Astrologers refer our present drought unto the late Eclipse and it cannot be denied but that hath been Gods Instrument in second Causes whereby he hath brought this evil upon us as the like hath been observed in manifold other Eclipses of the Sun in former times But what is that that hath provoked the Lord to send this Cup of his fury unto us to Eclipse the light and beams of his countenance towards us What hath moved the Lord to stop the bottles of Heaven Job 38.37 that he hath not in their season emptied them upon the Earth Jer. 9.12 And doth not the Prophet Zachary refer the same Judgment unto the same cause under these times of the Gospel Zach. 14.16 17. What is it to come up to keep the feast of Tabernacles It cannot be meant literally for that among the rest of the Ceremonies is ceased What then is signified by a Tabernacle or Tent what else but our humane flesh and body 2 Cor. 5.1 4. 2 Pet. 1.13 14. To keep the Feast of Tabernacles then what is it but to have our Tabernacle our dwelling our house with Christ Joh. 1.14 The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and dwelt in us They therefore who refuse to suffer with Christ in the flesh to imitate his death to drink the Cup of his Passion and Suffering with him They shall have no rain of Blessing no rain of Gods Living Word which is compared to rain Deut. 32. Heb. 6.7 no outward rain for as that is one of Gods blessings upon the obedient Deut. 28.12 So is the want of it a Curse upon the disobedient vers 23 24. and for the sin of his People he shuts up Heaven 1 King 8.35 3. They say unto him we are able How able they were appeared soon after when being in company with our Lord when he was now to drink of his Cup they all forsook him and fled What boldness was this what presumption and confidence of their own strength But their confidence and presumption so much the more condemns the despair and unbelief of many of us James and John were yet Carnal they had not received the Spirit of God they knew Christ only according to the flesh As for many of us we perswade our selves that we are Spiritual and know Christ according to the Spirit and believe in his Mighty Power yet when the Cup comes to us when it 's offered to us to drink of it we cannot away with it we have no power no strength at all to drink of it while we are not yet tryed while the Cup is not yet come to us O how valiant we are the Elect the Chosen of God i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chosen men and Mighty men of valour But when now temptation comes either from the world hope of gain or fear of loss or desire of honour and reputation or from our own flesh or from the Devil what ever the temptation is what arrant cowards we are we lye down like great Lubbars and let Satan buffet us Repreh How justly doth this reprove the present Generation of men who look at Christs drinking the Cup of his Passion and Baptism as suffering his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fore-suffering and his principal passion from the Jews and
a doubt what does the Christian Church so consist of Virgins that we should understand the state of single life as more excellent than the married state To which I answer the Apostle with great wisdom and caution propounds his Doctrine upon this Argument 1 Cor. 7. where having left the matter indifferent in the 36 Verse he preferrs Virginity but he implyes that there is not the same reason of all men and women Consider we but the Essaei or Essaeni the third sort of the Jews beside the Pharisees and Sadducees who were professors and practisers of all Piety Holiness and Righteousness Temperance Sobriety and Continency to whom Josephus and Philo Judaeus and Pliny also in his fifth Book Chap. 7. give honourable testimony Of like sort were many Votaries Who made themselves Eunuchs for the Kingdom of Heavens sake yea others were made such of men whom our Lord blames not Mat. 19. Thus Jephthah vowed and Consecrated his Daughter to God Judg. 11. though most conceive that he offered her up in Sacrifice Psal 76.11 Vow and pay unto the Lord your God let all that be round about him bring presents and fear him that ought to be feared To conclude then the answer to this doubt he who fulfills not the lusts of his flesh who minds not earthly things though he live among men and women in wealth and honour yet is a stranger to them and esteems them only as they are and is not polluted or defiled by them such a one dwels with himself and with his God converses with him and is like unto him he is a Virgin 2. Hence observe the Church of Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company of Virgins a kind of Spiritual Nunnery not only such as profess single life and abstinence from marriage but such also as profess and endeavour after a singularity of life and Godliness for so the Apostle saith of both Marriage is honourable and the bed undefiled is honourable and Hierome there tells us that Maritorum expertae dominatum viduitatis praeferunt libertatem castae vocantur nonnae the true Nunns are chaste Virgin Souls the true Bethulia the Virgin of the Lord or the house of Virgins which desire to bring forth the Lord and as the blessed Virgin to be a Mother of Christ Mat. 12.50 He is my Mother holy in body and spirit which may remember us of the Apostles Exhortation The time is short that they who have Wives may be as if they had none which also may mind us of our original and primitive purity And from whence went they From out of the house of the Spouse whither To meet the Bridegroom which was according to the most ancient custome of the Nations and ratified in that Song of Love Psal 45. Cant. 3.11 Whither went the Bridegroom To fetch the Bride and bring her to his and his Fathers house and there to feast her for as the espousing or contracting was at the house of the Father to the Spouse so the marriage feast was made by the Bridegroom and his Father at his house So Sampson's Father made a feast for his Son V. L. Judg. 14.10 And King Ahasuerus made a feast at the marriage of Esther Esth 2.18 which was a custome of other Nations as the Greeks and Romans Mysticé Then they went forth from whence whither went Abraham to meet the Lord coming to Judgment Abraham knew not whither Here again may arise a small doubt They went forth to meet the Bridegroom V. L. Sponso sponsae so also the Syriack which has been very troublesome to Expositors for if the Virgins themselves be the Bride how can they be said to meet the Bridegroom whence some have said the Text is corrupted others say no but that it ought not to press presly to all parts of the comparison but if either of these be granted greater inconvenience would follow that if any thing displeased us we might as well cancel the Text And why not one part of the Comparison pressed as well as another The Virgins are indeed the Spouse of Christ the Bridegroom Mat. 22.2 there 's no Bride mentioned for the Kings Son only the guests invited But how then can the Spouse be said to meet the Bride Is there not a Church as well Triumphant as Militant Heb. 12.22 23. Revel 21.9 10. The Lord Jesus is the Bridegroom to his Spouse the Church I am married unto thee Jer. 3. thy Maker is thy Husband 2. They who are called to the Kingdom of God are likened to ten Virgins There are some and they of great Note who would not that enquiry be made too close into our Lords Parables as why Virgins why ten Virgins But Analecta Deorum Colligenda and our Lord commands That the fragments be gathered up And the Psalmist speaks generally of Gods Word Psal 119.140 Thy Word is tryed to the utmost and thy Servant loveth it Come we then to enquire why they who are called to the Kingdom of God are likened to ten Virgins I told you in the beginning of the opening this Parable and all agree in it that our Lord hath reference unto some custom of the Jews in their Marriages yet we read not in any of them that ten Virgins were employed in that Rite and Ceremony yea they who tell us it was a custome of the Jews give us no light at all in that custome There was a custome among the Romans in their Nuptials under whom the Jews now lived that five Virgins ministred with five lamps mean time we must enquire why there are ten This is one difference between things common and sacred that things sacred and applyed unto God were greater more ample and large than things of common use So the sacred cubit as one of the pious Ancients observes in the making of the Ark was much larger than the ordinary cubit the holy shekel was of greater value than the common shekel whereas therefore the civil rite and custome of marriage requires five in the marriage of the Lamb the number is double Besides whereas the customes of Gods Church were all appropriated unto one Nation as the Jews those were to be enlarged and extended unto the Gentiles also whereof the Church was principally to consist therefore that Church is commanded to enlarge the place of her tent Esay 54.2 3. the former straitnesses are forgotten the measures of the Temple and utensils thereof are larger than those of the Jews Besides the number of Ten is a number of perfection beyond which if we proceed we begin again As the number of eight in Musick comprehends all chords and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the number ten is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly this number is Sacratus the least number of Righteous Men for whom the Lord would have spared Sodom And the like number of just men who keep the Commandments of God and the Faith of Jesus are they for whose sakes the Lord spares the world compared to Sodom where the
Despisers ought to fear wonder and perish Exhort 1. O Beloved let not this heavy crime be charged upon us Let not us be despisers Exhort 2. Let us prize and esteem love and honour and highly value so great grace Let us believe the promise of remission of sin and justification from all things See Notes on Zephany 1.7 This is the Lords main design Vers 40. Beware therefore lest that come upon you which is spoken of in the Prophets Behold ye despisers and wonder and perish For I work a work which you shall in no wise believe though a man declare it unto you Hitherto we have heard the Gospel tydings on the right hand Now follow the tydings of the Gospel on the left hand for the Gospel brings both as we shall hear anon In the words we have the Apostles warning of a danger to the people of Antioch wherein are two things 1. The Object the danger it self 2. The caveat or warning of it The Object is set down generally and particularly 1. Generally that which is written in the Prophets 2. Particularly wherein we have a preface to a judgement and the judgement it self 1. The the preface wherein is a compellation despisers and preparation of them to heed the judgement Behold wonder and perish 2. The judgement it self with the event of it The peoples unbelief of the judgement Both here and elsewhere as Prov. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth afflicteth correcteth Heb. 12.6 Isai 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women shall rule over them which Aquila reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and extortioners Isai 8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associate your selves which the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know ye Hos 13.14 V. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death I will be thy death which the Septuagint and St. Paul 1 Cor. 15.55 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O death where is thy victory and divers the like where we may admire the wisdom of the holy Ghost and fulness of the Word whereof the same Spirit is the Author which speaks so different sences under one form of words more particularly in the Text. The Prophet Habbakkuk 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and St. Paul in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put both together and they import thus much that at the preaching the great grace of God among the Gentiles there will be among them despisers false Accusers and Apostates So that this Scripture is intended not only for the Jews but for the Gentiles also first then come we to the first interpretion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Despisers Hierom. reads in one edition Calumniatores false Accusers in another declinantes we must speak something to every one of these for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbakkuk is very large and may signifie them all 1. Despisers here note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.10 The manifold wisdom of God Habbak 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Aquila Symmac Calde Paraph. Theodotion but the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of these are the true Some say the former but then the other had been false which St. Paul follows in the Text. I answer they are both true and intended by the holy Spirit whence we note the fulness of the holy Scriptures Despisers of what what did they or would they despise What else but that great that notable grace of God The remission or putting away of sin the justification from all things through faith in Jesus Christ. Despiciency and neglect of so great Grace must needs be a very great sin whether we consider the thing despised or the persons either despised or despising 1. The thing despised remission of sins justification from sin salvation it self See Notes on Heb. 2.2 3. who look down upon these things as below them The Apostle foresaw that all his Auditors would not entertain the Gospel though the most gracious Message that ever was brought to the Sons of Men that they would not only be Swine but even Dogs and Wolves If they have despised you if they have kept my saying they will keep yours also Matth. 10.24 The least sin even a neglect of the great Grace Heb. 2.3 draws on judgement how much more contempt and despiciency of it It shall be easier for Sodom and Gomorrah for such not only judge and declare themselves unworthy of the Grace offered but deservedly continue under the former wrath The wrath of God abides upon them and by their ingratitude they justly inflame God to further vengeance how much more will this judgement fall heavier upon resisters and blasphemers of the Gospel 2 Thess 1.8 9. Act. 7.51 Ye stiff-necked and uncircumcised in heart and ears ye have alwayes resisted the Holy Ghost as your Fathers did so do ye These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also turned Calumniatores Instead of despisers Hierom reads Videbitis calumniatores in one Edition and in another Videbitis declinantes In the former ye shall see Ye false accusers ye who speak evil of God and his wayes and his people In the latter Ye shall see ye decliners they are such as we call Apostates and usually they who despise the great Grace of God they speak evil of God and his wayes and his people and depart from them Such ye find divers of that people to whom the Apostle spake the words of this Text vers 45. 1. They were Calumniatores false accusers such speak evil of God and that 1. Either directly as they who curse and blaspheme his Name speak evil of his wayes Act. 19.9 Slander the footsteps of his anointed Mockers who say where is the promise of his coming 2 Pet. 3. Or 2. Indirectly and so they who live in their sins yet flatter themselves as if the most holy God were their God these slander the Lord and falsly accuse him as if he were like unto them Psal 50. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are turned Declinantes Apostates and Revolters from the Lord. There are two great Leaders c. See Notes on Zeph. 1.5 6. It 's a metaphor taken from military affairs Observ 1. Militia est vita hominis the life of man is a warfare Observ 2. There are true Apostates revolters from God and the victorious Faith Observ 3. Men who hear the Gospel if they keep not a strict watch backslide Observ 4. The duty of Gods people is a constant following after him Observ 5. The ground of all our Divisions for Vnio is the ground of all good Binio the ground of all evil 2. The advice the Prophet Habbakkuk and the Apostle from him gives is most serious and emphatical and the judgement to be denounced 1. Most remarkable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold see observe it so as nothing more 2. Most stupendious a judgement to be wondered at see behold and wonder at this judgement 3. Such as if duly considered will make a man vanish and come to nothing 〈◊〉 〈◊〉 〈◊〉
3.29 Apoc. 21.7 What if thou be poor as having nothing yet possessing all things What if harbourless In thy fathers house there be many mansions Exhort If God hath appointed his Son heir or Lord of all things then kiss the Son It is the inference of the holy Ghost Psal 2. Where having said I have set my Son upon my holy hill of Sion vers 6. at vers 12. He infers this Exhortation kiss the Son i. e. Honour and obey the Son for so Samuel did having anointed Saul he kissed him 1 Sam. 10.1 Is it not faith he because the Lord hath anointed thee to be captain over his inheritance The eminency of Superiours also infers the due subjection of Inferiours Let every soul be subject unto the higher powers Give to every man their due honour to whom honour fear to whom fear belongs Mal. 1.6 A son honoureth his father and a servant his Lord and Master If I be a father where is mine honour and if I be a master where is my fear saith the Lord of Hosts Our Saviour speaks so of himself Ye call me Master and Lord and ye say well for so I am Joh. 13.13 Yea he challengeth all superiority as due unto himself Matth. 23.8.9 10. He who appointed his Son Lord of all things he asserts and challengeth this subjection and obedience as due and to be performed unto his Son Matth. 17.5 The father hath committed all judgement unto his Son that all men should honour the Son even as they honour the Father who hath sent him Joh. 5.22 23. And Phil. 2.9 He hath given him a name above every name that is named This was typified Gen. 41.40 41 43. Nor was this without direction of Divine Providence that Augustus Caesar in whose days our Lord was born haud passus sit se Dominum appellari He would not suffer himself to be called Lord saith the Historian as being guided by a secret instinct that the Lord of all the world was born Now because in these last and worst days the very dregs of time the most preten'd subjection and obedience unto the Son of God and under pretence of this shake off the yoke of subjection unto Governours just as Judas Galilaeus did Do ye not find the truth of this already in your Families ye may ere long It will not be amiss to enquire whether we be as we ought and pretend to be subject and obedient unto the Heir and Lord of all things whether we kiss the Son whether we bow the knee to him yea or no The observation of the outward Ceremonies is cryed down by all as superstitious Be it so yet it is a Scripture still That at the name of Jesus every knee should bow and accordingly it must have a sence still And what is that the inward bowing the bowing of the knees of the heart that 's there to be understood And certainly that 's the truest sence well then the heart the mind the soul the affections must bow and be subject unto Christ Let us then enquire Do we bow the knees of our hearts Do we perform such inward subjection unto Christ Let us try this in some particulars both precepts and examples Matth. 21.5 Behold thy king cometh unto thee meek and sitting upon an Ass the emblem of the innocency and simplicity of Christ Are we subject unto that innocency and simplicity of Christ Certainly if we wrong and defraud and circumvent one another I fear lest as the serpent beguiled Eve through his subtilty so our minds should be corrupted from the simplicity that is in Christ He commands us to love the Lord with all our heart and yet we think if we perform only a few outward services as praying and praising and singing of Psalms while mean time our thoughts are in our shops or in our counting houses we then kiss the Son Yes we draw near unto him with our lips but our hearts are far from him with our mouth we shew much love but our heart goeth after our covetousness Ezech. 33.31 The Lord commands that every one speak truth to his neighbour if now we flatter with our lips and dissemble with our double heart do we kiss the Son yes as Judas did kiss him and betray him Beloved let us not deceive our selves if we be subject unto Christ we bring under every action every word yea every thought unto the obedience of Christ 2 Cor. 10. They that are Christs have crucified the flesh with the affections and lusts They walk even as he walked 1 Joh. 2.6 Our Lords Precept is Take heed and beware of covetousness Latin ab omni avaritia Luk. 12.15 and ye cannot serve God and Mammon Luk. 16.13 If we now profess that our aim is to get wealth and that we will be rich as the Apostles phrase is 1 Tim. 6.9 If we speak good of the covetous man whom God abhorreth Psal 10.3 Do we perform subjection unto Christ 'T is true we can be content to give Christ the hearing just as the people did in Ezechiels days Chap. 33.31 and as the Pharisees did in our Saviours days when he discoursed upon this very argument Luk. 16.13 14. No servant can serve two masters And the Pharisees who also were covetous heard all these things and derided him And are not we such covetous Pharisees whose heart goes after our covetousness who hear these things and deride them And do we then perform this inward subjection and obedience unto Christ Do we bow the knee unto him yes just as the Jews did Matth. 27.29 They platted a crown of thorns and put it upon his head 'T is his precept love your enemies bless them that curse you c. Matth. 5.44 If now we confine our love within the bounds of our Sect whatever that is and like Saul as yet unconverted full of bloody zeal we breath out threatnings and slaughter against the Disciples of the Lord against those whom we conceive of a contrary mind unto us If we be turbulenr seditious hateful and hating one another are we subject unto Christ Do we not rather deny the holy one and the just and desire a murderer to be granted unto us Do we not free Barabbas and reject Jesus qui mala agit in vita solutus est in corpore ejus Barrabbas Christus autem rejectus Origen in Matth. 27. He commands us to take up our cross and follow him that is to crucifie the flesh with the affections and lusts When without this Cross we contend for an outward cross or against it Do we obey Christ Do we not rather crucifie the Lord of life afresh as he was crucified between two thieves He when be was reviled reviled not again 1 Pet. 2.23 If we walk with a froward mouth and bark and bite every one that 's not for our honour But of this we shall have occasion to speak more on verse the last of this Chapter Therefore having handled the first ground of our Saviours right and
nature but he produceth an Image or Statue as Pigmalion did or Picture of himself as a voluntary Agent and therefore however it may resemble him be like him yet it s not equal to himself Christ therefore being the natural Son of God begotten by his Father by eternal Generation and consequently equal unto him he must be better than the Angels who are also called in a large sence the Sons of God because the Angels are produced by Creation and by a voluntary Agent A second Reason may be taken from consideration of the Angels themselves which however wise and potent yet are they creatures and therefore finite both in time and essence and not capable of infinitude 2. Why compared with the Angels To make it appear that Christianism is better than Judaism the Gospel than the Law the Law was given by Angels the Gospel by the Son of God Joseph Gen. 37.7 What shalt thou reign and rule over us A thing very unlikely but they will make it less probable they cast him into a pit sell him to strangers and then he must be imprisoned and after all this exalted to be ruler over all the Land of Egypt the true Joseph Thus Moses Acts 7.27 Jephthah David Luke 19.14 We will not have this man rule c. Christs Humiliation did not last always he hath a state of exaltation even above the Angels Yet a little while and ye shall not see me Jonas was three days in the Whales belly and as Christ is so are his Saints weak with him 2 Cor. 13.34 As the Moon eclipsed or Sun as it seems to us but in a few hours returns to its former lustre and brightness See then O Christian how great he is whose name thou bearest even greater than the Angels Because Christ was once manifested in the flesh men are apt to retain earthly mean and inferiour conceits of him to a great derogation from his Deity and Majesty and to a great hazard and danger of their own Salvation Is not this say they the carpenters son c. Matth. 13.55 Is not his Mother Mary and are not his Brethren James and Joses and Simon and Judas Nor did his Brethren believe on him John 5.7 Such offence was taken at him in the days of his flesh and to this day it is the greatest stumbling block to the Jews and they account it the greatest reproach unto the Christians that they worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crucified God For this reason the Apostle here and elsewhere is so industrious and studious to restore Christ unto his former Greatness and Dignity Comparatives suppose their Positives if Christ therefore be better than the Angels then surely he is good yea goodness it self he is that Goodness whereby God made the Angels and all the creatures good he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Goodness of God it self and therefore most amiable most lovely c. But when I say he is good and goodness it self we must understand not only that moral goodness whereby he is diffusive of himself but also all Power and Strength and Wisdom and Honour and Majesty are included in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore Hosea speaking of these times wherein we dayly expect the Conversion of the Jews Hos 3.5 Afterward the children of Israel shall return and seek the Lord their God and David their King i. e. the King Christ and shall fear the Lord and his goodness in the latter days Fear the Lord and his goodness Goodness is not formidable or to be feared but amiable and lovely but eminency of goodness provokes admiration LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more then eminency of Power Strength Wisdom Honour and Majesty all which are here great reason then that we fear and reverence the Lord and his goodness If Christ be better than the Angels This reproves those who do attempt that which neither the Angels nor Christ himself would do surely the better any man is by so much as he is better by so much it 's lawful to do that which an inferiour may not do what presumptuous boldness then is it in men to speak evil of their Superiours a sin which this age swells withal in this most unhappy division of this Kingdom Good God! What bitter invectives have we read and heard against Superiours on both sides Durst the Angels do this 2 Pet. 2.11 Nay durst Christ himself do so Jude Verse 9. That place refers to Zach. 3.23 but if our Translators be mistaken in that sure I am 1 Pet. 2.23 comes home to our purpose He being reviled reviled not again True Christians ought not to speak evil of any man and may they speak evil of authority of their Superious Curse not the King no not in thy heart Eccles 10.20 Acts 23.5 It is written thou shalt not curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ananias was a Sadducee and a wicked man and Paul's heavy adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou oughtest not to speak evil of the Ruler of thy people Exod. 22.27 Paul had taught the Romans another Lesson Rom. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is for the consolation of all true Christians Christ the Son of God whom they worship is better and stronger than the Angels One Angel prevailed against the whole host of the Assyrians and slew in one night an hundred fourscore and five thousand 2 Kings 19.35 Yet is Christ more potent than that yea than all the Angels so that I may say to the true Christian man as the Angel said to Gideon The Lord is with thee thou mighty man of valour And if so potent a Lord be with thee who can be against thee Emmanuel But if it be so as thou maist answer with Gideon why then is all this befaln us Judge 6.13 I shall answer thee with the words of Azariah unto Asa 2 Chron. 15.2 The Lord is with you while ye be with him and if ye seek him he will be found of you but if ye forsake him he will forsake you Forsake him Thou wilt say God forbid I seek him by Prayer and by Fasting and by hearing of his word and therefore I am with him Thou dost well but the best way to know whether thou art with him or no will be to enquire of the Prophet in that place 2 Chron. 14.11 and 16.7 8. So that to rely on the Lord to rest on him to trust in him is to be with him hast thou been thus with the Lord Or hast thou rather relyed and rested upon evil Angels and Spirits of errour Hast thou not relyed upon Benhadad and the Syrians as Asa did there i. e. hast thou not relyed on men of war Benhadad signifieth the Son of a Warriour noise of War Hast thou not relyed upon proud Spirits high minded and deceitful men So the Aramites or Syrians signifie if so no marvel though the Lord be not with thee 2 Chron. 16.8 9. Upon the very same grounds Ahab fell at Ramoth-Gilead
They to whom first c. Act. 3. ult 2. In regard of the Gentiles there was great necessity in respect of them They lay in the high wayes and hedges without the City of God and strangers to the Common-wealth of Israel It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob c. I have made thee a light to the Gentiles c. Isa 49.6 3. In regard of Christ Jesus the Apostle there was no other He saw that there was no man therefore his own arm brought salvation c. Isa 59.16 He came himself when the staff of the Law sent by Moses his servant would not raise the dead child 4. In respect of God the Father for whereas two things are specially necessary to an Ambassadour that he be authorized and have commission from the Prince who sends him and that he be furnished with instructions for his weighty employment who but God the Father could so furnish and authorize the Apostle of our profession And therefore it is said that the Father sanctified him and set him apart for the office of an Ambassadour and sent him into the world Joh. 1.36 Observ 1. This minds us of our assent and consent unto the doctrine of Faith and Religion it 's our profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have consented unto it it 's our seal that it is true the answer of our Conscience unto God which confirms the truth of it It 's no formal Religion or Profession but our closing with the Stipulation and Covenant of our God and where Faith is grounded in the heart Rom. 10.9.10 of all professions the purest the best the most holy wise godly heavenly and that which adds weight of honour to it Christ Jesus is the Apostle of this our Profession Observ 2. With how great Authority the Christian Faith Religion and Doctrine is commended to us Jesus Christ the Son of God is the Apostle and Ambassadour of our profession and the first teacher of it Observ 3. The Christian Doctrine and Profession hath a most honourable Institutor Master and Founder One is your Master even Christ one is the Author and finisher of our Faith even Christ In this holy and honourable Institution none of all the Sects of Philosophers nor of the present former or future Sectaries in Religion no nor the Disciples of Moses nor Moses himself may compare Observ 4. Hence we learn that the Office of our Apostle is an honourable Office Observ 5. That to be a Prophet sent of God as Moses was and to be an Apostle are all one in the general Observ 6. That Christ being such a Prophet and so great an Apostle ought to be heard above all Teachers Observ 7. Note hence how in this name our Lord Jesus Christ answers to his types such is Shiloh Gen. 49.10 unless it be indeed the same with him which Hierom renders Donec veniat qui mittendus est and who is that but the Son of God so likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth his Son or as others would have it He who gives prosperity and safety or in express terms the Christ as the Chal. Paraphrase turns it such is Siloe Isa 8.6 which is the same with Siloam which is interpreted by the Evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent Joh. 9. Observ 8. Note hence how honourably the Most High God deals with Mankind with revolting apostate and rebellious Mankind he vouchsafes to send an Ambassadour unto us and treat with us being pars laesa the party offended he first offers terms of reconciliation he first offers to treat with us by his Ambassadour Observ 9. Yea note an higher degree of honour which the Most High God vouchsafes unto the sinful world he sends and deals with us by an extraordinary Ambassadour even his own Son Ambassadours we say have equal honour with the Princes and States who send them it 's herein most true for Christ is in the form of God and thinks it no robbery to be equal with God Phil. 2.6 And God is in Christ reconciling the world unto himself 2 Cor. 5. Repreh 1. I fear the most of us the great God being offended sends an Ambassadour yea his own Son Ambassadour unto us to offer terms of reconciliation When we are offended one with other we stand upon points of honour the Most High God thinks it no dishonour to sue and intreat dust and ashes to be reconciled unto him 2 Cor. 5.19 He sends Christ Jesus his great Extraordinary Ambassadour c. and Christ sends his vers 20. We are Ambassadours for Christ as if God did beseech you by us we pray you in Christs stead be ye reconciled unto God And surely where-ever the Spirit of Love and Peace is there will be a desire and a promoting of that above our own honour Abraham was Lots better his Uncle and the party offended yet he first desired peace Thus did Abraham and thus do the sons of Abraham for being persecuted we bless being defamed we intreat 1 Cor. 4.12 13. And therefore no doubt this standing at defiance this stoutness this irreconcilableness it is not from the God of Love and Peace Let Religion be never so much pretended it is not according to the example of God or Christ or godly and Christian men Thus doth not God himself thus doth not Christ himself thus did not Abraham Repreh 2. Us who refuse and receive not the great Apostle and Ambassadour of our profession An Ambassadour is Sanctus inviolabilis Repreh 3. Those who wrong the great Ambassadour of God Jesus Christ sent unto them Repreh 4. Those who would be accounted Ambassadours for Christ yet do not his work nor declare his will but the contrary Such are the three croaking frogs of the threefold Babel Revel 16.13 who pretend the honour of Christ to be Ambassadours of Christ but do the work of Antichrist Abaddon and Apollyon Revel 9.11 We ought to consider the Apostle of our profession Christ Jesus Observ There is nothing in heaven or earth more considerable nor more worthy our consideration and imitation than the Lord Jesus Christ the admiration of Angels 1 Pet. 1.12 1. In his Godhead wonderful Esay 9.6 7. 2. In his manhood 1 Tim. 3.16 Great is the mystery of godliness 3. In his effects Joh. 1.29 Behold the Lamb of God that takes away c. 4. In his sufferings for us 1 Cor. 2.2 Jesus Christ crucified 5. In his exaltation Act. 17.31 He will judge the world in righteousness 6. In his works in us and for us Esay 9.6 7. More particularly in the 1. Person of Jesus Christ And 2. Offices 1. In his person two eminent names 1. Christ or Messias a most holy person King Priest and Prophet anointed with the Spirit for the works of a spiritual Redeemer Esay 61.1 2 3. 2. Jesus an actual Saviour after he hath redeemed us out of the hands of our enemies Rom. 5.10 Heb. 5.9 Being made perfect he became the
Author of eternal Salvation Phil. 3.20 He is the true Josuah who gives us the possession of the holy Land and the true promised Rest Observ 1. The high Dignity of the Lord Jesus Christ to be a Priest was a name of honour And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well a prince as a priest Potiphera priest or prince of On whose daughter Pharaoh gave to Joseph when he endeavoured most to honour him Gen. 41.45 For Kings of old thought it their greatest honour to be employed about Divine Matters which is the Priests business So Melchizedech king and priest Their authority was so great among the Romans that the Emperours suspected them and feared their own power would be eclipsed by them so that they took that honour to themselves whence the Emperour of Rome was likewise Pontifex Maximus Josephus tells us in his life that the Kings and Priests Tribes married interchangeably one with other whence the blessed Virgin of the Tribe of Judah calls Elizabeth her cousin who was of the Tribe of Levi. How honourable then were the Priests and amongst them the high Priests but how much more honourable was Christ Jesus that high Priest who was not an high priest of good things present and visible but of good things to come and things invisible for the good things that are not seen are eternal How much more honourable he who is high priest over the house of God Heb. 10.21 He to whom the father hath given power over all flesh John 17.2 Exhort Consider the Ambassadour of our profession Christ Jesus receive him as many as receive him to them he gives power to become the sons of God Joh. 1. To receive him is to believe on him He is an Ambassadour that great extraordinary Ambassadour and is not without his Letters of Credence Moses the Lords Ambassadour by whom God spake he wrote of Jesus Christ yea the whole Scripture testifieth of him 2. Christ Jesus is the high priest of our profession 1. We must remember what our profession is as hath been shewn in the former point 2. What a Priest and what an high Priest is confer Notes on Heb. 2.17 3. How Christ is said to be the high priest of our profession There are two great and honourable names Apostle and high Priest The high Priest in the Old Testament the Apostle in the New and the Lord Jesus Christ hath them both in eminency Whence holy Anselme tells us that St. Paul forbare the name of Apostle and would not stile himself by that title in this Epistle because he was to give it unto Christ ye have heard of that title how well it agrees to Christ come we now to the other of high Priest 3. Christ Jesus is the high Priest of our profession This will appear from this he is an high Priest compare Heb. 9.11 2. the parts of his Priesthood and the execution of them for so Christ Jesus not only taught and teacheth the doctrine of Faith and Christian Religon as I have shewn which he did and doth as an Apostle and high Priest But he also confirmed the truth of it by the sacrifice of himself which is the first part of the Priestly Office So that as he is the Author of our faith and profession of it So likewise he is the finisher of it and that both in himself and in us 1. In himself being the high Priest of good things to come Heb. 9.11 He believing those good things and hoping for them which appeared not which is that Faith which our Apostle defines Heb. 11.1 He first published and taught those good things to come both by word and example of life and in defence of that Faith Religion and Profession as the high Priest of it he offered himself up unto God 2. He consummates also that Faith and profession of Faith in us 1. By propounding himself the object of it unto us And 2. By eliciting from us the Act of Faith 1. He propounds himself the object of it This is done to those who have already believed the Father and have been in good measure obedient unto his Law unto such the Son reveils himself Joh. 14.21 And unless we thus understand the word it will be hard to know how our Saviour satisfieth the question moved vers 22. Why to us and not unto the world because the world obeys not the Word nor loves the Father or Son Therefore because ye keep his word therefore the Father and Son love you c. 2. The Lord Jesus also elicits from us the Act of Faith inwardly propounding himself as the object of that Faith and enclining us to believe Thus he perswades the heart and thus Faith is the gift of God Ephes 2. Thus the Lord Jesus Christ is the high Priest of our profession by sacrificing himself and arming us with the same suffering mind He is also the high Priest of our profession by the second part of his office his intercession Rom. 8.34 3. The Lord is the high Priest of our profession by performing also the third part of his office of Priesthood Acts 3. ult Reason See Notes on Heb 9 11. Observ 1. He who is sent of God to teach men and to be as it were an Apostle unto them he ought also to be a Priest unto them he ought himself so firmly to be perswaded of the doctrine he teacheth that he will be ready to sacrifice his life in defence of it So did our Lord he was both the Apostle and high Priest c. Such an Apostle and Priest was St. Paul to the Philippians Phil. 2.17 If I be offered upon the sacrifice and service of your faith c. The Philippians were believers and were taught by Paul to offer up spiritual Sacrifices unto God and accordingly were made Priests unto him This is meant by the Sacrifice of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their offering it up their ministry And because the Sacrifices were wont to have their Drink-offerings the Sacrifices being a Feast wherein man communicated with his God The Philippians offered themselves as the Sacrifice and the Apostle professeth he should be glad if his blood should be poured out as a drink-offering as Christ was an Apostle in teaching and a Priest in sacrificing himself for us So as St. Paul had been to the Philippians first their Apostle he was content to be their Priest also Observ 2. The wonderful humility and lowest condescent of the Lord Jesus though the high Priest of our profession he stoops to the very lowest part of his office himself even to the purging of sin he does not make expiation by a substitute or proxy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 3. By whom the believers obtain their high Offices c. Observ 4. whereas our Lord Jesus Christ is called the high Priest of our profession and Aaron and others were called high Priests it implys orders and degrees in the Priesthood as no doubt there were as we find high
Ephes 4.11 How necessary this is might be made appear by examples of contrary confusion for where order is not there confusion must be there 's no middle Isa 3 1-8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebus turbatis pessimus est in honore When therefore one had a long time been perswading unto a parity and equality of all orders and degrees of men a wise man present advised him before he perswaded this to be embraced in the Common-wealth that first he would make tryal of it in his own house where the servant would soon be master and like confusion would follow in the rest and what an horrible ataxy would then follow if such a parity should take place in a whole Nation Kingdom or Common-wealth See Notes on Rom. 13. The Lord our God who made us this soul he knows our mould and what will most of all move both Natural men and Spiritual men Observ 5. Here is a Rule for our estimation and giving of honour not only that we give honour to whom honour is due Rom. 13. but that we give more and greater honour and glory to whom greater is due as to Christ rather than to Moses But how shall I give honour and glory to Moses or Christ or to Christ more than to Moses No man I suppose will understand this of the persons either of Christ or Moses but according to their manifestation whether in our selves or others 1. Thus when the fear of the Lord is wrought in us by the Law according to Exod. 20.20 and that law corrects us and teacheth us Psal 94.12 The fear of the Lord is honour saith the Wise man Ecclus. 1.11 And now the Lord begins to magnifie or glorifie his Law and make it honourable Esay 43.21 Now Moses is accounted worthy of honour when the Law given by Moses hath wrought such honourable effects in thee 2. When now we not only fear the Lord but that fear causeth us to repent Ecclus. 21.6 and also believe in him Hope for good and wait for his mercy according to the counsel of the Wise man Ecclus. 2.7 8 9. When we repent and amend our lives and bring forth fruits worthy of amendment of life and believe in him that comes after him i. e. on Jesus Christ Act. 19.4 Now a more honourable than Moses is come even John Baptist Matth. 11.9 10 11 13. 3. When now as the truth is in Jesus we put off the old Man c. Eph. 4. When we have that accomplished in us which ye read Rom. 13 8-11 So that love is the fulfilling of the law and what the law could not do in that it was weak through the flesh Moses is a weak house unless Christ support it and except the Lord build the house their labour is in vain that build it Psal 127.1 Therefore when now God sends his Son c. Now Christ hath built the house and therefore he hath more glory than the house Now the honour and glory it self is come even Christ the King of glory as he is called Psal 24.7 Now that which the Lord hoped for so we may speak according to Esay 5. when he sent his Son to the Jews They will saith he honour my Son who thwarted his reasoning with a contrary Matth. dishonoured and slew him that is now fulfilled when we reverence honour and glorifie him then is fulfilled what is prophesied Esay 55.9 It shall be said in that day Lo this is our God we have waited for him c. Thus we give more glory to him who builds the house than to the house it self Thus we more honour Christ than Moses and the like proportion we may observe in giving honour unto Moses John Baptist or Christ where-ever we find the fear of the Lord though where we looked not for it as among the Gerarites Gen. 20. i. e. strangers from Israel c. where we think the fear of God is not or among the Edomites whom we think earthly men if among these Job be found though the Jews and Jerom say he descended from Huz the first born of Nahor the brother of Abraham by Milcha if among Aramites or Syrians proud and deceitful men so Aram which is Syriak signifieth if a Job be found among these one who fears God and escheweth evil yea in what Nation or among what divided people soever we find men fearing God and working Righteousness there is Moses honoured Ecclus. 25.6 2. Where we find repentance amendment of life and faith in the Lord Jesus to come there John Baptist is had in honour 3. But the greatest glory is to be given to the Lord Jesus in his Saints even those who are excellent Psal 16.3 then the most honourable comes to be glorified in his Saints and to be admired in them that believe 2 Thess 1.10 We find the very same Method in giving honour to Christ John and Moses Joh. 1.14 The word was made flesh and dwelt in u◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we beheld his glory the glory of the only begotten Son of God full of grace and truth John no doubt was gracious and honourable he carries it in his name but ver 15. He crys concerning Christ saying This is he of whom I speak he that comes after me is preferred before me for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the state of John were honourable and glorious yet vers 16. of his Christs fulness we have all received even grace for grace Though Moses was glorious 2 Cor. 3. and the law honourable and that law was given by Moses vers 13. yet Grace and Truth came by Jesus Christ Grace i. e. power and strength to fulfil the Law and Truth even the Truth of all Ceremonial Services and Figures in the Law that came by Jesus Christ Observ 6. Hence also as we have a rule for giving Honour and Glory to whom it is due so likewise for the receiving of it if the works of God be in a lower manifestation as of the Law or John or an higher as Christ let us not take the Glory to our selves it 's his and his alone he alone is accounted worthy if it be thrust upon us as who can rule anothers estimation do with it as an honest Cashier who puts not up what he receives into his own but his Masters Counter Repreh 1. Who honour Moses above Christ the house above the Master of it This was the misprision of the Jews who sought righteousness by the works of the law and it is an undervaluing of Christ and a preferring Moses before him to seek the honour that comes of God only by our own works and our own righteousness by our own power So did not Abraham Rom. 4.20 Repreh 2. Who esteem not nor give glory or honour to the Lord Jesus Esay 53.1 3. all their care is to preserve their own honour See Notes on 1 Sam. 2.30 Saul would be honoured c. Elihu the Buzite Jebusites Heb. 2.3 Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉