makes a chearful countenance Prov. 15.13 whereas by the sadness of the countenance the heart is made bitter Eccles 7.3 The Spirit of God in the heart rendring the hidden man of the heart chearful both the inward and outward countenance is made chearful 4. Who are these fellows of Christ Kings Priests and Prophets who also partake of the same Spirit and are anointed with it indeed all Christians who are made Kings and Priests unto God the Father so saith Tertullian Christianus quantum interpretatio est de Vnctione deducitur Tertul. in Apol. Christ partakes of two Natures the Divine and Humane Therefore he hath Two kinds of Fellows 1. In the Divine Nature 2. In the Humane Nature 1. In the Divine Nature Zach. 13.7 God the Father permitting power over the Son saith Awake O sword against my shepherd and against that man that is my fellow smite the shepherd and the sheep shall be scattered Matth. 26.31 2. In the Humane Nature Heb. 2.14 Forasmuch as the children were partakers of flesh and blood he also took part of the same 2 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the Divine Nature To anoint is to make a King or Priest or Prophet The trees went forth to anoint a King Chal. to make a King Judg. 9.8 Isa 61.1 The Lord hath anointed me Chal. ordained me The Reason 1. In regard of God the Father He had decreed this Unction wherewithall he would inaugurate his Son and make him King Psal 2.6 what we read I have set my King is in the Original I have anointed my King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Prince an anointed one Mich. 5.5 Then what is wont to follow Inauguration and Authorizing a King vers 7. ye have the publication of the Decree and Proclamation made of it I will declare the decree This Unction however one and the same yet was imparted unto Christ at three several times for besides Prov. 8.23 He was anointed from everlasting yet in the dayes of his flesh we read of a triple Unction 1. In the womb Luk. 1.35 The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee 2. At his Baptism Luk. 3.22 The Holy Ghost descended in a bodily shape like a Dove upon him 3. After his Ascension when he received the fulness of the Spirit Act. 2.33 And this was typified by the threefold Unction of David 1. In his Fathers house privately 1 Sam. 16.13 2. In Hebron by the Tribe of Judah 2 Sam. 2.4 3. By all the Tribes assembled together 2 Sam. 5.3 2. In regard of Christ himself His person is most worthy and deserved his Unction which is the reason in the Text He loved Righteousness c. 3. In regard of the oyl of gladness it self it was proper only unto Christ and those to whom he would communicate it This was figured Exod. 30. by that precious ointment vers 30.33 This was to be imparted unto Aaron because his Sons a figure of Christs Priesthood and with this the Kings also were anointed 4. In regard of the end Act. 2.33 and 10.38 and hence appears 5. The reason why above his fellows He is the head whence the Unction descends Psal 133. as all the Senses are in the head so the Spirit and all the Spiritual Senses are in Christ as for the inferiour members they are not capable of the same measure 6. A Reason in regard of gladness which is the effect of this Unction Fear and Grief are contracting passions joy dilates and enlargeth the heart Observ 1. Behold then all the persons of the holy and blessed Trinity meet together in the Church 1. God the Father God even thy God it was spoken to the Son 2. God the Son He hath anointed thee the Son 3. With the oyl of gladness that 's the holy Spirit 4. Above thy fellows There 's the Church partaking of this Unction Behold also the oeconomy and dispensation of the persons 1. God the Father he anoints 2. The Son is anointed and 3. The holy Spirit is the Oyl or Unction And this Unction is dispensed from the Father by the Son to the Church Ye have the same method Act. 2.33 Jesus having received of the Father the Promise of the Holy Spirit hath shed forth this which ye now see and hear The like Titus 3.5 6. God the Father hath shed the Holy Ghost upon us abundantly through Jesus Christ our Saviour Observ 2. Jesus is the Christ This was the subject of the Apostles preaching Joh. 20.31 That ye may believe that Jesus is Christ So Paul preached Christ Act. 9.22 and 17.3 Paul at Thessalonica proved and alledged that Christ must needs have suffered and risen again and that this Jesus which I preach unto you is Christ And by this name Christ Kings are very often called in the Old Testament which we render Anointed in our English And if Kings were called Anointed ones and Gods Anointed as Saul was and David and Solomon and Cyrus Isa 41.1 and others who were not all Anointed with the Holy Spirit and if so yet in measure and but types of him and Anointed by men how much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought Jesus the Son of God to be stiled the Messiah the Christ who is the substance and truth of all these shadows and types who was anointed with the Spirit and that beyond measure Joh. 3.34 and that not by men but by God God even thy God c. Thy Name is an ointment poured forth This is that name which is an ointment poured forth there 's an elegancy in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1.3 And being poured forth 't is not a sound but a Doctrine the Law of Christ the Law of the Spirit of Life So that with Isai 42.21 The Gentiles shall trust in his name and Paul bare his Name when he expressed in his Life the fruits of the Spirit and preached the Gospel Act. 9.15 And the odour and sweet savour of the Apostles preaching especially St. Pauls 't is like that of the box of ointment Mark 14.3 which being broken and poured forth filled the whole house with the savour of it This being poured forth proves an oyl of gladness both to the Preachers as 2 Cor. 2.14 Blessed be God who alwayes maketh us triumph in Christ and maketh manifest the favour of his knowledge by us in every place and to the Hearers who are anointed with the oyl of joy and hence are called Christians i. e. Anointed Ones Observ 3. See another broad difference between the greatest earthly Monarchs Anointed Ones and the great Messiah the Christ Jesus Christ was anointed with the oyl of joy so were not nor are Kings and Princes True it is they often enjoy their pleasures but 't is only for a time and these often and often interrupted with cares and crosses and sorrows If they be longer time enjoyed yet death puts an end to them and the fear of
spiritual understanding and strength and might according to his glorious power And this is more observable in this Epistle because the Colossians were in this condition wherein the man in the Text declares himself Col. 3.3 ye are dead saith he and your life is hid with Christ in God Observ 2. Sin is a stranger to our nature for howsoever through long custom in sin sin and the man becomes all one yet one they cannot be because one and the same cannot be at one time alive and dead Now sin revives and lives and the man dies therefore surely they are not one This was couched in Nathans parable to David 2 Sam. 12.2 where David's lust is represented by a traveller who came to the rich man Vngodly men invite it unto them Wisd 1.12 16. and 2.24 through the envy of the Devil came death into the world it was he that brought it into Judas and then Satan entred into Judas Luk. 22.3 for even Judas the Traytor himself was not all one with it but Satan had darted covetousness and treason into his heart Joh. 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immisisset he had darted Ambition was a stranger to the Apostles There arose a reasoning among them which of them should be the greatest Luk. 9.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there entred a dispute among them and vulgar Latin intravit cogitatio the thought came into them it was none of the house Observ 3. Take heed of judging or condemning any one in whom the motions of sin appear especially if the man dye unto them The humours in the body must be moved and flow before they can be expelled The best Saints of God yea all of them pass through the same purgatory into heaven Observ 4. We see then from hence the energie and power of the Law how far it extends it kills it s a killing letter Thus what the murmuring Jews upbraided Moses and Aaron withall is in some sort true ye have killed the people of the Lord Numb 16.41 It cannot give life Gal. 3.21 This was figured by Elisha who sent his servant with his staff to revive the child but it would not be 2 King 3.29 The law of the Lord is a staff so where the Psalmist Psal 23.4 saith Thy rod and thy staff the Chaldee Paraphr puts thy law This staff Elisha sent by his servant to raise the dead child Elisha Who is that See Notes in Col. 3.1 This is that staff of bread which nourisheth not for ever nor so satifieth but that he who eats it hungers and thirsts again so saith the Initial Wisdom which is the wisdom of the Law Ecclus. 24.21 They that eat me shall yet be hungry and they who drink me shall be thirsty Then presently the Wisdom adds all these things are the commandments of the most high even the Law which Moses commanded But our Lord speaks otherwise of the water of life Joh. 4.13 whosoever shall drink of this water shall thirst again but he that drinketh of this water that I shall give him shall never thirst He that cometh to me shall never hunger and he that believeth in me shall never thirst Joh. 6.35 This was figured by Manna which was the food of the people in the wilderness and they gathered it every morning Exod. 16.21 But when they came into the Land of Canaan the Manna ceased Jos 5.12 And they eat of the corn of the Land of Canaan Christ is the true bread and the true land of Canaan the Manna ceased upon the next day after the passover after the death the manna ceaseth The Jews challenged our Lord with this Moses gave us bread from heaven Joh. 6.31 and again vers 49.50 Your fathers did eat Manna and are dead c. and 58. Consol Here is great need of comfort to the disconsolate soul dejected and cast down by the sight of his sins for whereas upon the approach of the Law sin revives and groweth strong in the man yet the Law bringeth no power with it for the subduing of the sin but a guilt and obligation unto death Alas what shall the silly man do but complain I am in trouble my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed c. Psal 31.10 Psal 116.3 4.5 The sorrows of death compassed me about and the pains of bell-gate hold on me And 142.5 6 7. I cryed unto thee O Lord and said thou art my refuge and my portion in the land of the living Thus the Law is a killing letter the ministration of death the ministration of condemnation 2 Cor. 3. This was figured Numb 17.10 where the Lord said to Moses Bring Aarons rod before the Testimony When Aarons rod appears and awakens us when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it and therefore the Lord denouncing his judgements against Israel Jer. 1.10 I have set thee to root out and pull down to destroy and throw down the Lord confirms it with a sign saying Jeremiah what seest thou And he saith I see a rod of an Almond-tree Then said the Lord thou hast well seen for I will hasten my word to perform it As the Almond-tree blossoms first of all the trees and hastens the flowers and awakens as it were after a winters sleep as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth so hastily shall vengeance awake and come upon transgressors When therefore weak Jacob sees the Rod of the Almond-tree flourish when the Law goes out of Sion he foresees the judgement hastens and therefore cryeth out we perish we die we all perish we are but dead men But to the comfort of such dying souls be it spoken the Lord in mercy provides a sovereign Remedy for such dying men for upon the complaint of the dying people Chap. 17.12 13. in Chap. 18.1 The Lord said unto Aaron Thou and thy sons and thy fathers house with thee shall bear the iniquity of the sanctuary The care of the Sanctuary lies upon Aaron that the people might not sin die and perish The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ He is the true High Priest of whom Aaron was but a figure He it is who through death destroyes him who had the power of death i. e. the Devil and delivers them who through fear of death were all their life-time subject unto bondage Hebr. 2.14 15. And therefore the Redeemer comforts them against their sins Isai 41 10-16 Therefore to those who are thus dead unto sin and the motions of sin living in them the Gospel and gladtidings of Salvation is preached so we understand that obscure place 1 Pet. 4.6 The Gospel is preached unto them that are dead that they may be judged indeed according to men in the flesh but live according to God in the Spirit For so these dead men are judged for dead in the flesh
and St. Jude hit them more home prophesying of them expresly presumptuous are they self-willed despising dominion they are not affraid to speak evil of dignities such as perish in the gain-saying of Chore 2 Pet. 2. Jude But what if the higher Powers be evil Are they in this case to be obeyed and we to be subject to them Herein we ought not to obey them herein to obey the higher Powers is to disobey the highest Power But if they be such wo wo be to them they do Multum Dei prostituere Diabolo saith Aquinas They prostitute a great deal of Gods Image to the Devil Yet that excuseth not our Rebellion against Moses or Aaron King or Prelates nor dissolves the Bond of our subjection No for who can lift up his hand against the Lords Anointed and be guiltless saith David And his heart smote him when he cut off the skirt and but the skirt of Sauls Garment Yet Saul an evil Prince one who eagerly sought the life of David and the only man who stood between him and a Kingdom yet neither would David himself touch the Lords Anointed nor suffer Abiathar no no who can be guiltless in that case Wherefore let me argue the case with thee thou art a Master of a Family and though thou be evil yet the Apostle's rule shall hold thy Servant in subjection unto thee And shall not the same Apostle's rule hold thee in subjection to thy King And therefore in the Primitive times the Christians prayed for the lives of the Roman Emperours and all Governours even in plain hazard of their own lives and in the midst of their hottest persecutions And if we observe the Apostle's rule it is not be subject to the higher Powers if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benefactors good and gentle nor is it be subject to their Persons but omnis Anima subdita sit Potestatibus Let every Soul be subject the subjection ought to be hearty even from the Soul And to the Powers in the abstract Be the Persons the Men who administer them what they will be But to silence this Objection for ever St. Luke tells us That our Lord and Saviour was under Herods jurisdiction God-man the best of Men under the worst yea and commands his Disciples so to be The Scribes and Pharisees sit in Moses Chair all therefore whatsoever they bid you observe that observe and do whatsoever is a large word But how far forth ought we to obey evil Governours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad dras in things just and honest which are commanded because necessary and in things indifferent too which are necessary because commanded But if the higher Powers which God forbid should lift themselves up against God as Jeroboam did 1 Kings 12. Make Laws contrary to Gods Laws as Darius did Dan. 6. Or compel us to do what God forbids as Nabuchadnezzar did Dan. 3. or forbid us to do what God commands as the high Priests did Acts 4. Let them know that they must give an account unto the highest Power for who else can call the higher Powers into question for these things But because Men in this case out of desire of liberty are wont to stretch their wits to be partial for vain man would be wise saith Zopbar Job 11.12 though men be born like the wild Asses colt wherefore it is necessary that we limit the desire of liberty with these Cautions 1. We must distinguish between what we must suffer and what we may do the higher Powers may perhaps impose a Taxe or Tribute upon the Subjects unjustly which yet we may suffer justly yea if we suffer not we are unjust 2. Secondly We must be sure if we refuse to obey that the highest God and the higher Powers command contrary things take heed we call it not Gods cause which is but mans humour if so we ought not in this case to obey the higher Powers for the reason holds thus If I ought not to obey the Vicegerent or the Deputy of the higher Powers when he commands what is expresly contrary to the commands of his higher Power then surely for the very same reason we ought not to obey the higher Powers when they command what is expresly contrary unto God Here the rule holds good which the Apostles have left unto us We ought to obey God rather than Men Acts 5.29 A rule so reasonable that the Apostles durst put it even to their Enemies Whether it be right in the sight of God to hearken unto you more than unto God judge ye Acts 4.19 A rule well known to Socrates In other midle things to suffer is not to obey when he was urged by his Adversaries not to teach the Citizens of Athens virtue and justice O ye Athenians saith he I love ye well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet saith he I will obey God rather than you Yet ought we not to refuse to suffer for this obedient disobedience for St. Peter and the Apostles sealed this rule with their blood and they have left us another Let them that suffer according to the will of God commit the keeping of their Souls unto him in well doing as unto a faithful Creator 1 Pet. 4.19 as a Christian follows Christ who left us an example of suffering that we should follow his steps But blessed ever blessed be our faithful Creator we live under such higher Powers that we need not fear suffering ill for doing well no there are encouragements for well doing Since therefore these rubs are taken out of the way let us in the Name of God take this the Apostles Exhortation to heart That every Soul be subject to the higher Powers The reasons in the Text and near it are very forcible 1. There is no Power but of God and the Powers that are are ordered of God As in an Army every Souldier knoweth his ranck and station and in a Ship every Man knows his place and office and every one in a well ordered Family knows his duty and employment Even thus God hath set all men in the World as it were in a frame that every Man may know his ranck and place O were this orderliness observed at all hands in this Church in this Common-wealth how pleasant how profitable would it be to every Member of it how beautiful how comely yea how admirable in the sight of all the World about us As St. Paul speaks when they should observe all things among us to be done decently and in order 1 Cor. 14. Col. They would worship God and confess that God the God of order is in us of a truth How formidable how terrible should we be unto our Enemies as it is said of the Church in the Canticles Terribilis veluti acies ordinata Terrible as an Army with banners like a well ordered Army How acceptable would it be unto the God of order who hath ordained and constituted the services of all Angels and Men in an excellent order Men would esteem
king of Ai upon a tree i. e. confusion or a confused heap like Babel and it is a work worthy the true Joshuah or Jesus to crucifie the King of Babel or Ai Chap. 10. We find a conspiracy made against him by Adonizedeck king of Jerusalem who summons four other Kings unto him And what is Adonizedeck but the king of righteousness even the false righteousness who lords it over the true Righteousness who rules over Jerusalem 1. He sends for Hoham King of Hebron And what 's Hoham but tumults the false righteousness is always tumultuary Act. 17.5 Have we not found it so among the divided judgements whence every party stands for its own righteousness and what it cannot make good by Scripture or Reason they will have done by club law This Hoham is King of Hebron he and his will be the only men that shall have conjunction and union with God that 's Hebron all the rest are without strangers and forreigners 2. This false righteousness Adonizedeck sends for Piram King of Jarmuth Piram is the wild Ass as Ismael is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man like a wild ass There is in us by corrupt nature a wildness and savageness figured by Ismael figured by Piram which is easily provoked against God and his Righteousness by Adonizedeck the false righteousness as Ismael the wild ass persecuted Isaac and the High Priests the false Righteousness perswaded the people to destroy Jesus Matth. 27. This Piram is King of Jarmuth i. e. proud high and lofty from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the casting forth or the doctrine of death Such savageness and wildness is easily set upon destruction as the Wiseman saith That the mad man casteth fire-brands arrows and death Prov. 26.18 Adonizedeck the false righteousness hath yet other Kings tributary to him He sends for Japhiah i. e. appearing a figure of hypocrisie which is the Art of seeming as the Prince of darkness can seem as an Angel of Light 2 Cor. 11. This is a powerful Prince in this present evil world which is full of forms and shews of godliness He is King of Lachish walking transient or passing so that Japhiah King of Lachish signifieth what the Apostle speaks 1 Cor. 7. the fashion of this world that passeth away and this is an enemy unto all those who are confederate with Joshuah who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Adonizedech the false Righteousnes sends for Debir King of Eglon And who is Debir Debir signifieth the Word and the Word of God is made to speak against God and his Righteousness and to serve any worldly design and to speak the language of the time to speak the language of the beast to stir up the rude multitude to act any thing against the Righteousness of God Chorah the Levite was the chief in Rebellion against Moses and Aaron And Abiathar the Priest sided with Adoniah 1 King 1. And ye shall seldom read of any mischievous design but Debir the Word of God is brought to countenance it and own it Demosthenes perceived this well enough when he complained that the Oracle did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speak in favour of Philip. This Debir was King of Eglon i. e. a Calf the word corrupted and made to serve a turn easily rules the rude multitude especially being led by wicked Rulers Therefore the Psalmist Rebuke saith he the beasts of the reeds i. e. the evil spirits which willingly converse with vain and light men and stir up the Princes of this world against the Lord and against his Christ and they easily prevail with the brutish populacy against God and his Righteousness Psal 68.30 Rebuke the beasts of the reeds the multitude of the Bulls with the Calves of the people Such execution did Ahasuerus on Haman the son of Ammedatha Esth 7.10 and his ten sons Chap. 9.13 14. Ammedatha is legem conturbans he who troubles the Law And who troubles the Law but the evil one and Haman who signifieth a troubler his own son whose ten sons are opposite unto the Law and Commandments of God Such is all carnal wisdom and all righteousness of the flesh These Ahasuerus i. e. the head and the prince a Type of Christ gives command that they be crucified so the LXX have it Esth 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh Who make crosses to themselves See Notes on Phil. 2.8 in the addition Exhort To crucifie the flesh to be conformable to Christ crucified See Notes on Phil. 2.8 in addition Sign There 's no need of this Christ hath suffered for us and our old man is crucified with him See Notes on Phil. 2.8 The means vide ubi supra 3. They that are Christ's have crucified the flesh with the affections and lusts Where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the affections and lusts it 's apparent that there is somewhat more understood in the affections and lusts than was signified by the flesh And whereas affections and lusts are coupled together Although sometime in Scripture that which is copulative be also exegetical and the latter word explains the former Yet I conceive that these two differ one from other For whereas generally the appetitive part of the natural man is divided inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible and concupiscible I understand the former to be here meant by what we turn affections and the latter by what we turn lusts Which that it may appear to you ye may be pleased to consider this Process in the living soul 1. The reason or fancy makes discovery of what it knows unto the heart 2. If the thing discovered be good then ariseth desire to obtain and enjoy that good 3. If the desire of that good be hindered from fruition and enjoyment of it then ariseth wrath to remove the obstructions and whatever hinders the enjoyment of it 1. That which makes the discovery of the good is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason and providence 2. The desire is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or appetite 3. The wrath is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible or wrathful faculty These two latter are understood in these words affections and lusts Eccles 11.10 Marg. What we turn affections is better rendred in the Margin passions for the Greek word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we may understand the passions of the irascible part as wrath fury bloody zeal revenge envy c. Rom. 8.13 ye read of the deeds of the body Col. 3.9 The old man with his deeds Those deeds are either 1. Proper to the concupiscible faculty which are called lusts in the Text Or 2. Proper to the irascible which we call passions and we find them distinguished by our Apostle Gal. 5.19 Rom. 13.13 Reason In regard of sin contracted temptation to sin and of the example of Christ
endures for ever and ever 4. He hath a Scepter 5. That his Scepter is a Scepter of Equity 6. Of the Son he saith Thy Throne c. 1. That the Son of God is God To be the Son of God by natural Generation infers that he is God according to the Jews dispute with our Lord John 5.18 Therefore the Jews went about to kill him because he said that God was his Father making himself equal with God Had they understood him so to have called God his Father as they said he was theirs by Adoption and Grace they could have born it when they said We have one Father even God upon this ground they accuse him before Pilate John 19.7 We have a Law and by that Law he ought to die because he made himself the Son of God Now that the Son of God is God which is a main foundation of the Christian Religion it appears by manifest proofs of Scripture I shall name some few wherein Christ is called expresly by the name of God 1. It is among his Titles of Honour Esay 9.6 He shall be called wonderful Counsellor the mighty one God for so the mighty one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read as one Title and God another 2. Hosea 1.7 I will have mercy upon the house of Judah and will save them by the Lord their God 3. Habak 3.18 I will rejoyce in the Lord I will rejoyce in the Lord in Domino Jesu meo 4. In the beginning was the word and the word was with God and God was that word John 1.1 5. So Thomas called him My Lord and my God John 20.28 6. Acts 20.28 Feed the Church of God which he hath purchased with his own blood 7. Rom. â— Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever 8. Phil. 2.6 Who being in the form of God he thought it no robbery to be equal with God 9. John 5.20 We are in him that is true even in his Son Jesus Christ this is the true God and eternal life 10. Tit. 2.13 The great God and our Saviour Jesus Christ This truth hath been opposed by the most subtil Spirits both of old and of later times who have bent their wits to overthrow it 11. The name Jehovah is the proper name God and by that Christ is often called Jerem. 23.6 This is the name which they shall call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord or Jehovah our Righteousness 12. The Lord of Glory is a proper attribute of God Act. 1.7 The God of Glory appeared to Abraham c. 1 Cor. 2.8 If they had known him they would not have crucified the Lord of Glory If he be strong and stronger than the Son of Perdition where doth he shew his strength Matth. 28.20 Lo I am with you to the end of the world Emmanuel wherein doth he shew his power The Son of God was made manifest for this purpose that he might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissolve the works of the Devil 1 John 3.8 He came that we might have life and have it more abundantly John 10.10 May not many one who hath known Satans work destroyed in himself and his life amended yet say God was in this place and I knew it not Surely there is one in us whom we know not if thou know this then know also that he is able to save to the utmost those who come unto God by him who come by his death into his life know that he came that we might have a more abundant life he is the living God and God of life There was a life before the Son of God was made manifest in the flesh but not that eminent not that abundant life to love salute c. our friends common humanity teacheth it where is the abundance which is expected from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Confer Matth. 5. and Notes in Psal 112. If the Son of God be God then he is strong so God and Men are opposed as weak and strong so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Nations are as the drop of a bucket Then he is stronger than the Son of perdition Here is a ground of Adoration and of Prayer unto Christ and prayer to God in the Sons Name He is God of God Light of light in his light we see light no man can come to the Father but by him nor to him but by the Father The Deity cannot be approached unto but by somewhat of its own as no man can see the Sun but by its own light 2. The Son of God who is God is also a King having a Throne Thy Throne O God There are three Royal Ensigns of Majesty a Throne a Scepter and an Vnction all which are here ascribed unto Christ and that in their eminency 1. A throne that endures for ever 2. A Scepter of Equity 3. An Vnction of gladness above thy fellows 1. Of the first he hath a Throne for our understanding of this let us enquire 1. What a Throne is 2. Where it is 3. And the reason why it is 1. What a Throne is A Throne is a Royal Seat to rest in and that either 1. Of God Revel 1.4 Grace be to you and peace from him who is and was c. and from the seven spirits that are before the Throne Or 2. Of Man 2 Sam. 3.10 the Throne of David It is a Seat whence the King the Supreme Judge gives judgement 2. Where the Throne of God is Answer where his Kingdom is and that is in all the world in the highest Heavens or Divine world in the Paradise of God or Angelical world in the kingdom of men or this inferiour world Omne judicium dedit filio Joh. 5.23 And although a Throne and Tribunal are sometimes distinguished yet because a King and a Judge are often taken for the same so may a Throne and a Judgement-seat also be That which most of all concerns us is where his Throne is here below surely where his Kingdom is and that 's within us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 17.21 So he tells his Disciples and therefore his Throne must be there also Observe then what manner of Man a true Christian Man is he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of God so the Scripture when it expresseth a thing or person excellent it adds this name unto it thus Timothy was a man of God 1 Tim. 6. 3. What Reason is there why he hath a Throne 1. The Son of God hath Just Dominion over and in all his Creatures all Power and Authority whereof a Throne is one sign or token 2. Hereon he sits after the conquest of sin and death observing thee and me and every one of us how we behave our selves against his enemies for he must reign untill all his enemies become his footstool 1 Cor. 15. Hâ—br 10.13 3. Hereon he sits to judge both quick and dead and to render to every one according to
order of Melchizedech These two kinds of Priesthood although they differ between themselves yet have they also wherein they both very well agree They differ thus 1. Aarons Priesthood was of the Old Testament Melchizedech's of the New Testament 2. Aaron is a Priest to whom were successors Melchizedech was without a Successor a Priest for ever 3. Aaron was made without an oath Melchizedech was a Priest made with an oath 4. Aaron was only a Priest Melchizedech was King and Priest Yet they both agree in this that they made reconciliation for the sins of the people and made intercession to God for them Only what Aaron did typically and outwardly Melchizedech performs inwardly and spiritually All these ye have Chap. 7. where the Priesthood is clearly handled I shall therefore speak briefly here of all Now if it be enquired unto whether High Priest our Apostle here alludes it's evident that the Act here to be performed is common to both Heb. 5.1 and 8.3 Reason For Gods honour For although sin had entred into the world yet were there spiritual Sacrifices of Prayer and Praise due unto God which could not be offered up without the Mediation of the High Priest 2. Mens necessity required it especially since sin entred into the world Observ 1. Note here the preheminency of Christ in his Priesthood he is the High Priest If we consider him as a King he is a king of nations Jer. 10. The prince of all kings of all the kings of the earth Revel If as a Prophet the chief of the Prophets a prophet like Moses Deut. 10.15 whom the Lord prefers before all the Prophets Numb 12. Col. 1. That ina ll things he might have the preheminency in him it pleased the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things visible and invisible to reduce them unto Christ as to their head Eph. 1.10 Observ 2. we have here the accomplishment and fulfilling of divers types in the Old Testament figuring out Christ unto us What was meant by the first born Priests in the Family but Christ the first born of every creature What was Aarons Priesthood or Melchizedechs and the execution of their office in expiation and intercession and manifold particulars but representations of Christ and his Priesthood and the execution thereof Aaron a mountain a Teacher Eleazar Abiathar Zadoc Josua the son of Josedec Observ 3. Note here whence the true Believers obtain the high office of a royal Priesthood unto God even through Jesus Christ the High Priest who Revel 1.6 Makes us kings and priests unto God his Father This was intended at first to be a common office for Gods believing and obedient people for so he promiseth Exod. 19. And when the fulness of the Gentiles comes in Esay 61.1 Ye shall be priests But every Priest must have somewhat to offer Hebrew Alas I fear we have many of us too much to offer Have we offered up our free-will Offering our trespass Offering our daily burnt Offering The Wise man tells us of many Offerings Ecclus. 35.1 These no doubt are the most acceptable Sacrifices when the man offers not alienam carnem but suam mactat voluntatem they are the inward offerings which most please our God who is a Spirit when we mortifie and kill the concupiscences and lusts which rebel against the Law of our God So that he who keeps the Law offers Sacrifice enough such are all acts conformable to the Will of God acts of obedience justice charity temperance c. It is the saying of one of the pious Ancients Verum sacrificium est omne opus quod agitur ut Sancta societate Deo inhaereamus c. Obedientia mactat propriam voluntatem judicium Deo quae Sané rationalis hominique intima atque ideo nobilissima est victima ac gladio praecepti se mactat All these Sacrifices offered up by the Spiritual Priests are acceptable unto God through Jesus Christ the great High Priest Exhort By him therefore let us offer up unto God the Sacrifice of Praise Heb. 13.15 16. But it 's necessary that he who must discharge an office of such importance as of a Mediator and High Priest between God and Man be qualified for that office and the qualification is Mercy and Faithfulness Exhort Offer up our Sacrifices unto our God as becomes those whom the High Priest makes Priests unto his Father See Notes on Zephany 1. 2. Christ must be a merciful high Priest Mercy is a kind of sorrow which proceeds from the consideration of anothers miseries And thus the Lord Jesus very often is said to pity and to have compassion on the miserable 1. This sorrow befitted Christ as the High Priest Heb. 5.1 2. in regard of the ignorant and erring man while he condoles with him and takes pity on him 2. In regard of God who knows we are but dust Psal 103. Object But what need was there that Christ made man should be a merciful high Priest Do we not read Psal 145.9 That the Lords mercies are over all his works And what need then was there that the Lord Jesus should be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very man or true man Phil. 2.7 that he might be a merciful high Priest according to his Divine Nature he is and ever hath been merciful I answer There was no need indeed that the Lord should be made man in regard of the Mercy which he hath ever in his Divine Nature but in respect of the humane nature in him yea the humane nature is more capable of mercy as among men mercy is defined a sorrow arising from some evil which befalls another either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destructive to him or troublesome to him which sadness involving in it imperfection and disturbance cannot be properly attributed to the Divine Nature no more than repentance and grief Gen. 6.6 Wherefore if the Lord be said to be merciful it 's to be understood that he apprehends our misery and out of love inclines to help us out of it But that our God may be said properly to be merciful by condoling and compassionating our miseries it was needful that he should become man and so be made capable of this affection so that it might be applyed to his Deity Now having taken on him the Humanity what we read in the Poet Haud ignara mali miseris succurrere disco may be truly said of him Observ Greatness and Goodness Majesty and Mercy they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they well agree in the great High Priest The High Priest was the great and supreme Judge among the Jews Deut. 17. a Figure of Christ Act. 17. yet is he the true Judge and true High Priest most merciful For Quo quisque est major magis est placabilis ira Et faciles motus mens generosa capit Psal 138.6 Without though and yet Esay 57.15 See Notes on Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observ 2. Note what an High Priest we
received by Moses and Juvenal Satyr 15. writes of Moses Tradedit arcano quaecunque volumine Moses Wherein the Satyrist though a stranger to the Common-wealth of Israel yet acknowledgeth more than many who seem to be great knowing Christians will confess that Moses's writings were mysterious 2. What offices had Moses and what is it for God to appoint Moses unto these offices 1. Moses is most taken notice of for a Prophet and indeed he was an extraordinary Prophet as appears Numb 12.6 7 8. from whence our Apostle takes part of this Text for there the Lord saith Moses is faithful in all my house the faithful Prophet and Ambassadour of the Lord unto his people but besides Moses his Prophetical Office he was a King and Priest also 1. He was a King Deut. 33.5 He was King in Jeshurun 2. Moses had also a third Office he was a Priest an extraordinary Priest who consecrated Aaron and his Sons to the Priest's Office Exod. 40. and more plainly Levit. 8. where he not only sanctifieth Aaron and his Sons but also himself executes and performs the Priests office so that ye perceive he was a King a Priest and a Prophet a figure of him whom he saith God would raise up like unto him who was a King a Priest and a Prophet but there is another kind of making which precedes all this dignifying and honouring viz. that inward operation of God in the hearts of men whereby he fashions them according to his will as Job 10.8 Thy hands have fashioned me and made me Psalm 33.15 He fashioneth all their hearts and informs them with his Image his Christ without whom nothing was made that was made 3. When the Apostle saith that God appointed Moses to his office the word our Translators turn appointed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make now making may be understood either for producing a thing out of nothing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create is sometimes used The word is sometimes taken for advancing and dignifying one as by appointing him to some great place or office and thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is taken often in the same sence The Lord made Moses 1 Sam. 12.6 Acts 2.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath made this same Jesus whom ye have crucified both Lord and Christ Thus the Lord Jesus made Mark 3.13 Twelve whom he called Apostles he advanced and appointed them to the office of Apostles Reason Why did the Lord appoint Moses to his offices He knew the employment he would set him about would require a skillful and able workman not any one of his offices but might take up the whole man and therefore he so ordered by his providence that he should be brought up in all liberal Arts and Sciences in all the Learning of the Egyptians Acts 7. that he should be trained up in Martial Discipline also for Josephus relates Stories of Moses's Martial Feats as the war waged against the Ethiopians wherein Moses was Commander in chief for the Egyptians indeed what education could the reputed Son of a Princess want Observ 1. Our God is not inert not idle in the world he is making somewhat purissimus actus non potest non agere My Father worketh hitherto saith the Son of him and I also work He is not such as the Epicureans feign him without providence he orders the world sets up Government among men Observ 2. Note here the special advancement and Dignity of God's people they are such as God hath made And hath not God made all men Yea all the creatures And what Prerogative then is this of God's peculiar people that he hath made them It is true that God hath created all men but his peculiar people are made anew Deut. 32.6 Esay 43.7 The Lord thus advanceth every one that is called by his name I have created him I have formed him yea I have made him he hath made us and not we our selves And could any think that any man could make himself The Holy Spirit speaks of the better creation and making as it presently follows He hath made us c. We are his people the first fruits of his creatures Observ 3. The true Dignity and Advancement is from God Repreh 1. The bruitish man who takes no notice of God's work in him Psalm 92.5 6. Repreh 2. Who blames his maker for his own sin as if God had made him wicked It is true The Potter may do what he will with his clay But what wise Potter will make a Vessel to break it in pieces And therefore it is not said Jer. 18. that the Potter himself marred the Vessel but that the Vessel was marred vers 4. and who marrs that but thy self Thy destruction is of thy self O Israel Consider in reason can God be said to endure with grief with much long-suffering and patience which he himself is the maker of Thy child or servant takes ill courses wasts his time and thy goods he is thy child and servant and thou hast bowels of compassion and bearest with him couldst thou in reason be said to be patient towards him if thou wert the cause of his lewdness if thou settest him a work Now see what thy God doth towards thee Rom. 9.21 22. Who fits these vessels to destruction but themselves There 's no cause named and surely God cannot be the cause of their sin it must be the Devil and men consenting to him and doing his lusts John 8. Yet thou hadst rather impute thy sin to God than to the Devil or to thy self What an hard opinion hast thou of God Axiom 2. Moses was faithful to him that appointed him Not to trouble you with the many significations of faith and faithfulness and how Moses may be said to be faithful to him that appointed him Faithfulness is taken here for constancy and truth according to the Orators description of it Fides est dictorum conventorumque constantia veritas The constancy and truth of what is spoken and promised Accordingly a man is faithful who is constant in performing what he is commanded and promiseth Thus God is said to be faithful The faith of God that keepeth Covenant Deut. 7. 1 Cor. 10.13 Hebr. 11.11 and when we keep Covenant with our God we are said to be faithful to him that makes us Acts 16.15 Moses was highly commended for this and that by God himself Numb 12.7 Reason Why was Moses faithful to him that appointed him The Reason may be in regard of 1. The office appointed him 2. Him who appointed him to that office 1. An office what ever it be committed to any ones charge and undertaken by him brings with it an obligation of faithfulness a kind of moral necessity 1 Cor. 4.2 1 Cor. 9.16 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In regard of God who appointed him He was the maker of Moses he who advanced him to his high