things that are God 2 Cor. 4.6 Col. 2.2 Ephes. 3.13 14 15 16 17 18. Matth. 11.25 8. As the Great Father of the Family he adopts them and makes them his sons that so he may bring them unto glory He gives them the power or priviledge to become the sons of God Joh. 1.11 making them heirs and coheirs with Christ Rom. 8.14 15 16 17. sending withall into their hearts the Spirit of adoption enabling them to cry Abba Father Gal. 4.6 The whole right of adopting children is in the Father and so is the authoritative translation of them out of the world and kingdom of Sathan into his own Family and Houshold with their investiture in all the rights and priviledges thereof 9. He confirms them in Faith establisheth them in Obedience preserveth them from dangers and oppositions of all sorts and in manifold wisdom keeps them through his power unto the glory prepared for them as 2 Cor. 1.21 22. Ephes. 3.20 21. 1 Pet. 1.5 Joh. 17.11 10. He gives them the Holy Ghost as their Comforter with all those blessed and unspeakable benefits which attend that gift of his Matth. 7.11 Luke 11.13 Joh. 14.16 17. Gal. 4.6 In brief in bringing the Elect unto Glory all the Sovereign Acts of Power Wisdom Love and Grace exerted therein are peculiarly assigned unto the Father as all ministerial acts are unto the Son as Mediator So that there is no reason why he may not be said by the way of eminency to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader or bringer of his sons unto glory And herein lies a great direction unto Believers and a great supportment for their faith Peter tells us That by Christ we do believe in God that raised him from the dead and gave him glory that our faith and hope might be in God 1 Pet. 1.21 Jesus Christ considered as Mediator is the next but not the ultimate Object of our faith and hope We so believe in him as by him to believe in God that is the Father whose Love is the supreme fountain and spring of our salvation which the Apostle manifests in that double instance of his raising up Christ and giving of him glory thereby declaring himself the principal Author of the great work of his Mediation This he directs us unto so to believe in Christ as that discerning in and by him the Grace Good-will and Love of the Father himself towards us we may be encouraged to fix our faith and hope on him seeing he himself loveth us So that Christ himself had no need to pray for the love of the Father unto us but only for the communication of the effects of it Joh. 16.26 27. And this is the work of faith when as we are directed we pray to the Father in the name of Christ Joh. 16.23 24. And we thus place our faith in God the Father when we conceive of him as the Sovereign Leader of us unto glory by all the instances before mentioned And then doth faith find rest in him delight complacency and satisfaction as we have else-where declared Thirdly There is in these words intimated the principal means that God fixed on for the accomplishment of this design of his for the bringing of many sons unto glory it was by appointing a Captain of their salvation The Jews generally granted that the Messiah was to be the Captain of their salvation but misunderstanding that salvation they also mistook the whole nature of his Office The Apostle doth here evidently compare him unto Joshua the Captain and Leader of the people into Canaan as he had before preferred him above the Angels by whose ministery the Law was given unto the people in the Wilderness which was a Type of their salvation as he farther declares chap. 4. All the sons of God are put under his conduct and guidance as the people of old were under the rule of Joshua to bring them into the glory designed for them and promised unto them in the Covenant made with Abraham And he is called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince Ruler and Captain or Author of their salvation on several accounts 1. Of his Authority and Right to rule over them in order unto their salvation so he appeared unto Joshua as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh. 5.14 The Captain of the Lords host intimating then that there was another Captain and other work to do than what Joshua had then in hand The General of all the People of God as Joab was to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Of his actual leading and Conduct of them by his Example Spirit and Grace through all the difficulties of their warfare so he was promised as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 55.4 Princeps Dux Antecessor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Leader and Commander of the people one that goes before them for their direction and guidance giving them an example in his own person of doing and suffering the Will of God and so entring into glory So is he their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.20 Antecessor Fore-runner or as Daniel calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.25 Messiah the Prince or Guide 3. As he is unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as chap. 5.9 the Author or Cause of eternal salvation he procured and purchased it for them So that the expression denotes both his acquisition of salvation it self and his Conduct or Leading of the people of God unto the enjoyment of it And the Holy Ghost hereby also intimates that the way whereby God will bring the Sons unto Glory is full of Difficulties Perplexities and Oppositions as that of the Israelites into Canaan was also so that they have need of a Captain Leader and Guide to carry them through it But yet all is rendered safe and secure unto them through the Power Grace and Faithfulness of their Leader They only perish in the Wilderness and dye in their sins who either out of love unto the flesh-pots of Aegypt the pleasures of this world or being terrified with the hardships of the warfare which he calls them unto refuse to go up under his command Fourthly There is expressed in the words the especial way whereby God fitted or designed the Lord Christ unto this Office of being a Captain of salvation unto the Sons to be brought unto Glory To understand this aright we must observe that the Apostle speaks not here of the Redemption of the Elect absolutely but of the bringing them to Glory when they are made Sons in an especial manner And therefore he treats not absolutely of the Designation Consecration or fitting of the Lord Christ unto his Office of Mediator in general but as unto that part and the Execution of it which especially concerns the leading of the Sons unto glory as Joshuah lead the Israelites into Canaan This will give us light into what Act of God towards the Lord Christ is intended in this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And sundry are here pleaded by Expositors not
unto us in him alone can we attain a saving Acquaintance with him On this account he tells Philip Joh. 14.9 He that hath seen me he hath seen the Father the reason of which assertion taken from the mutual inbeing of Father and Son and his expression of his mind and glory he asserts in the next verses He then is the only way and means of coming unto the knowledge and enjoyment of God because in and by him alone is he fully and perfectly expressed unto us And therefore this secondly is our great Guide and direction in all our endeavours after an acceptable access unto him Would we come to that acquintance with the Nature Properties and Excellencies of the Father which poor weak finite creatures are capable of attaining in this world which is sufficient that we may love him fear him serve him and come unto the enjoyment of him would we know his Love and Grace would we admire his Wisdom and Holiness let us labour to come to an intimate and near acquaintance with his Son Jesus Christ in whom all these things dwell in their fulness and by whom they are exhibited revealed unfolded unto us Seek the Father in the Son out of whom not one Property of the Divine Nature can be savingly apprehended or rightly understood and in whom they are all exposed to our faith and spiritual contemplation This is our Wisdom to abide in Christ to abide with him to learn him and in him we shall learn see and know the Father also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Description of the Person the Apostle returns unto an Assertion of the Power of Christ the Son of God and therein makes his Transition from the Kingly and Prophetical unto his Sacerdotal Office on all which he intends afterwards to inlarge his Discourse He shâ—wed before that by him the Worlds were created whereunto as a farther evidence of his glorious Power and of his continuance to act suitably unto that beginning of his exercise of it he addes that he also abides to uphold or rule and dispose of all things so made by him For the Explication of these words two things are to be enquired after First How or in what sense Christ is said to uphold or rule all things Secondly How he doth it by the Word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by Expositors in a double sense and accordingly variously rendred in Translations Some render it by upholding supporting bearing carrying And these suppose it to express that infinite Divine Power which is exerted in the conservation of the Creation keeping it from sinking into its Original of confusion and nothing Hereof our Saviour saith My Father worketh hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or yet and I work that is in the providential sustentation of all things made at the beginning And this saith Chrysostom on this place is a greater work than that of the Creation By the former all things were brought forth from nothing by the latter are they preserved from that return unto nothing which their own nature not capable of existence without dependance on their first cause and their perpetual conflict by contrariety of Qualities would precipitate them into 2. Some take the word to express his ruling governing and disposing of all things by him made and which is supposed sustained and so it may denoâ—e the putting forth of that power over all things which is given unto the Son as Mediator or else that providential rule over all which he hath with his Father which seems rather to be intended because of the way expressed whereby he exerciseth this Rule namely by the Word of his Power The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so obvious in this latter sense as it is in the former As in the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I see no reason why we should suppose an inconsistency in these senses and not rather conclude that they are both of them implyed For as absolutely it is the same Divine Power and Providence which is exercised in the upholding and the ruling or disposing of all things so all Rule and Government is a matter of weight and burden and he who rules or governs others is said to bear or carry them So Moses expresseth his Rule of the People in the Wilderness Numb 11.11 12. Thou hast put saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weight or burden of this people upon me and thou hast said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear or carry them in thy bosome And hence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear or carry is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prince or Ruler that is one that carries and bears the burden of the people that upholds and rules them To bear then or uphold and to rule and dispose may be both well intended in this word as they are both expressed in that Prophesie of Christ Isa. 9.6 The rule or government shall be on his shoulder that together with his Power and Rule he may sustain and bear the weight of his people Only whereas this is done amongst men with much labour and travel he doth it by an inexpressâ—ble facility by the Word of his Power And this is safe to take the expression in its most comprehensive sense But whereas the phrase of speech it self is no where else used in the New Testament nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied unto any such purpose else where though once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for actus or agitatus 1 Pet. 1. we may enquire what word it was among the Hebrews that the Apostle intended to express whereby they had formerly been instructed in the same matter 1. It may be he intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a participle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sustain to bear to endure as Mal. 3.2 it signifies also to feed nourish and cherish 1 King 4.7 Ruth 4.15 Zech. 11.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustinens nutriens omnia sustaining and cherishing all things But this word hath no respect unto Rule or disposal And in this sense as the work of Creation is eminently ascribed unto the Father who is said to make all things by the Son so that of the preservation and cherishing of all things is here peculiarly assigned unto the Son And this is not unsuitable unto the analogy of faith For it was the power of God that was eminently exalted and is conspicuously seen in the work of Creation as the Apostle declares Rom. 1.20 although that power was accompanied also with infinite wisdom and it is the wisdom of God that is most eminently manifested in the preservation of all things though that wisdom be also exercised in power infinite At least in the contemplation of the works of the Creation we are lead by the wonder of the infinite Power whereby they were wrought to the consideration of the Wisdom that accompanied it and that which in the works of Providence first
certain Rule Way or means to come to the knowledge of the Truth yet they ceased not with indefatigable diligence and industry to enquire after it and to trace the obscure footsteps of what was left in their own natures or implanted on the works of Creation But many the most of those unto whom God hath granted the inestimable benefit and priviledge of his Word as a sure and infallible Guide to lead them into the knowledge of all useful and saving Truth do openly neglect it not accounting it worthy their searching study and diligent Examination How wofully will this rise up in Judgement against them at the last day is not difficult to conceive And how much greater will be their misery who under various pretences for their own corrupt ends do deter yea and drive others from the study of it II. It is the duty of all Believers to rejoyce in the Glory Honour and Dominion of Jesus Christ. The Church in the Psalm takes by faith a prospect at a great distance of his Coming and Glory and breaks out thereon in a way of Exultation and Triumph into those words Thy Throne O God is for ever And if this were a matter of such joy unto them who had only an obscure Vision and Representation of the glory which many Ages after was to follow 1 Pet. 1.11.12 what ought the full Accomplishment and manifestation of it be unto them that believe now in the dayes of the the Gospel This made them of old rejoyce with joy unspeakable and full of Glory even because they saw and heard the things which Kings Wise men and Prophets desired to see and saw them not God having prepared some better thing for us that they without us should not be made perfect Chap. 11.40 For 1. Herein God is glorified The Kingdom of Christ is the glory of God thereby is his Name and Praise exalted in the world and therefore upon the Erection and setting of it up are all his People so earnestly invited to rejoyce and triumph therein Psal. 95.1 2 3. Psal. 96.1 2 3 4. Psal. 97.1 2 c. This I say is a cause of Eternal Joy unto all his Saints that God is pleased to glorifie himself and all the infinite Excellencies of his Nature in the Kingdom and Rule of Jesus Christ. 2. Herein doth the Honour and Glory of Christ as Mediator consist which is a matter of great rejoycing unto all that love him in sincerity He tells his Disciples John 14.28 That if they loved him they would rejoyce because he said he went unto the Father They considered only their own present condition and distres being filled with sorrow because he had told them of his Departure from them but saith he Where is your Love to me Ought you not to have that in your hearts as well as care of your selves for your Condition I shall take care and provide for your security and if you love me you cannot but rejoyce because I go to my Father to receive my Kingdom That he who loved us that gave himself for us that underwent every thing that is reproachful or miserable for our sakes is now exalted glorified enthroned in an everlasting immoveable Kingdom above all his Enemies secure from all Opposition is a matter of inexpressible Joy if we have any love unto him 3. Our own concernment security safety present and future happiness lyes herein Our All depends upon the Kingdom and Throne of Christ. He is our King if we are Believers our King to Rule Govern Protect and Save us to uphold us against Opposition to supply us with strength to guide us with Counsel to subdue our Enemies to give us our Inheritance and Reward and therefore our principal interest lyes in his Throne the Glory and Stability thereof Whilest he reigneth we are safe and in our way to Glory To see by faith this King in his Beauty upon his Throne high and lifted up and his train filling the Temple to see all Power committed unto him all things given into his hands and herein disposing of all and ruling all things for the Advantage of his Church must needs cause them to rejoyce whose whole interest and concernment lyes therein 4. The whole world all the Creation of God are concerned in this Kingdom of Christ. Setting aside his cursed Enemies in Hell and the whole Creation is benefited by this Rule and Dominion for as some men are made partakers of saving Grace and salvation thereby so the residue of that race by and with them do receive unspeakable Advantages in the Patience and Forbearance of God and the very creature it self is raised as it were into an Hope and Expectation thereby of Deliverance from that state of Vanity whereunto now it is subjected Rom. 8.20 21. So that if we are moved with the Glory of God the Honour of Jesus Christ our own only and eternal interest with the Advantage of the whole Creation we have cause rejoyce in this Throne and Kingdom of the Son III. It is the Divine Nature of the Lord Christ that gives Eternity Stability and Vnchangeableness to his Throne and Kingdom Thy Throne O God is for ever Concerning this see what hath formerly been delivered about the Kingdom of Christ. IV. All the Laws and the whole Administration of the Kingdom of Christ by his Word and Spirit are all equal righteous and holy His Scepter is a Scepter of Righteousness The world indeed likes them not all things in his Rule seem unto it weak absurd and foolish 1 Cor. 1.20 21. but they are otherwise the Holy Ghost being judge and such they appear unto them that do believe yea whatever is requisite to make Laws and Administrations righteous it doth all concurr in those of the Lord Jesus Christ. As 1. Authority a just and full Authority for enacting is requisite to make Laws righteous Without this Rules and Precepts may be good materially but they cannot have the formality of Law which depends on the just Authority of the Legislator without which nothing can become a righteous Law Now the Lord Christ is vested with sufcient Authority for the enacting of Laws and Rules of Administration in his Kingdom All Authority all Power in Heaven and Earth is committed unto him as we have before proved at large And hence those that will not see the Equity of his Rule shall be forced at last to bow under the Excellency of his Authority And it were to be wished that those who undertake to make Laws and Constitutions in the Kingdom of Christ would look well to their Warrant For it seems that the Lord Christ unto whom all Power is committed hath not delegated any to the sons of men but only that whereby they may teach others to do and observe what he hath commanded Matth. 28.20 If moreover they shall command or appoint ought of their own they may do well to consider by what Authority they do so seeing that is of indispensible necessity unto the
the Contemplation of his Excellencies for which end they were created Here therefore infinite Wisdom infinite Grace infinite Goodness and infinite Holiness discover themselves in that contrivance of salvation which solves all those difficulties and seeming contradictions keeps entire the Glory of God's Attributes repairs the Honour lost by sin and reduceth the whole Creation into a new Order and subserviency to the Glory of its Maker Hence this great Projection and design is called the Wisdom of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that wherein he was pleased principally to lay open the fountain and spring of his eternal Wisdom Rom. 11.33 1 Cor. 1.24 And not only so but the manifold wisdom of God Ephes. 3.10 That is infinite Wisdom exerting it self in great and unspeakable variety of means and ways for the accomplishment of the end designed Yea all the Treasures of wisdom are said to be laid out in this matter and laid up in Christ Jesus Col. 2.3 As if he had said that the whole store of infinite wisdom was laid out herein And thus though God made all things in wisdom yet that which he principally proposeth unto our consideration in the creation of all things is his Sovereign Will and Pleasure joyned with infinite Power For his will or pleasure were all things created Rev. 5.11 But in this work of contriving the salvation of sinners he minds us of the counsel of his will Ephes. 1.11 that is the infinite wisdom wherewith the Holy Acts of his Will concerning it were accompanied And the mystery of his good pleasure wherein he designed to gather up all things into one head by Jesus Christ verse 10. Certainly the product of infinite and eternal Wisdom of the Counsel of the Will of the most Holy wherein the Treasures of it were laidout with a design to display it in manifold variety must needs be Great very Great so great as cannot be conceived or expressed Might we here stay to contemplate and admire in our dim and dawning light in our weakness according to the meanness of our apprehensions of the reflections of it in the Glass of the Gospel the Eternity of this contrivance the transactions between Father and Son about it the Retrievment of the lost Glory of God by sin and ruined creation in it the security of the Holiness Righteousness Veracity and Vindictive Justice of God provided for in it with the abundant overflowings of Grace Goodness Love Mercy and Patience that are the life of it we might manifest that there is enough in this Fountain to render the streams flowing from it great and glorious And yet alass what a little what a small portion of its Glory Excellency Beauty Riches is it that we are able in this world to attain unto How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth and yet there is a Proportion between the Understandings of the one and the other but there is none at all between ours and the infinite depths of the Wisdom and Knowledge of God which are laid out in this matter we think as children we speak as children we see darkly as in a glass and the best acting of our faith in this business is humble Admiration and holy Thankfulness Now certainly it is not in the capacity of a creature to cast greater contempt on God than to suppose he would set all his glorious Properties on work and draw forth all the Treasures of his Wisdom to produce or effect that which should be low mean not every way admirable And yet unto that height of impiety hath unbelief arrived amongst many of them unto whom theGospel is and hath been preached as to reject and contemn the whole mystery of it as meer folly as an empty notion fit to be neglected and despised So hath the god of this world blinded the eyes of men that the light of the glorious Gospel should not shine into their minds But when God shall come to be admired in all them thatbelieve on the account of this design of his Grace and Wisdom they will with astonishment see the glory of it in others when it shall be too late for to obtain any benefit by it unto themselves Secondly The Salvation preached in the Gospel is Great upon the account of the way and means whereby it was wrought and accomplished or the great effect of the infinite Wisdom and Grace of God in the Incarnation Mediation and Suffering of his Son Thus was it wrought and no otherwise could it be effected We were not redeemed with silver and gold and corruptible things 1 Pet. 1.18 No such price would be accepted with God Salvation is more precious than to be so purchased Psal. 49.6 7. But it may be it might be effected and brought about by the Law which was God's own Institution either its Precepts or its Sacrifices might effect this work and Salvation may be attained by the works of the Law But yet neither will this suffice For the Law is weak and insufficient as to any such purpose Rom. 8.23 nor would the Sacrifices of it be accepted unto that end Heb. 10.7 8. How then shall it be wrought is there none worthy in heaven or earth to undertake this work and must it cease for ever No the Eternal Son of God himself the Word Power and Wisdom of the Father the brightness of his Glory and the express image of his Person he hath undertaken this work This renders it Great and glorious that the Son of God in his own Person should perform it it must assuredly be great salvation which he came himself to work out And how doth he do it by the mighty word of hispower as he made all things of old No this work is of another nature and in another manner must be accomplished For 1. To this purpose he must be Incarnate made flesh Joh. 1.14 made of a Woman Gal. 4.4 Though hewere in the form of God and equal to God yet he was to humble and empty himself unto and in the form of a man Phil. 2.6 7. This is that great mystery of godliness God manifested in the flesh that the Angels desire to look into That the Son of God should take the Nature of Man into subsistence with himself in the same Person which was necessary for the effecting of this salvation is a thing that the whole Creation must admire unto Eternity And yet this is but an entrance into this work For 2. In this Nature he must be made under theLaw Gal. 4.4 obnoxious to the commands of it and boundto the obedience which it required It became him to fulfillall righteousness that he might be our Saviour for though he were a Son yet he was to learn and yield obedience Without his perfect obedience unto the Law our salvation could not be perfected The Son of God must obey that we may be accepted and crowned The difficulties also temptations and
ready to yield obedience unto God in this great work which could not be accomplished by Sacrifices and Burnt-offerings And this readiness and willingness of Christ unto this work is set out under three heads in the ensuing words 1. His Tender of himself unto this work then said he Lo I come in the volume of thy book it is written of me This thou hast promised this is recorded in the head beginning of thy book namely in that great Promise Gen. 3.15 That the seed of the woman should bruise the head of the serpent and now thou hast given me and prepared me in the fulness of time a Body for that purpose Lo I come willing and ready to undertake it 2. In the frame of his mind in this engagement he entred into it with great delight I delight to do thy will O my God he did not delight in the thoughts of it only of old as before and then grew heavy and sorrowful when it was to be undertaken but he went unto it with cheaâ—fulness and delight although he knew what sorrow and grief it would cost him before it was brought unto perfection 3. From the Principle whence this Obedience and delight did spring which was an universal conformity of his Soul Mind and Will unto the Law Will and Mind of God thy Law is in my heart in the midst of my bowels every thing in me is compliant with thy Will and Law There is in me an universal conformity thereunto Being thus prepared thus principled he considered the Glory that was set before him the glory that would redound unto God by his becoming a Captain of salvation and that would ensue unto himself He endured the Cross and despised the shame He. 12.2 He armed himself with those considerations against the hardships and sufferings that he was to meet withall as the Apostle adviseth us with the like mind when we are to suffer 1 Pet. 4.1 By all which it appears that the Good will and Love of Jesus Christ was in this matter of being humbled and made less than Angels as the Apostle sayes expresly that he humbled himself and made himself of no reputation Phil. 2.7 8. as well as it is here said that God humbled him or made him less than Angels Secondly The Scripture peculiarly assigns this work unto the Love and Condescension of Christ himself For although it abounds in sitting forth the Love of the Father in the designing and contriving this work and sending his Son into the world yet it directs us unto the Lord Christ himself as the next immediate cause of his engaging into it and performance of it So saith the Apostle Gal. 2.20 I live by the faith of the Son of God that is by faith in him who loved me and gave himself for me It was the Love of Christ that moved him to give himself for us which is excellently expressed in that doxology Rev. 1.5 6. To him that loved us and washed us in his own blood from our sins and hath made us Kings and Priests unto God and his Father unto him be glory and dominion for ever and ever Amen All this was the fruit of his Love and therefore unto him is all Praise and Honour to be given and ascribed And so great was this Love of Christ that he declined nothing that was proposed unto him This the Apostle calls his Grace 2 Cor. 8 9. Ye know the Grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended unto a poor and low condition and to suffer therein for our good that we might be made partakers of the Riches of the Grace of God And this was the love of the Person of Christ because it was in and wrought equally in him both before and after his Assumption of our nature Now the Holy Ghost makes an especial Application of this truth unto us as unto one part of our Obedience Phil. 2.5 Let this mind be in you which was also in Christ Jesus and what that mind was he declares in the ensuing Verses laying out his infinite condescension in taking our nature upon him and submitting to all misery reproach and death it self for our sakes If this mind were in Christ should not we endeavour after a Readiness and Willingness to submit our selves unto any condition for his glory Forasmuch saith Peter as Christ hath suffered for us in the flâ—sh arm your selves likewise with the same mind 1 Pet. 4.1 Many difficulties will lye in our way many Reasonings will rise up against it if we consult with flesh and blood but saith he arm your selves with the same mind that was in Christ get your souls strengthened and fenced by Grace against all Oppositions that you may follow him and imitate him Some that profess his name will suffer nothing for him if they may enjoy him or his wayes in peace and quietness well and good but if Persecution arise for the Gospel immediately they fall away These have neither lot nor portion in this matter Others the most the best have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the Gospel Well if we are unwilling hereunto What doth the Lord Christ lose by it Will it be any real Abatement of his honour or glory Will he lose his Crown or Kingdom thereby So far as suffering in this world is needful for any of his blessed Ends and Purposes he will not want them who shall be ready even to dye for his name sake But what if he had been unwilling to be humbled and to suffer for us If the same mind had been in Christ as was in us what had been our state and condition unto eternity In this Grace Love and Willingness of Christ lyes the foundation of all our Happiness of all our Deliverance from misery and ruine and shall we reckon our selves to have an interest therein and yet find our selves altogether unready to a conformity unto him Besides the Lord Christ was really rich when he made himself poor for our sakes he was in the form of God when he took upon him the form of a servant and became for us of no reputation nothing of this was due to him or belonged unto him but meerly on our account But we are in our selves really poor and obnoxious unto infinitely more miseries for our own sins than what he calls us unto for his name Are we unwilling to suffer a little light transitory trouble in this world for him without whose sufferings for us we must have suffered misery and that Eternal whether we would or no And I speak not so much about suffering it self as about the mind and frame of Spirit wherewith we undergo it Some will suffer when they cannot avoid it but so unwillingly so unchearfully as makes it evident that they aim at nothing nor act from no Principle but meerly that they dare not
is good gracious and merciful Isa. 50.10 And withall it intimates what God requires of them towards whom he is so good and gracious This Name of God is unknown to men by nature so is the way and means whereby he will communicate his Goodness and Grace unto them And this is the Name of God here intended which the Lord Jesus manifested unto the men given him out of the world Joh. 17.5 which is the same with his declaring the Father whom no man hath seen at any time Joh. 1.18 This is that Name of God which the Lord Jesus Christ had experience of in his sufferings and the manifestation whereof unto his Brethren he had procured thereby Hereof he says in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare it recount it in order number the particulars that belong unto it and so distinctly and evidently make it known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make it known as a messenger sent from thee and by thee And there are two ways whereby the Lord Christ declared this Name of God 1. In his own Person and that both before and after his sufferings for although it be mentioned here as a work that ensued his death yet is it not exclusive of his teachings before his suffering because they also were built upon the supposition thereof Thus in the dayes of his flesh he instructed his Disciples and preached the Gospel in the Synagogues of the Jews and in the Temple declaring the name of God unto them So also after his Resurrection he conferred with his Apostles about the Kingdom of God Acts 1. 2. By his Spirit and that both in the Effusion of it upon his Disciples enabling them personally to preach the Gospel unto the men of their own generation and in the Inspiration of some of them enabling them to commit the Truth unto writing for the Instruction of the Elect unto the end of the world And herein doth the Apostle according unto his wonted manner not only confirm what he had before delivered but make way for what he had farther to instruct the Hebrews in namely the Prophetical Office of Christ as he is the great Revealer of the Will of God and Teacher of the Church which he professedly insists upon in the beginning of the next Chapter In the second part of this first Testimony is declared farther 1 What Christ will moreover do He will sing praises unto God and 2. Where he will do it in the midst of the Congregation The Expression of both these is accommodated unto the Declaration of Gods Name and praising of him in the Temple The singing of Hymns of praise unto God in the great Congregation was then a principal part of his Worship And in the first Expression two things are observable 1. What Christ undertakes to do and that is to praise God Now this is only Exegetical of what went before He would praise God by declaring his name There is no way whereby the Praise of God may be celebrated like that of declaring his Grace Goodness and love unto men whereby they may be won to believe and trust in him whence Glory redounds unto him 2. The chearfulness and alacrity of the Spirit of Christ in this work he would do it as with Joy and Singing with such a frame of heart as was required in them who were to sing the praises of God in the great Assemblies in the Temple 2. Where would he do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Congregation the great Congregation as he calls it v. 25. that is the great Assembly of the people in the Temple And this was a Type of the whole Church of the Elect under the New Testament The Lord Christ in his own Person by his Spirit in his Apostles and his Word by all his Messengers unto the end of the world setting forth the Love Grace Goodness and Mercy of God in him the Mediator sets forth the praise of God in the midst of the Congregation I shall only add that whereas singing of hymns unto God was an especial part of the Instituted Worship under the Old Testament to whose use these Expressions are accommodated it is evident that the Lord Christ hath eminently set forth this praise of God in his Institution of Worship under the New Testament wherein God will ever be glorified and praised This was that which the Lord Christ engaged to do upon the Issue of his sufferings and we mâ—y propose it unto our Example and Instruction namely V. That which was principally in the heart of Christ upon his sufferings was to declare and manifest the Love Grace and Good will of God unto men that they might come to an Acquaintance with him and Acceptance before him There are two things in the Psalm and the words that manifest how much this was upon the heart of Christ. The most part of the Psalm containeth the great conflâ—ct that he had with his sufferings and the Displeasure of God against sin declared therein He is no sooner delivered from thence but instantly he engageth in this work As he lands upon the shore from that Tempest wherein he was tossed in his Passion he cryes out I will declare thy name unto my brethren in the midst of the Congregation will I sing praise unto thee And thus we find that upon his Resurrection he did not immediately ascend into glory but first declared the name of God unto his Apostles and Disciples and then took order that by them it should be declared and published to all the world This was upon his Spirit and he entered not into his glorious Rest untill he had performed it The words themselves also do evidence it in that Expression of celebrating Gods name with hymns with singing It was a joy of heart unto him to be engaged in this work Singing is the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.13 of them that are in a glad free rejoycing condition So was the Lord Christ in this work He rejoyced of old with the very thoughts of this work Prov. 8.30 31. Isa. 61.1 2 3. And it was one of the glorious Promises that were made unto him upon his undertaking the work of our Salvation that he should declare or preach the Gospel and the name of God therein unto the Conversion of Jews and Gentiles Isa. 49.1 2 3 4 5 6 7 8 9 10. He rejoyced therefore greatly to do it and that First Because herein consisted the Manifestation and Exaltation of the glory of God which he principally in his whole work aimed at He came to do the will and thereby to set forth the glory of the Father By and in him God designed to make his glory known the glory of his Love and Grace in sending him the glory of his Justice and faithfulness in his sufferings the glory of his Mercy in the Reconciliation and Pardon of sinners the glory of his Wisdom in the whole Mysterie of his Mediation and the glory together
no impeachment can arise against our Interpretation of the predictions insisted on which have a perfect coincidence therewithall 4. The same is the state of things in reference unto what they object about the variety of Religions that are in the world and the multitude of Sects which every where spring up For 1. Although de facto there are at this time sundry false Religions in the world and amongst them that which is professed by the Jews yet de jure they ought not to be there being one true Religion sufficiently declared and promulgated unto the children of men For whereas the Jews and others do wilfully shut their eyes against the light and evidence of truth the guilt and misery is their own the Lord Christ having graciously provided and tendered unto them means of better instruction And 2. It is a mistake that the different Opinions and Sects that are amongst Christians themselves do constitute different Religions For as they all agree in the Worship of the God of Israel by Jesus Christ the Messiah which contains the summ of their Religion so their profession its self is not to be measured by the Doctrines and Conceptions of some amongst them but by the Scripture which they all receive and acknowledge This is the Religion of them all and it is one and the same amongst all that receive Jesus Christ for their Saviour That there are such pertinacious contests about mens different apprehensions of the mind of God in the Word that they labour to impose their private conceptons one upon another is the fault of some men which doth not prejudice the oneness of that Religion which is taught in the Gospel Upon all which it appears that the Promises insisted on have received a glorious and blessed accomplishment § 20 Thirdly They insist on the Promises which concern themselves and these of all others they most mind and urge against their Adversaries Nothing they say is more certain and evident in the Scripture then that the People of Israel shall be brought into a blessed and prosperous condition by the Messiah at his coming and in particular that by him they shall be brought home into their own Land And to this purpose they plead Isa. 11.13 Chap. 52.54 60 61 62 63 66. Jer. 30. 31. Ezek. 36.37 38 39 40 41 42. whereunto sundry other places of a like importance may be added But now say they instead hereof that whole people is scattered over the face of the earth under great misery and oppression for the most part without the least interest in the Country promised unto them And from hence it is that they most obstinately conclude that the Messiah is not yet come for untill they are rich wealthy and powerful they will not believe that God is faithfull § 21 Answ. It would be too long a work and not suitable unto our present design to go over all the Promises in particular which seem to have an aspect this way or wherein mention is made of Abraham the seed of Abraham Jacob Israel and the people of Israel and Judah Besides the Exposition of them may readily be sought from many Learned Commentaries extant in all Languages on the Prophecies of the Old Testament I shall therefore only give such general Answers as being applyed unto the several particular instances will manifest the insufficiency of the Jews Argument from Promises of this Nature 1. Then in the consideration of these Promises we must carefully distinguish between those who had their full at least principal accomplishment in that return of the people from the Captivity of Babylon and those which have a direct respect unto the dayes of the Messiah It is known that the Prophets do very usually set out that mercifull deliverance in Metaphorical Expressions so to set off the greatness of the mercy its self But the present Jews who now look for the accomplishing of all the most strained Allegories in a literal sense supposing that the deliverance which their fore-fathers then obtained because of their ensuing trouble and poverty did not answer what is spoken of it do wrest them all to the times of the Messiah when they hope they shall receive them in full measure For they reckon of all things according to their outward gain and profit and not according to the manifestation of the Love and Glory of God therein These Promises then are in the first place to be set apart as not concerned in our present business and difference 2. We have manifested before that there is mention of a double Israel in the Scripture the spiritual Israel that is all the sons of the faith of Abraham in all Ages and places throughout the world and an Israel according to the flesh or the carnal posterity of Jacob which the present Jews are This distinction we have elsewhere confirmed Now many of the Promises pleaded belong to Israel in the first sense that is the Church and people of God who by faith are admitted into the Covenant of Abraham and so made inheritors of the Promises And these also which are by far the greatest number are to be set aside from our present consideration of them 3. It hath been proved that oftentimes spiritual things are expressed metaphorically in the Prophets by words which in their literal first sense denote things outward and corporeal This is sufficiently evident from the instances formerly given wherein such things are spoken as it is utterly impossible that they should have a literal accomplishment and of the like sort there are others innumerable And thus most of the predictions that concern Peace and Prosperity must necessarily intend spiritual peace with God because concerning the same seasons Wars and Trials are in other places foretold 4. Whatever is foretold and promised concerning the Jews themselves in the dayes of the Messiah doubtless they have no ground nor colour of reason to expect the accomplishment of it until they receive him own him and submit unto him which to this day they have not done When Moses went forth to visit them of old in their distress and slew the Aegyptian that smote one of them because they refused him and would not understand that it was he whom God would deliver them by and endeavoured to betray him to death their bondage was continued forty years longer and yet at length by the same Moses were they delivered And although they have refused and rejected him who was promised to be their Saviour and so continue to this day in their captivity spiritual and temporal yet it is he by whom in the time appointed they shall be delivered from the one and the other But this shall not be done untill they own and receive him which when God shall give them hearts to do they will quickly find the blessed success thereof For 5. We grant that there are many Promises on record in the Scripture concerning their gathering together their return to God by the Messiah with great Peace and Glory
that shall ensue thereupon Set aside their opinion concerning the perpetuity of the Ceremonial Law and their return in the observation of it unto their carnal Ordinances built on a supposition that God is pleased with the blood of Bulls and Goats for its own sake and not for a signification of that which was infinitely more excellent and glorious an apprehension which the whole world hath as it were by joint consent long ago renounced and cast away the vain and foolish imaginations about their sensual pleasures Behemoth the Wine of Paradice and literal accomplishment of professed Allegories which the wisest among themselves begin to be ashamed of and there is nothing in their own expectations but we acknowledge that they shall be made partakers of it Return they shall to their own Land enjoy it for a quiet and everlasting possession their Adversaries being destroyed filled they shall be also with the Light and Knowledge of the Will and Worship of God so as to be a guide and blessing unto the residue of the Gentiles who seek after the Lord and it may be be entrusted with great Empire and Rule in the world The most of these things are foretold concerning them not only in their own Prophetical Writings but also by the Divine Writers of sundry Books of the New Testament But all this we say must come to pass when the veil shall be taken from before their eyes and they shall look on him whom they have pierced and joyfully receive him whom they have sinfully rejected for so many Generations Untill this be done they may wrestleâ—s they can with their own perplexities and comfort themselves as well as they are able in their miseries get money in their dispersions by all unlawfull Arts and ways imaginable and expose themselves to the delusions of Impostors false Prophets and pretenders to be their Deliverers which to their unspeakable misery and reproach they have now done ten times deliverance peace tranquility acceptance with God and man they shall not obtain Here lyes the Crisis of their condition When they shall receive acknowledge and believe in that Messiah who came so long time since unto them whom their Fathers wickedly slew and hanged on a Tree and whom themselves have since no less wickedly rejected and when by his Spirit and Grace they shall be turned from ungodliness and have their eyes opened to see the Mysterie of the Grace Wisdom and Love of God in the blood of his Son then shall they obtain mercy from the God of their fore-fathers and returning again into their own Land Jerusalem shall be inhabited again even in Jerusalem Exercitatio XIX Ordinances and Institutions of the Judaical Church respected and unfolded in the Epistle to the Hebrews Principal Heads of them mentioned therein The call of Abraham Heb. 11.8 9 c. The foundation of the Church in his Posterity The name of Abram signification of it Changed into Abraham its signification The time of his Birth and Death Whence called Ur of the Chaldees where And Haran Extent of Mesopotamia Moses and Stephen reconciled Abraham before his call infected with Idolatry Time of his call Institution of Circumcision End and use of it Time of the Israelites sojourning in Egypt Gen. 11.13 Exod. 12.40 41. Act. 7.6 Gal. 3 17. reconciled The beginning and ending of the 430 years The Fatal period of Changes in that Church Institution of the Passover The time of its celebration The month Time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Evenings when The occasion and nature of this Ordinance The matter of it The manner of its observance Sundry things suited to its first celebration not afterward observed The number required at the eating of the Lamb. By whom it was killed Where How dressed Jews traditions rejected The Feast of unleavened Bread Its Rites Excision to the neglect of what Ordinances annexed Jews acknowledge the figurative nature of this Ordinance Of Frontlets and Philacteries Exod. 23.9 Signes and memorials The sections of the Law written in the Frontlets The Jews manner of making their Phylacteries deceits therein Their trust in them so proved by our Saviour Of their Fringes their appointment making and use Dedication of the first-born males to God Price of the Redemption of Children Close of God's first dispensation towards that Church The solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preparations for it Remote Occasional temporary institutions between the Red-sea and Sinai Of the waters of Marah The giving of Manna Derivation and signification of the name Water brought out of the Rock That Rock Christ. Immediate preparations for the receiving of the Law The time that the people came to Sinai The Day The time of the day that the appearance of God's Glory began The same time that Christ rose from the dead The place Sinai the name of the mountain Horeb of the Wilderness Of the Monastery there Moses first Ascent The ground of it The people prepared by the remembrance of Mercies and Promises Of their washing their cloaths Not a Baptism of standing use Bounds set unto the Mount In what sense it might be touched Heb. 12.21 How the Offendor was to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened The station and order of the people in receiving of the Law The ministry of Angels in the preparations for God's glorious presence How the People met God and God them When Moses used those words I exceedingly fear and quake THere are in the Epistle unto the Hebrews either direct discourses concerning § 1 or occasional mention is made of all or at least the most important things in the whole Mosaical Oeconomy and state of the Church and Worship of God therein under the Old Testament Yea there is nothing material from the call of Abraham unto the utmost issue of God's dispensations towards his posterity that is omitted by him And if we have not a previous acquaintance with these things which he supposed in them to whom he wrote much darkness and many mistakes must needs attend us in the consideration of what he treateth on and the ends which he proposeth unto himself Now because it will no way be expedient every time the mention of them doth occur or allusion is made unto them to insist upon them as first instituted I thought meet in the close of these Prolegomena to present the Reader with a brief Scheme and delineation of the whole Mosaical Oeconomy as also of those other previous concernments of the Church in the posterity of Abraham which by the Apostle in this Epistle we are called and directed unto And they are these that follow 1. The call and obedience of Abraham chap. 11. v. 8 9 10 11 12 13 14 15 16 17. 2. The institution and observation of the Passover chap. 11. v. 28. 3. The giving of the Law chap. 1. v. 1. chap. 2. v. 1. chap. 12. v. 18 19 20 21 25 26. 4. The sanction of the Law in Promises and Penalties chap. 2. v. 2 21.
who were the Persons who were spoken unto in these last dayes TO VS That is the members of the Judaical Church who lived in the dayes of the Personal Ministry of Christ and afterwards under the preaching of the Gospel unto that day Chap. 2.3 The Jews of those dayes were very apt to think that if they had lived in the times of the former Prophets and had heard them delivering their message from God they would have received it with a cheerful obedience their only unhappiness they thought was that they were born out of due time as to prophetical Revelations This is intimated of them Mat. 23.30 The Apostle meeting with this perswasion in them minds them that in the Revelation of the Gospel God had spoken to themselves the things they so much desired not questioning but that thereon they should believe and obey If this word then they attend not unto they must needs be self-condemned Again that care and love which God manifested towards them in speaking immediately unto them required the same obedience especially considering the manner of it so far excelling that which before he had used towards the Fathers of which afterwards And these are two instances of the Comparison instituted relating unto Times and Persons The next difference respects the manner of these several Revelations of the will of God and that in two particulars For 1. The former was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divers parts one after the other The branch of the Antithesis that should answer hereunto is not expressed but implyed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts and so consequently at sundry times The gradual discovery of the mind and will of God by the addition of one thing after another at several seasons as the Church could bear the light of them and as it was subserving unto his main design of reserving all preheminence to the Messiah is that which is intended in this Expression How all this is argumentative to the Apostles purpose will instantly appear Take the expression absolutely to denote the whole progress of divine Revelation from the beginning of the world and it comprizeth four principal parts or degrees with those that were subservient unto them The First of these was made to Adam in the Promise of the seed which was the principle of faith and Obedience to the Fathers before the Flood and unto this were subservient all the consequent particular Revelations made to Seth Enosh Enoch Lamech and others before the Flood The Second to Noah after the Flood in the Renewall of the Covenant and establishing of the Church in his family Gen. 8.21 Chap. 9.9 10. whereunto were subservient the Revelations made to Melchisedech Gen. 14.18 and others before the calling of Abraham The Third to Abraham in the restriction of the Promise to his seed and fuller illustration of the nature of it Gen. 12.1 2 3 4. Chap. 15.11 12. 17.1 2. Confirmed in the Revelations made to Isaac Gen. 26.24 Jacob Gen. 49. Joseph Heb. 11.22 and others of their Posterity The fourth to Moses in the giving of the Law and erection of the Judaical Church in the Wilderness unto which there were three principal heads of subservient Revelations 1. To David which was peculiarly designed to perfect the Revelation of the will of God concerning the Old Testament-Worship in those things that their Wilderness condition was not capable of 1 Chron. 23.25 26 27 28. Chap. 28.11 12 13 14 15 16 17 18 19. To him we may joyn Solomon with the rest of the Prophets of their dayes 2. To the Prophets after the division of the Kingdom unto the Captivity and dureing the Captivity to whom pleading with the people about their defection by Sin and false Worship was peculiar 3. To Ezra with the Prophets that assisted in the Reformation of the Church after its return from Babylon who in an especial manner excited the people to an expectation of the coming of the Messiah These were the principal parts and degrees of the Revelation of the will of God from the foundation of the world until the coming of Christ in his fore-runner John the Baptist. And all this I have fully handled and unfolded in my Discourse of the rise nature and progress of Scripture Divinity or Theology But as I shewed before if we attend unto the special intention of the Apostle we must take in the date of these Revelations and begin with that to Moses adding to it those other subservient ones mentioned peculiar to the Judaical Church which taught and confirmed the Worship that was established amongst them This then is that which in this word the Apostle minds the Hebrews of namely that the will of God concerning his Worship and our obedience was not formerly revealed all at once to his Church by Moses or any other but by several parts and degrees by new additions of Light as in his infinite Wisdom and Care he saw meet The close and last hand was not to be put unto this work before the coming of the Messiah He they all acknowledged was to reveal the whole Counsel of God John 4.25 after that his way had been prepared by the coming of Elias Mal. 4 until when they were to attend to the Law of Moses with those Expositions of it which they had received v. 4 5. That was the time appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal compleat and finish Vision and Prophet as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seal up sin or as we render it to make an end of sin or the Controversie about it which had held long agitation by Sacrifices that could never put an end to that quarrel Heb. 10.1 2 14. Now in this very first word of his Epistle doth the Apostle clearly convince the Hebrews of their mistake in their obstinate adherence unto Mosaical Institutions It is as if he had bidden them consider the way whereby God revealed his will to the Church hitherto Hath it not been by parts and degrees Hath he at any time shut up the Progress of Revelation Hath he not alwayes kept the Church in expectation of new Revelations of his mind and will did he ever declare that he would add no more unto what he had commanded or make no alteration in what he had instituted What he had revealed was to be observed Deut. 27.29 and when he had revealed it but untill he declare that he will add no more it is folly to account what is already done absolutely compleat and immutable Therefore Moses when he had finished all his work in the Lords house tells the Church that God would raise up another Prophet like him that is who should reveal new Laws and Institutions as he had done whom they were to hear and obey on the penalty of utter extermination Deut. 18.18 And this discovers the obstinacy of the Modern Jews who from the dayes of Maimonides who
and that by it to declare his rule even over his enemies and to make his people those given unto him willing and obedient v. 3. The inheritance given by the Father unto Christ being wholly in the possession of another it became him to take it out of the Vsurpers hand and deliver it up to him whose right it was and this he did and doth by the Revelation of his mind in the preaching of the Word Col. 1.12 13. And from these considerations it is that 4. The whole Revelation and Dispensation of the will of God in and by the Word is as was said eminently appropriated unto the Father Eternal life the counsel the purpose ways means and procurer of it was with the Father and was manifested to us by the word of truth 1 Joh. 1.1 2. And it is the Father that is his will mind purpose grace love that the Son declares Joh. 1.18 in which work he speaks nothing but what he heard from and was taught by the Father Joh. 8.28 And thence he says the doctrine is not mine that is principally and originally but his that sent me Joh. 7.16 And the Gospel is called the Gospel of the glory of the blessed God 1 Tim. 1.11 which is a periphrasis of the Person of the Father who is the Father of glory Ephes. 1.17 And we might also declare that the great work of making this Gospel effectual on the minds of men doth peculiarly belong unto the Father which he accomplisheth by his Spirit 2 Cor. 3.18 c. 4.6 But that is not our present business Thus the Revelation of events that should befall the Church to the end of the world that Christ signified by his Angel unto John was first given him of the Father Revel 1.1 And therefore though all declarations of God and his will from the foundation of the world were made by the Son the second Person of the Trinity and his Spirit speaking in the Prophets 1 Pet. 1.11 12 13. yet as it was not by him immediately no more was it as absolutely so but as the great Angel and Messenger of the Covenant by the will and appointment of the Father And therefore the very Dispensers of the Gospel are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to treat as Embassadours about the business of Christ with men in the name of God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle as if God the Father exhorted in and by us 2 Cor. 5.20 For to him doth this whole work principally relate And from the appropriating of this work originally and principally to the Father there are three things that are particularly intimated unto us 1. The Authority that is to be considered in it the Father is the Original of all power and Authority of him the whole Family of Heaven and Earth is named Ephes. 3.15 He is the Father of the whole Family from whom Christ himself receives all his Power and Authority as Mediator Mat. 28.18 which when his work is accomplished he he shall give up again into his hand 1 Cor. 15.28 He sent him into the world set him over his house gave him command unto his work The very name and Title of Father carries Authority along with it Mal. 1.6 And in the disposal of the Church in respect of this paternal power doth the Son affirm that the Father is greater than he Joh. 14.28 And runs up the contempt of the word in the preaching of it by his Messengers into a contempt of this Authority of the Father he that refuseth you refuseth me he that refuseth me refuseth him that sent me The Revelation then and dispensation of the mind and will of God in the word is to be considered as an act of Supream Soveraign Authority requiring all subjection of Soul and Conscience in the receiving of it It is the Father of the Family that speaks in this word he that hath all power and Authority essentially in him over the souls and eternal conditions of them to whom he speaks And what holy reverence humility and universal subjection of soul to the word this in a particular manner requires is easie to be apprehended 2. There is also Love In the Oeconomy of the blessed Trinity about the work of our Salvation that which is eminently and in an especial manner ascribed unto the Father is Love as hath been at large elsewhere shewed 1 Joh. 4.9 10 16. God that is the Father saith he is Love And how he exerts that property of his nature in the work of our Salvation by Christ he there shews at large So Joh. 3.16 Rom. 5.7 8. To be Love full of Love to be the especial spring of all fruits of Love is peculiar to him as the Father And from Love it is that he makes the Revelation of his Will whereof we speak Deut. 7.8 c. 33.3 Psal. 147.19 20. 2 Cor. 5.18 19. It was out of infinite Love mercy and compassion that God would at all reveal his Mind and Will unto sinners He might for ever have locked up the treasures of his Wisdom and Prudence wherein he abounds towards us in his word in his own eternal breast He might have left all the Sons of men unto that woful darkness whereunto by Sin they had cast themselves and kept them under the chains and power of it with the Angels that sinned before them unto the judgement of the great dâ—y But it was from infinite Love that he made this condescension to reveal himself and his Will unto us This mixture of Authority and Love which is the spring of the Revelation of the Will of God unto us requires all readiness willingness and chearfulness in the receipt of it and subâ—ission unto it Besides these also 3. There is Care eminently seen in it The great Care of the Church is in and on the Father He is the Husbandman that takes Care of the Vine and Vineyard Joh. 15.1 2. And thence our Saviour who had a delegated Care of his people commends them to the Father Joh. 17. as to whom the Care of them did principally and originally belong Care is proper to a Father as such to God as a Father Care is inseparable from paternal Love And this also is to be considered in the Revelation of the Will of God What directions from these Considerations may be taken for the use both of them that dispense the word and of those whose duty it is to attend unto the dispensation of it shall only be marked in our passage For the Dispensers of the Word Let them 1. Take heed of pursuing that work negligently which hath its spring in the Authority Love and Care of God See 1 Tim. 4.13 14 15 16. 2. Know to whom to look for supportment help ability and encouragement in their work Ephes. 6.19 20. And 3. Not be discouraged whatever opposition they meet with in the discharge of their duty considering whose work they have in hand 2 Cor. 4.15 16. 4. Know how they ought to dispense the
hereafter finally judge them Wherein he suffers them in his Holiness and Wisdom to act in Temptations Seductions Persecutions he bounds and limits their Rage malice actings orders and disposes the Events of them to his own holy and righteous ends and keeps them under chains for the Judgement of the last day when for the full manifestation of his Dominion over them he will cause the meanest of his servants to set their feet on the necks of these conquered Kings and to joyn with himself in sentencing them unto eternal ruine 1 Cor. 6.3 which they shall be cast into by him Rev. 19. 2. The Ends of this Lordship of Christ are various as 1. His own Glory Psal. 110.1 2. Churches safety Mat. 16.18 Revel 12.7 8 9. And 3. Exercise for their Good 1. By Temptation 1 Pet. 5.8 9 10. And 2. Persecution Rev. 2.10 Chap. 12.10 both which he directs regulates and bounds unto their eternal Advantage 4. The exercising of his Wrath and vengeance upon his stubborn enemies whom these slaveâ— and vassals to his righteous power seduce blind harden provoke ruine and destroy Revel 12.15 Ch. 16.13 14. Psalm 106. And how much of the peace safety and consolation of Believers lyes wrapt up in this part of the Dominion of Christ were easie to demonstrate as also that Faiths improvement of it in every condition is the greatest part of our Wisdom in our pilgrimage III. All Mankind the second sort of Intellectual Creatures or Rational subsistencies belong to the Lordship and Dominion of Christ. All Mankind was in the power of God as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one mass or Lump out of which all Individuals are made and framed Rom. 9.21 Some to honour some to dishonour the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not denoting the same substance but one common condition and the making of the Individuals is not by Temporal Creation but Eternal Designation So that all mankind made out of nothing and out of the same condition destined to several Ends for the glory of God are branched into two sorts Elect or vessels from the common mass unto Honour and Reprobates or vessels from the common mass unto dishonour As such they were typed by Jacob and Esau Rom. 9.11 12. and are expressed under that distribution 1 Thess. 5.9 Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginning being chosen to salvation 2 Thess. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.4 before the foundation of the world Rom. 8.29 Chap. 11.5 Matth. 20.16 2 Tim. 2.10 Revel 21.27 Others are appointed to the day of evil Prov. 16.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old fore-ordained to condemnation Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to be destroyed 2 Pet. 2.12 See Rom. 9.22 Chap. 11.7 Revel 20.15 Both these sorts or all Mankind is the Lordship of Christ extended to and to each of them respectively 1. He is Lord over all flesh Joh. 17.2 both living and dead Rom. 14.9 Phil. 2.9 10. 2. Particularly he is Lord over all the Elect And besides the general foundation of the Equity of his Authority and power in his Divine Nature and Creation of all things the Grant of the Father unto him as Mediator to be their Lord is founded in other especial Acts both of Father and Son For 1. They were given unto him from Eternity in design and by compact that they should be his peculiar portion and he their Saviour Joh. 17.2 Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh over which he hath Authority there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an universality of them whom the Father gave him in a special manner Of whom he sayes thine they were and thou gavest them unto me v. 6. Acts 18.10 They are a portion given him to save Joh. 9.39 of â—hich he takes the Care as Jacob did of the Sheep of Laban when he served him for a â—â—se Gen. 31.30 40. See Prov. 8.30 This was an Act of the Will of the Father in the Eternal Covenant of the Mediator whereof elsewhere 2. His Grant is strengthened by Redemption Purchase and Acquisition This was the condition of the former Grant Isa. 53.10 11 12. which was made good by him so that his Lordship is frequently asserted on this very account 1 Cor. 6.10 1 Pet. 1.18 19. 1 Tim. 3.6 Joh. 10.15 Eph. 5.25 26 27. Rev. 5.9 Joh. 11.52 And this purchase of Christ is peculiar to them so given him of the Father in the Covenant of the Mediator as 1. Proceeding from his especial and greatest Love Joh. 15.17 Rom. 5.8 1 Joh. 3.16 Chap. 4.9 10. Acts 20.28 Rom. 8.32 And 2. Being accompanied with a purchase for them which they shall certainly enjoy and that of Grace and Glory Acts 20.28 Eph. 1.14 Acts 2.36 Phil. 1.29 Heb. 9.12 15. And indeed the Controversie about the deâ—th of Christ is not primarily about its Extent but its Efficacy and Fruits in respect of them for whom he dyed 3. These thus given him of the Father and redeemed by him are of two sorts 1. Such as are actually called to faith in him and Union with him These are further become his upon many other especial accounts They are his in all Relations of Subjection his Children Servants Brethren Disciples Subjects his House his Spouse He stands towards them in all Relations of Authority is their Father Master Elder Brother Teacher King Lord Ruler Judge Husband Ruling in them by his Spirit and Grace over them by his Laws in his Word preserving them by his power chastening them in his Care and Love feeding them out of his stores trying them and delivering them in his Wisdom Bearing with their miscarriages in his Patience and taking them for his portion lot and inheritance in his Providence raising them at the last day taking them to himself in Glory every way avouching them to be his and himself to be their Lord and Master 2. Some of them are alwayes uncalled and shall be so untill the whole number of them be compleated and filled But before they belong on the former accounts unto his Lot Care and Rule John 10.6 They are already his sheep by grant and purchase though not yet really so by Grace and Holiness They are not yet his by present Obediential Subjection but they are his by Eternal Designation and reall Acquisition Now the power that the Lord Jesus hath over this sort of Mankind is Vniversal unlimited absolute and exclusive of all other power over them as unto the things peculiarly belonging unto his Kingdom He is their King Judge Law-giver and in things of God purely Spiritual and Evangelical other they have none It is true he takes them not out of the world and therefore as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of this life things of the world they are subject to the Laws and Rulers of the world but as unto the things of God he is the only Law-giver who is able to kill and make alive But the nature and ends of the Lordship of Christ over the Elect
2.9 3. Of Grace in his Humane Nature Joh. 1.14 Chap. 3.34 Luke 2.52 Chap. 4.1 4. An Authoritative fulness to communicate of it unto others that is the fulness here intended For it is in him as the head of the Church v. 18. so as that from him or that fulness which it pleased the Father to entrust him withall believers might receive grace for grace Joh. 1.16 17. Thus he testifies that all things are delivered to him of the Father Matth. 11.27 put into his power and possession And they are the things he there intends on the account whereof he invites sinners weary and laden to come unto him v. 28. That is all Mercy and Grace which are the things that burdened sinners need and look after The same is testified Joh. 3.35 36. and fully Joh. 16.15 All things that the Father hath are mine Joh. 16.19 All the Grace and Mercy that are in the Heart of God as a Father to bestow upon his Children they are all given into the hand of Christ and are his or part of his Inheritance In particular 1. All Pardoning Grace for the Acceptance of our Persons and Forgiveness of our sins is his he is the Lord of it Acts 5.31 He is made a Prince and a Saviour to give repentance and the forgiveness of sins Forgiveness of sin is wholly given unto him as to the Administration of it nor doth any one receive it but out of his stores And what is the Dominion of ten thousands of worlds in comparison of this Inheritance Sure he shall be my God and King who hath all forgiveness at his disposal All that this World can do or give is a thousand times lighter than the dust of the ballance if compared with these good things of the Kingdom of Christ. 2. All Regenerating quickning sanctifying assisting Grace is his 1. Joh. 5.21 He quickneth whom he pleaseth He walks among dead souls and sayes to whom he will Live And 2. He sanctifies by his Spirit whom he pleaseth Joh. 4.14 All the living waters of saving Grace are committed to him and he invites men unto them freely Cant. 5.1 Isa. 55.1 Rev. 21. And 3. All Grace actually assisting us unto any duty is his also for without him we can do nothing Joh. 15.5 for it is he alone that gives out suitable help at the time of need Heb. 4.16 No man was ever quickned purified or strengthened but by him nor can any dram of this Grace be obtained but out of his Treasures Those who pretend to stores of it in their own wills are so far Antichrists 3. The Grace of our Preservation in our Acceptation with God and Obedience unto him is solely his Joh. 10.28 And so also 4. Are all the blessed and gracious Priviledges whereof we are made partakers in our Adoption Joh. 1.12 Heb. 3.6 He is so Lord over the whole House and family of God as to have the whole inheritance in his power and the absolute disposal of all the good things belonging unto it These are the Riches and Treasure of the Kingdom of Christ the good things of his House the Revenues of his Dominion The Mass of this Treasure that lyes by him is infinite the stores of it are inexhaustible and he is ready free gracious and bountiful in his Communications of them to all the Subjects of his Dominion This part of his Heirship extends unto 1. All the Grace and Mercy that the Father could find in his own gracious Heart to bestow when he was full of Counsels of Love and designed to exalt himself by the way of Grace Ephes. 1.6 2. To all the Grace and Mercy which he himself could purchase by the Effusion of his Blood Heb. 9.14 Eph. 1.13 and indeed these are commensurate if things in respect of us altogether boundless may be said to be commensurate 3. All that Grace which hath saved the World of Sinners which are already in the enjoyment of God and that shall effectually save all that come to God by him 4. All that Grace which in the Promises of it in the Old Testament is set out by all that is rich precious glorious all that is eminent in the whole Creation of God and in the New is called Treasures unsearchable Riches and exceeding Excellency which being communicated by him to all the subjects of his Kingdom makes every one of them richer than all the Potentates of the earth who have no interest in him The especial Foundation of all this Trust is in an eminent manner expressed Esay 53.10 11 12. His suffering for the sins of all those to whom he intends to communicate of this his fulness according to the will of God and the Purchase he made in his death according to the tenour of the Covenant of the Mediator makes it just and righteous that he should enjoy this part of his Inheritance Heb. 2.17 chap. 9.12 The Father says unto him Seest thou these poor wretched Creatures that lie perishing in their bloud and under the curse They had once my Image gloriously enstamped on them and were every way meet for my service but behold the Misery that is come upon them by their sin and rebellion sentence is gone forth against them upon their sin and they want nothing to shut them up under Everlasting Ruine but the Execution of it Wilt thou undertake for to be their Saviour and Deliverer to save them from their sins and the wrath to come Wilt thou make thy Soul an Offering for their sins and lay down thy Life a Ransome for them Hast thou Love enough to wash them in thy own Blood in a Nature to be taken of them Being obedient therein unto death the death of the Cross Whereunto he replies I am content to do thy Will and will undertake this work and that with joy and delight Lo I come for that purpose my delight is with these sons men Psal. 40.8 Prov. 8.31 What they have taken I will pay What is due from them let it be required at my hand I am ready to undergo Wrath and curse for them and to pour out my soul unto death It shall be saith the Father as thou hast spoken and thou shalt see of the travel of thy soul and be satisfied I will give thee for a Covenant and a Leader unto them and thou shalt be the Captain of their salvation To this end take into thy power and disposal all the Treasures of Heaven all Mercy and Grace to give out unto them for whom thou hast undertaken Behold here are unsearchable hidden Treasures not of many Generations but laid up from Eternity take all these Riches into thy power and at thy disposal shall they be for ever This is the noble peculiar foundation of this part of the Inheritance of Christ. From what hath been spoken the Rule also whereby the Lord Christ proccedeth in disposing these Treasures to the sons of men is made evident Though he hath all Grace committed unto him yet he bestowes not
his shoulders under that Burden which none else could bear when all lay in a desperate condition Secondly The greatness of this delivery it is from Wrath and Curse and Vengeance Eternal Not from a Trouble or Danger of a few dayes continuance not from a momentary suffering but from Everlasting Wrath under the curse of God and power of Satan in the execution of it which necessarily attend sin and sinners And Thirdly The Way whereby he did it not by his word whereby he made the world not by his Power whereby he sustains and rules the things that he hath made not by paying a price of corruptible things not by revealing a way unto us only whereby we our selves might escape that condition wherein we were as some foolishly imagine but by the sacrifice of himself making his soul an Offering for sin and offering up himself unto God through the Eternal Spirit by laying down his Life for us and greater love can no man manifest than by so doing And Fourthly The Infinite Condescension that he used to put himself into that condition wherein by himself he might purge our sins For to this purpose when he was in the form of God he emptied himself of his Glory made himself of no account was made flesh took on him the form of a servant that he might be obedient unto death the death of the Cross. And Fifthly The End of his undertaking for us which was the bringing of us unto God into his Love and Favour here and the Eternal Enjoyment of him hereafter All these things I say doth the Scripture insist frequently and largely upon to set forth the Excellency of the Love of Christ to render it admirable and amiable unto us And these things should we lay up in our Hearts and continually ponder them that we may give due Acceptance and entertainment to this wonderful Love of the Son of God THe Apostle having thus asserted in general the Sacerdotal Office of Christ and the Sacrifice that he offered with the End of it because that could not be done without the greatest Dejection Humiliation and Abasement of the Son that we may not conceive that he was left in or doth yet abide under the same Condition adds the blessed Event and Consequent of his great work and undertaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sate down on the right hand of the Majesty on High These words we have already opened as to their sense and importance The design and meaning of the Holy Ghost in them is nextly to be considered The things to be enquired after to this End are First The scope of the Apostle in these words Secondly The manner of his expressing his intendment and the particulars therein intended Thirdly What he related unto in the Mosaical Oeconomy whereby he strengthened the Argument which he had in hand Two things the Apostle in general designs in these words First That the Lord Christ undertaking to purge our sins did by the one offering of himself perfectly effect it so discharging the whole work of his Priesthood as to the making Attonement for sinners This the blessed issue of his undertaking doth demonstrate Immediately upon his work he entered into the Glorious Condition here expressed a signal pledge and Evidence that his Work was perfected and that God was fully satisfied and well pleased with what he had done Secondly The blessed and Glorious Condition of the Lord Jesus after his Humiliation is expressed in these words His Spirit did of old signifie both his sufferings and the Glory that should follow 1 Pet. 1.11 as himself interpreted the Scriptures unto his Disciples Luke 24.26 And this upon the close of his work he requested as due unto him upon Compact and Promise John 17.5 These are the things in general designed by the Apostle in these words Secondly The Manner of his Expression of the Glory and blessed Condition of the Son of God after his purging our sins and what is particularly intimated therein is to be considered Some mistakes or groundless curiosities must first be removed and then the real importance of the words declared Some contend that the Left Hand of old was most honourable so that the placing of Christ at the Right Hand of God as it denotes his Honour and Glory so also an inferiority unto the Father To this purpose they produce some sayings out of some antient Writers among the Heathen giving the preference of place or dignity unto the Left Hand As these sayings are made use of by the Romanists to answer an Objection of very little moment against Peters Supremacy taken from some antient Episcopal Seals wherein the figure of Paul was placed on the Right Hand of that of Peter But this conjecture may be easily disproved by Testimonies innumerable out of approved Authors among the Gentiles And in Scripture the Right Hand doth constantly denote Dignity and Preheminence The instance of Jacobs blessing Josephs Children testifies also the constant usage of those antient times from the intimation of nature it self Gen. 48.17 18 19. And the disposal of the Sheep and Goats at the last day to the Right hand and Left gives the Priviledge to the former So Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand place denoteth a quality of dignity And Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he would have signified any lessening or diminution he would not have said sit on my Right Hand but on my Left So that it is Honour and Glory which is signified by this Expression and that only Some granting the Right Hand to denote the most honourable place enquire whither this be spoken in reference unto God the Father himself or unto others that do or may be supposed to sit on his left hand For the first sense contends Maldonate on Matth. 16.19 For saith he though it be impossible that the Son in absolute or Essential Glory should be preferred before or above the Father yet as to his immediate Rule over the Church he may more shew forth his Power and Glory in the Rule and Government of all things Others contend that it is spoken with respect unto sitting at the left hand above which this is preferred But this whole enquiry is both curious and groundless For First Though sitting at the Right Hand be a token of great Glory and Dignity yet as the Apostle speaks in this very case it is manifest that he is excepted who put all things under him 1 Cor. 15.27 He who thus exalted him over all at his right hand is excepted and Secondly Here is no comparison at all or regard to sitting on the left hand nor is there so where ever that expression is used but only the Glory of Christ the Mediator is absolutely declared And this may be cleared by other instances Solomon placed his Mother when she came unto him on his Right Hand a token of exceeding Honour but he himself sate down on the Throne of the Kingdom 1 Kings 2.19 The Church is said
and consequently to be preferred above them do not at all prove that Solomon of whom they were spoken meerly as he was a Type should be esteemed to be preferred above all Angels seeing he did only represent him who was so and had these words spoken unto him not absolutely but with respect unto that Representation And this removes the fourth Objection made in the behalf of the first Interpretation excluding Solomon from being at all intended in the Prophecy for what was spoken of him as a Type required not a full accomplishment in his own person but only that he should represent him who was principally intended 5. That there is a two-fold Perpetuity mentioned in the Scripture the one limited and relative the other absolute and both these are applied unto the Kingdom of David First there was a Perpetuity promised unto him and his Posterity in the Kingdom as of the Priesthood to Aaron that is a limited perpetuity namely during the continuance of the typical state and condition of that People whilst they continued the Rule by right belonged unto the House of David There was also an absolute perpetuity promised to the Kingdom of David to be made good only in the Kingdom and Rule of the Messiah and both these kinds of Perpetuity are expressed in the same words giving their sense according as they are applied If applied to the successors of David as his Kingdom was a Type of that of Christ they denote the limited Perpetuity before mentioned as that which respected an Adjunct of the Typical state of that People that was to be regulated by it and commensurate unto it but as they were referred to the Kingdom of Christ represented in the other so an Absolute Perpetuity is expressed in them And this takes away the third Reason excluding Solomon from being intended in these words the Perpetuity promised being unto him limited and bounded These considerations being premised I say the words insisted on by the Apostle I will be unto him a Father and he shall be unto me a son belonged first and nextly unto Solomon denoting that fatherly Love Care and Protection that God would afford unto him in his Kingdom so far forth as Christ was represented by him therein which requires not that they must absolutely and in all just consequences from them belong unto the person of Solomon principally therefore they intend Christ himself expressing that eternal unchangeable Love which the Father bore unto him grounded on the Relation of Father and Son The Jews I confess of all others do see least of Typicalness in Solomon But the reason of it is because that his sin was the Occasion of ruining their carnal earthly Glory and Wealth which things alone they lust after But the thing was doubtless confessed by the Church of old with whom Paul had to do and therefore we see that the Writer of the Book of the Chronicles written after the return of the People from their Captivity when Solomon's line was failed and Zerubbabel of the house of Nathan was Governour amongst them yet records again this Promise as that which looked forward and was yet to receive its full accomplishment in the Lord Christ. And some of the Rabbins themselves tell us that Solomâ—â— because of his sin had only the name of peace God stirring up Adversaries against him the thing it self is to be looked for under Messiah Ben-david The allegation of these words by the Apostle being thus fully and at large vindicated I shall now briefly enquire into the sense and meaning of the words themselves It was before observed that they are not produced by the Apostle to prove the Natural Sonship of Jesus Christ nor do they signifie it nor were they urged by him to confirm directly and immediately that he is more excellent than the Angels of whom there is nothing spoken in them nor in the place from whence they are taken But the Apostle insists on this testimony meerly in confirmation of his former Argument for the preheminence of the Son above Angels taken from that more excellent Name which he obtained by inheritance which being the Name of the Son of God he hereby proves that indeed he was so called by God himself Thus then do these words confirm the intention of the Apostle For to which of the Angels said God at any time I will be to him a Father and he shall be to me a Son The words contain a great and signal priviledge they are spoken unto and concerning the Messiah and neither they nor any thing equivalent unto them were ever spoken of any Angel especially the Name of the Son of God so emphatically and in way of distinction from all others was never assigned unto any of them And this as hath been already shewed proves an Eminency and Preheminence in him above all that the Angels attain unto All this I say follows from the peculiar signal Appropriation of the Name of the Son of God unto him and his especial Relation unto God therein expressed Briefly we may adjoyn the intention of the words as in themselves considered and so complete the Exposition of them Now God promiseth in them to be unto the Lord Christ as exalted into his Throne a Father in love care power to protect and carry him on in his Rule unto the end of the world And therefore upon his Ascension he says that he went unto his God and Father Joh. 20.17 And he rules in the Name and Majesty of God Mic. 5.4 This is the importance of the words they intend not the Eternal and Natural Relation that is between the Father and Son which neither is nor can be the subject of any Promise but the Paternal care of God over Christ in his Kingdom and the dearness of Christ himself unto him If it be asked on what account God would thus be a Father unto Jesus Christ in this peculiar manner it must be answered that the radical fundamental cause of it lay in the Relation that was between them from his Eternal Generation but he manifested himself to be his Father and engaged to deal with him in the love and care of a Father as he had accomplished his work of Mediation on the Earth and was exalted unto his Throne and Rule in Heaven And this is the first Argument of the Apostle whereby he proves that the Son as the Revealer of the Mind and Will of God in the Gospel is made more excellent than the Angels whose Glory was a refuge to the Jews in their adherance to Legal Rites and Administrations even because they were given unto them by the Disposition of Angels According unto our proposed method we must in our progress draw hence also some Instructions for our own use and edification As 1. Every thing in the Scripture is instructive The Apostles arguing in this place is not so much from the thing spoken as from the manner wherein it is spoken even that also is highly Mysterious So are
all the concernments of it Nothing is in it needless nothing useless Men sometimes perplex themselves to find out the suitableness of some Testimonies produced out of the Old Testament unto the confirmation of things and Doctrines in the New by the Pen-men of the holy Ghost when all the difficulty ariseth from a fond conceit that they can apprehend the depth and breadth of the Wisdom that is laid up in any one Text of Scripture when the Holy Ghost may have a principal aim at those things which they are not able to dive into Every letter and tittle of it is teaching and every thing that relates unto it is instructive in the Mind of God And it must be so because 1. It proceeds from infinite Wisdom which hath put an impress of it self upon it and filled all its capacitie with its blessed effects In the whole Frame Structure and Order of it in the Sense Words Coherence Expression it is filled with Wisdom which makes the Commandment exceeding broad and large so that there is no absolute comprehension of it in this life We cannot perfectly trace the foot-steps of infinite Wisdom nor find out all the Effects and characters of it that it hath left upon the Word The whole Scripture is full of Wisdom as the Sea is of Water which fills and covers all the parts of it And 2. Because it was to be very Comprehensive It was to contain directly or by consequence one way or other the whole Revelation of God unto us and all our Duty unto him both which are marvelous great large and various Now this could not have been done in so narrow a room but that every Part of it and all the Concernment of it with its whole Order were to be filled with Mysteries and Expressions or intimations of the Mind and Will of God It could not hence be that any thing superfluous should be put into it or any thing be in it that should not relate to Teaching and Instruction 3. It is that which God hath given unto his servants for their continual Exercise day and night in this world And in their enquiry into it he requires of them their utmost Diligence and endeavours This being assigned for their Duty it was convenient unto Divine Wisdom and Goodness to find them blessed and useful work in the whole Scripture to exercise themselves about That every where they might meet with that which might satisfie their Enquiry and answer their Industry There shall never be any Time or Strength lost or mispent that is laid out according to the Mind of God in and about his Word The matter the Words the Order the Contexture of them the Scope Design and aim of the Holy Ghost in them all and every one of them may well take up the utmost of our Diligence are all divine Nothing is empty unfurnished or unprepared for our spiritual use advantage and benefit Let us then learn hence 1. To admire and as one said of old to adore the fulness of the Scripture or of the Wisdom of God in it it is all full of Divine Wisdom and calls for our Reverence in the Consideration of it And indeed a constant Awe of the Majesty Authority and Holiness of God in his word is the only teachable frame Proud and careless spirits see nothing of Heaven or Divinity in the Word but the humble are made wise in it 2. To stir up and exercise our Faith and Diligence to the utmost in our study and search of the Scripture It is an endless store-house a bottomless Treasure of Divine Truth Gold is in every sand All the wise men in the world may every one for himself learn somewhat out of every Word of it and yet leave enough still behind them for the Instruction of all those that shall come after them The fountains and springs of Wisdom in it are endless and will never be dry We may have much truth and power out of a word sometimes enough but never All that is in it There will still be enough remaining to exercise and refresh us anew for ever So that we may attain a True sâ—nse but we can never attain the full sense of any Place we can never exhaust the whole impress of infinite Wisdom that is on the Word And how should this stir us up to be meditating in it day and night and many the like inferences may hence be taken Learn also 2. That it is lawful to draw consequences from Scripture Assertions and such consequences rightly deduced are infaliibly true and de fide Thus from the Name given unto Christ the Apostle deduceth by just consequence his Exaltation and Preheminence above Angels Nothing will rightly follow from Truth but what is so also and that of the same nature with the Truth from whence it is derived So that whatever by just consequence is drawn from the Word of God is it self also the Word of God and of Truth infallible And to deprive the Church of this liberty in the interpretation of the Word is to deprive it of the chiefest benefit intended by it This is that on which the whole Ordinance of Preaching is founded which makes that which is derived out of the Word to have the Power Authority and Efficacy of the Word accompanying it Thus though it be the proper Work and Effect of the Word of God to quicken regenerate sanctifie and purifie the Elect and the Word primarily and directly is only that which is written in the Scriptures yet we find all these effâ—cts produced in and by the preaching of the Word when perhaps not one sentence of the Scripture is verbatim repeated And the Reason hereof is because whatsoever is directly deduced and delivered according to the Mind and Appointment of God from the Word is the Word of God and hath the Power Authority and Efficacy of the Word accompanying of it 3. The Declaration of Christ to be the Son of God is the Care and Work of the Father He said it he recorded it he revealed it This indeed is to be made known by the Preaching of the Gospel but that it shall be done the Father hath taken the care upon himself It is the design of the Father in all things to glorifie the Son that all men may honour him even as they honour the Father This cannot be done without the Declaration of that Glory which he had with him before the world was that is the Glory of his Eternal Sonship This he will therefore make known and maintain in the world 4. God the Father is perpetually present with the Lord Christ in Love Care and power in the Administration of his Office as he is Mediator Head and King of the Church He hath taken upon himself to stand by him to own him to effect every thing that is needfull unto the Establishment of his Throne the enlargement of his Kingdom and the Ruine and Destruction of his Enemies And this he will assuredly do to the
Administration thereof is very righteous equal and reasonable What can be farther desired to render it so or to provoke us unto it 2. That the condemnation of those that refuse the Reign of Christ over them that will not yield obedience unto his Laws is most just and righteous On these accounts will their mouthes be stopped for ever when he comes to deal with them who know not God and obey not the Gospel 3. It is our wisdom to content our selves with the Laws of Christ in things that belong unto his Kingdom They alone as we have seen have those properties which make our obedience useful or profitable what-ever we do else in reference unto the same end with them is needless and fruitless drudging V. The righteous Administrations of the Lord Christ in his Government proceed all from his own habitual righteousness and love thereunto See this declared by the Prophet Isa. 11. v. 1 2 3 4 5 6 7. VI. God is a God in especial covenant with the Lord Christ as he is the Mediator God thy God Of this Covenant I have treated largely else-where and therefore shall not here insist upon it VII The collation of the Spirit on the Lord Christ and his glorious Exaltation are the peculiar works of God the Father God thy God hath anointed thee It was God the Father who designed and appointed him unto his work who actually sent him and set him forth in the fulness of time and therefore on him was it incumbent both to furnish him unto his work and to crown him upon its performance And herein these several Acts partly Eternal partly Temporal are considerable 1. The ingagement of the Eternal Will Wisdom and Counsel of the Father with the Son about his work Prov. 8.22 23 30 31. Isa. 40.10 11 12. 2. His fore-ordination of his coming by an eternal free act of his will 1 Pet. 1.20 Act. 2.23 3. His Covenant with him to abide by him in the whole course of his work Isa. 49.6 7 8 9. chap. 50.7 8 9. 4. His Promise of him from the foundation of the world often reiterated and repeated Gen. 3.15 5. His actual Mission and sending of him in his Incarnation Zech. 2.8 9 10. 6. The exerting of his Almighty power unto that purpose and effect Luke 1.35 7. His giving of him command and commission for his work Joh. 10.18 Joh. 20.21 8. Furnishing him with all the gifts and graces of his Spirit to fit him and enable him unto his work Isa. 11.2 3. Isa. 61.1 2. Matth. 3.16 17. Joh. 1.32 33. Col. 1.19 9. Abiding by him in Care Love Power and Providence during the whole course of his Obedience and Ministry Isa. 49.2 8. 10. Speaking in him working by him and in both bearing witness unto him Heb. 1.1 Joh. 5.19 20 21 22 11. Giving him up unto death Rom. 8.32 Act. 2.23 12. Raising him from the dead 1 Pet. 1.21 Act. 2.24 13. Giving all Power Authority and Judgment unto him Joh. 5.22 Matth. 28.18 14. Exalting of him by his Assumption into heaven and glorious session at his right hand Act. 2.32 33. Phil. 2.9 10. 15. Giving him to be the Head over all unto the Church and subjecting all things under his feet Ephes. 1.20 21 22. 16. In all things crowning him with eternal glory and honour Joh. 17.5 Heb. 2.9 All these and sundry other particulars of the like nature are assigned unto the Father as part of his work in reference unto the Mediation of the Son And amongst them his Exaltation and Vnction with the Oil of gladness hath an eminent place And this are we taught that in this whole work we might see the Authority Counsel and Love of the Father that so our faith and hope through Jesus Christ might be in God who raised him up from the dead and gave him glory 1 Pet. 1.21 VIII The Lord Jesus Christ is singular in this Vnction This is that which the Apostle proves in sundry instances and by comparing him with others who in the most eminent manner were partakers of it And this we are in the consideration of as the particulars of it do occur Neither shall I at present farther insist on the ensuing Observations because I will not longer detain the Reader from the Context namely that IX All that serve God in the work of building the Church according to his appointment are anointed by his Spirit and shall be rewarded by his Power Dan. 12.3 X. The Disciples of Christ especially those who serve him in his Church faithfully are his companions in all his grace and glory Verse X XI XII IN the following Verses the Apostle by another illustrious Testimony taken out of Psal. 102. confirms his principal Assertion in the words ensuing Vers. 10 11 12. Vers. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the last verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one copy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And M.S.T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are the same in the Greek Bibles as in this place of the Apostle nor is there any foot-step of any other old Translation of them in the Psalm The Syriack differs little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no part of the testimony cited but serves only to the introduction of another v. 11. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pass away alluding to that of 2 Pet. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens shall pass away with a noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou abidest thou continuest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu stans es tu stas tu stabilis es and Thou standest thou art standing answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt roll them up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words Interpreters render variously though to the same purpose involves Boderianus roll them complicabis Tremelius fold them Duplicabis D' Dieu double them up And it is manifest that the Translator reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I doubt not but the same word was inserted into the Translation of the Psalm from this place of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art the same or thou art I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boderia Et tu sicut existens es and thou art as thou existest Tremel Tu autem sicut es cris But thâ—u shalt be as thou art Properly And thou as thou art art that is art the same The Translation of the Apostle in all things material answereth the Original in the Psalm v. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord is supplied out of the verse fore-going I said O my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old before it was that is 〈◊〉 〈◊〉
And they eternally rejoyce in the over-flowings of the Love and Grace of God taking care of all the concernments of the poorest and meanest of his servants 4. This is done that God may in an especial manner give glory and honour unto Jesus Christ thereby This is his will that all men should honour the Son as they honour the Father Joh. 5.23 He hath therefore raised him up and given him Honour and Glory and in particular exalted him far above the Angels putting them in subjection unto him as their Head Prince Ruler and Governour Ephes. 1. v. 21 22. Neither is it a shew of Glory or a titular Kingdom and Dominion that he hath given to Jesus Christ but a real and absolute Sovereignty wherein all things subject unto him are at his absolute disposal and therefore must the Angels themselves be at his service in the affairs of his Kingdom and so they acknowledge themselves to be and the fellow-servants of them that keep his testimonie Rev. 22.9 Now the Heart and Love of Jesus Christ is greatly upon that part of his Church and People which are labouring with Sin Affliction and Persecution here below Heb. 2.17 chap. 4.15 It is then greatly for his honour and glory which in all things the Father aimeth at Col. 1.18 19. that the glâ—rious Angels should be employed for the good and in the behalf of all his poor labouring Saints This honour is done to Jesus Christ in heaven when all the Attendants of the Throne of God do see that care that is taken about the meanest that believe in him 5. The Love and Care and Condescension of God unto his Saints is hereby manifested unto the Saints themselves God emploieth the Angels for their good that they may know how he careth for them and be comforted thereby Psal. 91.10 The Saints of God have mean and low thoughts of themselves as it becomes them to have They know and confess that they are less than all the mercies of God and unworthy that he should have any regard of them Such thoughts as these their mean terrene condition and their manifold sins and failings do fill them withall Of the glorious Angels their thoughts and apprehensions are high and honourable Their Nature their State and condition their Power and Greatness their Holiness and Enjoyment of the Presence of God do all present them unto their minds under a notion of much Excellency and Glory Hence some weak superstitious and curious minds have been drawn to adore them with Religious Worship and Adoration the Saints know sufficiently the folly hereof But yet when they consider that God is pleased to use employ and send out these glorious spirits to take care of them to do them good to watch over them and round about them to keep them from evil this fills them as with an holy Admiration of the infinite Love and Condescension of God towards them so also of the Excellency of the Mediation of the Lord Christ who hath brought them into this condition of favour from both which much spiritual comfort and rejoycing in the Lord doe arise And for this end also doth God choose to do that mediately by the ministery of Angels which otherwise by an inconceivable facility he could do by his own immediate Power 6. A blessed Entercourse Society Communion and Fellowship is hereby maintained and kept up between the several parts of the Family of God that of Angels above and this of Believers below It hath been formerly declared how the Angels in Heaven and all elect Believers were reduced into one Family when God reconciled the things in heaven and earth unto himself and brought them all into subjection unto and dependance upon one common Head Christ Jesus Ephes. 1.10 From hence are Angels and Men reduced into one Family the Family in heaven and earth the Angels by Transition Men by Adoption Now it is the will of God that for the Honour of our Lord Jesus Christ the immediate Head of this Family that there should be an Entercourse and an helpful communion between the several parts of it for to this end are we brought into the society of the innumerable company of Angels Heb. 12.22 Now because our Goodness our Usefulness our Helpfulness is confined and limited unto the Saints that are in the earth Psal. 16.3 not extending it self unto God or any of his holy ones above we cannot help assist counsel nor advise the Angels nor do they in any thing stand in need of our aid or assistance And since the communication of our minds unto them by way of Religious Subjection Adoration Faith Trust Affiance is absolutely forbidden unto us it remaineth that this fellowship and society must be maintained by the aid help and assistance which they are able to afford unto us and which we stand in need of And on this account doth God employ them about the affairs and concernments of Believers that so a becoming fellowship may be kept up in the Family of Christ and an usefulness between the several parts thereof 7. God makes use of the ministery of Angels in the service of the Church to reproach awe restrain and torment the Devil It is a continual reproach cast upon Sathan when he sees those unto whom he is like in Nature and with whom he was sometimes a Companion in Glory willingly cheerfully triumphantly obeying the will of God in the service of Christ having by his wickedness cast out himself from the same honourable Employment and mancipated himself to the vilest services that any part of the Creation of God is cast down unto The whole work of the Angels is a continual reproach unto Sathan for his sin and folly It cries unto him This might have been thy work this might have been thy condition the gnawing of which consideration is no small part of his torment and present restless vexation They also put an awe upon him in all his Attempts He knows well their Power their Authority their Commission and that it is not for him to contend with them With one word they can at any time defeat him The Lord rebuke thee Sathan the Lord rebuke thee And he knows not where he may meet with them in his Attempts And this keeps him in continual awe and perpetual uncertainties of success in all that he undertakes or goes about And hereby God also in many things frustrates his endeavours restrains his power and disappoints his malice It is inconceivable what havock he would make of the Lives and Liberties and Estates of the Saints did not these Watchers from the Holy One disappoint him And all these things adde to his torment Much of his present punishment consists in the endless workings of Wrath Envy Malice Blood-thirstiness and Rage Now as these where ever they are found but in the least degree are tormenting passions so where they are all in their height rage and fury and are not by any considerable vent abated or slacked what can be worse in
full assurance of understanding to the acknowledgement of the Mysterie of God and of the Father and of Christ Chap. 2.2 that is that they might have a spiritual and saving acquaintance with the Mysterie of this great salvation the Love Grace and Wisdom of God therein which without this Spirit of Wisdom and Revelation from above we shall not attain unto This then in the first place is to be sought after this are we to abide in constant Prayers and supplications for the teaching instructing revealing enlightning Work and Efficacy of this Spirit that we may be enabled to look into these deep things of God that we may in some measure with all Saints comprehend them and grow wise in the Mysterie of salvation Solomon tells us how this wisdom is to be obtained Prov. 2.3 4 5. If thou cryest after knowledge and liftest up thy voyce for understanding if thou seekest for her as for silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God It is by praying crying supplications with diligence and perseverance that we attain this Wisdom abide herein or all other attempts will prove but vain How many poor souls otherwise weak and simple have by this means grown exceeding wise in the Mysterie of God And how many more wise in this world through the neglect of it do walk in darkness all their dayes Secondly Diligent study of the Word wherein this Mysterie of God is declared and proposed unto our faith and holy contemplation but this hath been spoken unto in part already and must again be considered and so need not here to be insisted on Thirdly Sincere love unto and delight in the things that are by the Spirit of God revealed unto us is another part of this duty Herein our Apostle declares what was his frame of heart Phil. 3.8 How doth his heart triumph in and rejoyce over the knowledge he had obtained of Jesus Christ and then indeed do we know any thing of the Grace of God aright when our hearts are affected with what we know Peter tells us that the Saints of old in their believing rejoyced with joy unspeakable and full of glory 1 Ep. 1.8 They discovered that in Christ which maâ—â— their hearts leap within them and all their affections to overflow with delight and joy And this is an Essential part of this Holy Admiration which distinguisheth it from that barren fruitless notional speculation of it which some are contented withall This are we to stir up our hearts unto in all our Meditations of the Grace of God and not to rest untill we find them affected satisfied and filled with an holy complacency which is the most eminent evidence of our interest in and Union unto the things that are made known unto us Fourthly All these things are to be attended with thankfulness and praise This the Apostle was full of and brake forth into when he entred upon the description of this Grace Eph. 1.3 4. and this will be the frame of his heart who is exercised unto an holy admiration of it When our Lord Jesus Christ considered the Grace of God in revealing the mysteries of this salvation unto his Disciples it is said of him that he reioyced in Spirit Luke 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Spirit leaped in him and he breaks forth into a solemn Doxologie giving Praise and Glory unto God And is it not their duty to whom they are revealed to do that which out of love unto them our Lord Christ Jesus did on their behalf Thankfulness for the things themselves thankfulness for the Revelation of them thankfulness for the Love of God and the Grace of Jesus Christ in the one and the other is a great part of this duty Secondly This will teach us what esteem we ought to have of the Word of the Gospel by which alone this great salvation is revealed and exhibited unto us the great means and instrument which God is pleased to use in bringing us unto a participation of it This one consideration is enough to instruct us unto what valuation we ought to make of it what price we should set upon it seeing we cannot have the pearl without the purchase of this Field Some neglect it some despise it some persecute it some look upon it as foolishness some as weakness but unto them that believe it is the power of God and the wisdom of God To further us in this duty I shall take up some of those considerations which the words we insist upon do offer unto us and thereby also pass through what yet remains for our instruction in them And we may consider 1. The Excellency and Preheminence of the Gospel which ariseth from the first Revealer that is the Lord Christ the Son of God It was begun to be spoken unto us by the Lord Herein the Apostle prefers it before the Law It is that Word which the Son came to reveal and declare from the bosome of the Father and surely he deserves to be attended unto Hence it is so often called the Word of Christ and the Gospel of Christ not only because it treateth of him but because it proceedeth from him and on that account is worthy of all Acceptation And 2. To neglect the Gospel is to neglect and despise the Son of God who was the Author of it and consequently the Love and Grace of God in sending him So the Lord Christ tells them that preach the Gospel he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Neglect of the Gospel reflects immediately upon the Lord Christ and the Father and therefore our Apostle bids us take heed that we despise not him who spake from Heaven which can be no otherwise done but by neglect of his word Some pretend to honour Christ but they have no regard for his Word yea they may say of it as Ahab of Micaiah that they hate it and have therefore some of them endeavoured to extirpate the preaching of it out of the world as the Papists have done at least have looked on it as an useless thing that the Church might be well enough without But such men will find themselves mistaken when it is too late to seek after a remedy the true Cause of their hatred unto the word is because they can find no other way to express their hatred unto Christ himself Neither did ever any man hate or loath the Gospel but he that first hated and loathed Jesus Christ but against the Word they have many pretences against the Person of Christ none that are as yet passable in the world This makes the Word to bear that which is intended against Christ himself and so will he interpret it at the last day 3. Consider that this Word was confirmed and witnessed unto from Heaven by the mighty Works and Miracles which attended the dispensation thereof So our Apostle here informs us and
brought to glory There is a double act of Gods Predestination the first is his designation of some unto grace to be sons Ephes. 1.5 the other his appointment of those sons unto glory both to be wrought and accomplished by Christ the Captain of their salvation The latter and the execution of it namely the bringing of those who by grace are made sons unto glory is that which the Apostle here expresseth He dealeth not with the Hebrews in this Epistle about the conversion of the Elect the traduction of them into a state of grace and sonship but of the government of them being made sons and their guidance unto glory And therefore the sufferings of Christ which absolutely and in themselves are the cause of our sonship and reconciliation with God are mentioned here only as the means whereby Christ entred into a condition of leading sons into glory or of saving them who upon the account of his sufferings are made sons by grace But yet this is not so precisely respected neither but that the Apostle withall intimates the necessity of the sufferings of Christ as to the whole effect of it towards the Elect. Now these sons thus to be brought unto glory are said to be many not all absolutely not a few or of the Jews only which they looked for but all the Elect of God who are many Rev. 7.9 And this work of bringing many sons unto glory is here signally assigned by the Apostle unto God the Father whose Love Wisdom and Grace Believers are principally to eye in the whole work of their salvation wrought out and accomplished by Jesus Christ. This therefore we shall a little insist upon to declare the grounds and reasons on the account whereof it is so ascribed unto him or what acts are peculiarly assigned unto the Father in this work of bringing many sons unto glory which will secure the ascription of it unto him and therein our interpretation of the place 1. The Eternal designation of them unto that glory whereunto they are to be brought is peculiarly assigned unto him He predestinates them to be conformed to the image of his Son Rom. 8.28 29 30. The God and Father of our Lord Jesus Christ chooseth us before the foundation of the world and predestinateth us unto the adoption of children by Jesus Christ unto himself Ephes. 1.3 4 5. And he hath from the beginning chosen us unto salvation 2 Thess. 2.13 14. And this electing love of God this eternal purpose of his good pleasure which he purposed in himself is the fountain and spring of all other immediate causes of our salvation From hence Faith Acts 13.45 Sanctification 2 Thess. 2.13 Holiness Ephes. 1.4 preservation in grace 2 Tim. 2.19 the death of Christ for them Joh. 3.16 and final glory it self 2 Tim. 2.10 do all ensue and proceed so that on the account hereof he may be justly said to be the Bringer of many sons to glory 2. He was the spring and fountain of that Covenant as in all other Operations of the Deity that was of old between himself and his Son about the salvation and glory of the Elect. See Zech. 6.13 Isa. 42.1 Prov. 8.20 21 22 23 24 25 26 27 28 29 30. Isa. 50.4 chap. 53.11 12. Psal. 16.10 to Psal. 110.1 6. He in his love and grace is still declared as the Proposer both of the Duty and of the Reward of the Mediator the Son incarnate as the Son accepts of his Terms and Proposals Heb. 10.5 6 7 8. And hence the Intenseness of his Love the Immutability of his Counsel the Holiness of his Nature his Righteousness and Faithfulness his Infinite Wisdom do all shine forth in the Mediation and sufferings of Christ Rom. 3.25 26. chap. 5.8 1 Joh. 4.9 Heb. 6.17 18. Tit. 1.2 Rather than his Love should not be satisfied and his Counsel accomplished He spared not his own Son but gave him unto death for us 3. He signally gave out the first Promise that great foundation of the Covenant of Grace and afterwards declared confirmed and ratified by his Oath that Covenant wherein all the means of bringing the elect unto glory are contained Gen. 3.15 Jerem 31.32 33 34. Heb. 8.8 The Person of the Father is considered as the principal Author of the Covenant as the Person covenanting and taking us into covenant with himself the Son as the Messiah being considered as the Surety and Mediator of it Heb. 7.22 chap. 9.15 and the Purchaser of the Promises of it 4. He gave and sent his Son to be a Saviour and Redeemer for them and unto them so that in his whole work in all that he did and suffered he obeyed the Command and fulfilled the Will of the Father Him did God the Father send and seal and give and set forth as the Scripture every where expresseth it And our Lord Jesus Christ every where remits us to the consideration of the Love Will and Authority of his Father in all that he did taught or suffered so seeking the Glory of God that sent him 5. He draws his Elect and enables them to come to the Son to believe in him and so to obtain life salvation and glory by him No man saith our Saviour can come to me except the Father which hath sent me draw him Joh. 6.44 No man no not any one of the Elect can come to Christ unless the Father in the pursuit of that love from whence it was that he sent the Son do put forth the efficacy of his grace to enable him thereunto and accordingly he reveals him unto some when he is hidden from others Matth. 11.25 For the Revelation of Christ unto the soul is the immediate act of the Father Matth. 16.17 6. Being reconciled unto them by the blood of his Son he reconciles them unto himself by giving them pardon and forgiveness of sins in and by the Promises of the Gospel without which they cannot come to glory 2 Cor. 5.18 19 20 21. He is in Christ reconciling us unto himself by the non-imputation or forgiveness of our sins Forgiving us all our trespasses for Christ his sake Ephes. 4.32 There are many things concurring unto the pardon of sin that are peculiar acts of the Father 7. He quickens them and sanctifies them by his Spirit to make them meet for the inheritance of the Saints in light that is for the enjoyment of glory He that raised up Jesus from the dead quickens us by his Spirit Rom. 8.11 So saving us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us richly by Jesus Christ Tit. 3.5 6. This sanctification and renovation by the Holy Ghost and all supplies of actual grace enabling us unto obedience are every where asserted as the Grant and Work of the Father who worketh in us both to will and to do of his own good pleasure And so in especial is the saving illumination of our minds to know the mystery of his grace and discern the
of all his Eternal Excellencies in bringing his Sons unto the everlasting Enjoyment of him Now nothing of all this could have been made known unless the Lord Christ had taken upon him to preach the Gospel and declare the name of God Without this what ever else he had done or suffered had been lost as unto the interest of the glory of God This then being that which he principally aymed at this design must needs be greatly in his mind He took care that so great Glory built on so great a foundation as his Incarnation and Mediation should not be lost His other work was necessary but this was a Joy of heart and soul unto him Secondly The Salvation of the Sons to be brought unto glory with all their Interest in the Benefit of his sufferings depended on this work of his How much he sought that his whole work declares For their sakes it was that he came down from Heaven and was made flesh and dwelt amongst them for their sakes did he undergo all the miseries that the world could cast upon him for their sakes did he undergo the Curse of the Law and wrestle with the Displeasure and Wrath of God against sin And all this seemed as it were little unto him for the love he barâ— them as Jacobs hard service did to him for his love unto Rachel Now after he had done all this for them unless he had declared the Name of God unto them in the Gospel they could have had no Benefit by it For if they believe not they cannot be saved And how should they believe without the word and how or whence could they hear the word unless it had been preached unto them They could not of themselves have known any thing of that name of God which is their life and salvation Some men talk of I know not what Declaration of Gods Name Nature and Glory by the works of Nature and Providence but if the Lord Christ had not indeed revealed declared and preached these things these Disputers themselves would not have been in any other Condition than all mankind is who are left unto those Teachers which is most dark and miserable The Lord Christ knew that without his performance of this work not one of the Sons the conduct of whom to glory he had undertaken could ever have been brought unto the knowledge of the name of God or unto faith in him or obedience unto him which made him earnestly and heartily engage into it Thirdly Hereon depended his own Glory also His Elect were to be gathered unto him in among and over them was his glorious Kingdom to be erected Without their Conversion unto God this could not be done In the state of nature they also are children of Wrath and belong to the Kingdom of Satan And this Declaration of the name of God is the great Way and means of their Calling Conversion and Translating from the power of Satan into his Kingdom The Gospel is the Rod of his strength whereby his people are made willing in the day of his power In brief the gathering of his Church the setting up of his Kingdom the establishment of his Throne the setting of the Crown upon his head depend wholly on his declaring the name of God in the preaching of the Gospel Seeing therefore that the glory of God which he aimed at the salvation of the Sons which he sought for and the Honour of his Kingdom which was promised unto him do all depend on this Work it is no wonder if his Heart were full of it and that he rejoyced to be engaged in it And this Frame of heart ought to be in them who under him are called unto this work The work it self we see is noble and excellent such as the Lord Christ carried in his Eye through all his sufferings as that whereby they were to be rendered useful unto the glory of God and the souls of men And by his Rejoycing to be engaged in it he hath set a Pattern unto them whom he calls to the same Employment Where men undertake it for filthy lucre for self Ends and carnal Respects this is not to follow the Example of Christ nor to serve him but their own bellies Zeal for the glory of God Compassion for the souls of men Love to the Honour and Exaltation of Christ ought to be the principles of men in this undertaking Moreover the Lord Christ by declaring that he will set forth the praise of God in the Church manifests what is the Duty of the Church it self namely to praise God for the work of his Love and Grace in our Redemption by Christ Jesus This he promiseth to go before them in and what he leads them unto is by them to be persisted in This is indeed the very End of gathering the Church and of all the Duties that are performed therein and thereby The Church is called unto the glory of the Grace of God Ephes. 1.6 that it may be set forth in them and by them This is the End of the Institution of all Ordinances of Worship in the Church Ephes. 3.8 9 10. And in them do they set forth the Praises of God unto men and Angels This is the Tendency of Prayer the Work of Faith the fruit of Obedience It is a fond imagination which some have fallen upon that God is not praised in the Church for the work of Redemption unless it be done by Words and Hymns particularly expressing it All Praying all Preaching all Administration of Ordinances all our Faith all our Obedience if ordered aright are nothing but giving glory to God for his Love and Grace in Christ Jesus in a due and acceptable manner And this is that which ought to be in our design in all our Worship of God especially in what we perform in the Church To set forth his praise to declare his name to give glory unto him by believing and the profession of our faith is the End of all we do And this is the first Testimony produced by our Apostle His next is taken from Psalm 18.2 I will put my trust in him The whole Psalm literally respects David with his Streights and Deliverances not absolutely but as he was a Type of Christ. That he was so the Jews cannot deny seeing the Messiah is promised on that account under the name of David And the close of the Psalm treating of the calling of the Gentiles as a fruit of his deliverance from sufferings manifest him principally to be intended And that which the Apostle intends to prove by this Testimony is that he was really and truly of one with the Sons to be brought unto glory and that he doth from hence inasmuch as he was made and brought into that condition wherein it was necessary for him to trust in God and act in that Dependance upon him which the nature of man whilest exposed unto Troubles doth indispensibility require Had he been only God this could have been spoken of him
Attonement required and the matter was rolled on his hand alone it was a Joy unto him that he had Body prepared wherein he might discharge his work although he knew what he had to do and suffer therein Psal. 40.8 9. Heb. 10.6 7 8 9. He rejoyced to do the will of God in taking the body prepared for him because the children were partakers of flesh and blood Though he was in the form of God equal unto him yet that Mind that Love that Affection towards us was in him that to be like unto us and thereby to save us he emptyed himself and took on him the form of a servant our form and became like unto us Phil. 2.5 6 7 8. He would be like unto us that he might make us like unto himself he would take our flesh that he might give unto his Spirit He would joyn himself unto us and become one flesh with us that we might be joyned unto him and become one Spirit with him 1 Cor. 6.17 And as this was a Fruit of his Eternal antecedent Love so it is a spring of consequent Love When Eve was brought unto Adam after she was taken out of him Gen. 2.23 to manifest the ground of that Affection which was to be alwayes between them he sayes of her this is now bone of my bone and flesh of my flesh And by this condescention of Christ saith the Apostle are we members of his body and of his flesh and of his bones Ephes. 5.30 Whence he infers that he loves and nourisheth his Church as a man doth his own flesh And how should this inexpressible Love of Christ constrain us to love him and to live unto him 2 Cor. 14 15. As also to labour to be like unto him wherein all our blessedness consisteth seeing for that end he was willing to be like unto us whence all his troubles and sufferings arose Here also we see that V. It was only in flesh and blood the substance and essence of humane nature and not in our personal infirmities that the Lord Christ was made like unto us He took to himself the nature of all men and not the Person of any man We have not only humane nature in common but we have every one particular Infirmities and weaknesses following that nature as existing in our sinful persons Such are the sicknesses and pains of our bodies from inward distempers and the disorder of the Passions of our minds Of these the Lord Christ did not partake It was not needful it was not possible that he should do so not needful because he could provide for their cure without assuming them not possible for they can have no place in a nature innocent and holy And therefore he took our nature not by an immediate new creation out of nothing or of the dust of the earth like Adam for if so though he might have been like unto us yet he would have been no kin to us and so could not have been our Goel to whom the right of Redemption did belong nor by natural Generation which would have rendered our nature in him obnoxious to the sin and punishment of Adam but by a miraculous conception of a Virgin whereby he had truly our nature yet not subject on its own account unto any one of those evils whereunto it is liable as propagated from Adam in an ordinary course And thus though he was joyned unto us in our nature yet as he was holy harmless and undefiled in that nature he was separate from sinners Heb. 7.25 So that although our nature suffered more in his Person then it was capable of in the Person of any meer man yet not being debased by any sinful imperfection it was alwayes excellent beautiful and glorious And then VI. That the Son of God should take part in humane nature with the children is the greatest and most admirable effect of Divine Love Wisdom and Grace So our Apostle proposeth it 1 Tim. 3.16 A Mysterie which the Angels with all diligence desire to look into 1 Pet. 1.11 12. See John 1.14 Isa. 9.6 Rom. 9.5 Atheists scoff at it deluded Christians deny it but the Angels adore it the Church professeth it Believers find the comfort and benefit of it The Heavens indeed declare the glory of God and the Firmament sheweth his handy work Psal. 19.1 And the invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.20 In particular man himself is fearfully and wonderfully made These works of Gods Power and Providence do greatly manifest the glory of his Wisdom Omnipotency and Goodness and are like the light which was created the first day at the beginning of all things as we have shewed But in this instance of assuming humane nature into Personal suâ—sistence with himself that scattered light is gathered into one Sun giving out most glorious beams unto the manifestation of his Infinite Excellencies far above all other things And this surely was not done but for the greatest End that can be conceived and such is the salvation of sinners But we must proceed with our Apostle and he gives the Reason and End of this wonderful Dispensation The End is the Delivery of the children from the condition before described And first the means whereby he wrought and brought about this End is proposed unto us by death he was to do it by death That by death he might deliver them that is by his own death This as it is placed as one principal End of his being made partaker of flesh and blood so it is also the means of the farther end aimed at namely the delivery of the children out of the condition expressed Some Translations add by his own death which is evidently understood though it be not literally in the Text the death which he underwent in the nature of man whereof he was partaker His Death was the means of delivering them from death Some distinguish between Death in the first place which Christ underwent and that death in the close of the Verse which the children are said to be in fear of for this latter they say is more extensive than the former as comprizing death eternal also But there doth not any thing in the Text appear to intimate that the Captain of Salvation by death of one kind should deliver the children from that of another Neither will the Apostles discourse well bear such a supposition For if he might have freed the children by any way or means but only by undergoing that which was due unto them for sin whence could arise that indispensible necessity which he pleads for by so many considerations of his being made like unto them seeing without the participation of their nature which he urgeth he might have done any other thing for their good and benefit but only suffer what was due to them And if it be said that without this participation of their nature
Forma Figura Expressa Forma Figura expressa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. the Character Image Form Figure express Form express Figure so variously is the word rendered by Translators with little difference It is no where used in the New Testament but only in this place In other Authors it hath many significations Sometimes they use it Properly and Naturally sometimes Metaphoricalâ—y and Artificially as when it denotes several forms of Speech or Orations Properly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to engrave with a Tool or Style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is firstly and properly the note or mark cut by a Tool or Instrument into Wood or any other subject capable of such impression or the stamp and sign that is left in the coyning of money The Mark or scarr also left by a Wound is by the LXX termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 13.25 It is in general an express Representation of another thing communicated unto it by an impression of its likeness upon it opposed unto that which is umbratile and imaginary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substantiae Subsistentiae Personae Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantiae ejus Hypostasis Substance Subsistence Person The word is four times used in the New Testament Thrice in this Epistle In this place and Chap. 3.14 and Chap. 11.1 as also 2 Cor. 9.4 every where in a different sense so that the meer Use of it in one place will afford no Light unto the meaning of it in another but it must be taken from the Context and subject treated of The Composition of the word would denote substantia but so as to differ from and to add something unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance or Being which in the Divine Nature can be nothing but a special manner of subsistence But the Controversie that hath been about the precise signification of these words we shall not here enter into the Discussion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agens Regens Moderans acting disposing ruling governing also Portans Bajulans Sustinens bearing supporting carrying upholding which of these senses is peculiarly intended we shall afterwards enquire into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of his Power by his powerful word Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Power of his Word changing the order of the words but not the meaning of them by the Power of his Word or the Word of his Power that is his powerful Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some would read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refer it unto the Father by the powerful Word of him that is of the Father by whose Power they say the Son disposeth of all things But all Copies with Accents have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor will the disposition of the Words bear that reference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by himself in his own Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgationem faciens Purgatione factâ Having purged cleansed expiated or purified us from our sins Having made a Purgation or Purification of our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used both neutrally and actively answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Kal and Hiphil signifying to sit down and to cause to sit down Chrysostom seems to have understood the Word in the latter sense referring it to God the Father causing the Son to sit down But it is hard to find any Antecedent Word whereby it should be regulated but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who in the beginning of the verse that is he himself And as Erasmus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following Words will not Grammatically admit of this Construction for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be understood actively and transitively it must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle clears the neutral sense of the word Chap. 8.1 It is well then rendered by our Translators he sate or sate down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 110.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural Number so is the same thing expressed Acts 7.55 and by Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 16.5 Our Apostle constantly keepeth the singular number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1.13 Chap. 8.1 Chap. 12.2 The same thing in both Expressions is intended only that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number is more eminently destructive of the folly of the Anthropomorphites for they cannot hence pretend that God hath a right hand unless they will grant that he hath many which were not only to turn the Glory of the invisible God into the likeness of a man but of a Monster And Austin well observes that in the Psalm where that expression is first used sit on my Right Hand it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord on thy right hand at the Right hand of him who sate on his right hand which removes all Carnal Apprehensions from the meaning of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is seldom used in other Authors twice in this Epistle here and Chap. 8.1 once by Jude v. 25. and no where else in the New Testament by the LXX not at all The Apostle evidently expresseth by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as they are used appellatively for Glory Power or Majesty but as they are names and denote the essential glory of God the glorious God So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God himself not absolutely considered but with reference unto the Revelation of his Glory and Majesty in Heaven God on his Throne as our Apostle declareth Chap. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest God himself See Luke 1.35 Verse 3. Who being the Brightness of Glory and the express image of his Person and upholding or disposing of all things by the word of his power having by himself purged our sins sate down on the right hand of the Majesty on high THe Apostle proceeds in his Description of the Person in whom God spake in the Revelation of the Gospel ascending unto such a manifestation of him as that they might understand his Eminency above all formerly used in the like Ministrations as also how he was pointed out and shaddowed by sundry Types and Figures under the Old Testament Of this Description there are three Parts The first declaring What he is the second What he doth or did and the third the Consequent of them both in what he enjoyeth Of the first Part of this Description of the Messiah there aâ—e two Branches or it is two wayes expressed For he affirms of him First That he is the Brightnâ—ss Beam or Splendor of the Glory and Secondly the express image or character of his Fathers Person In the second also there
are two things assigned unto him The former relating unto his Power as he is the Brightness of Glory he sustaineth or ruleth and disposeth of all things by the Word of his Power Tâ—e latter unto his Love and Work of Mediation by himself or in his own Person he hath purged our sins His present and perpetual Enjoyment as a consequent of what he was and did or doth is expressed in the last words he sate down at the right hand of the Majesty on high Some of these Expressions may well be granted to contain some of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things hard to be understood which Peter affirms to be in this Eâ—istle of Paul 2 Epist. 3.16 which unstable and unlearned men have in all Ages wrested unto their own destruction The Things intended are unquestionably sublime and Mysterious The Terms wherein they are expressed are rare and no where else used in the Scripture to the same purpose some of them not at all which deprives us of one great help in the Interpretation of them The Metaphors used in the Words or Types alluded unto by them are abstruse and dark so that the difficulty of discovering the true precise and genuine meaning of the Holy Ghost in them is such as that this verse at least some part of it may well be reckoned among those places which the Lord hath left in his Word to exercise our Faith and Diligence and Dependance on his Spirit for a right Understanding of them It may be indeed that from what was known and acknowledged in the Judaical Church the whole intention of the Apostle was more plain unto them and more plainly and clearly delivered than now it seemeth unto us to be who are deprived of their Advantages However both to them and us the things were and are deep and Mysterious And we shall desire to handle as it becometh us both Things and Words with Reverence and Godly fear looking up unto him for Assistance who alone can lead us into all Truth We begin with the double Description given us of the Lord Christ at the entrance of the Verse as to What he is in himself and here a double Difficulty presents it self unto us First In general unto what Nature in Christ or unto what of Christ this Description doth belong Secondly what is the particular meaning and importance of the Words or Expressions themselves For the First Some assert that these words intend only the Divine Nature of Christ wherein he is Consubstantial with his Father Herein as he is said to be God of God and Light of Light an expression doubtless taken from hence receiving as the Son his Nature and subsistence from the Father so fully and absolutely as that he is every way the same with him in respect of his Essence and every way like him in respect of his Person so he is said to be the brightness of his Glory and the Character of his Person on that account This way went the Antients generally and of Modern Expositors very many as Calvin Brentius Marlorat Rollocus Gomarus Paraeus Estius Tena A Lapide Rihera and sundry others Some think that the Apostle speaks of him as Incarnate as he is declared in the Gospel or as preached to be the Image of the invisible God 2 Cor. 4.4 And these take three wayes in the Explication of the words and their Application of them unto him First Some affirm that their meaning is that whereas God is in himself infinite and incomprehensible so that we are not able to contemplate on his Excellencies but that we are overpowred in our minds with their Glory and Majesty he hath in Christ the Son as incarnate contemperated his infinite Love Power Goodness Grace Greatness and Holiness unto our Faith Love and Contemplation they all shining forth in him and being eminently expressed in him so Beza Secondly Some think that the Apostle pursues the Description that he was entered upon of the Kingly Office of Jesus Christ as Heir of all and that his being exalted in Glory unto Power Rule and Dominion expressing and representing therein the Person of his Father is intended in these words so Camero Thirdly Some refer these words to the Prophetical Office of Christ and say that he was the Brightness of Gods Glory c. by his revealing and declaring of the Will of God unto us which before was done darkly only and in shadows So the Socinians generally though Schlictingius refer the Words unto all that similitude which they fancy to have been between God and the man Christ Jesus whilest he was in the earth and therefore renders the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the present but praeterimperfect tense who was that is whilest he was on the Earth though as he sayes not exclusively unto what he is now in Heaven I shall not examine in particular the Reasons that are alledged for these several Interpretations but only propose and confirm that sense of the place which on full and due consideration appears as agreeable unto the Analogie of Faith so expresly to answer the Design and intendment of the Apostle wherein also the unsoundness of the two last branches or wayes of applying the second Interpretation with the real coincidence of the first and first branch of the latter Exposition will be discovered To this End the following Positions are to be observed First It is not the direct and immediate design of the Apostle to treat absolutely of either Nature of Christ his Divine or Humane but only of his Person Hence though the things which he mentioneth and expresseth may some of them belong unto or be the Properties of his Divine Nature some of his Humane yet none of them are spoken of as such but are all considered as belonging unto his Person And this solves that difficulty which Chrysostom observes in the Words and strives to remove by a similitude namely that the Apostle doth not observe any Order or Method in speaking of the Divine and Humane Natures of Christ distinctly one after another but first speaks of the one then of the other and then returns again to the former and that frequently But the Truth is he intends not to speak directly and absolutely of either nature of Christ but treating ex professo of his Person some things that he mentions concerning him have a special Foundation in and respect unto his Divine Nature some in and unto his Humane as must every thing that is spoken of him And therefore the Method and Order of the Apostle is not to be enquired after in what relates in his expressions to this or that Nature of Christ but in the Progress that he makes in the description of his Person and Offices which alone he had undertaken Secondly That which the Apostle principally intends in and about the Person of Christ is to set forth his Dignity Preeminence and Exaltation above all and that not only consequentially to his discharge of the Office of Mediator
of temptation and when they awake and look about them the whole power of the Word is lost and departed from them With reference unto these and the like seasons it is that the Apostle gives us this caution to take heed lest at any time the word which we have heard do slip out 2. The ways and means also whereby this wretched effect is produced are various yea innumerable some of them only I shall mention whereunto the rest may be reduced As 1. Love of this present world This made Demas a leaking vessel 2 Tim. 4.10 and choaks one fourth part of the seed in the Parable Matth. 13. Many might have been rich in grace had they not made it their end and business to be rich in this world 1. Tim. 6.9 But this is too well known as well as too little regarded 2. Love of sin A secret lust cherished in the heart will make it plenum remarum full of chinks that it will never retain the showers of the Word and it will assuredly open them as fast as convictions stop them 3. False Doctrines Errors Heresies false Worship Superstition and Idolatries will do the same I place these things together as those which work in the same kind upon the Curiosity Vanity and Darkness of the minds of men These break the vessel and at once pour out all the benefits of the Word that ever were received And many the like instances might be given And this gives us the reason of the necessity of that heeding the Word which we before insisted on Without it at one time or other by one means or other we shall lose all the design of the Word upon our souls That alone will preserve us and carrie us through the course and difficulties of our Profession The Duty mentioned then is of no less concernment unto us than our souls for without it we perish Let us not deceive our selves a slothful negligent hearing of the Word will bring no man to life The commands we have to watch pray strive labour and fight are not in vain The warnings given us of the Opposition that is made to our faith by indwelling sin Sathan and the world are not left on record for nothing no more are the sad examples which we have of many who beginning a good Profession have utterly turned aside to sin and folly All these things I say teach us the necessity of the Duty which the Apostle enjoyneth and which we have explained III. The Word heard is not lost without the great sin as well as the inevitable ruine of the souls of men Lost it is when it is not mixed with faith when we receive it not in good and honest hearts when the end of it is not accomplished in us and towards us And this befalls us not without our sin and woful neglect of duty The Word of its own nature is apt to abide to incorporate it self with us and to take root but we cast it out we pour it forth from us And they have a woful account to make on whose souls the guilt thereof shall be found at the last day IV. It is in the nature of the Word of the Gospel to water barren hearts and to make them fruitful unto God Hence as was shewed was it compared to Water Dews and Rain which is the foundation of the Metaphorical expression here used Where this word comes it makes the parched ground a pool and the thirsty land springs of water Isa. 35.7 These are the waters of the Sanctuary that heal the barren places of the earth and make them fruitful Ezek. 47. The River that makes glad the City of God Psal. 46.7 That River of living water that comes forth from the Throne of God Rev. 22.1 And the places and persons which are not healed or benefited by these waters are left to barrenness and burning for evermore Ezek. 47.11 Heb. 6 8. With the dew hereof doth God water his Church every moment Isa. 27.3 And then doth it grow as a Lilly and cast forth its roots as Lebanâ—n Hos. 14.5 6 7. Abundant fruitfulness unto God follows a gracious receiving of this dew from him Blessed are they who have this dew distilling on them every morning who are watered as the Garden of God as a land that God careth for V. The consideration of the Revelation of the Gospel by the Son of God is a powerful motive unto that diligent attendance unto it which we have before described This is the inference that the Apostle makes from the Proposition that he had made of the Excellency of the Son of God Therefore And this is that which in the greatest part of the ensuing Chapter he doth pursue This is that which God declares that he might so justly expect and look for namely that when he sent his Son to the Vineyard he should be regarded and attended unto And this is most reasonable upon many accounts 1. Because of the Authority wherewith he spake the word Others spake and delivered their message as servants he as the Lord over his own house chap. 3.6 The Father himself gave him all his Authority for the revealing of his Mind and therefore proclaimed from heaven that if any one would have any thing to do with God they were to hear him Matth. 17.10 2 Pet. 1.17 The whole Authority of God was with him for him did God the Father seal or put the stamp of all his Authority upon him and he spake accordingly Matth. 7.29 And therefore he spake both in his own Name and the Name of his Father so that this Authority sprung partly from the Dignity of his Person for being God and Man though he spake on the earth yet he who was the Son of man was in heaven still Joh. 3.13 and therefore is said to speak from heaven Heb. 12.21 and coming from heaven was still above all Joh. 3.31 having power and authority over all And partly from his Commission that he had from his Father which as we said before gave all Authority into his hand Joh. 5.26 Being then in himself the Son of God and being peculiarly designed to reveal the Mind and Will of the Father which the Prophet calls his standing and feeding in the strength of the Lord in the Majesty of the Name of the Lord his God Mic. 5.4 All the Authority of God over the souls and consciences of men is exerted in this Revelation of the Gospel by him It cannot then be neglected without the contempt of all the Authority of God And this will be a sore aggravation of the sin of Vnbelievers and Apostates at the last day If we attend not unto the word on this account we shall suffer on it He that despiseth the word despiseth him and he that despiseth him despiseth him also who sent him 2. Because of the Love that is in it There is in it the love of the Father in sending the Son for the revealing of himself and his mind unto the
children of men There is also in it the love of the Son himself condescending to teach and instruct the sons of men who by their own fault were cast into error and darkness Greater love could not God nor his Eternal Son manifest unto us than that he should undertake in his own Person to become our Instructer See 1 Joh. 5.20 He that shall consider the bruitish stupidity and blindness of the generality of mankind in the things of God the miserable fluctuating and endless uncertainties of the more enquiring part of them and withall the greatness of their concernment in being brought unto the knowledge of the truth cannot but in some measure see the greatness of this love of Christ in revealing unto us the whole counsel of God Hence his words and speech are said to be gracious Luke 4.22 and grace to be poured into his lips Psal. 45.2 And this is no small motive unto our attention unto the word 3. The fulness of the Revelation it self by him made unto us is of the same importance He came not to declare a part or parcel but the whole will of God all that we are to know all that we are to do all that we are to believe In him are hid all the treasures of wisdom and knowledge Col. 2.3 He opened all the dark sentences of the will of God hidden from the foundation of the world There is in his Doctrine all wisdom all knowledge as all light is in the Sun and all water in the Sea there being nothing of the one or the other in any other thing but by a communication from them Now if every word of God be excellent if every part and parcel of it delivered by any of his servants of old was to be attended unto on the penalty of extermination out of the number of his people how much more will our condition be miserable is our blindness and obstinacy so if we have not an heart to attend unto this full Revelation of himself and his will 4. Because it is final Last of all he sent his Son and hath spoken unto us by him Never more in this world will he speak with that kind of speaking No new no farther Revelation of God is to be expected in this world but what is made by Jesus Christ. To this we must attend or we are lost for ever VI. The true and only way of honouring the Lord Christ as the Son of God is by diligent attendance and obedience unto his word The Apostle having evidenced his Glory as the Son of God makes this his only Inference from it So doth he himself if you love me saith he keep my Commandments Where there is no Obedience unto the Word there is neither faith in nor love unto Jesus Christ. But this whole Argument the Apostle further pursues in the following Verses Verse II III IV. IN these three Verses the Apostle follows on his Exhortation laid down in that foregoing and giveth many peculiar enforcements unto a due compliance with it as we shall see in our Exposition of them Verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si enim etenim and if for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermo dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Sermo qui dictus est or pronuntiatius the word which was spoken or pronounced properly as we shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of Angels an Hebraism for their Ministry The word pronounced by the Ministry of Angels The Arabick refers these words to the Testimonies before insisted on about Angels and renders them if that which is spoken concerning the Angels be approved or confirmed to be true that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus est firmus Ar. V.L. was made firm or stable became sure Fuit firmus Eras. Beza was firm or as ours stedfast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. Confirmatus fuit was confirmed or established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et omnis praevaricatio inobedientia V.L. Ar praevarication and disobedience Rhem. Omnisque transgressio contumacia Beza every transgression and stubborn disobedience the Syriack a little otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and every one that heard it and transgressed it with peculiar respect as it should seem to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which includes a disobedience to that which is heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepit justam mercedis retributionem V.L. Bez. retulit praemii Eras. all to the same purpose received a just recompence reward a just compensation Syr. received a retribution in Righteousness Verse 3. For if the word spoken pronounced by Angels was sure stedfast and every transgression and stubborn disobedience received a just meet equall retribution or recompence of reward Verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si neglexerimus V.L. Eras. Beza if we neglect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. si contemnamus if we dispise if we care not about if we take no care of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantam salutem so great salvation the Syriack a little otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super ea ipsa quae sunt vitae those things which are our life or as others render the words eos sermones qui vivi sunt those words which are living The former Translation taking the Pronoun in the Neuter Gender and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantively with respect unto the Effects of the Gospel most suits the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae cum primum enarrari caepit Eras. Bez. Which when it was begun to be declared and so the Syriack which began to be declared which was first at first spoken declared pronounced Verse 4. How shall we escape fly or avoid if we neglect not taking care about so great salvation which began to be was first of all spoken declared by the Lord and was confirmed assured established unto us by them that heard it of him Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contestante Deo V.L. attestante Deo Eras. Testimonium illis praebente Deo Beza God withal testifying attesting it giving Testimony unto them It is doubtful whether it be the word it self or the Preachers of it that God is said to give Testimony unto Syr When God had testified unto them Arab. whose Truth was also proved unto us besides the Testimony of God with wonders separating between Gods Testimony to the Word and the signs or wonders that accompanied it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigiis portentis miraculis Verse 5. God bearing witness with Signs and Wonders Prodigies and divers various mighty works powers and distributions divisions of the Holy Ghost according to his own will The design of the Apostle in these three Verses is to confirm and enforce the Inference and Exhortation laid down in the first as that which arose from the Discourse of the former Chapter The way he proceeds in for this end is