Apostle 2. Faithful and called Ministers of Jesus Christ are to be so far from cowardly ceding or heartlesse fainting under the bold bitter and unjust aspersions of those who would labour to question their Calling and thereby weaken their Authority and render the truth of their Doctrine doubtsom Mat. 21. 23. that they ought so much the more for the credit of their Office Rom. 11. 13. and for the Truth 's sake which they preach 1 Cor. 7. 25. avow their Calling against all who do question it Thus Paul writing to these Galatians amongst whom by means of the false Apostles his Authority was questioned more than in any other Church chap. 2. 6 9 c. expresseth himself more largely in avowing his Call to the Apostolick Office than in any other Epistle not only affirming that he was called by Jesus Christ and God the Father but also denying that he was an Apostle of men or by man 3. The Apostolick Office had this common to it with all other Church-offices whether ordinary or extraordinary Eph. 4. 11. that it was not the invention of man or founded upon authority meerly humane but was instituted by Jesus Christ to whom only it appertaineth to appoint Office-bearers in His House 1 Cor. 12. 28. for which respect Paul affirmeth he was an Apostle not of man as the Ambassadors and Officers of Princes and States are Ministers are Ambassadors for Christ representing Him and having their Authority from Him 2 Cor. 5. 20. 4. The Office of an Apostle had this peculiar unto it self that the designation of the person to undergo that Office was not mediately by the election and suffrages of men as it is in the calling of ordinary Office-bearers Act. 14. 23. but immediately from God so that the Function of the Apostles ceased with them and did not passe by succession to a Pope or any other for in this respect Paul affirmeth he was an Apostle not by man to wit meer man but by Jesus Christ and God the Father He was called immediately by God Act. 9. 15. Doct. 5. That Jesus Christ is not meer man but God also appeareth from this that the Apostle here opposeth Christ to man and so He behoved to be more than man and this was not an Angel Heb. 2. 16. and therefore He was also God Neither by man saith he to wit meer man but by Jesus Christ. 6. When Scripture ascribeth an action to the Father the first Person of the blessed Trinity as done by Him it is not to be so understood as if the Son and holy Ghost were excluded from having hand in that action but that they are rather included in the Father as persons of the same Godhead for the calling of the Ministers of the Gospel which is ascribed to God the Father is ascribed to the holy Ghost Act. 20. 28. and Paul who is here said to be called by God the Father is by the holy Ghost separated and sent forth unto a particular imployment in his Calling Act. 13. 2 4. and the raising of Christ from the dead in like manner ascribed to God the Father here is ascribed to Christ also Joh. 10. 18. and to the holy Ghost Rom. 8. 11. And God the Father who raised Him from the dead All the external actions of the Godhead towards the creatures are common to the whole Trinity Joh. 5. 19. So that the ascribing of some actions to the Father is not as if any of the rest were not concurring But because of the order of working which is among the Three Persons the Father being the first fountain of working as doing all things from Himself 1 Cor. 8. 6. by the Son 1 Cor. 8. 6. and holy Ghost 1 Cor. 12. 6 8. because of this order those actions which are common to the whole Trinity are frequently ascribed unto the Father 7. As Jesus Christ who hath life in Himself Job 5. 26. and is the fountain of life unto others Joh. 6. 33. was once among the dead so He was raised again by the power of the Father from death unto life and is alive for evermore Amen Rev. 1. 18. it being impossible that He should be holden by death Act. 2. 24. and Divine Justice having received full satisfaction from Him for all which He undertook to do or suffer as our Cautioner Joh. 16. 10. Who raised Him from the dead saith he 8. So blinded are men usually with preposterous zeal towards their erroneous opinions that frequently they do alleage those things for to uphold them which of all other things are most contrary unto them Thus the false Apostles that they might shake the Truth preached by Paul and establish their own contrary Error did alleage that he was no lawful Apostle as for other reasons so it would seem mainly for this Because he had not seen Christ in the flesh 1 Cor. 9. 1. nor yet was called before His death and that therefore his Doctrine was not to be much regarded Which reason Paul doth here refute by shewing he was called by Christ after He was raised from the dead and had taken possession of His glorious Kingdom leaving unto them to gather that therefore his Callâ—ng had at least no lesse dignity and glory in it than if he had been called by Christ when He was here upon the Earth in the dayes of His flesh And God the Father who raised Him from the dead From vers 2. Learn 1. The moc they are whom God maketh use of to hold out the beauty of Truth and Holinesse unto us that we may imbrace and follow it or the deformity and danger of Error and Vice that we may fly from hate and abhor it We are the more to take heed how we reject or imbrace dispise or obey what is so pressed upon us as knowing there will be the moe to bear witnesse of our guilt and seek to the equity of God's judgment against us if we obey not Luke 9. 5. for Paul doth joyn the consent of all the Brethren who were with him unto what he writeth that so his Doctrine and Reproofs might have the more weight And all the Brethren which are with me 2. Though the sins of a Church whether in Doctrine or Manners are not to be reputed as no sins by us because they are connived at or pleaded for by a Church Jer. 5. 31. and though the sins of Churches are to be pleaded against by private Christians in their places and stations Hos. 2. 2. So far are they to be from following of a multitude to do evil Exod. 23. 2. Yet we are not so to stumble at the many sinful failings yea grosse enormities which may be in Churches relating either to Faith or Manners as presently to unchurch them by denying them to be a Church or to separate from them by refusing to keep communion with them in lawful and commanded Ordinances being purely administrated according to the prescript of God's Word chiefly if their Error be not contrary to fundamental
understood by comparing not the parts of the earth among themselves but earth with heaven the earth being the lowest part of the world and particularly it pointeth either at His conception in the womb of the Virgin See conception so expressed Psal. 139. 15. or at His burial expressed by a like phrase Matth. 12. 40. wherein the Apostle's scope is not only to prove that the former testimony is pertinently cited and applyed to Christ but also to presse humility in order to unity and peace from Christs example as Phil. 2. 7. Now Christ is said to have descended not properly and locally as man for before His incarnation He was not man but as God and therefore not properly by changing place but improperly and with respect had to His state by taking on the humane nature upon earth under the infirmities whereof He did for a time hide His divine glory so that very little of it did appear and to some few only Isa. 53. 12. Doct. 1. Sacred Scripture is a great depth containing much more than what is obvious at the first view and therefore we are to advert not only to that which is expresly said in Scripture but what may be drawn from it by direct and just consequence for Paul doth so look on this testimony of Christs ascension as finding another great Truth concerning His previous humiliation lurking under it and by just consequence deducible from it while he saith Now that He ascended what is it but that He first descended 2. It is not enough for Ministers to cite Scriptures for confirmation of those Truths which they hold forth to the Lords People except the Scriptures cited be pertinent and the pertinency of them be also made clear and obvious for Paul having cited a Scripture to confirm somewhat which he said of Christ doth prove the Scripture cited doth speak of Christ because it implyeth previous descending and humiliation in the partie spoken of which can agree to none other of the Persons of the blessed Trinity but to Christ only Now that He ascended what is it but that He descended 3. Such was the love of Christ to lost sinners Joh. 15. 13. and to the glory of His own and his Fathers mercy to be manifested in their salvation Joh. 17. 4. that He did willingly lay aside His glory which He had with His Father before the world was Joh. 17. 5. by assuming the nature of man to Himself and suffering therein the utmost of misery and grief which the malice of men and devils could inflict and which seemed good unto the Father in order to the satisfaction of provoked justice to inflict Heb 10. 7. for all this is implyed in His descending and saith Paul Now that He ascended what is it but that He descended 4. Then do we study and know Christs exaltation aright when we do also seriously consider and think upon His previous humiliation and abasement for therein we may see not only how low He stooped for our good but also that He hath fully accomplished whatever He undertook and is now absolved Joh. 17. 4 5. and that the Lords usuall way is with His own as it was with Christ to make their deep humiliation and lowlinesse of mind go before their highest exaltation and honour Prov. 15. 33. for Paul doth read previous humiliation in Christs exaltation and thinks upon both joyntly Now that He ascended what is it but that He descended 5. Then do we think upon Christs humiliation and abasement aright when we consider it in its greatest depth and lowest step unto which He demitted Himself even to the lowest parts of the earth for therein we may see the greatnesse of His love the depth of our misery and the full sufficiency of the price paid by Christ in the state of His humiliation in order to our delivery He also descended first into the lower parts of the earth by which is not meaned the place of the damned nor any place near to that where the souls of the Patriarchs were before Christs death as the Papists affirm this being contrary to Scripture affirming that Christs soul was after death to be in heaven Luk. 23. 43. and that the souls of the Patriarchs were there also Luke 16. 22 23 25 26. but hereby as I shew in the exposition is meaned His conception and buriall with all the other steps of His humiliation interveening Vers. 10. He that descended is the same also that ascended up far above all heavens that He might fill all things THe Apostle in the explication and application of the cited testimony doth next shew what it expresly holdeth forth to wit Christs ascension and illustrates it from this that the person who ascended though now made man was the same with him who descended to take on the nature of man 2. That He ascended to the highest heavens the seat of eternall glory far above those visible heavens not only in situation but also in duration and glory and are called the heaven of heavens 1 King 8. 27. the third heavens 2 Cor. 12. 3. 4. and sometime simply by the name of heavens Act. 3. 21. And thirdly from the end of His ascending even to fill all things not all places with His bodily presence for Him must the heavens contain Act. 3. 21. but that He might fulfill all prophesies concerning Himself and all those parts of His mediatory Office which were yet to be performed in heaven and particularly that He might fill His Church and all the members thereof which are His all even His whole body Joh. 6. 45. with a large and plentifull measure of the gifts and graces of His spirit Joh. 7. 39. according as was foretold in the cited testimony Doct 1. The distinction of natures in Christ after His incarnation doth not infer a distinction of persons in Him He remaineth one person still for the Apostle speaketh of Him after incarnation as of one He that descended is the same also that ascended 2. Jesus Christ remaineth one and the same person after His assuming the humane nature unto Himself with that which He was before so that neither is the person of God-man Mediator any third thing made up or compounded of both those natures neither did the humane nature add any thing before wanting to make up perfect or work any alteration in the personall substance of the Son of God only the humanity of Christ being destitute of any personal subsistance of its own is as it were ingrafted in the second person of the God-head the Son of God and doth subsist in Him for Paul sheweth that He who ascended being now God-man is the same with Him who descended before His incarnation He that descended is the same also that ascended 3. By vertue of this personall union betwixt the divine and humane nature of Christ there ariseth such a communion of the distinct properties of each nature that those things which are proper only to the one nature are ascribed to the whole
and Body as a Sacrifice by death upon the Crosse. The wrong was infinit Gen. 39. 9. and so must the price be even no lesse than the Bloud of God Act. 20. 28. Who gave himself for our sons 5. Such was the desire which Jesus Christ had to the salvation of lost sinners Prov. 8. 31. such was His care to perform what He had undertaken to the Father and what was fore-told of Him in Scripture Psal. 40. 7 8. that willingly and of His own accord without any constraint except that of love Joh. 15. 13. He did offer up himself a Sacrifice to satisfie provoked justice for He gave himself for our sins saith Paul 6. They for whom Christ did give Himself upon the Crosse are also delivered by Him from this present evil world which Christ doth not by taking them presently out of this world by death or otherwise Joh. 17. 15. But first by renewing their natures and so separating them from the condition of unregenerate men who are called the world 1 Joh. 15. 19. And secondly by guarding them against those baits and snares of sinfull temptations which are mainly prevalent in the men of this world 1 Joh. 2. 16. Thirdly by defending them so far as He seeth conducing for His own glory Psal. 76. 10. and their good Psal. 84. 11. from the malicious cruelty of wicked men of this world Psal. 105. 14. And lastly by taking them at the close of their time 2 Cor. 5. 1. from Earth to Heaven that they may be for ever with Himself Joh. 14. 3. for He gave himself that He might deliver us from this present world Doct. 7. So much do wickednesse and wicked men abound in the world Gen. 6. 5. so many are the snares and temptations to sin and wickednesse which are in it 1 Joh. 2. 16. so many also are the crosses and calamities which godly men may resolve to meet with while they are in the world Psal. 34. 19. that though the world simply in it self and as it speaketh our duration and abode in this life all the dayes of our appointed time be not evil but distinguished from evil Joh. 17. 15. Yet for those causes and in those respects the present world is an evil world for so it is here called 8. That any of lost mankind in whom by nature sin doth reign should have their natures renewed the power of sin in them mortified and so themselves delivered from this present evil world it was necessary that Christ should offer up Himself for as life eternal so also God's Image and Holinesse was forfeited by Adam's fall unto all his posterity 1 Cor. 15. 21. and so behoved to be purchased by Christ's death before ever we could attain unto it Heb. 9. 14. for saith the Apostle He gave himself that we might be delivered from this present evil world 9. This evil world wherein so much wickednesse so much misery and so many wicked men abound is but present not lasting transient not continuing it is hastening to its end Rom. 8. 19. and at last shall be consumed with fire 2 Pet. 3. 10. and a new World new Heavens and a new Earth are to succeed unto it wherein shall dwell righteousness 2 Pet. 3. 13. for he calleth this a present world importing that there is another to come 10. That Jesus Christ did offer up Himself in satisfaction to provoked Justice for the sins of the Elect was a thing decreed and appointed by the Father which as it speaketh the Fathers unspeakable love unto lost sinners Joh. 3. 16. so it sheweth the ground whereupon the satisfaction given by Christ is accepted for those who by faith lay hold on Him Joh. 6. 39 40. it was so transacted betwixt the Father and the Son even that He should give himself for our sins according to the will of God to wit the Father for when God is opposed to Christ then God signifieth the Father Yet so as the other two Persons of the Godhead are not excluded as is noted upon Ver. 1. Doct. 6. 11. By reason of this satisfaction given by Jesus Christ to provoked justice for our sins God who was before a consuming fire to sinners Heb. 12. 29. a strict sin-pursuing Judge Exod. 34. 7. becometh now our Father for justice being satisfied and that satisfaction laid hold upon by faith Rom. 5. 1. the enimity ceaseth and we become children yea heirs and joynt-heirs with Christ having received the Spirit of adoption whereby we cry Abba Father Rom. 8. 15 16 17. This is imported while it is said According to the will of God and our Father Vers. 5. To whom be glory for ever and ever Amen HEre is the close of the Salutation in which by holding forth his own practice for an example he comprehendeth the duty of the Redeemed they are to ascribe lasting glory and praise to God the Father for His good-will to this work of our Redemption by Jesus Christ. Doct. 1. As God in this great work of our Redemption by Jesus Christ hath made the glory of almost all His Attributes especially of His Justice as to Christ Rom. 8. 32. of His Mercy as to us Eph. 1. 7. and consequently of His infinit Wisdom 1 Tim. 1. 17. to kyth and shine forth So it ' is the duty of the Redeemed and such a duty as useth willingly to flow from the very making mention of that so excellent a Work in a heart duely affected with the worth thereof even to acknowledge that glory of His which is manifested therein and to wish that His glory may be set forth more and more both by our selves and others and this not only by speaking to the commendation of His Glory and Greatnesse Psal. 145. 5 6. but by making our whole life and conversation to be nothing else but a testimony of our thankfulnesse to Him 2 Cor. 5. 15. for the Apostle having mentioned that great Work ascribeth glory to God as God's due and his own duty To whom be glory 2. This duty of ascribing glory to God for the great and excellent work of our Redemption is such that it can never be sufficiently discharged there is no lesse required than a succession of Ages to Ages yea and Eternities leisure to ascribe glory to God for so much is imported while he saith To whom be Glory for ever and ever 3. The Glory of the Redeemer and of God who sent His Son to do that Work shall be the long-lasting and never-ending song of the Redeemed-ones through millions of imaginable ages even to all eternity so much doth the word rendered for ever and ever bear for it signifieth to ages of ages or innumerable ages 4. Our praise and thanksgiving to God must not be formal or verbal only Mat. 15. 8. but ought to be fervent and serious as proceeding from the most intimate affection of the heart Luk. 1. 46 47. signified by the word Amen that is Let it be so an earnest wish Vers. 6. I marvel that ye
are Believers in whom this mighty power hath already wrought may be in a great measure ignorant of the exceeding greatnesse of it they are destitute even of the notional knowledge of it in a great part because of the mysteriousnesse of the subject Joh. 3. 8. and their little acquaintance with the Word which revealeth the way of God's working in souls Psal. 77. and 88. but chiefly of experimental knowledge there being much to be wrought in them by His mighty power whereof they can have no experience as yet Philip. 3. 21. there being much also already wrought in them and they know it not but doubt of it Job 9. 11. for though it be a mighty working power yet it hath a meek sweet Phal 110. 3. secret Cant. 5. 4. and therefore a not easie discernable work Thus those believing Ephesians were in a great part ignorant of this power else to what purpose did the Apostle pray that they might know what is the exceeding greatnesse of his power 10. The experimentall knowledge chiefly of God's way of working in and towards Believers is to be carefully sought after as being of great concernment to make us thankfull to God for His gracious working in us where it is known and felt Psal. 116. 8 9 c. as also in order to our own comfort arising from that our knowledge Psal. 116. 7. and to strengthen our faith and hope in God Rom. 5. 4. for while Paul prayeth for the knowledge of this mighty working power to them he teacheth them to seek after this knowledge themselves That ye may know what is the exceeding greatnesse of his power 11. This experimental knowledge of God's power is an eminent part of spiritual wisdom and of our knowing and acknowledging of Christ aright for he prayeth that they may know what is the exceeding greatnesse of his power as one end or part of that spiritual wisdom which consisteth in the knowledge or acknowledgment of Him spoken of ver -17. Vers. 20. Which He wrought in Christ when He raised him from the dead and set Him at his own right hand in the heavenly places THe Apostle in the third branch of this second part of the Chapter taking occasion from what he spoke of the exceeding greatnesse of God's power in Believers ver 19. falleth out upon a commendation and more large explication of that mighty power taken from one of its admirable effects towards Christ in exalting Him from His low condition whereby he doth yet prosecute his main scope for what greater confirmation could be given unto their faith in Christ than the making known unto them how highly exalted Christ is and that the same divine power which exalted Him had wrought was working and would continue to work in them untill all those glorious things which they had now only in hope should be actually bestowed upon them And first that he may commend and clear that mighty Power according to which God did work in the believing Ephesians he doth briefly propound two things which were wrought by it towards the exaltation of Christ first His resurrection from the dead Secondly His being set at the right hand of God in heavenly places whereby is set forth that high glory and dignity which after Christ's resurrection and ascension was put upon Christ as God-man far surpassing the glory of all things created Philip. 2. 9. together with that high power and authority which the same Christ God-man hath obtained over all things to dispose of them for the Churches good 1 Pet. 3. 22. which glory and authority of Christ is only visible in the Heavens and therfore it is said to be in heavenly places because Christ's humane nature through which His Deity doth shine and manifest it self is only in Heaven Act. 3. 21. although the effects of this His power and authority may be and are perceived elsewhere Act. 2. 33. And that this is intended to be held forth by Christ's sitting at the Father's right hand is clear not only from the places presently cited and the Apostle's own explication which he subjoyneth in the verses following but also from the phrase it self which cannot be proper seing God hath neither right nor left hand properly Joh. 4. 24. and so must be a metaphor borrowed from Kings and Princes who do set those at their right hand whom they highly honour 1 King 2. 19. or place in any office of chief authority and trust Mat. 20. 21. Doct. 1. As our Lord Jesus was once among the dead So He did rise again from death See upon Gal. 1. ver 1. doct 7. for saith he When He raised Him from the dead 2. The raising of Christ from the dead as it was the Father's work So considering what an eminent person Christ was and how low He was brought Philip. 2. 6 7 8. and what a height of honour He was exalted unto Philip 2. 9. 10. and that He did sustain our person in dying the iniquities of us all being laid upon Him Isa. 53. 6. and in rising again from death Eph. 2. 5 6. All those I say being considered this work of raising Christ was an effect of God's extraordinary and mighty power for as he ascribeth the raising of Christ to the Father which doth not contradict those Scriptures which affirm Christ to have risen by His own power John 2. 19. and 10. 17. because it is one and the same power which is in both Father and Son they being one only God 1 Joh. 5. 7. So he doth ascribe it to the working of His mighty power spoken of vers -19. and related unto in this while he saith Which or according to which He wrought in Christ when He raised Him from the dead 3. The self-same omnipotent power which wrought in and towards Christ's exaltation in all the steps of it is engaged for working grace and carrying-on the work of grace in Believers and for performing unto Believers whatever they have ground to hope-for from His Word and therefore we may look upon the severall effects and proofs of this power towards Christ as so many pledges that God will against all opposition perform whatever He hath undertaken to us for He maketh that power whereby He worketh in Believers and whereby He raised Christ from the dead to flow from one and the same fountain and principle in God and the one to be according to the other while he saith According to the working of His mighty power which He wrought in Christ. 4. This high honour and soveraign power signified by sitting at the Father's right hand was put upon Christ not before but after His humiliation and resurrection from the dead for then in His humane nature He did receive dominion and honour which He never had untill then as man and though being considered as God cloathed only with His own divine Majestie He was from all eternity equal in power and glory with the Father and holy Ghost Philip. 2. 6. yet He did not reign as God
incarnate and cloathed with our flesh untill then having hid His divine glory so that very little of it did appear under the infirmities of the humane nature from His incarnation untill then Philip. 2. 7 8. but then He did manifest His divine glory absolute power and authority in a way incomprehensible by us in and through the vail of His glorified flesh for the Apostle sheweth those things were done in this order while he saith When He raised Him from the dead and set Him at His own right hand 5. Although the divine and humane nature in Christ are not confounded but remain distinct both in their essence and operations each nature doing that which is proper unto it self Heb. 9. 14. 1 Pet. 3. 18. yet so near and strict is that personall union of the two natures in Christ that those things which are proper only unto the one nature are ascribed unto and spoken of the whole person for here though this high honour and trust put upon Christ was in some things verified only in the divine nature in so far as it speaketh His manifestation of His divine glory and exercising His divine authority as God incarnate in and through the humane nature And though in some things it was verified only in the humane nature in so far as it speaketh His obtaining of glory and power from the Father which before He had not yet the whole of it is ascribed unto the whole person of Christ God-man while he saith And made Him to sit at His own right hand 6. Though Christ as Mediator be exalted to such high honour and authority as no meer creature is capable of yet so far is His humane nature from being made hereby omnipotent omnipresent and consequently equal with God That even whole Christ considered as Mediator is inferior and lesse than the Father Joh. 14. -28. as having received all this honour and authority from the Father Matth. 28. 18. and administrating His Kingdom in the Father's Name Joh. 5. 22. which He is also to render up unto the Father 1 Cor. 15. 24. for not only do the Scriptures cited but also the phrase here used prove so much seing those whom the King setteth at his right hand do hold their dignity and trust from him and must be comptable unto him And set Him at His own right hand Vers. 21. Far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come 22. And hath put all things under His feet THe Apostle in the second place insisteth upon that second effect of God's mighty power and explaineth what he meaned by the Father's setting of Christ at His own right hand even that which we formerly shewed to wit that transcendent glory and dignity with full power and soveraignity which was put upon Him And first he speaketh of that general power and eminency which He hath over and above all the creatures by shewing that He is exalted in glory not only above but far above the glory of all creatures whatsoever whether principality power might or dominion under which is comprehended every thing that is excellent among the creatures whether in Heaven Earth or Hell for sometimes good Angels are expressed by those titles Eph. 3. 10. sometimes bad Angels Eph. 6. 12. and sometimes Civil powers Tit. 3. 1. And lest any might apprehend some dignity besides not comprehended under any of these four he addeth a general clause comprising every name that is all things excellent or famous and worthy to be so named as famous men are called men of Name So that he hereby sheweth no creature can enter in competition with Christ in glory dignity and worth and withall he extendeth this glory put upon Christ in its duration not only unto this world but that which is to come and shall never have an end ver 21. And that he may exalt Christ yet further he sheweth that He is not only above all creatures in glory but also in dominion and soveraignity the Father having placed all the creatures in a state of lowest subjection unto Him even under His feet to be disposed of as He seeth fit From Vers. 21. Learn 1. The glory and splendor of things created hath some aptnesse in it if it be not rightly looked on or rather we are apt to take occasion from it to hide and undervalue the glory and excellency of Jesus Christ for otherwise the Apostle would not labour so much to set Him high up above them and His glory above theirs Far above all principality and power 2. Though Scripture give some ground to affirm that there are different degrees and dignities among the Angels Dan. 10. 13. and 12. 1. yet what are their different orders offices and dignities Scripture doth nowhere determine neither is there any ground for us to determine from this place for as we shew the Apostle's scope is under those titles and the general clause subjoyned to lay aside not only Angels but all civil powers and all created dignity whatsoever from competing with Christ in the point of power excellency and worth Far above all principality and power and might and dominion and every name that is named 3. Even the humane nature of Christ and His glorified body by vertue of that unspeakable union which is betwixt the two natures of Christ in one person is lifted up so high in glory that the glory of Kings and Emperors of Sun Moon and Stars of the souls of just men made perfect yea and of glorious Angels is nothing to it and lesse than the light of a candle being compared with the Sun in his brightnesse for he is speaking here of that glory which Christ hath by sitting at the right hand of God which as to some pieces of it doth belong to Christ as man and of it he affirmeth that it is far above all principality and power and might and dominion and every name that is named 4. As we do then only think aright of that high glory put upon Christ when we look on it as matchlesse and not only above but far and infinitly far above all that glory which can be found in all or any of the creatures So the holding forth of Christ in his glory by the Lord's Servants is a point of great concernment for the good of God's People to make all created glory wax dim and bulklesse Dan. 3. 16 17 18. to draw their hearts up after and towards Him Joh. 4. 10. to hearten them against those discouragements they usually meet with in doing service to Him Act. 7. 55 56. and to make them more reverent in their approaches to Him Heb. 12. 25. for therefore doth Paul so much labour as he cannot well satisfie himself in setting forth that high glory wherein Christ is while he saith He is above and far above and then enumerateth four comprehensive particulars and addeth a general clause comprising all