see c. Considering therefore what is elsewhere written of all the Regions about bringing in their sick weak and impotent and of the cures of Persons by the touching of his garment it is evident that his Personal Miracles amounted unto thousands which might well give occasion to the Hyperbole used by John in recounting of them Hence some among the Jews were convinced that he was the Messiah not only by the greatness but also by the number of his works John 7.31 Many of the People believed on him and said when Christ cometh will he do more Miracles then these which this man doeth And what are the seventy six Miracles of Moses unto those as to number which in the first place the Jews glory in And if we may add those which were wrought by his power by them that preached the Gospel on his Commission as they are all of the same efficacy unto the end proposed or confirmation of his being the Messiah they amount not unto thousands only but probably unto millions For of this sort were all the miraculous gifts of the Holy Ghost that were granted unto the Church all the world over So that as to the number of Miracles he was sufficiently by them attested unto to be the Messiah the great Law-giver of the people of the New Covenant Again The Jews much insist on this that all other Prophets wrought Miracles by § 64 the Intervention of Prayer Moses alone without it at his own pleasure The Rod they say was committed unto him as a Kingly Scepter to denote that Authority whereunto the whole nature of things gave place It is true indeed it is not recorded that Moses prayed in words before every Miracle that was wrought by him or in reference unto his Ministry but yet this is plain in story that he wrought no mighty work but either upon his prayer or some express command and direction from God in particular which everts the Judaical pretence of an abiding power remaining with him enabling him to work Miracles when and how he would But this which they falsly ascribe unto Moses was eminently true in the Lord Jesus Those thousands of miraculous works which he wrought were the arbitrary effects of a word of command without any especial direction for every new work arguing the constant presence of an infinite power with him exerted according to his will Come forth of him come out of the grave I will be thou clean be ye opened and the like expressions he used as signs and pledges thereof Thus was it not with Moses as the story manifests yea he himself greatly doubted of the greatest effect of the Divine power put forth by him when he smote the Rock to bring forth water The nature of the Miracles also wrought by the one and the other may be compared § 65 and we shall see from thence on which side the pre-eminence will be found For those wrought by Moses or by God himself whilest he employed him in the service of giving the Law and the delivery of the people they were for the most part portentous Prodigies suited to fill men with wonder astonishment and fear Such were all the signs of the presence of God on Mount Sinai The effects also of most of them were evil and destructive proceeding from wrath and indignation against sin and sinners such were all the mighty works wrought in Aegypt such those of the swallowing up of Dathan and Abiram in the Wilderness Those that tended unto the good and relief of mankind as the bringing of water from the rock were typical and occasional And those kinds of works were suited unto that Ministry of Death and Condemnation which was committed unto him But on the other side the mighty works of the Lord Jesus were evidently effects of Goodness as well as of Power and consisted in things useful and helpful unto mankind Healing the sick opening the eyes of the blind and ears of the deaf giving strength to the lame casting out of Devils feeding hungry multitudes raising the dead are things amiable and useful And though terrible Prodigies may more affect and astonish carnal minds such as the Jews were filled with yet these works of Grace and Goodness do more allure those who attend unto the dictates of right Reason Evidences they were of a gracious Ministry tending unto salvation and peace in every kind such as that of the Messiah was promised and foretold to be As Miracles then were the tokens of their several Ministries and bespake the nature of them those of the Lord Christ were exceedingly more excellent then those of Moses § 66 Furthermore as Moses had not a power of working miracles constantly resident with him which he might exert according unto his own will so he was very far from being able to communicate any such power unto others God indeed took of the Spirit that was on him and gave it unto the Elders that were to be joyned with him in the Government of the people Numb 11.25 but yet neither was there a power of working miracles going along with that Spirit but only ability for Rule and Government nor yet was that communication of it any act of Moses at all But now our Lord Jesus as he had the Divine Power mentioned alwayes with him so he could give Authority and Power unto whom he pleased to effect all such miraculous works as were any way necessary for the confirmation of their Doctrine Of this nature was the Commission which he gave the Twelve when he sent them forth Matth. 10.8 Heal the sick cleanse the Lepers raise the dead cast out Devils As also that unto the LXX Luke 10.17 19. yea he promised them which also came to pass that by his power and presence with them they should do greater things then those which they had seen him to do John 14.12 Mark 16.17 And this difference is so eminent that nothing can be objected against it This more evidently confirmed him to be the Master then all the mighty works which he wrought in his own Person on the earth § 67 Again all the miracles of Moses ended with his life The Jews indeed some of them tell us a company of foolish stories about his death which as their manner is they would fix on those words Deut. 34.5 and Moses dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth or word of the Lord as namely how he contended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of Death and drove him away with his rod so that he could not dye until God laid his mouth unto his and so took out his soul from him But these figments are shamefull and such as become none but themselves However these things extended only unto his death therewith ended his Ministry and Miracles But now the greatest Miracle of our Lord Jesus was wrought by him after the violent and cruel death which he underwent for our sakes For he took his life again and raised himself from the dead John
diligent Observer may find running through this and all his other Epistles But 3. That which under this Head I would press is the Consideration of the Spirit Genius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and manner of Writing proceeding from them peculiar to this Apostle in all his Epistles Many things are required to enable any one to judge aright of this intimation He must as Bernard speaks drink of Pauls Spirit or be made partaker of the same Spirit with him in his measure who would understand his Writings Without this Spirit and his saving Light they are all obscure intricate sapless unsavoury when unto them in whom it is they are all sweet gracious in some measure open plain and powerful A great and constant exercise unto an acquaintance with his frame of Spirit in Writing is also necessary hereunto Unless a man have contracted as it were a familiarity by a constant conversation with him no Critical skill in Words or Phrases will render him a competent Judge in this matter This enabled Caesar to determine aright concerning any Writings of Cicero And he that is so acquainted with this Apostle will be able to discern his Spirit as Austin sayes his Mother Monica did divine Revelations nescio quo sapore by an inexpressable Spiritual savour Experience also of the power and efficacy of his Writings is hereunto required He whose heart is cast into the Mould of the Doctrine by him delivered will receive quick impressions from his Spirit exerting its self in any of his Writings He that is thus prepared will find that Heavenliness and perspicuity in unfolding the deepest Evangelical Mysteries that peculiar exaltation of Jesus Christ in his Person Office and Work that Spiritual persuasiveness that transcendent manner of Arguing and Reasoning that wise insinuation and pathetical pressing of well grounded Exhortations that Love Tenderness and Affection to the Souls of men that Zeal for God and Authority in Teaching which enliven and adorn all his other Epistles to shine in this in an eminent manner from the beginning to the End of it And this Consideration what ever may be the apprehensions of others concerning it is that which gives me satisfaction above all that are pleaded in this Cause in ascribing this Epistle to Paul The Testimony of the first Churches of whose Testimony any record is yet remaining § 26 with a successive Suffrage of the most Knowing Persons of following Ages may also be pleaded in this Cause Setting aside that limitation of this Testimony which with the grounds and occasions of it as to some in the Latin Church we have already granted and declared and this Witness will be acknowledged to be Catholick as to all other Churches in the World A Learned Man of late hath reckoned up and reported the Words of above thirty of the Greek Fathers and fifty of the Latin reporting this Primitive Tradition I shall not trouble the Reader with a Catalogue of their Names nor the Repetition of their Words and that because the whole of what in general we assert as to the Eastern Church is acknowledged Amongst them was this Epistle first made publick as they had far more advantages of discovering the Truth in this Matter of Fact than any in the Roman Church or that elsewhere followed them in after Ages could have Neither had they any thing but the Conviction and Evidence of Truth its self to induce them to embrace this Perswasion And he that shall consider the Condition of the first Churches under Persecution and what difficulties they met withal in Communicating those Apostolical Writings which were delivered unto any of them with that special Obstruction unto the spreading of this unto the Hebrews of which we have already discoursed cannot rationally otherwise conceive of it but as an eminent fruit of the Good Providence of God that it should so soon receive so publick an Attestation from the first Churches as it evidently appears to have done § 27 The Epistle it self several wayes discovers its Author Some of them we shall briefly recount 1. The General Argument and Scope of it declares it to be Pauls Hereof there are two parts 1. The Exaltation of the Person Office and Grace of our Lord Jesus Christ with the Excellency of the Gospel and the Worship therein commanded revealed by him 2. A Discovery of the Nature Vse and Expiration of Mosaical Institutions their present Unprofitableness and ceasing of their obligation unto obedience The first part we may grant to have been equally the design of all the Apostles though we find it in a peculiar way insisted on in the Writings of Paul The latter was his special work and business This partly ex instituto partly occasionally from the opposition of the Jews was he ingaged in the promotion of all the world over The Apostles of the Circumcision according to the Wisdom given them and suitable to the nature of their work did more accommodate themselves to the prejudicate Opinion of the Jewish Professors and the rest of the Apostles had little occasion to deal with them or others on this subject Paul in an eminent manner in this work bare the burthen of that day Having well setled all other Churches who were troubled in this Controversie by some of the Jews he at last treats with themselves directly in this Epistle giving an account of what he had elsewhere Preached and taught to this purpose and the grounds that he proceeded upon and this not without great success as the burying of the Judaical Controversie not long after doth manifest 2. The Method of his proceedure is the same with that of his other Epistles which also was peculiar unto him Now this in most of them yea in all of them not regulated by some particular occasions is first to lay down the Doctrinal Mysteries of the Gospel vindicating them from Oppositions and Exceptions and then to descend to Exhortations unto Obedience deduced from them with an enumeration of such special Moral Duties as those unto whom he wrote stood in need to be minded of This is the general Method of his Epistles to the Romans Ephesians Colossians Philippians and the most of the rest And this also is observed in this Epistle Only whereas he had a special respect unto the Apostacy of some of the Hebrews occasioned by the Persecution which then began to grow high against them what ever Argument or Testimony in his passage gave him advantage to press an Exhortation unto constancy and to deterr them from back-sliding he layes hold upon it and diverts into practical Inferences unto that purpose before he comes to his general Exhortations towards the end of the Epistle Excepting this occasional difference the Method of this is the same with that used in the other Epistles of Paul and which was peculiarly his own 3. His Way of Argument in this and his other Epistles is the same Now this as we shall see is Sublime and Mystical accommodated rather to the Spiritual Reason of Believers
as accompanied the nature and manner of the Revelation made unto him 1. They arise from the infinite Excellency of his Person above theirs This is that which the Apostle from the close of this verse insists upon to the very end of the Chapter making his discourse upon it the basis of ensuing his exhortations I shall therefore remit the consideration of it unto its proper place 2. There were sundry Excellencies that attended the very Revelation it self made unto him or his Prophecie as such For 1. Not receiving the Spirit by measure Joh. 3.34 as they all did he had given unto him altogether a comprehension of the whole will and mind of God as to what ever he would have revealed of himself with the mystery of our salvation and all that obedience and worship which in this world he would require of his Church It pleased the Father that in him all fulness should dwell Col. 1.19 that is of Grace and Truth Joh. 1.17 not granting him a transient irradiation by them but a permanency and constant abode of them with him in their fulness all treasures of wisdom and knowledge being hid in him Col. 2.3 as their home and proper abiding place which made him of quick understanding in the fear of the Lord Isa. 11.3 All the Mysteries of the counsel between the Father and the Eternal Word for the salvation of the Elect with all the ways whereby it was to be accomplished through his own blood were known unto him as also were all the bounds the whole extent of that Worship which his Church was to render unto God with the assistance of the Spirit that was to be afforded unto them for that end and purpose Hence the only reason why he did not at once reveal unto his Disciples the whole counsel of God was not because all the treasures of it were not committed unto him but because they could bear no other but that gradual communication of it which he used towards them Joh. 16.12 But he himself dwelt in the midst of those treasures seeing to the bottom of them All other Prophets even Moses himself receiving their revelation by transient irradiations of their minds had no treasure of truth dwelling in them but apprehended only that particular wherein they were enlightned and that not clearly neither in its fulness and perfection but in a measure of light accommodated unto the Age wherein they lived 1 Pet. 1.11 12. Hence the Spirit is said to rest on him Isa. 11.2 3. and to abide on him Matth. 3.16 who did only in a transient act affect the minds of other Prophets and by an actual motion which had not an habitual spring in themselves cause them to speak or write the will of God as an instrument of Musick gives forth a sound according to the skill of him that strikes it and that only when it is so stricken or used Hence 2. The Prophets receiving their Revelations as it were by number and tale from the holy Ghost when they had spoken or written what in particular at any season they had received from him could not adde one word or syllable of the same infallibility and authority with what they had so received But the Lord Christ having all the treasures of Wisdom Knowledge and Truth hid and laid up in him did at all times in all places with equal infallibility and authority give forth the mind and will of God even as he would what he so spake having its whole Authority from his speaking of it and not from its consonancy unto any thing otherwise revealed 3. The Prophets of old were so barely instrumental in receiving and revealing the will of God being only servants in the house Heb. 3.4 for the good of others 1 Pet. 1.11 that they saw not to the bottom of the things by themselves revealed and did therefore both diligently read and study the books of them that wrote before their time Dan. 9.2 and meditated upon the things which the Spirit uttered by themselves to obtain an understanding in them 1 Pet. 1.10 11 12. But the Lord Jesus the Lord over his own house had an absolutely perfect comprehension of all the mysteries revealed to him and by him by that divine Wisdom which always dwelt in him 4. The Difference was no less between them in respect of the Revelations themselves made to them and by them For although the substance of the will and mind of God concerning salvation by the Messiah was made known unto them all yet it was done so obscurely to Moses and the Prophets that ensued that they came all short in the light of that Mystery to John the Baptist who did not rise up in a clear and distinct apprehension of it unto the least of the true Disciples of Christ Matth. 11.11 whence the giving of the Law by Moses to instruct the Church in that Mystery by its types and shadows is opposed to that Grace and Truth which were brought by Jesus Christ Joh. 1.17 18. See Ephes. 3.8 9 10 11. Col. 1.26 27. Tit. 2.11 2 Tim. 1.10 In these and sundry other things of the like importance had the Fathers speaking in the Son the preheminence above his speaking in Moses and the Prophets for which cause the Apostle placeth this consideration in the head of his Reasonings and Arguments for attendance unto and observation of the things revealed by him For even all these things have influence into his present Argument though the main stress of it be laid on the excellency of his Person of which at large afterwards 6. We must yet further observe that the Jews with whom the Apostle had to do had all of them an expectation of a new signal and final Revelation of the will of God to be made by the Messias in the last days that is of their Church state and not as they now fondly imagine of the world Some of them indeed imagined that great Prophet promised Deut. 18. to have been one distinct from the Messias Joh. 1.21 but the general expectation of the Church for the full Revelation of the will of God was upon the Messias Joh. 4.25 Of the same mind were their more antient Doctors that retained any thing of the tradition of their Fathers asserting that the Law of Moses was alterable by the Messias and that in some things it should be so Maimonides is the leader in the opinion of the eternity of the Law whose Arguments are answered by the Author of Sepher Ikkarim lib. 3. cap. 13. and some of them by Nachmanides Hence it is laid down as a Principle in Neve shalom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the King shall be exalted above Abraham be high above Moses yea and the ministring Angels And it is for the excellency of the Revelation made by him that he is so exalted above Moses Whence Maimonides himself acknowledgeth Tractat. de Regibus that at the coming of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden and deep things i. e. of
grace upon all The Rule of his procedure herein is God's Election For the Foundation of this whole Trust is his undertaking for them who were given him of his Father see Act. 13.48 Rom. 11.7 Ephes. 1.3 4 5 6 7 8. And the variety which is seen in his actual Communication of Grace and Mercy unto sinners depends upon the Sovereign and Eternal Designation of the Persons of them who by him were to obtain mercy and be made Heirs of Salvation But although the Persons are designed and allotted unto him from Eternity who were to receive this Grace and Mercy at his hands yet as to the manner and all Circumstances of his Dispensation and Communication of them they are wholly committed unto his own Sovereign Will and Wisdom Hence some he calls at one time some at another some in the Morning that they may glorifie Grace in working all the day some in the Evening of their lives that they may exalt pardoning mercy to Eternity on some he bestows much Grace that he may render them useful in the strength of it on others less that he may keep them humble in a sense of their wants Some he makes rich in Light others in Love some in Faith others in Patience that they may all peculiarly praise him and set out the fulness of his stores And hereby 1. He glorifies every Grace of his Spirit by making it shine eminently in one or other as Faith in Abraham and Peter Love in David and John Patience in Job And 2. he renders his subjects useful one to another in that they have opportunities upon the defects and fulness of each other to exercise all their Graces And 3. so he renders his whole Body uniform and comely 1 Cor. 12.16 17 18 19 20 21 22 23 24 25 26 27. 4. Keeping every Member in Humility and dependance whilst it sees its own wants in some Graces that others excells in Col. 2.19 This is another most eminent part of the Inheritance and Kingdom of Christ. II. All Gifts that are bestowed on any of the sons of men whereby they are differenced from others or made useful unto others belong also unto the Inheritance and Kingdom of Christ. Gifts bestowed on men are either Natural or Spiritual Natural Gifts are especial Endowments of the Persons or Minds of men in Relation unto things appertaining unto this Life as Wisdom Learning skill and cunning in Arts and Sciences I call them Natural in respect of the Objects that they are exercised about which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this life as also in respect of their End and Use. They are not always so as to their rise and spring but may be immediately infused as Wisdom was into Solomon for Civil Government 1 King 9.12 and skill for all manner of Mechanical Operations into Bezaleel Exod. 31.2 3 6. But how far these gifts are educed in an ordinary course of Providence out of their hidden seeds and principles in nature in a just connexion of Causes and Effects and so fall under a certain Law of Acquisition or what there may be of the Interposition of the Spirit of God in an especial manner immediately conferring them on any falls not under our present consideration of them Nor yet can we insist on their Use which is such that they are the great Instrument in the hand of God for the preservation of Humane Society and to keep the course of mans life and pilgrimage from being wholly bruitish I design only to shew that even they also belong though more remotely to the Lordship of Jesus Christ which they do on two accounts 1. In that the very use of mens Reason and their natural faculties as to any good end or purpose is continued unto them upon the account of his Interposition bringing the world thereby under a dispensation of patience and forbearance as was declared Joh. 1.9 2. He is endued with Power and Authority to use them in whose hand soever they lie whether of his friends or enemies to the especial Ends of his Glory in doing good unto his Church And indeed in the Efficacy of his Spirit and Power upon the Gifts of the minds of men exciting ordering disposing enabling them unto various Actings and Operations by and with them controuling over-ruling entangling each other and themselves in whom they are by them his Wisdom and care in the Rule Government Chastisement and Deliverance of his Church are most conspicuous III. 2. Spiritual Gifts which principally come under that Denomination are of two sorts Extraordinary and Ordinary The first are immediate Endowments of the minds of men with Abilities exceeding the whole Systeme of Nature in the exercise whereof they are meer Instruments of him who bestows those gifts upon them Such of old were the Gifts of Miracles Tongues Healing Prediction and infallible Inspiration given out by the Lord Christ unto such as he was pleased to use in his Gospel service in an Extraordinary manner The latter sort are Furnishments of the minds of men enabling them unto the Comprehension of spiritual things and the management of them for spiritual Ends and purposes Such are Wisdom Knowledge Prudence Utterance Aptness to teach in general Abilities to manage the things of Christ and the Gospel unto their own proper ends And these also are of two sorts 1. Such as are peculiar unto Office and 2. Such as are common unto others for their own and others Good and Edification according as they are called unto the exercise of them And these two sorts of Gifts differ only in respect of degrees There are no ordinary Gifts that Christ's Officers are made partakers of their Office only excepted which differs in the kind or nature of them from those which he bestows on all his Disciples which makes their stirring up and endeavours to improve the Gifts they have received exceeding necessary unto them And Christ's collation of these Gifts unto men is the foundation of all the Offices that under him they are called to discharge See Ephes. 4.8 11. 1 Cor. 12.7 Joh. 20.21 22. And as they are the spring and foundation of Office so they are the great and only means of the Churches edification By them Christ builds up his Church to the measure appointed unto the whole and every member of it And there is no Member but hath its Gift which is the Talent given or rather lent to trade withall Now of all these Christ is the only Lord they belong unto his Kingdom Psal. 68.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he ascended on high he took or received gifts for man he took them into his own power and disposal being given him of his Father as Peter declares Act. 2.33 adding that he received the Spirit by whom all these gifts are wrought And Ephes. 4.8 the Apostle renders the words of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave gifts because he received them into his power not to keep them unto himself but to give them out to
Apostolâ—cal Exhortation Covet the best gifts 1 Cor. 12.31 As first the gift of Wisdom and knowledge in the Word and Will of God 1 Cor. 12.8 1 Cor. 2.7 1 Tim. 3.15 1 Cor. 1.5 Secondly the gift of Ability to manage and improve this wisdom and knowledge to the edification of others Heb. 3.13 chap. 10.25 Rom. 15.14 1 Thes. 5.11 Thirdly of Prayer And many more might be added of the like usefulness and importance IV. 3. To close our considerations of this part of the Lordship of Christ there remains only that we shew him to be the Lord of all Spiritual Eternal things which in one word we call Glory He is himself the Lord of glory 2 Cor. 2.4 and the Judge of all Joh. 5.25 In the discharge of which Office he gives out Glory as a Reward unto his followers Matth. 25.32 Rom. 14.10 Glory is the reward that is with him which he will give out at the last day as a Crown 2 Tim. 4.8 Joh. 17.2 And to this end that he might be Lord of it he hath 1 purchased it Heb. 9.12 Eph. 1.14 Heb. 2.10 2 Taken actual possession of it in his own Person Luke 24.25 Joh. 17.5 22 24. And that 3 as the fore-runner on whom he will bestow it Heb. 9.20 And this is a short view of the Lordship of Christ as to things Spiritual V. Ecclesiastical things or things that concern Church Institutions Rule and Power belong also unto his Rule and Dominion He is the only Head Lord Ruler and Law-giver of his Church There was a Church state ever since God created man on the earth and there is the same reason of it in all its alterations as unto its Relation to the Lord Christ. What ever changes it under-went still Christ was the Lord of it and of all its concernments But by way of instance and eminency we may consider the Mosaical Church state under the old Testament and the Evangelical Church state under the New Christ is Lord of and in respect unto them both 1. He was the Lord of the Old Testament Church state and he exercised his Power and Lordship towards it four ways 1. In and by its Institution and Erection he made framed set up and appointed that Church state and all the Worship of God therein observed He it was who appeared unto Moses in the Wilderness Exod. 3.5 Act. 7.32 33. and who gave them the Law on Mâ—unt Sinai Exod. 20 Psal. 68.17 Ephes. 4.8 and continued with them in the Wilderness Numb 21.6 1 Cor. 10.9 So that from him his Power and Authority was the Institution and Erection of that Church 2. By prescribing a complete Rule and form of Worship and obedience unto it being erected as its Law-giver to which nothing might be addâ—d Deut. 7.4 12 32. 3. By way of Reformation when it was collapsed and decayed Zech. 2.8 9 10 11 12 13. Maâ— 3 1 2 3. 4. By way of Amotion or taking down what he himself had set up because it was so framed and ordered as to continue only for a season Heb. 9.10 Deut. 18.16 17 18. Hag. 2 6 7. Isa. 65.17 18. 2 Pet. 3.13 Which part of his Power and Lordship we shall aâ—terwards abundantly prove against the Jews 2. Of the New Testament Evangelical Church state also he is the only Lord and Ruler yea this is his proper Kingdom on which all other parts of his Dominion do depend for he is given to be head over aâ—l things unto the Church Ephes. 1.22 For 1. He is the foundation of this Church state 1 Cor. 3.11 the whole design and plat-form of it being laid in him and built upon him And 2. He erects this Church-State upon himself Matth. 16.18 I will build my Church the Spirit and Word whereby it is done being from him alone and ordered in and by his Wisdom Power and Care And 3. He gives Laws and Rules of Worship and Obedience unto it when so built by himself and upon himself Matth. 28.18 Acts 1.2 Heb. 3.2 3 4 5 6. And 4. Is the everlasting constant abiding Head Ruler King and Governour of it Eph. 1.22 Col. 2.19 Heb. 3.6 Rev. 2.3 All which things are ordinarily spoken unto and the ends of this Power of Christ fully declared VI. He is Lord also of Political things All the Governments of the world that are set up and exercised therein for the good of mankind and the preservation of Society according to Rules of Equity and Righteousness over all these and those who in and by them exercise Rule and Authority amongst men is he Lord and King He alone is the absolute Potentate the Highest on the earth are in a subordination unto him That 1. He was designed unto Psal. 89.27 And accordingly he is 2. Made Lord of Lords and King of Kings Rev. 17.14 Chap. 19.16 1 Tim. 6.15 And 3. He exerciseth dominion answerable unto his Title Rev. 6.16 Chap. 17.14 Chap. 18.16 17 18 19 20. Psal. 2.8 9. Isa. 60. Mich. 5.7 8 9. And 4. Hath hence right to send his Gospel into all Nations in the world attended with the worship by him prescribed Matth. 28.18 Psal. 2.9 10 11 12. which none of the Rulers or Governours of the world have any right to refuse or oppose nor can so do but upon their utmost peril And 5. All Kingdoms shall at length be brought into a professed subjection to him and his Gospel and have all their Rule disposed of unto the interest of his Church and Saints Dan. 7.27 Isa. 60.12 Rev. 19.16 17 18 19. VII The last branch of this Dominion of Christ consists in the Residue of the Creation of God Heaven and Earth Sea and Land Wind Trees and fruits of the earth and the Creatures of sense as they are all put under his feet Psal. 8.7 8. Ephes. 1.22 1 Cor. 15.27 So the exercise of his power severally over them is known from the story of the Gospel And thus we have glanced at this Lordship of Christ in some of the general parts of it And how small a portion of his glorious power are we able to comprehend or declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By whom also he made the worlds The Apostle in these words gives further strength to his present Argument from another Consideration of the Person of the Messiah wherein he also discovers the foundation of the Preheminence ascribed unto him in the words last insisted on By him the worlds were made so that they were his own Joh. 1.11 and it was meet that in the new condition which he underwent that he should be the Lord of them all Moreover if all things be made by him all disobedience unto him is certainly most unreasonable and will be attended with inevitable ruine of the Truth whereof the Apostle aims to convince the Hebrews Now whereas the Assertion which presents its self at first view in these words is such as if we rightly apprehend the meaning of the Holy Ghost in it must needs determine the Controversie
that the Apostle had with the Jews and is of great use and importance unto the faith of the Saints in all ages I shall first free the words from false glosses and interpretations and then explain the Truth asserted in them both absolutely and with relation to the present purpose of the Apostle That which some men design in their wresting of this place is to deface the illustrious Testimony given in it unto the Eternal Deity of the Son of God and to this purpose they proceed variously 1. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom is intended And so the sense of the place is that for Christ for his sake God made the world so Eniedinus and Grotius embraceth his notion adding in its confirmation that this was the opinion of the Jews namely that all things were made for the Messiah and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders by condiderat as signifying the time long since past before the bringing forth of Christ in the world as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 6.4 Rev. 4.11 Chap. 1.14 and therefore may be here so used According to this Exposition of the words we have in them an expression of the Love of God towards the Messiah in that for his sake he made the worlds but not any thing of the Excellency Power and Glory of the Messiah himself It is manifest that the whole strength of this interpretation lyes in this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom instead of for whom but neither is it proved that in any other place those expressions are equipollent nor if that could be supposed is there any reason offâ—red why the one of them should in this place be put for the other For 1. The places referred unto do no way prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Genitive doth ever denote the final cause but the efficient only With an Accusative for the most part it is as much as propter signifying the final Cause of the thing spoken of and rarely in the New Testament is it otherwise used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 4.11 At thy will or pleasure the efficient and disposing not the final Cause seems to be denoted And Chap. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the signs that were given him to do the formal cause is sigfied But that joyned with a Genitive Case it any where signifies the final Cause doth not appear Beza whom Grotius cites sayes on Rom. 6.4 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the glory of the Father may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the glory But the case is not the same where things as where Persons are spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here relates unto a Person and yet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it asserted to denote the end of the things spoken of which is insolent Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is indeed the glorious power of the Father the efficient of the Resurrection of Christ treated of So that whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used six hundred times with a Genitive Case in the New Testament no one instance can be given where it may be rendered propter for and therefore cannot be so here 2. On supposition that some such instance might be produced yet being contrary to the constant use of the Word some cogent Reason from the Text wherein it is used or the thing treated of must be urged to give that sense admittance And nothing of that nature is or can be here pleaded 3. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinguished the one expressing the efficient the other the final cause Rom. 11.36 so also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this very Epistle Chap. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom are all things and by whom are all things and is it likely that the Apostle would put one of them for the other contrary to the proper use which he intended immediately to assign severally unto them 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him Joh. 1.3 which the same Person interprets properly for the Efficient Cause On these accounts the foundation of this Gloss being removed the superadded Translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by condiderat is altogether useless and what the Jews grant that God did with respect to the Messiah we shall afterwards consider 2. The Socinians generally lay no exception against the Person making whom they acknowledge to be Christ the Son but unto the Worlds said to be made These are not say they the things of the Old but of the new Creation not the fabrick of Heaven and Earth but the Conversion of the souls of men not the first institution and forming of all things but the Restauration of mankind and Translation into a new condition of life This Sclictingius at large insists on in his Comment in this place bringing in the justification of his interpretation the summ of what is pleaded by any of them in answer not only to this Testimony but also to that of Joh. 1.3 and that also of Coloss. 1.16 17. 1. The old Creation he sayes is never said to be performed by any intermediate Cause as the Father is here said to make these worlds by the Son But 1. This is petitio principii that this expression doth denote any such intermediate cause as should interpose between the Father and the Creation of the world by an operation of its own divers from that of the Father Job 26.13 God is said to adorn the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Spirit which they will not contend to denote an intermediate cause and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is but what the Hebrews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In the Creation of the world the Father wrought in and by the Son the same creating act being the act of both Persons Joh. 5.17 their Will Wisdom and Power being essentially the same 2. He adds There is an allusion only in the words unto the first Creation as in John Chap. 1.1 2 3. where the Apostle sets out the beginning of the Gospel in the terms whereby Moses reports the Creation of the world And therefore mentions light in particular because of an allusion to the light at first created by God when of all other things wherein there is no such allusion he maketh no mention Answ. 1. The new Creation granted by the men of this perswasion being only a moral Swasion of the minds of men by the outward Doctrine of the Gospel I know not what Allusion can be fancied in it unto the Creation of the world out of nothing 2. It is granted that the Apostle speaks here of the same Creation that John treats of in the beginning of his Gospel but that
men do abstain from such Exorbitancies yet frequently they do so upon the account of some self-interest and advantage like Jehu and not out of a constant equal unchangeable love of Righteousness and hatred of iniquity but all these are absolutely compleat in the Kingdom of Jesus Christ. For whereas the expression both in the Hebrew and the Greek seems to regard the time past thou hast loved righteousness and hated iniquity yet the constant present frame of the heart of Christ in his Rule is denoted thereby for the Greek Translation exactly followeth and expresseth the Hebrew Now there being no form of Verbs in that Language expressing the present time there is nothing more frequent in it than to denote that which is present and abiding by the Praeterperfect Tense as it doth in this place Sixthly The Consequence of this Righteous Rule in Christ is his Anointing with the Oyle of Gladness wherein we may consider 1. The Author of the Priviledge conferred on him that is God his God 2. The Priviledge it self Unction with the oyle of gladness 3. The Connection of the collation of this priviledge unto what went before wherefore or for which cause 1. For the Author of it it is said to be God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God thy God Many both antient and Modern Expositors do suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place or God is used in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse foregoing and that it ought to be rendered O God and the words to be read therefore O God thy God hath anointed thee but as no old Translation gives countenance to this Conception so that Reduplication of the Name of God by an Application of it in the second place as God my God God thy God God the God of Israel being frequent in the Scripture there is no cogent Reason why we should depart in this place from that sense of the Expression The name God in the first place denotes him absolutely who conferred this priviledge on the Lord Christ that is God and in the second place a reason is intimated of the collâ—tion its self by an Appropriation of God to be his God in a peculiar manner God is said to be the God of the Son upon a threefold account 1. In respect of his Divine Nature as he is his Father so his God whence he is said to be God of God as having his nature communicated unto him by vertue of his Eternal Generation John 1.14 2. In respect of his Humane Nature as he was made of a Woman made under the Law so God also was his God as he is the God of all creatures Psal. 16.3 Psal. 22.1 3. In respect of his whole person God and Man as he was designed by his Father to the work of Mediation In which sense he calls him his God and his Father John 20.17 And in this last sense is it that God is here said to be his God that is his God in especial Covenant as he was designed and appointed to be the Head and King of his Church For therein did God the Father undertake to be with him to stand by him to carry him through with his work and in the End to crown him with Glory See Isa. 49.1 2 3 4 5 6 7 8 9 10 11. Chap. 50.4 5 6 7 8 9. 2. For the Priviledge it self it is Vnction with the Oyle of Gladness There may be a double Allusion in these words 1. To the common use of Oyle and anointing which was to exhilerate and make the countenance appear chearful at Feasts and publick Solemnities Psal. 104.15 Luke 7.37 2. To the especial use of it in the Unction of Kings Priests and Prophets Exod. 30. That the Ceremony was typical is evident from Isa. 61.1 and it denoted the collation of the Gifts of the Holy Ghost whereby the Person anointed was enabled for the discharge of the Office he was called unto And in this sense there is commonly assigned a threefold Unction of Christ. 1. At his Conception when his Humane Nature was sanctified by the Holy Spirit Luke 1.35 and radically endowed with Wisdom and Grace which he grew up in Luke 2.40 52. 2. At his Baptism and entrance into his publick Ministry when he was in an especial manner furnished with those Gifts of the Spirit which were needful for the discharge of his Prophetical Office Matth. 3.17 John 1. 3. At his Ascension when he received of the Father the Promise of the Spirit to pour him forth upon his Disciples Acts 2.33 Now though I acknowledge the Lord Christ to have been thus anointed and that the communication of the Gifts and Graces of the Spirit unto him in fulness is called his Vnction yet I cannot grant that any of them are here directly intended But that which the Apostle seems here to express with the Psalmist is the Glorious Exaltation of Jesus Christ when he was solemnly enstated in his Kingdom This is that which is called the making of him both Lord and Christ Acts 2.36 When God raised him from the dead and gave him glory 1 Pet. 1.21 He is called Christ from the Unction of the Spirit and yet here in his Exaltation he is said in especial manner to be made Christ that is taken gloriously into the Possession of all the Offices and their full Administration whereunto he was anointed and fitted by the communication of the Gifts and Graces of the Spirit unto him It is I say the joyful glorious Unction of his Exaltation when he was signally made Lord and Christ and declared to be the anointed one of God that is here intended Seâ— Phil. 2.9 11. which also appears 1. From the Adjunct of this Unction he is anointed with the Oyle of gladness which denotes Triumph and Exaltation freedom from trouble and distress Whereas after those Antecâ—dent communications of the Spirit unto the Lord Christ he was a man of sorrows acquainted with grief and exposed to innumerable evils and troubles 2. The Relation of this Priviledge granted unto the Lord Christ unto what went before He loved righteousness and hated iniquity expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third thing considerable in this last clause of the Testimony doth plainly declare it The Lord Christs Love to Righteousness and Hatred to Iniquity proceeded from his Vnction with the Graces and Gifts of the Spirit and yet they are plainly intimated here to go before this anointing with the Oyle of gladness which is therefore mentioned as the Consequent of his discharge of his Office in this world in like manner as his Exaltation every where is Phil. 2.9 11. Rom. 14.9 And if this anointing denote the first Vnction of Christ then must he be supposed to have the Love to Righteousness mentioned from elsewhere as antecedent thereunto which is not so Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do declare at least a Relation of
Congruency and Conveniency unto an antecedent discharge of Office in the Lord Christ and are of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 2.9 and so can respect nothing but his glorious Exaltation which is thus expressed The last thing considerable in the words is the Prerogative of the Lord Christ in this Priviledge He is anointed above his fellows Now these Fellows Companions or Associates of the Lord Christ may be considered either generally for all those that partake with him in this Unction which are all Believers who are Co-heirs with him and thereby heirs of God Rom. 8.17 or more especially for those who were employed by God in the Service Building and Rule of his Church in their subordination unto him such as were the Prophets of old and afterwards the Apostles Ephes. 2.20 In respect unto both sorts the Lord Christ is anointed with the Oyle of gladness above them but the latter sort are especially intended concerning whom the Apostle gives an especial instance in Moses Ch. 3. affirming the Lord Christ in his work about the Church to be made partaker of more Glory than he In a word he is incomprehensibly exalted above Angels and Men. And this is the first Testimony whereby the Apostle confirms his Assertion of the preheminence of the Lord Christ above Angels in that comparison which he makes between them which also will afford the ensuing Observations I. The conferring and comparing of Scriptures is an excellent means of coming to an Acquaintance with the Mind and Will of God in them Thus dealeth the Apostle in this place he compareth what is spoken of Angels in one place and what of the Son in another and from thence manifesteth what is the mind of God concerning them This duty lyes in the command we have to search the Scriptures John 5.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a diligent Investigation of the Mind of God in them comparing spiritual things with spiritual What God hath declared of the mind of the Spirit in one place with what in like manner he hath manifested in another God to try our Obedience and to exercise our Diligence unto a study in his Word day and night Psal. 1.2 and our continual Meditation thereon 1 Tim. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditate on these things be wholly in them hath planted his Truths with great Variety up and down his Word yea here one part and there another of the same Truth which cannot be throughly learned unless we gather them together into one view For instance In one place God commands us to circumcise our Hearts and to make unto our selves new hearts that we may fear him which at first consideration seems so to represent it not only as our Duty but also within our Power as though we had no need of any help from Grace for its Accomplishment In another he promiseth absolutely to circumcise our hearts and to give us new hearts to fear him as though it were so his work as not to be our concernment to attempt it But now these several places being spiritually compared together make it evident that as it is our Duty to have new and circumcised hearts so it is the Effectual Grace of God that must work and create them in us And the like may be observed in all the important Truths that are of Divine Revelation And this 1. Discovers the Root of almost all the Errors and Heresies that are in the World Men whose hearts are not subdued by Faith and Humility unto the Obedience of the Truth lighting on some Expressions in the Scripture that singly considered seem to give countenance to some such Opinion as they are willing to embrace without farther search they fix it on their minds and imagination untill it is too late to oppose any thing unto it For when they are once fixed in their perswasions those other places of Scripture which they should with Humility have compared with that whose seeming sense they cleave unto and from thence have learned the mind of the Holy Ghost in them all are considered by them to no other End but only how they may pervert them and free themselves from the Authority of them This I say seems to be the way of the most of them who pertinaciously cleave unto false and foolish Opinions They rashly take up a seeming sense of some particular places and then obstinately make that sense the Rule of interpreting all other Scriptures what ever Thus in our own dayes we have many who from the outward sound of those words Joh. 1.9 He is the true light which lighteneth every man that comes into the world having taken up a rash foolish and false imagination that Christ is that Light which is remaining in all men and therein their Guide and Rule do from thence either wrest the whole Scripture to make it suit and answer that supposal or else utterly slight and despise it when if they had compared it with other Scriptures which clearly explain and declare the mind of God in the things which concern the Person and Mediation of the Lord Christ with the Nature and Works of natural and saving spiritual light and submitted to the Authority and Wisdom of God in them they might have been preserved from their delusion It shews also 2. The Danger that there is unto men unskilled and unexercised in the Word of Truth when without the Advice Assistance or Directions of others who are able to guide them and instruct their Enquiry after the mind of God They hastily embrace Opinions which it may be some one Text or other of Scripture doth seemingly give countenance unto By this means do men run themselves into the fore-mentioned Danger every day especially where any seducing Spirit applyes himself unto them with swelling words of vanity boasting of some misunderstood word or other Thus have we seen multitudes lead by some general Expressions in two or three particular places of Scripture into an Opinion about a general Redemption of all mankind and every Individual thereof when if they had been wise and able to have searched those other Scriptures innumerable setting forth the Eternal Love of God to his Elect his purpose to save them by Jesus Christ the nature and end of his Oblation and ransom and compared them with others they would have understood the vanity of their hasty Conceptions 3. From these things it appears what Diligence Patience Waiting Wisdom is required of all men in searching of the Scriptures who intend to come unto the acknowledgement of the Truth thereby And unto this end and because of the greatness of our concernment therein doth the Scripture it self abound with Precepts Rules Directions to enable us unto a right and profitable discharging of our Duty They are too many here to be inserted I shall only add that the Diligence of Heathens will rise up in judgement and condemn the sloth of many that are called Christians in this matter For whereas they had no
or Creation and Providence the Sun Moon and Stars showres from Heaven with fruitful seasons are in their judgement Preachers of the salvation of sinners I know not what also they say that the Reason of man by the Contemplation of these things may find out of I know not what Placability in God that may incite sinners to go unto him and enable them to find Acceptance with him But we see what success all the world and all the Wise men of it had in the use and improvement of these means of the salvation of sinners The Apostle tells us not only that by their Wisdom they knew not God 1 Cor. 1.21 but also that the more they searched the greater loss they were at untill they waxed vain in their imaginations and their foolish hearts were darkned Rom. 1.21 And indeed whatever they had amongst them which had any semblance of an obscure Apprehension of some way of salvation by Atonement and Intercession as in their Sacrifices and Mediations of inferiour Deities which the Apostle alludes unto 1 Cor. 8.5 6 as they had it by Tradition from those who were somewhat instructed in the Will of God by Revelation so they turned it into horrible Idolatries and the utmost contempt of God And this was the issue of their disquisitions who were no less wise in the principles of inbred Reason and the knowledge of the works of nature than those who now contend for their Ability to have done better Besides the salvation of sinners is a Mysterie as the Scripture every where declareth a blessed a glorious Mysterie Rom. 16.25 The Wisdom of God in a Mysterie 1 Cor. 2.7 Ephes. 1.9 Col. 1.25 26. That is not only a thing secret and marvellous but such as hath no dependance on any Causes that come naturally within our Cognizance Now what ever men can find out by the Principles of Reason and the contemplation of the works of God in Creation and Providence it is by natural scientifical conclusions and what is so discovered can be no heavenly spiritual glorious Mysterie such as this salvation is What ever men may so find out if they may find out any thing looking this way it is but natural science it is not a Mysterie and so is of no use in this matter what ever it be Moreover it is not only said to be a Mysterie but an hidden Mysterie and that hid in God himself as Ephes. 3.9 10. Col. 1.25 26. 1 Cor. 2.7 8. That is in the Wisdom Purpose and Will of God Now it is very strange that men should be able by the the natural means fore-mentioned to discover an heavenly supernatural Wisdom and that hidden on purpose from their finding by any such enquiry and that in God himself so coming unto the knowledge of it as it were whether he would or no. But we may pass over these Imaginations and accept of the Gospel as the only way and means of declaring the salvation of God And therefore every Word and Promise in the whole Book of God that intimateth or revealeth any thing belonging unto this Salvation is it self a part of the Gospel and so to be esteemed And as this is the work of the Gospel so is it in an especial manner its proper and peculiar work with respect unto the Law The Law speaks nothing of the salvation of sinners and is therefore called the Ministry of death and condemnation as the Gospel is of life and salvation 2 Cor. 3.9 10. And thus the Gospel is salvation declaratively Secondly It is Salvation Efficiently in that it is the great Instrument which God is pleased to use in and for the Collation and bestowing salvation upon his Elect. Hence the Apostle calls it the Power of God unto salvation Rom. 1.16 Because God in and by it exerts his mighty Power in the saving of them that believe as it is again called 1 Cor. 1.18 Whence there is a saving Power ascribed unto the Word it self And therefore Paul commits believers unto the Word of grace as that which is able to build them up and give them an inheritance among all them that are sanctified Acts 20.32 And James calls it the ingrafted Word which is able to save our souls Chap. 1.21 The mighty Power of Christ being put forth in it and accompanying of it for that purpose But this will the better appear if we consider the several principal parts of this Salvation and the Efficiency of the Word as the Instrument of God in the communication of it unto us As First In the Regeneration and Sanctification of the Elect the first external Act of this Salvation This is wrought by the Word 1 Pet. 1.23 We are born again not of corruptible seed but of incorruptible by the Word of God Wherein not only the thing it self of our Regeneration by the Word but the manner of it also is declared It is by the Collation of a new spiritual life upon us whereof the Word is the seed As every life proceeds from some seed that hath in its self virtually the whole life to be educed from it by natural wayes and means so the Word in the hearts of men is turned into a vital principle that cherished by suitable means puts forth vital acts and operations By this means are we born of God and quickned who by nature are children of wrath dead in trespasses and sins So Paul tells the Corinthians that he had begotten them in Jesus Christ by the Gospel 1 Cor. 4.15 I confess it doth not do this work by any Power resident in its self and alwayes necessarily accompanying its Administration For then all would be so regenerated unto whom it is preached and there would be no neglecters of it But it is the Instrument of God for this end and mighty and powerful through God it is for the accomplishment of it And this gives us our first real Interest in the Salvation which it doth declare Of the same Use and Efficacy is it in the progress of this work in our Sanctification by which we are carried on towards the full Enjoyment of this salvation So our Saviour prayes for his Disciples Joh. 17.19 Sanctifie them by thy Word as the means and instrument of their Sanctification And he tells his Apostles that they were clean through the word that he had spoken unto them Chap. 15.3 For it is the food and nourishment whereby the spiritual Principle of Life which we revive in our Regeneration is cherished and encreased 1 Pet. 2.2 and so able to build us up untill it give us an inheritance among them that are sanctified Secondly It is so in the Communication of the Spirit unto them that do believe to furnish them with the Gifts and Graces of the Kingdom of Heaven and to interest them in all those Priviledges of this salvation which God is pleased in this life to impart unto us and to entrust us withal So the Apostle dealing with the Galatians about their backsliding from the
followeth from the Apostles Application of the Psalmists words unto the Person of Christ and consequently the regard of God unto us in his Mediation And this is such as that the Apostle tells us that at the last day it shall be his great Glory that he will be admired in all them that do believe 2 Thess. 1.10 When the work of his Grace shall be fully perfected in and towards them than the Glory of his Grace appeareth and is magnified for ever This is that which the Admiration of the Psalmist tends unto and rests in That God should so regard the nature of man as to take it into Union with himself in the Person of his Son and in that nature humbled and exalted to work out the Salvation of all them that believe on him There are other wayes wherein the Respect of God towards man doth appear even in the effects of his Holy Wise Providence over him He causeth his Sun to shine and his rain to fall upon him Mat. 5.45 He leaves not himself without witness towards us in that he doth good and gives us rain from Heaven and fruitful seasons filling our hearts with food and gladness Acts 14.17 And these wayes of his Providence are singularly admirable But this Way of his Grace towards us in the Person of his Son assuming our nature into union with himself is that wherein the exceeding and unspeakable riches of his Glory and Wisdom are made manifest So the Apostle expresseth it Ephes. 1.17 18 19 20 21 22 23. He hath that to declare unto them which because of its Greatness Glory and Beauty they are no way able of themselves to receive or comprehend And therefore he prayes for them that they may have the Spirit of Wisdom and Revelation to give them the knowledge of Christ or that God by his Spirit would make them wise to apprehend and give them a gracious discovery of what he proposeth to them as also that hereby they may enjoy the blessed effect of an enlightned Understanding without which they will not discern the Excellency of this matter and what is it that they must thus be helped assisted prepared for to understand in any measure What is the Greatness the Glory of it that can no otherwise be discerned why saith he marvel not at the necessity of this preparation that which I propose unto you is the glory of God that wherein he will principally be glorified here and unto Eternity and it is the Riches of that Glory the treasures of it God hath in other things set forth and manifested his Glory but yet as it were by parts and parcels one thing hath declared his Power another his Goodness and Wisdom and that in part with reference unto that particular about which they have been exercised But in this he hath drawn forth displayed manifested all the Riches and Treasures of his Glory so that his Excellencies are capable of no greater Exaltation And there is also in this work the unspeakable Greatness of his power engaged that no property of his nature may seem to be uninterested in this matter Now whereunto doth all this tend why it is all to give a blessed and eternal Inheritance unto believers unto the hope and expectation whereof they are called by the Gospel And by what way or means is all this wrought and brought about even by the working of God in Jesus Christ in his Humiliation when he dyed and his Exaltation in his Resurrection putting all things under his feet crowning him with glory and honour which the Apostle shews by a citation of this place of the Psalmist for all this is out of Gods regard unto man it is for the Church which is the body of Christ and his fulness So full of glory such an object of eternal Admiration is this work of the Love and Grace of God which as Peter tells us the very Angels themselves desire to look into 1 Pet. 1.12 And this further appears First Because all Gods regard of man in this way is a fruit of meer Soveraign Grace and condescension And all Grace is admirable especially the Grace of God and that so great Grace as the Scripture expresseth it There was no consideration of any thing without God himself that moved him hereunto He had glorified himself as the Psalmist shews in other works of his hands and he could have rested in that Glory Man deserved no such thing of him being worthless and sinful It was all of Grace both in the head and members The Humane nature of Christ neither did nor could merit the Hypostatical Vnion It did not because being made partaker of it from the instant of his Conception all antecedent Operations that might procure it were prevented and a thing cannot be merited by any after it is freely granted antecedently unto any deserts Nor could it do so Hypostatical Union could be no reward of obedience being that which exceeds all the order of things and Rules of Remunerative Justice The Assumption then of our nature into Personal Union with the Son of God was an Act of meer free soveraign unconceivable Grace And this is the foundation of all the following fruits of Gods regard unto us and that being of Grace so must they be also What ever God doth for us in and by Jesus Christ as made man for us which is all that he so doth it must I say be all of Grace because his being made man was so Had there been any merit any desert on our part any Preparation for or Disposition unto the Effects of this regard had our nature that portion of it which was sanctified and separated to be united unto the Son of God any way procured or prepared it self for its Union and Assumption things had fallen under some rules of Justice and Equality whereby they might be apprehended and measured but all being of Grace they leave place unto nothing but eternal Admiration and thankfulness Secondly Had not God been thus mindful of man and visited him in the Person of his Son incarnate every one partaker of that nature must have utterly perished in their lost condition And this also renders the Grace of it an object of Admiration We are not only to look what God takes us unto by this Visitation but to consider also what he delivers us from Now this is a great part of that vile and base condition which the Psalmist wonders that God should have regard unto namely that we had sinned and come short of his Glory and thereby exposed our selves unto eternal misery In that condition we must have perished for ever had not God freed us by this Visitation It had been Great Grace to have taken an innocent a sinless man into Glory Great Grace to have freed a sinner from misery though he should never be brought to the enjoyment of the least positive Good But to free a sinner from the utmost and most inconceivable misery in eternal ruine and to bring him unto
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
havâ— more Assurance of success more Assistance in the conflict more Joy in the tryal than any other Conquerors have Or we do not only conquer but triumph also For Satan he tells Believers that they have overcome the wicked one 1 John 12.13 14. And shews how it came to pass that they should be able to do so Chap. 4. v. 7. It is because greater is he that is in them than he that is in the world The Good Spirit which he hath given unto them to help and assist them is infinitely greater and more powerful than that evil Spirit which rules in the Children of disobedience And by this means is Satan bruised even under their feet A conflict indeed we must have with them we must wrestle with principalities and powers in heavenly places but the success is secured through the Assistance we receive from this Captain of our salvation The World also is subdued in them and by them 1 John 5.4 Whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Faith will do this work it never failed in it nor ever will He that believeth shall overcome the whole strength of Christ is engaged unto his Assistance Sin is the worst and most obstinate of all their Enemies This puts them hard to it in the Battle and makes them cry out for aid and help Rom. 7.24 But this also they receive strength against so as to carry away the day I thank God saith the Apostle through Jesus Christ our Lord v. 15. namely for deliverance and victory Sin hath a double design in its Enmity against us 1. To reign in us 2. To condemn us If it be disappointed in these designs it is absolutely conquered and that it is by the Grace of Christ. As to its Reign and Dominion it is perfectly defeated for the present Rom. 6.14 The means of its Rule is the Authority of the Law over us that being removed and our souls put under the Conduct of Grace the Reign of sin comes to an end Nor shall it condemn us Rom. 8.1 And what can it then do Where is the voice of this Oppressor It abides but a season and that but to endure and dye Death also contends against us by its own sting and our fear but the first by the Grace of Christ is taken from it and the latter we are delivered from and so have the Victory over it And all this is the work of this Captain of our salvation for us and in us 5. He doth not only conquer all their Enemies but he avenges their sufferings upon them and punisheth them for their Enmity These enemies though they prevail not absolutely nor finally against the Sons of God yet by their Temptations Persecutions Oppressions they put them oft times to unspeakable hardships sorrow and trouble This the Captain of their salvation will not take at their hands but will avenge upon them all their ungodly endeavours from the lowest unto the greatest and highest of them Some he will deal withal in this world but he hath appointed a day wherein not one of them shall escape See Rev. 20.10 14. Devil and Beast and false Prophet and Death and Hell shall altogether into the lake of fire 6. He provides a Reward a Crown for them and in the bestowing thereof accomplisheth this his blessed Office of the Captain of our salvation He is gone before the Sons into Heaven to make ready their Glory to prepare a place for them and he will come and receive them unto himself that where he is there they may be also John 14.2 3. When he hath given them the Victory he will take them unto himself even unto his Throne Rev. 3.22 And as a Righteous Judge give unto them a crown of Righteousnâ—ss and Glory 2 Tim. 4.8 And thus is the whole work of conducting the Sons of God unto Glory from first to last committed unto this great Captain of their salvation and thus doth he discharge his Office and trust therein and blessed are all they who are under his leading and guidance And all this should teach us First To betake our selves unto him and to relye upon him in the whole course of our Obedience and all the passages thereof To this purpose is he designed by the Father this hath he undertaken and this doth he go through withal No address that is made unto him in this matter will he ever refuse to attend unto no Case or Condition that is proposed unto him is too hard for him or beyond his Power to relieve He is careful watchful tender faithful powerful and all these Properties and blessed Endowments will he exercise in the discharge of this Office What should hinder us from betaking our selves unto him continually Is our Trouble so small are our Duties so ordinary that we can wrestle with them or perform them in our own strength Alas we can do nothing not think a good thought not endure a reproachful word And what ever we seem to do or endure of our selves it is all lost for in us there dwelleth no good thing Or are our Distresses so great our Temptations so many our corruptions so strong that we begin to say there is no hope Is any thing too hard for the Captain of our salvation Hath he not already conquered all our enemies Is he not able to subdue all things by his Power Shall we faint whilest Jesus Christ lives and reigns But it may be we have looked for Help and Assistance and it hath not answered our Expectation so that now we begin to faint and despond Sin is not subdued the World is still triumphant and Satan rageth as much as ever his Temptations are ready to pass over our souls But have we sought for his Help and Assistance in a due manner with faith and perseverance unto right Ends of his Glory and Advantage of the Gospel Have we taken a right measure of what we have received Or do we not complain without a cause Let us not judge according to outward appearance but judge righteous judgement What is it to us if the World triumph if Satan rage if Sin tempt and vex we are not promised that it shall be otherwise But are we forsaken Are we not kept from being prevailed against If we ask amiss or for improper Ends or know not what we do receive or think because the strength of Enemies appears to be great we must fail and be ruined Let us not complain of our Captain for all these things arise from our own Unbelief Let our Application unto him be according unto his Command our Expectations from him according to the Promise our Experiences of what we receive be measured by the Rule of the Word and we shall find that we have all grounds of Assurance that we can desire Let us then in every condition look unto Jesus the Author and finisher of our faith who hath undertaken the leading of us in the
for those who have thus in any measure known the terror of the Lord they will be secured from you by his Grace Besides what ground do such men leave unto the Lord Christ to stand upon as it were in his Intercession for us in Heaven Do they not take that blood out of his hand which he is carrying into the Holy Place And how do they despoil him of his Honor in taking of from his work a miserable employment when men shall study and take pains to perswade themselves and others that Christ hath not done that for them which he hath done for all that are his and which if he hath not done for them they must perish for evermore Is it worth the while for them to weaken Faith Love and Thankfulness unto Christ From whom can such men look for their Reward Can Right Reason or a Light within be no otherwise adored but by sacrificing the blood of Christ unto them no otherwise be enthroned but by deposing him from his Office and taking his work out of his hand and by an horrible ingratitude because they know no other could do that work to conclude that it is needless Are men so resolved not to be beholding unto Jesus Christ that rather than grant that he hath made Reconciliation for us by his blood they will deny that there was any need that any such Reconciliation should be made O the depths of Satan Oh the stupidity and blindness of men that are taken alive by him and lead captive at his pleasure 2. They who would come unto God by Christ may see what in the first place they are to look after Indeed if they are once brought into that Condition wherein they will seriously look after him they will not be able to look from it though for a while it may be they will be unwilling to look unto it Reconciliation they must have or they can have no peace This lyes straight before them they are willing it may be to look upon the right hand and the left to see if there be any thing nigh them that will yield them relief but all is in vain If any thing else gives them ease it gives them poyson if it gives them peace it gives them ruine Reconciliation by the blood of Christ is the only relief for their souls And nothing more discovers the vanity of much of that Religion which is in the world than the regardlesness of men in looking after this which is the Foundation-stone of any durable building in the things of God This they will do and that they will do but how they shall have an interest in the Reconciliation made for sin they trouble not themselves withall II. The Lord Christ suffered under all his temptations sinned in none He suffered being tempted sinned not being tempted He had the Heart of a man the Affections of a man and that in the highest degree offense and tenderness What ever sufferings the soul of a man may be brought under by Grief Sorrow Shame Fear Pain Danger loss by any afflictive passions within or impressions of force from without he underwent he felt it all Because he was alwayes in the Favour of God and in the assurance of the indissolubility of the Vnion of his Person we are apt to think that what came upon him was so overballanced by the Blessedness of his Relation unto God as not to cause any great Trouble unto him But we mistake when we so conceive No sorrows were like to his no sufferings like unto his He fortified not himself against them but as they were meerly poenal he made bare his breast unto their strokes and laid open his soul that they might soak into the inmost parts of it Isa. 50.6 All those Reliefs and diversions of this life which we may make use of to alleviate our sorrows and sufferings he utterly abandoned He left nothing in the whole Nature of sorrow or suffering that he tasted not and made experience of Indeed in all his sufferings and temptations he was supported with the thoughts of the glory that was set before him but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings All the advantage that he had above us by the Excellency of his Person was only that the sorrows of his heart were enlarged thereby and he was made capable of greater enduring without sin And it was to be thus with him 1. Because although the Participation of Humane Nature was only necessary that he might be an High Priest yet his sufferings under Temptations were so that he might be a merciful High Priest for tempted sufferers Such have need not only to be saved by his Attonement but to be relieved favoured comforted by his Grace They did not only want one to undertake for them but to undertake for them with Care Pity and tenderness Their state required delivery with compassion God by that way of Salvation that he provides for them intends not only their final Safety in Heaven but also that in the sense of the first fruits of it in this world they may glorifie him by Faith and Thankful Obedience To this end it was necessary that they should have relief provided for them in the Tenderness and Compassion of their High Priest which they could have no greater pledge of than by seeing him for their sakes exposing himself unto the miseries which they had to conflict withal and so alwayes to bear that sense of them which that impression would surely leave upon his soul. And 2. Because although the Lord Jesus by vertue of the Vnion of his Person and plenary unction with the Spirit had an habitual fulness of mercy and compassion yet he was to be particularly excited unto the exercise of them towards the Brethren by the experience he had of their condition His internal habitual fulness of Grace and mercy was capable of excitation unto suitable actings by external Objects and sensible Experience It added not to his mercifulness but occasioned his readiness to dispose it unto others and shut the door against pleas of delaying succour He bears still in his holy mind the sense he had of the sorrows wherewith he was pressed in the time of his Temptations and thereon seeing his Brethren conflicting with the like difficulties is ready to help them and because his Power is proportioned unto his Will it is said he is able And what ever may be the real effects on the mind of Christ from his temptations and sufferings now he is in Heaven I am sure they ought to be great on our Faith and Consolation when we consider him undergoing them for this very end and purpose that seeing he was constituted our High Priest to transact all our Affairs with God he would be sensible of that condition in his own person which he was afterwards to present unto God for relief to be afforded unto it III. Temptations cast souls into Danger They have need