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
condition with whom in an especial manner he had to do and this in perfect Harmony with the Wisdom of the Holy Ghost in other portions of Scripture So that on this account also its Station in the Holy Canon is secured § 32 Moreover Besides the Peculiar Excellency which is found in the Style of the holy Scripture either evidencing its Divine Original or at least manifesting that there is nothing in it unworthy of such an extract the Authority of its principal Author exerts it self in the whole of it unto the consciences of men And herein is this Epistle an especial sharer also Now this Authority as it respects the minds of men is in part an exurgency of the Holy Matter contained in it and the Heavenly Manner wherein it is declared They have in their Conjunction a peculiar Character differencing their Writings from all Writing of an humane Original and manifesting it to be of God Neither can it otherwise be but that things of Divine Revelation expressed in words of Divine Suggestion and determination will appear to be of a Divine Original And partly it consists in an Ineffable Eâ—anation of Divine Excellency communicating unto his own Word a distinguishing property from its Relation unto him We speak not now of the work of the Holy Ghost in our hearts by his Grace enabling us to believe but of his work in the Word rendring it credible and meet to be bâ—lieved not of the Seal and Testimony that he gives unto the hearts of individual Persons of the Truth of the Scripture or rather of the things contained in it but of the Seal and Testimony which in the Scripture he gives unto it and by it to be his own Work and Word Such a character have the Works of other Agents whereby they are known and discerned to be theirs By such properties are the Works of men discâ—rned and oftentimes of Individuals amongst them They bear the likeness of their Authors and are thereby known to be theirs Neither is it possible that there should be any work of God proceeding so immediately from him as do Writings by Divine Inspiration but there will be such a communication of his Spirit and likeness unto it such an impression of his Greatness Holiness Goodness Truth and Majesty upon it as will manifest it to be from him The false Prophets of old pretended their Dreams Visions Predictions and Revelations to be from him They prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith unto all the Declarations of them Jer. 23.31 and therefore doubtless framed them to as great a likeness unto those that were by inspiration from him as they were able And yet the Lord declares that all their imaginations were as discernable from his Word as Chaff from Wheat and this by that Authority and power wherewith his Word is accompanied whereof they were utterly destitute vers 28 29. And this Authority do all they who have their senses exercised in it find and acknowledge in this Epistle wherein their minds and consciences do acquiesce They hear and understand the voice of God in it and by that Spirit which is promised unto them discern it from the voice of a Stranger And when their minds are prepared and fortified against Objections by the former considerations this they ultimately resolve their perswasion of its Divine Authority into For From this Authority they find a Divine Efficacy proceeding a powerful operation § 33 upon their souls and consciences unto all the Ends of the Scripture A Reverence and awe of God from his Authority shining forth and exerting its self in it being wrought in them they find their minds effectually brought into captivity unto the obedience taught therein This Efficacy and power is in the whole Word of God Is not my Word as a Fire saith the Lord and like an Hammer that breaketh the rocks in pieces Jer. 23.29 that is living and powerful and sharper than any two-edged sword piercing even to the dividing asunder of the soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 As it hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority over men Matth. 7.29 So it hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or powerfull Efficacy in and towards them Acts 20.32 James 1.21 yea it is the Power of God himself for its proper end Rom. 1.16 and therefore said to be accompanied with the demonstration of the Spirit and power 1 Cor. 1.4 a Demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Basil drawing the Soul to consent beyond the Efficacy of Rational or Logical Arguments or Geometrical Demonstrations as he adds in the same place And this Divine Power and Efficacy of the Word as to all the ends of it proceeding from the Authority of God in it with his designation of it unto those ends which is that which giveth energie unto all things enabling them to produce their proper Effects and setting limits and bounds to their operation as it is testified unto in innumerable places of the Scripture its self so it hath and doth sufficiently manifest and evidence its self both in the fruits and effects of it on the souls of particular persons and in that work which it hath wrought and doth yet carry on invisibly in the world in despight of all the opposition that is made unto it by the power of Hell in conjunction with the unbelief darkness and lusts of the minds of men as may elsewhere be more at large declared A Learned Man said well Non monent non persuadent Sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia Sed viva sed animata flammea aculeata ad imum spiritum penetrantia hominem totum potestate mirabili transformantia expressing the summ of what we discourse From hence is all that supernatural Light and knowledge that conviction and restraint that Conversion Faith Consolation and Obedience that are found amongst any of the Sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Scripture is divinely inspired and profitable being written by the Holy Ghost for this purpose that in it as a common healing Office for souls all men may chuse the Medicine suited to cure their own distempers Such is the Nature Power and Efficacy of this Epistle towards them that do believe It searches their hearts discovers their thoughts principles their consciences judges their Acts inward and outward supports their Spirits comforts their souls enlightens their minds guides them in their hope confidence and love to God directs them in all their communion with him and obedience unto him and leads them to an enjoyment of him And this Work of the Holy Ghost in it and by it seals up its Divine Authority unto them so that they find rest spiritual satisfaction and great assurance therein When once they have obtained this Experience of its Divine Power it is in vain for Men or Devils
to oppose its Canonical Authority with their frivolous Cavils and Objections Neither is this Experience meerly satisfactory to themselves alone as is by some pretended It is a thing pleadable and that not only in their own defence to strengthen their Faith against Temptations but to others also though not to Atheistical Scoffers yet to humble enquirers which ought to be the frame of all men in the Investigation of Sacred Truths § 34 Unto what hath been spoken we may add that the Canonical Authority of this Epistle is confirmed unto us by Catholick Tradition By this Tradition I intend not the Testimony only of the present Church that is in the world nor Fancy a trust of a Power to declare what is so in any Church whatever but a generall uninterrupted Fame conveyed and confirmed by particular Instances Records and Testimonies in all Ages In any other sense how little weight there is to be laid upon Traditions we have a pregnant instance in him who first began to magnifie them This was Papias a contemporary of Policarpus in the very next Age after the Apostles Tradition of what was done or said by Christ or the Apostles what Expositions they gave he professed himself to set an high value upon equal to if not above the Scripture And two things are considerable in his search after them First That he did not think that there was any Church appointed to be the Preserver and Declarer of Apostolical Traditions but made his enquiry of all the individual ancient men that he could meet withall who had conversed with any of the Apostles Secondly That by all his pains he gathered together a Rhapsody of incredible Stories Fables Errors and useless Curiosities Such issue will the endeavours of men have who forsake the stable Word of Prophesie to follow rumors and reports under the specious name of Traditions But this Catholick Fame whereof we speak confirmed by particular Entrances and Records in all Ages testifying unto a matter of Fact is of great importance And how clearly this may be pleaded in our present case shall be manifested in our Investigation of the Penman of this Epistle And thus I hope we have made it evident that this Epistle is not destitute of any one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infallible proofs and Arguments whereby any particular Book of the Scripture evinceth its self unto the Consciences of men to be written by Inspiration from God It remaineth now to shew that it is not liable unto any of those Exceptions or Arguments whereby any Book or Writing pretending a claim to a Divine Original and Canonical Authority thereupon may be convicted and manifested to be of another Extract whereby its just priviledge will be on both sides secured § 35 The first consideration of this nature is taken from the Author or Penman of any such Writing The Books of the Old Testament were all of them written by Prophets or holy men inspired of God Hence St. Peter calls the whole of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophesie 2 Pet. 1.21 Prophesie delivered by men acted or moved therein by the Holy Ghost And though there be a distribution made of the several Books of it from the Subject Matter into the Law Prophets and Psalms Luke 24.44 and often into the Law and Prophets on the same account as Acts 26.2 Rom. 3.22 yet their Penmen being all equally Prophets the whole in general is ascribed unto them and called Prophesie Rom. 1.8 Chap. 16.26 Luke 24.25 2 Pet. 1.19 So were the Books of the New Testament written by Apostles or men endowed with an Apostolical Spirit and in their work equally inspired by the Holy Ghost whence the Church is said to be built on the foundation of the Prophets and Apostles Jesus Christ himself being the chief corner stone Ephes. 2.20 If then the Author of any Writing acknowledgeth himself or may otherwise be convinced to have been neither Prophet nor Apostle nor endued with the same infallible Spirit with them his work how excellent soever other wayes it may appear must needs be esteemed a meer fruit of his own Skill Diligence and Wisdom and not any way to belong unto the Canon of the Scripture This is the condition for instance of the second Book of Maccabees In the close of it the Author being doubtful what acceptance his endeavours and manner of Writing would find amongst his Readers makes his excuse and affirms that he did his utmost to please them in his Style and Composition of his words So he tells us before Chap. 2. v. 24. that he did but Epitomize the History of Jason the Cyrenean wherein he took great pains and labour The truth is he that had before commended Judas Machabaeus for offering Sacrifices for the dead which indeed he did not but for the living no where appointed in the Law and affirmed that Jeremiah hid the holy Fire Ark Tabernacle and Altar of Incense in a Cave that the same person Antiochus was killed at Nanea in Persia Chap. 1. v. 16. and dyed in the Mountains of torments in his Bowels as he was coming to Judea Chap. 9. whom the first Book affirms to have dyed of sorrow at Babylon Chap. 6. v. 16. who affirms Judas to have written Letters to Aristobulus in the one hundred eighty eighth year of the Seleucian Empire who was slain in the one hundred fifty second year of it Lib. 1. Chap. 1.3 that is thirty six years after his death with many other such mistakes and falshoods had no great need to inform us that he had no special Divine Assistance in his Writing but leaned unto his own Understanding But yet this he doth as we shewed and that openly For the Holy Ghost will not be an Epitomator of a Profane Writing as he professeth himself to have been nor make excuses for his weakness nor declare his pains and Sweat in his Work as he doth And yet to that pass are things brought in the World by Custome Prejudice love of Reputation scorn to be esteemed mistaken in any thing that many earnestly contend for this Book to be written by Divine Inspiration when the Author of it himself openly professeth it to have been of another Extract For although this Book be not only rejected out of the Canon by the Council of Laodicea Hierom and others of the Antients but by Gregory the Great Bishop of Rome himself yet the Church of Rome would now by force thrust it thereinto But were the Author himself alive again I am so well perswaded of his Ingenuity and Honesty from the Conclusion of his Story that they would never be able to make him say that he wrote by Divine Inspiration and little reason then have we to believe it Now this Epistle is free from this Exception The Penman of it doth no where intimate directly or indirectly that he wrote in his own strength or by his own ability which yet if he had done in an Argument of that
was the fittest to be used in this employment and how well all things of this nature agree unto St. Paul we shall see afterwards § 5 Some have assigned the Writing of this Epistle unto Barnabas Clemens Origen Eusebius make no mention of him Tertullian was the Author of this Opinion and it is reported as his by Hierom. Philastrius also remembers the report of it And it is of late defended by Camero as the former concerning Luke by Grotius whose Reasons for his conjecture are confuted with some sharpness by Spanhemius mindful as it seems of his Fathers Controversie with some of his Scholars The Authority of Tertullian is the sole foundation of this Opinion But as the Book wherein he mentions it was written in his Paroxysme when he uttered not that only unadvisedly so he seems not to lay much weight on the Epistle it self only preferring it unto the Apochryphal Hermes Receptior saith he apud Ecclesias Epistola Barnabae illo Apocrypho pastore Maechorum And we have shewed that the Latin Church was for a time somewhat unacquainted with this Epistle so that it is no marvel if one of them should mistake its Author Grotius would disprove this Opinion from the dissimilitude of its style and that which goes under the name of Barnabas which is corrupt and barbarous But there is little weight in that Observation that Epistle being certainly spurious no way savouring the Wisdom or Spirit of him on whom it hath been vulgarly imposed But yet that it was that Epistle which is cited by some of the Antients under the name of Barnabas and not this unto the Hebrews is well proved by Baronius from the names that Hierom mentions out of that Epistle which are no where to be found in this to the Hebrews But that Epistle of Barnabas is an open fruit of that vanity which prevailed in many about the third and fourth Ages of the Church of personating in their Writings some Apostolical Persons wherein they seldom or never kept any good decorum as might easily be manifested in this particular instance As to our present Case the Reason before mentioned is of the same validity against this as the other Opinion concerning Luke whereunto others of an equal evidence may be added Barnabas was not an Apostle properly and strictly so called nor had Apostolical Mission or Authority but rather seems to have been one of the LXX Disciples as Epiphanius affirms And Eusebius a Person less credulous than he acknowledging that a just and true Catalogue of them could not be given yet placeth Barnabas as the first of them concerning whom all agreed Much weight indeed I shall not lay hereon seeing it is evident that the Catalogues given us by the Antients of those Disciples are nothing but a rude Collection of such names as they found in the Books of the New Testament applied without Reason or Testimony but Apostle he was none Many circumstances also concurr to the removal of this conjecture The Epistle was written in Italy Chap. 13.24 where it doth not appear that Barnabas ever was The fabulous Author I confess of the Rhapsedy called the Recognitions of Clemens tells us that Barnabas went to Rome taking along Clemens with him and returning into Judaea found St. Peter at Caesarea But St. Luke in the Acts gives us another account both where Barnabas was and how he was employed at the time intimated by him who knew nothing of those things For whilst St. Peter was at Caesarea Acts 10.1 Barnabas was at Hierusalem Acts 9.27 being a little while after sent to Antioch by the Apostles chap. 11.22 Again Timothy was the Companion of the Writer of this Epistle chap. 13.23 a Person as far as appears unknown unto Barnabas being taken into St. Pauls Society after their difference and separation Acts 15.39 chap. 16.1 He had also been in bonds or imprisonment chap. 10.34 whereof we cannot at that time learn any thing concerning Barnabas those of St. Paul being known unto all And lastly not long before the Writing of this Epistle Barnabas was so far from that Light into and Apprehension of the nature use and expiration of Judaical Rites herein expressed that he was easily mislead into a practical miscarriage in the observation of them Gal. 2.13 wherein although some after Hieroms fancy that the difference between St. Peter and St. Paul was only in pretence have laboured to free St. Peter and his Companions on other grounds from any sinful failing as it should seem in a direct opposition unto the Testimony of St. Paul affirming that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that particular he was to be blamed or condemned vâ—r 11. not unlike him who hath written a justification of Aaron in his making the Golden Calf yet that Barnabas was not come up unto any constancy in his practice about Mosaical Institutions is evident from the Text. And shall we suppose that He who but a little before upon the coming of some few Brethren of the Church of Jerusalem from St. James durst not avouch and abide by his own personal Liberty but deserted the use of it not without some blameable dissimulation Gal. 2.13 should now with so much Authority write an Epistle unto that Church with St. James and all the Hebrews in the world concurring with them in Judgement and Practice about that very thing wherein himself out of respect unto them had particularly miscarried This certainly was rather the work of St. Paul whose Light and Constancy in the Doctrine delivered in this Epistle with his engagements in the defence of it above all the rest of the Apostles is known from the story of the Acts and his own other Writings Apollos hath been thought by some to be the Penman of this Epistle and that because § 6 it answers the Character given of him For it is said that he was an Eloquent man mighty in the Scripture fervent in Spirit and one that mightily convinced the Jews out of the Scripture it self Acts 18.24 28. all which things appear throughout this whole Discourse But this Conjecture hath no Countenance from Antiquity no mention being made of any Epistle written by Apollos or of any thing else so that he is not reckoned by Hierom amongst the Ecclesiastical Writers nor by those who interpolated that work with some Fragments out of Sophronius Nor is he reported by Clemens Origen or Eusebius to have been by any esteemed the Author of this Epistle However I confess somewhat of moment might have been apprehended in the Observation mentioned if the Excellencies ascribed unto Apollos had been peculiar unto him yea had they not all of them been found in St. Paul and that in a manner and degree more eminent than in the other But this being so the ground of this Conjecture is taken from under it Origen Eusebius and Hierom in the places forecited mention a report concerning some § 7 who ascribed this Epistle unto Clemens Romanus
that shall ensue thereupon Set aside their opinion concerning the perpetuity of the Ceremonial Law and their return in the observation of it unto their carnal Ordinances built on a supposition that God is pleased with the blood of Bulls and Goats for its own sake and not for a signification of that which was infinitely more excellent and glorious an apprehension which the whole world hath as it were by joint consent long ago renounced and cast away the vain and foolish imaginations about their sensual pleasures Behemoth the Wine of Paradice and literal accomplishment of professed Allegories which the wisest among themselves begin to be ashamed of and there is nothing in their own expectations but we acknowledge that they shall be made partakers of it Return they shall to their own Land enjoy it for a quiet and everlasting possession their Adversaries being destroyed filled they shall be also with the Light and Knowledge of the Will and Worship of God so as to be a guide and blessing unto the residue of the Gentiles who seek after the Lord and it may be be entrusted with great Empire and Rule in the world The most of these things are foretold concerning them not only in their own Prophetical Writings but also by the Divine Writers of sundry Books of the New Testament But all this we say must come to pass when the veil shall be taken from before their eyes and they shall look on him whom they have pierced and joyfully receive him whom they have sinfully rejected for so many Generations Untill this be done they may wrestleâ—s they can with their own perplexities and comfort themselves as well as they are able in their miseries get money in their dispersions by all unlawfull Arts and ways imaginable and expose themselves to the delusions of Impostors false Prophets and pretenders to be their Deliverers which to their unspeakable misery and reproach they have now done ten times deliverance peace tranquility acceptance with God and man they shall not obtain Here lyes the Crisis of their condition When they shall receive acknowledge and believe in that Messiah who came so long time since unto them whom their Fathers wickedly slew and hanged on a Tree and whom themselves have since no less wickedly rejected and when by his Spirit and Grace they shall be turned from ungodliness and have their eyes opened to see the Mysterie of the Grace Wisdom and Love of God in the blood of his Son then shall they obtain mercy from the God of their fore-fathers and returning again into their own Land Jerusalem shall be inhabited again even in Jerusalem Exercitatio XIX Ordinances and Institutions of the Judaical Church respected and unfolded in the Epistle to the Hebrews Principal Heads of them mentioned therein The call of Abraham Heb. 11.8 9 c. The foundation of the Church in his Posterity The name of Abram signification of it Changed into Abraham its signification The time of his Birth and Death Whence called Ur of the Chaldees where And Haran Extent of Mesopotamia Moses and Stephen reconciled Abraham before his call infected with Idolatry Time of his call Institution of Circumcision End and use of it Time of the Israelites sojourning in Egypt Gen. 11.13 Exod. 12.40 41. Act. 7.6 Gal. 3 17. reconciled The beginning and ending of the 430 years The Fatal period of Changes in that Church Institution of the Passover The time of its celebration The month Time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Evenings when The occasion and nature of this Ordinance The matter of it The manner of its observance Sundry things suited to its first celebration not afterward observed The number required at the eating of the Lamb. By whom it was killed Where How dressed Jews traditions rejected The Feast of unleavened Bread Its Rites Excision to the neglect of what Ordinances annexed Jews acknowledge the figurative nature of this Ordinance Of Frontlets and Philacteries Exod. 23.9 Signes and memorials The sections of the Law written in the Frontlets The Jews manner of making their Phylacteries deceits therein Their trust in them so proved by our Saviour Of their Fringes their appointment making and use Dedication of the first-born males to God Price of the Redemption of Children Close of God's first dispensation towards that Church The solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preparations for it Remote Occasional temporary institutions between the Red-sea and Sinai Of the waters of Marah The giving of Manna Derivation and signification of the name Water brought out of the Rock That Rock Christ. Immediate preparations for the receiving of the Law The time that the people came to Sinai The Day The time of the day that the appearance of God's Glory began The same time that Christ rose from the dead The place Sinai the name of the mountain Horeb of the Wilderness Of the Monastery there Moses first Ascent The ground of it The people prepared by the remembrance of Mercies and Promises Of their washing their cloaths Not a Baptism of standing use Bounds set unto the Mount In what sense it might be touched Heb. 12.21 How the Offendor was to be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened The station and order of the people in receiving of the Law The ministry of Angels in the preparations for God's glorious presence How the People met God and God them When Moses used those words I exceedingly fear and quake THere are in the Epistle unto the Hebrews either direct discourses concerning § 1 or occasional mention is made of all or at least the most important things in the whole Mosaical Oeconomy and state of the Church and Worship of God therein under the Old Testament Yea there is nothing material from the call of Abraham unto the utmost issue of God's dispensations towards his posterity that is omitted by him And if we have not a previous acquaintance with these things which he supposed in them to whom he wrote much darkness and many mistakes must needs attend us in the consideration of what he treateth on and the ends which he proposeth unto himself Now because it will no way be expedient every time the mention of them doth occur or allusion is made unto them to insist upon them as first instituted I thought meet in the close of these Prolegomena to present the Reader with a brief Scheme and delineation of the whole Mosaical Oeconomy as also of those other previous concernments of the Church in the posterity of Abraham which by the Apostle in this Epistle we are called and directed unto And they are these that follow 1. The call and obedience of Abraham chap. 11. v. 8 9 10 11 12 13 14 15 16 17. 2. The institution and observation of the Passover chap. 11. v. 28. 3. The giving of the Law chap. 1. v. 1. chap. 2. v. 1. chap. 12. v. 18 19 20 21 25 26. 4. The sanction of the Law in Promises and Penalties chap. 2. v. 2 21.
of old spoken unto the Fathers in the Prophets hath in these last dayes spoken unto us in the Son whom he hath appointed heir of all by whom also he made the worlds THe Apostle intending a comparison between the Mosaical Law and the Gospel referreth it unto two Heads First Their Revelation and Institution whence the Obligation to the Observance of the one and the other did arise and Secondly Their whole Nature Vse and Efficacy The First he enters upon in these words and premising that wherein they did agree distinctly layes down the severals wherein the difference between them doth consist both which were necessary to compleat the comparison intended That wherein they agree is the Principal Efficient Cause of their Revelation or the Prime Author from whom they were This is God He was the Author of the Law and Gospel He spake of old in the Prophets he spake in the last dayes in the Son Neither of them were from Men not one from one Principle and the other from an other both have the same Divine Original See 2 Tim. 3.16 2 Pet. 1.16 17 18 19 20 21. Herein they both agree Their difference in this respect namely of their Revelation he refers to four Heads all distinctly expressed saving that some branches of the Antithesis on the part of the Gospel are only included in the opposite expressions that relate unto the Law Their difference First Respects the manner of their Revelation and that in two particulars 1. The Revelation of the Will of God under the Law was given out by divers parts that under the Gospel at once or in one dispensation of Grace and Truth 2. That in diverse manners this one way only by the Spirit dwelling in the Lord Christ in his fulness and by him communicated unto his Apostles Secondly The Times and Seasons of their Revelation that of the Law was made of Old formerly in Times past This of the Gospel in these last dayes Thirdly The Persons to whom the Revelation of them was made That was to the Fathers this to us Fourthly And principally the Persons by whom these Revelations were made That was by the Prophets this by the Son God spake then in the Prophets now he hath spoken in the Son The whole stress of the Apostles Argument lying on this last instance omitting the prosecution of all the other particulars he enters upon the further description of this immediate Revealer of the Gospel in whom God spake the Son and layes down in general 1. The Authority committed unto him God made him Heir of all 2. The Ground and Equity of committing that great Power and trust unto him in those words by whom also he made the worlds whereby he opens his way to the farther declaration of his Divine and incomparable Excellencies wherein he is exalted far above all or any that were employed in the Revelation or Administration of the Law of Moses and the holy Worship instituted thereby All these particulars must be opened severally that we may see the intendment of the Apostle and the force of his Argument in the whole and some of them must necessarily be somewhat largely insisted on because of their influence into the ensuing Discourse I. That wherein the Law and Gospel do both agree is that God was the Author of them both About this there was no difference as to the most of them with whom the Apostle treated This he takes for granted For the Professing Jews did not adhere to Mosaical Institutions because God was their Author not so of the Gospel but because they were given from God by Moses in such a manner as never to be changed or abrogated This the Apostle layes down as an acknowledged Principle with the most that both Law and Gospel received their Original from God himself proving also as we shall see in the progress of our Discourse to the conviction of others that such a Revelation as that of the Gospel was foretold and expected and that this was it in particular which was preached unto them Now God being here spoken of â—n distinction from the Son expresly and from the Holy Ghost by evident implication it being He by whom he spake in the Prophets that name is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantially to denote primarily the Essence or being of the Deity and each person as partaking in the same nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting primarily one certain Person and the divine nature only as subsisting in that Person This is the Person of the Father as elsewhere the Person of the Son is so signified by that name Acts 20.28 John 1.1 2. Rom. 9.5 1 Tim. 3.16 1 John 3.16 Chap. 5.20 As also the Person of the Holy Spirit Acts 5.3 4. 1 Cor. 12.7 11. Col. 2.2 So that God even the Father by the way of eminency was the peculiar Author of both Law and Gospel of which afterwards And this observation is made necessary from hence even because he immediately assigns Divine Properties and Excellencies unto another Person evidently distinguished from him whom he intends to denote by the name God in this place which he could not do did that name primarily express as here used by him the divine nature absolutely but only as it is subsisting in the Person of the Father From this head of their Agreement the Apostle proceeds to the instances of the difference that was between the Law and the Gospel as to their Revelation from God of which a little inverting the order of the words we shall First consider that which concerns the Times of their giving out sundry of the other instances being regulated thereby For the First or the Revelation of the Will of God under the Old Testament it was of old God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly or of old Some space of time is denoted in this word which had then received both its beginning and end both which we may enquire after Take the word absolutely and it comprizes the whole space of time from the giving out of the first Promise unto that End which was put unto all Revelations of publick use under the Old Testament Take it as relating to the Jews and the rise of the time expressed in it is the giving of the Law by Moses in the Wilderness And this is that which the Apostle hath respect unto He had no contest with the Jews about the first Promise and the service of God in the world built thereon nor about their Priviledge as they were the Sons of Abraham but only about their then present Church Priviledge and claim by Moses Law The proper date then and bound of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old is from the giving out of Moses Law and therein the constitution of the Judaical Church and Worship unto the close of publick Prophecie in the dayes of Malachi From thence to the dayes of John Baptist God granted no extraordinary Revelation of his Will as to the standing
was said that God spake to him face to face it is also affirmed that he did not nor could see the face of God Exod. 33.20 See John 1.17 18. Both those expressions intend only that God revealed himself unto him in a more clear and familiar way than he had done unto other Prophets or would do whilest that administration continued For although the things which he revealed to and by other Prophets were more clear evident and open to the understanding of believers than they were in the Revelation made to Moses they being intended as Expositions of it yet in the way of the Revelation its self God dealt more clearly and familiarly with Moses than with any other Prophet of that Church whatever The Second difference assigned is vain Of the times and seasons wherein the Prophets received their Visions there can be no determinate rule assigned Many of them were at ordinary seasons whilest they were waking and some about the employment of their Callings as Amos Chap. 7. v. 15. The Third also about the consternation of Spirit which befell other Prophets is groundless Sometimes it was so with them as the instance of Daniel proves Chap. 7.28 Chap. 10. v. 8. and so it befell Moses himself Heb. 12.21 which if we attain to that place we shall prove the Jews themselves to acknowledge Ordinarily it was otherwise as with him so with them as is manifest in the whole story of the Prophets There is the same mistake in the last difference assigned Moses did not so receive the Spirit of Prophecy as that he could at his own pleasure reveal those things which were not discoverable but by that Spirit or speak out the mind of God infallibly in any thing for the use of the Church without actual inspiration as to that particular which is evident from the mistake that he was under as to the manner of his Government which he rectified by the advise of Jethro Exod. 18.19 And likewise in other Instances did he wait for particular Answers from God Numb 15.34 To have a comprehension at once of the whole Will of God concerning the obedience and salvation of the Church was a Priviledge reserved for him who in all things was to have the preheminence And it seems that Maimonides himself in his exaltation of Moses excepted the Messiah For whereas in the Hebrew and Latin Copies of More Nebuch part 2. cap. 45. there are these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Buxtorf renders est gradus hic etiam praestantissimorum consiliariorum Israelis this is the degree in Prophecy of the Counsellors of Israel the Arabick or Original hath And this also is the degree of the Messiah of Israel who goeth before or excelleth all others that is in point of Prophecy Not to follow them in their imaginations the just priviledges of Moses above all other Prophets lay in these three things 1. That he was the Law-giver or Mediator by whom God gave that Law and revealed that Worship in the observation whereof the very being of the Judaical Church did consist 2. That God in the Revelation made unto him dealt in a more familiar and clear manner as to the way of his outward dealing than with any other Prophets 3. In that the Revelation made unto him concerned the ordering of the whole house of God when the other Prophets were employed only about particulars built on his foundation In these things consisted the just and free preheminence of Moses which whether it were such as would warrant the Jews in their obstinate adherence to his Institutions upon their own Principles shall be enquired into But before we manifest that indeed it was not the Revelation of the mind of God in and by the Son which is compared with and preferred before and above this of Moses must be unfolded and this we shall do in the ensuing Observations 1. The Lord Jesus Christ by vertue of the Vnion of his Person was from the womb filled with a perfection of Gracious Light and Knowledge of God and his Will An actual exercise of that Principle of holy Wisdom wherewith he was endued in his infancy as afterwards he had not Luke 2.52 Nor had he in his humane nature an absolutely infinite comprehension of all individual things past present and to come which he expresly denyes as to the day of Judgement Mat. 24.36 Mark 13.32 but he was furnishâ—d with all that Wisdom and Knowledge which the humane nature was capable of both as to principle and exercise in the condition wherein it was without destroying its finite being and variety of conditions from the Womb. The Papists have made a vain Controversie about the knowledge of the humane soul of Christ. Those whom they charge with error in this matter affirm no more than what is expresly asserted in the places of Scripture above mentioned and by their answers unto those places it is evident how little they care what scorn they expose the Scripture and all Religion unto so they may secure their own mistakes But this Wisdom whatever it were is not that whereby God so revealed his mind unto him as thereby to be said to speak to us in him He had it by his Vnion and therefore immediately from the Person of the Son sanctifying that nature by the Holy Ghost which he took into subsistence with himself But the Revelation by which God spake in him unto us was in a peculiar manner from the Father Revel 1.1 and as we have shewed it is the Person of the Father that is here peculiarly spoken of And hence the enquiry of some on this place how the Second Person revealed himself to the humane nature is not to the purpose of it For it is the Person of the Father that is spoken of So that 2. The Commission Mâ—ssion and furnishing of the Son as incarnate and Mediator with abilities for the declaration of the mind and will of God unto the Church were peculiarly from the Father For the whole work of his Mediation he received command of the Father John 10.18 and what he should speak John 12.4 according to which commandment he wrought and taught John 14.31 Whence that is the common Periphrasis whereby he expressed the Person of the Father he that sent him as also he that sealed and anointed him And his Doctrine on that account he testified was not his his own that is primarily or originarily as Mediator but his that sent him John 7.16 It was from the Father that he heard the word and learned the Doctrine that he declared unto the Church And this is asserted where ever there is mention made of the Fathers sending sealing anointing commanding teaching him of his doing the wiâ—l speaking the words seeking the Glory obeying the commands of him that sent him See John 8.26 28 40. Chap. 14.10 c. 15.15 Revel 1.1 And in the Old Testament Zech. 2.8 Isa. 48.15 16 17. Chap. 50.4 That blessed Tongue of the Learned whereby God spake in and by
the counsel of God shall be revealed or laid open unto all And this perswasion they built on the Promise of a new Covenant to be made with them not like the Covenant made with their fathers Jerem. 31.32 33. Whence the Author before mentioned concludes that it was the judgment of the antient Doctors that they should receive a new Covenant from the mouth of God himself and all their Worship being annexed and subservient unto the Covenant that was made with them in Horeb upon the removal of that Covenant there was of necessity a new kind of Worship subservient thereunto to ensue From all these observations we may evidently perceive wherein the force of the Apostles Argument doth lie which he insists upon in this very entrance of his Discourse rather insinuating it from their own Principles than openly pressing them with its reason which he doth afterwards They acknowledged that the Messiah was to come that he was to be in a special manner the Son of God as we shall shew that in him God would ultimately reveal his mind and will unto them and that this Revelation on many accounts would be far more excellent than that of old made to and by Moses which that it was all accomplished in the ministery of Jesus Christ and that unto themselves in the latter days of their Church according to what was long before fore-told he asserts and proves whence it was easie for them to gather what a necessity of adhereing to his Doctrine and Institutions notwithstanding any contrary pleas or arguings was incumbent on them But moreover the Apostle in these words hath opened the spring from whence all his ensuing Arguments do flow in fixing on him who brought life and immortality to light by the Gospel And from thence takes occasion to enter upon the Dogmatical part of the Epistle in the description of the Person of Christ the Son of God and his Excellency in whom God spake unto them that they might consider with whom they had to do wherein he proceeds to the end of this Chapter But before we proceed we shall stay here a little to consider some things that may be a refreshment to Believers in their passage in the consideration of those spiritual Truths which for the use of the Church in general are exhibited unto us in the words we have considered And the first is this I. The Revelation of the of Will God as to all things concerning his Worship our Faith and Obedience is peculiarly and in a way of eminency from the Father This is that which the Apostle partly asserts partly takes for granted as the head and spring of his whole ensuing discourse And this shall now be a little further cleared and confirmed to which end we may observe 1. That the whole Mystery of his Will antecedently to the Revelation of it is said to be hid in God that is the Father Ephes. 3.9 it lay wrapt up from the eyes of men and Angels in his Eternal Wisdom and Counsel Col. 1.26 27. The Son indeed who is and from eternity was in the bosome of the Father Joh. 1.18 as one brought up with him his eternal delight and wisdom Prov. 8.29 30. was partaker with him in this Counsel v. 31. as also his eternal Spirit who searches and knows all the deep things of God 1 Cor. 2.10 11. but yet the rise and spring of this Mystery was in the Father For the order of acting in the blessed Trinity follows the order of subsistence As the Father therefore is the Fountain of the Trinity as to subsistence so also to operation He hath life in himself and he gives to the Son to have life in himself Joh. 5.26 And he doth it by communicating unto him his subsistence by eternal Generation And thence saith the Son As my Father worketh so I work v. 17. And what he seeth the Father do that doth the Son likewise v. 19. not by imitation or repetition of the like works but in the same works in order of nature the will and wisdom of the Father doth proceed so also is it in respect of the holy Ghost whose order of subsistence denotes that of his of operation 2. That the Revelation of the Mystery of the will of God so hidden in the counsel of his will from Eternity was always made and given out in the pursuit and for the accomplishment of the purpose of the Father or that eternal purpose of the will of God which is by the way of eminency ascribed unto the Father Ephes. 1.8 9. He hath abounded towards us in all wisdom and prudence having made known unto us the mâ—stery of his will according to his good pleasure which he hath purposed in himself It is the Father of whom he speaks v. 3. Blessed be the God and Father of our Lord Jesus Christ. Now he abounds to us-wards in wisdom and prudence or abundantly manifests his infinite wisdom in his dealing with us by the Revelation of the mystery of his will and this he doth in pursuit of his good pleasure which he purposed in himself or that purpose of his will which had its foundation solely in his good pleasure This is the purpose of Election as is declared v. 3 4 5. And this purpose is peculiarly assigned unto him Joh. 17.6 2 Thess. 2.13 For the accomplishment of this purpose or the bringing of those predestinated thereby to the end purposed for them by the means ordained for the praise of Gods glorious grace is the whole Revelation of the will of God first and last made He spake in his Son and he spake in him that he might manifest his Name himself and will to the men whom he gave him for saith the Son thine they were set apart for thee in thy eternal purpose and thou gavest them unto me Joh. 17.6 And therefore Paul tells us that in preaching of the Gospel he endured all things for the elects sake 2 Tim. 2.10 knowing that it was for their salvation that the mystery of it was revealed from the bosome of the Father as God also had before taught him Acts 18.11 See Rom. 11.7 chap 8.28 c. 3. This Purpose of God being communicated with and unto the Lord Christ or the Son and so becoming the Counsel of peace between them both Zech. 6.13 He rejoycing to do the work that was incumbent on him for the accomplishment of it Prov. 8.30 31 32. Psal. 40.7 8. it became peculiarly the care and work of the Father to see that the inheritance promised him upon his undertaking Isa. 53.10 11 12. should be given unto him This is done by the Revelation of the will of God unto men concerning their obedience and salvation whereby they are made the lâ—t the seed the portion and inheritance of Christ. To this end doth the Lord that is the Father who said unto the Lord the Son Sit thou on my right hand Psal. 110.2 send the Rod of his power out of Sion v. 2.
are too large and comprehensive to be here spoken unto in this brief delineation of his Kingdom which we undertook in this digression 2. His Lordship and Dominion extends to the other sort of men also namely Reprobates and men finally impenitent They are not exempted from that all flesh which he hath power over Joh. 17.2 nor from those quick and dead over whom he is Lord Rom. 14.9 nor from that World which he shall judge Acts 17.31 And there are two especial grounds that are peculiar to them of this Grant and Power and Authority over them 1. His interposition upon the entrance of Sin against the immediate Execution of the Curse due unto it as befell the Angels This fixed the World under a Dispensation of 1. Forbearance and Patience Rom. 2.4 5. Acts 17.30 Rom. 9.22 Psal. 75.3 2. Goodness and Mercy Acts 14.16 17. That God who spared not the Angels when they sinned but immediately cast them into chains of darkness should place sinners of the Race of Adam under a dispensation of Forbearance and Goodness that he should spare them with much Long-suffering dureing their Pilgrimage on the earth and fill their hearts with food and gladness with all those fruits of kindness which the womb of his Providence is still bringing forth for their benefit and advantage is thus far on the account of the Lord Christ that though these things as relating unto Reprobates are no part of his especial purchase as Mediator of the Everlasting Covenant of Grace yet they are a necessary consequent of his Interposition against the immediate Execution of the whole Curse upâ—â—â—he first entrance of sin and of his undertaking for his Elect. 2. He makes a Conquest over them It was promised that he should do so Gen. 3.15 and though the work it self prove long and irksome though the wayes of accomplishing it be unto us obscure and oftentimes invisible yet he hath undertaken it and will not give it over untill they are every one brought to be his Footstool Psalm 110.1 1 Cor. 15.25 And the Dominion granted him on these Grounds is 1. Soveraign and Absolute His enemies are his Footstool Psal. 110.2 Mat. 22.44 Mark 12.36 Luke 20.24 Acts 2.34 1 Cor. 15.25 Heb. 1.13 They are in his hand as the Aegyptians were in Joseph's when he had purchased both their persons and their Estates to be at arbitrary disposal And he deals with them as Joseph did with those so far as any of the Ends of his Rule and Lordship are concerned in them And 2. Judiciary Joh. 5.22 23. As he hath power over their Persons so he hath regard unto their sins Rom. 14.9 Acts 17.32 Matth. 25.31 And this power he variously exerciseth over them even in this World before he gloriously exerts it in their Eternal Ruine For 1. He enlightens them by those heavenly sparks of Truth and Reason which he leaves unextinguished in their own minds John 1.9 2. Strives with them by his Spirit Gen. 6.3 secretly exciting their consciences to rebuke bridle yoke afflict and cruciate them Rom. 2.14 15. And 3. On some of them he acts by the Power and Authority of his Word whereby he quickens their Consciences galls their Minds and Affections restrains their Lusts bounds their Conversations aggravates their sins hardâ—ns their Hearts and judges their souls Psal. 45. Isa. 6. 4. He exerciseth Rule and Dominion over them in Providential Dispensations Rev. 6.15 16. Isa. 63.1 2 3 4. Rev. 19.13 By all which he makes way for the Glory of his final Judgement of them Acts. 1.17 32. Matth. 25.31 Revel 19.20 Chap. 20.10 11 12 13 14 15. And all this will he do unto the Ends 1. Of his own Glory 2. His Churches good exercise and safety And this is the second instance of the first Head of the Dominion of Christ in this World he is Lord over Persons Angels and Men. II. The Second part of the Heirship and Dominion of Christ consisteth in his Lordship over all Things besides which added to the former comprize the whole Creation of God In the distribution of these premised the first that occur are Spiritual things which also are of two sorts 1. Temporal or such as in this life we are made partakers of and 2. Eternal the things that are reserved for them that believe in the State of Glory The former may be reduced unto two heads for they are all of them either Grace or Gifts and Christ is Lord of them all 1. All that which comes under the name of Grace in Scripture which flowing from the free and special Love of God tends directly to the Spiritual and Eternal Good of them on whom it is bestowed may be referred unto four heads For as the fountain of all these or the gracious free purposes of the Will of God from whence they all do flow being Antecedent to the Mission of Christ the Mediator and Immanent in God it can be no otherwise granted unto him but in respect of its Effects which we shall shew that it is Now these are 1. Pardon of sin and the free Acceptation of the Persons of sinners in a way of mercy This is Grace Ephes. 2.8 Tit. 3.5 7. And a saving Effect and fruit of the Covenant Jer. 31.31 32 33 34. Heb. 8.12 2. The Regenerating of the Person of a dead sinner with the purifying and sanctifying of his Nature in a way of Spiritual power This also is Grace and promised in the Covenant and there are three parts of it 1. The Infusion of a quickning Principle into the soul of a dead sinner Rom. 8.2 Tit. 3.5 Joh. 3.6 Ephes. 2.16 2. The Habitual furnishment of a spiritually quickned soul with abiding radical principles of Light Love and Power fitting it for Spiritual Obedience Gal. 5.17 3. Actual Assistance in a Communication of supplies of strength for every Duty and Work Phil. 1.13 John 15.3 3. Preservation in a Condition of Acceptation with God and holy Obedience unto him unto the End is also of Especial Grace It is the Grace of Perseverance and eminently included in the Covenant as we have elsewhere shewed at large 4. Adoption as a Priviledge with all the Priviledges that flow from it is also Grace Ephes. 1.5 6. All these with all those admirable and inexpressible mercies that they branch themselves into giving deliverance unto sinners from evil temporal and eternal raising them to Communion with God here and to the Enjoyment of him for ever hereafter are called Grace and do belong to the Lordship of Christ as he is Heir Lord and Possessor of them all All the stores of this Grace and Mercy that are in Heaven for sinners are given into his hand and resigned up to his Soveraign disposal as we shall intimate in general and particular 1. In General Col. 1.19 It pleased the Father that in him all fulness should dwell There is a fourfold fulness in Christ 1. Of the Deity in his Divine Nature Rom. 9.5 2. Of Vnion in his Person Col.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Essential Word of God who is the Person spoken of nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word spoken by him in the revelation of himself his mind and will but a Word that is effectual and operative namely the putting forth of his Divine Power with easiness and Authority accomplishing his Will and Purpose in and by all things This in the Vision of Ezekiel is the communication of a spirit of life to the Cherubs and Wheels to act and move them as seems good to him by whom they are guided For as it is very probable that the Apostle in these words setting forth the Divine Power of the Son in ruling and governing the whole Creation did intend to mind the Hebrews that the Lord Christ the Son is he who was represented in the form of a man unto Ezekiel ruling and disposing of all things and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty whose voice was heard amongst the Wheels so it is most certain that the same thing is intended in both places And this expression of upholding or disposing of all things by the word of his power doth fully declare the glorious providence emblematically expressed in that Vision The Son being over all things made by himself as on a Throne over the Cherubims and Wheels influenceth the whole Creation with his Power communicating unto it respectively subsistence life and motion acting ruling and disposing of all according to the counsel of his own will This then is that which the Apostle assigns unto the Son thereby to set out the dignity of his Person that the Hebrews might well consider all things before they deserted his Doctrine He is one that is partaker essentially of the Nature of God being the brightness of glory and the express image of his Father's Person who exerciseth and manifesteth his divine Power both in the creation of all things as also in the supportment rule and disposal of all after they are made by him And hence will follow as his Power and Authority to change the Mosaical Institutions so his Truth and Faithfulness in the Revelation of the Will of God by him made which it was their duty to embrace and adhere unto The several passages of this Verse are all of them conjoyned by the Apostle and used unto the same general end and purpose but themselves are of such distinct senses and importance considered absolutely and apart that we shall in our passage take out the Observations which they singly afford unto us And from these last words we may learn 1. Our Lord Jesus Christ as the Son of God hath the weight of the whole Creation upon his hand and disposeth of it by his Power and Wisdom 2. Such is the nature and condition of the Vniverse that it could not subsist a moment nor could any thing in it act regularly unto its appointed end without the continual supportment guidance influence and disposal of the Son of God We may briefly consider the sum of both these joyntly to manifest the Power and Care of Christ over us as also the weak dependent condition of the whole Creation in and by it self The things of this Creation can no more support act and dispose themselves then they could at first make themselves out of nothing The greatest cannot conserve it self by its Power or Greatness or Order nor the least by its distance from Opposition Were there not a mighty hand under them all and every one they would all sink into confusion and nothing did not an effectual Power influence them they would become a slothful heap It is true God hath in the creation of all things implanted in every particle of the Creation a special natural inclination and disposition according unto which it is ready to act move or work regularly but he hath not placed this Nature and Power absolutely in them and independently of his own Power and Operation The Sun is endued with a nature to produce all the glorious effects of Light and Heat that we behold or conceive the Fire to burn the Wind to blow and all creatures also in the like manner but yet neither could Sun or Fire or Wind preserve themselves in their being or retain the principles of their Operations did not the Son of God by a constant continual emanation of his eternal Power uphold and preserve them nor could they produce any one effect by all their actings did not he work in them and by them And so is it with the sons of men with all Agents what ever whether natural and unnecessary or free and proceeding in their operations by election and choice Hence Paul tells us that in God we live and move and have our being Acts 17.28 He had before asserted that he had of one bloud made all nations v. 26. That is all men of one whom he first created to which he addes that we may may know that he hath not so left us to stand by our selves on that first foundation or that we have any Power or Ability being made to do or act any thing without him that in him that is in his Power Care Providence and by vertue of his effectual influence our lives are supported and continued that we are acted moved and enabled thereby to do all we do be it never so small wherein there is any effect of life or motion So Daniel tells Belshazzar that his breath and all his ways were in the hand of God Dan. 5.23 His breath in the supportment and continuance of his Being and his ways in his effectual guidance and disposal of them Peter speaks to the same purpose in general concerning the fabrick of the Heavens Sea and Earth 2 Pet. 3.5 Now what is thus spoken of God in general is by Paul particularly applied unto the Son Col. 1.16 17. All things were created by him and for him and he is before all things and by him all things consist He did not only make all things as we have declared and that for himself and his own glory but also he continues in the head of them so that by him and by his Power they consist are preserved in their present state and condition kept from dissolution in their singular existence and in a consistency among themselves And the reason hereof is taken first from the limited finite dependent condition of the Creation and the absolute necessity that it should be so It is utterly impossible and repugnant to the very nature and being of God that he should make create or produce any thing without himself that should have either a self-subsistence or a self-sufficiency or be independent on himself All these are natural and Essential Properties of the Divine Nature where they are there is God so that no creature can be made partaker of them Where we name a creature we name that which hath a derived and dependant Being And that which cannot subsist in and by it self cannot act so neither Secondly The Energetical Efficacy of
God speaketh and I suppose we need no interposition of Church or Tradition to give Authority or Credit unto what he says or speaks This then is the sum of these words of the Apostle Again in another place where the Holy Ghost fore-tells the bringing forth into the world and amongst men him that is the Lord and Heir of all to undertake his work and to enter into his Kingdom and Glory the Lord speaks to this purpose Let all the Angels of God worship him To manifest this testimony to be apposite unto the confirmation of the Apostles assertion three things are required 1. That it is the Son who is intended and spoken of in the place from whence the words are taken and so designed as the Person to be worshipped 2. That they are Angels that are spoken unto and commanded to worship him 3. That on these suppositions the words prove the Preheminence of Christ above the Angels For the two former with them that acknowledge the Divine Authority of this Epistle it is sufficient in general to give them satisfaction The place is applied unto Christ and this passage unto the ministring Angels by the same Spirit who first wrote that Scripture But yet there is room left for our enquiry how these things may be evidenced whereby the strength of the Apostles Reasonings with them who were not yet convinced of the infallibility of his Assertions any farther than they were confirmed by testimonies out of the Old Testament and the faith of the Antient Church of the Hebrews in this matter may be made to appear as also a check given to their boldness who upon pretence of the impropriety of these Allegations have questioned the Authority of the whole Epistle And our first enquiry must be whence this testimony is taken Many of the Antients as Epiphanius Theodoret Euthymius Procopius and Anselm conceive the words to be cited from Deut. 32.42 where they expresly occur in the Translation of the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye Heavens with him and let all the Angels of God worship him But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX 1. Because indeed there are no such words in the Original Text nor any thing spoken that might give occasion to the sense expressed in them but that whole Verse is inserted in the Greek Version quite besides the scope of the place Now though it may perhaps be safely granted that the Apostles in citing the Scripture of the Old Testament did sometimes use the words of the Greek Translation then in use yea though not exact according to the Original whilst the sense and meaning of the Holy Ghost was retained in them yet to cite that from the Scripture as the word and testimony of God which indeed is not therein nor was ever spoken by God but by humane failure and corruption crept into the Greek Version is not to be imputed unto them And indeed I no way question but that this addition unto the Greek Text in that place was made after the Apostle had used this testimony For it is not unlikely but that some considering of it and not considering from whence it was taken because the words occur not absolutely and exactly in the Greek any where inserted it into that place of Moses amidst other words of an alike sound and somewhat an alike importante such as immediately precede and follow the clause inserted 2. The Holy Ghost is not treating in that place about the Introduction of the First-born into the world but quite of another matter as is evident upon the first view of the Text so that this testimony is evidently not taken from this place nor would nor could the Apostle make use of a testimony liable unto such just exceptions Later Expositors generally agree that the words are taken out of Psal. 97. v. 7. where the Original is rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with a very small variation in the words and none at all in the sense is here expressed by the Apostle And let all the Angels of God worship him The Psalm hath no Title at all in the Original which the Greek Version noteth affirming that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it addes one of its own namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of David when his land was restored Hence it is referred by some to the time of his return unto Hierusale◠after he had been expelled the Kingdom by Absolom by others with more probability to the time of his bringing the Ark into the Tabernacle from the house of Obed-edom when the land was quieted before him And unquestionably in it the Kingdom of God was shadowed out under the Type of the Kingdom of David which Kingdom of God was none other but that of the Messiah It is evident that this Psalm is of the same Nature with that which goes before yea a part of it or an Appendix unto it The first words of this take up and carrie on what is affirmed in the tenth verse or close of that so that both of them are but one continued Psalm of Praise Now the Title of that Psalm and consequently this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new song v. 1. which Psalms as Rashi confesseth are to be referred unto the World to come that is the Time and Kingdome of the Messiah So Kimchi affirms that this Psalm and that following respect the time when the people shall be delivered from the Captivity out of all Nations that is the time of the Messiah And Rakenati affirms that the last verse of it He cometh to judge the earth can respect nothing but the coming and reign of the Messiah Thus they out of their Traditions Some of the Antients I confess charge them with corrupting this Psalm in the version of the 10 verse affirming that the words sometimes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord reigned from the Tree denoting as the say the Cross. So Justin Martyr in his Dialogue with Trypho And after him the same words are remembred by Tertullian ad Judae cap. 10. ad Marci lib. 3. And Augustin Enarr in Psal. 95. And though the fraud and corruption pretended be improbable indeed impossible nor are the words mentioned by Justine acknowledged by the Targum or any Greek Translator or Hierom yet it is evident that all parties granted the Messiah and his Kingdom to be intended in the Psalm or there had been no need or colour for the one to suspect the other of corruption about it It is then evident that the Antient Church of the Jews whose Tradition is herein followed by the Modern acknowledged this Psalm to contain a description of the Kingdom of God in the Messiah and on their consent doth the Apostle proceed And the next Psalm which is of the same importance with this is entituled by the Targumist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prophetical Psalm namely
Will and Understanding of the Humane Nature is the principle of those Theandrical acts whereby Christ ruleth over all in the Kingdom given him of his Father Rev. 1. v. 17 18. As he was God he was Davids Lord but not his Son As he was Man he was Davids Son and so absolutely could not be his Lord. In his Person as he was God and Man he was his Lord and his Son which is the intention of our Saviours Question Matth. 22. v. 45. 3. For the Nature and Manner of this speaking when and how God said it four things seem to be intended in it 1. The Eternal Decree of God concerning the Exaltation of the Son incarnate So David calls this Word the Decree the Statute or Eternal Appointment of God Psal. 2. v. 7. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Internal and Eternal Word or speaking of the Mind Will and Counsel of God referred unto by Peter 1 Epist. 1. v. 20. God said this in the Eternal Purpose of his Will to and concerning his Son 2. The Covenant and Compact that was between the Father and Son about and concerning the Work of Mediation is expressed also in this saying That there was such a Covenant and the nature of it I have else-where declared See Prov. 8. v. 30 31. Isa. 53. v. 10 11 12. Zech. 6. v. 12 13. Joh. 17. v. 4 5 6 In this Covenant God said unto him Sit thou at my right hand which he also pleaded in and upon the discharge of his work Isa. 50. v. 8 9. Joh. 17. v. 4 5. 3. There is also in it the Declaration of this Decree and Covenant in the Prophesies and Promises given out concerning their accomplishment and execution from the foundation of the world Luke 1. v. 40. 1 Pet. 1.11 12. Gen. 3.15 He said it by the mouth of his holy prophets which have been since the world began And in this sense David only recounts the prophesies and promises that went before Luke 24. v. 25 26 27. And all these are comprised in this speaking here mentioned Thus the Lord said unto him And all these were past when recorded by David But he yet looks forward by a Spirit of prophesie into the actual accomplishment of them all when upon the Resurrection of Christ and the fulfilling of his work of Humiliation God actually invested him with the promised Glory which is the fourth thing intended in the expression Acts 2. v. 33.36 chap. 5.33 1 Pet. 1. v. 20 21. All these four things center in a new Revelation now made to David by the Spirit of Prophesie This he here declares as the stable Purpose Covenant and Promise of God the Father revealed unto him The Lord said And this also gives us an account of the manner of this Expression as to its imperative Enunciation Sit thou It hath in it the force of a promise that he should do so as it respected the Decree Covenant and Declaration thereof from the foundation of the world God engaging his Faithfulness and Power for the effecting of it in its appointed season speaks concerning it as a thing instantly to be done And as those words respect the glorious accomplishment of the thing it self so they denote the acquiescence of God in the work of Christ and his Authority in his glorious Exaltation 4. The thing spoken about is Christ's sitting at the right hand of God wherein that consists hath been declared on verse 3. In brief it is the Exaltation of Christ into the glorious Administration of the Kingdom granted unto him with Honour Security and Power or as in one word our Apostle calls it his Reigning 1 Cor. 15.25 Concerning which we have treated already at large And herein we shall acquisce and not trouble our selves with the needless curiosity and speculation of some about these words Such is that of Maldonat on Matth. 16. before remarked on verse 3. saith he Cum filius dicitur sedere ad dextram Patris denotatur comparatio virtutis filii Patris potentia filii major dicitur ratione functionis Officii administrationis Ecclesiae Paterque videtur fecisse filium quodammodo se superiorem donasse illi nomen etiam supra ipsum Dei nomen quod omnes Christiani tacitè significant cùm audito nomine Jesu detegunt caput audito autem nomine Dei non item Than which nothing could be more presumptuously nor foolishly spoken For there is not in the words the least intimation of any comparison between the Power of the Father and the Son but only the Father's Exaltation of the Son unto Power and Glory expressed But as was said these things have been already considered 5. There is in the words the End aimed at in this sitting down at the right hand of God and that is the making of his Enemies the foot-stool of his feet This is that which is promised unto him in the state and condition whereunto he is exalted For the opening of these words we must enquire 1. Who are these Enemies of Christ. 2. How they are to be made his foot-stool 3. By whom For the first we have shewed that it is the glorious Exaltation of Christ in his Kingdom that is here spoken of and therefore the Enemies intended must be the Enemies of his Kingdom or Enemies unto him in his Kingdom that is as he sits on his Throne carrying on the work designed and ends of it Now the Kingdom of Christ may be considered two ways First in respect of the Internal Spiritual Power and Efficacy of it in the hearts of his subjects Secondly with respect unto the outward glorious Administration of it in the world And in both these respects it hath enemies in abundance all and every one whereof must be made his foot-stool We shall consider them apart The Kingdom Rule or Reigning of Christ in the first sense is the Authority and Power which he puts forth for the conversion sanctification and salvation of his Elect. As he is their King he quickens them by his Spirit sanctifies them by his grace preserves them by his faithfulness raiseth them from the dead at the last day by his power and gloriously rewardeth them unto Eternity in his righteousness In this work the Lord Christ hath many enemies as the Law Sin Sathan the World Death the Grave and Hell all these are enemies to the Work and Kingdom of Christ and consequently to his Person as having undertaken that work 1. The Law is an enemy unto Christ in his Kingdom not absolutely but by accident and by reason of the consequents that attend it where his subjects are obnoxious unto it It slays them Rom. 7. v. 9 10 11. which is the work of an enemy is against them and contrary unto them Col. 2. v. 14. and contributes strength to their other adversaries 1 Cor. 15. v. 56. which discovers the nature of an enemy 2. Sin is universally and in its whole nature an enemy unto Christ Rom. 8. v. 7. Sinners
they could by any means subduct themselves from under his Power or be delivered from his Wrath where would be his Glory where his Honour Here they reproach him blaspheme him despise him persecute him shall they escape and go free Shall they alwayes prosper What then would he do to his great name The Glory of Christ indispensibly requires that there be a season a day appointed for the Eternal Ruine of all his stubborn Adversaries 5. His Saints pray that it may be so and that both upon his account and their own Upon his that his Glory which is dearer to them than their lives may be vindicated and exalted their own that their Miseries may be ended that the Blood of their fellow servants may be revenged that the whole Church may be delivered and all Promises fulfilled Now he will not disappoint their Prayers nor frustrate their Expectations in any thing much less in those that are of so great importance He will avenge his Elect he will avenge them speedily 6. His Enemies deserve it unto the utmost so that as well his Justice as his Glory and Interest and People are concerned in their destruction In the most of them their Outrage against him is notorious and visible in the eyes of men and Angels in all of them there is a cruel old lasting Enmity and hatred which he will lay open and discover at the last day that all shall see the Righteousness of his Judgements against them God hath given him a Kingdom appointed him to reign they declare that he shall not do so and endeavour their utmost to keep him from his Throne and that with scorn despight and malice so that whilest God is Righteous and the Scepter of Christs Kingdom a Scepter of Righteousness themselves call aloud for their own Destruction The Vses of this Truth in the comfort of the Disciples of Christ against all fears despondencies and other effects of unbelief with the terror of wicked men are obvious and exposed unto all Verse XIV THe Apostle having proved the Preheminence of the Son as Mediator of the New Testament above all the Angels from those Attributions of Honour and Glory that are made unto him in the Scriptures the like whereunto are no where made or given unto Angels that he may not appear to argue meerly negatively from what is not said concerning them adds in this last Verse such a description of their Natures and Office or Work and Employment as shews that indeed no such thing can be rightly spoken or affirmed concerning them as he hath before manifested to be spoken and recorded concerning the Son Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no difference in the Reading nor much about the Translation of those words Are they not all ministring Spirits sent out to Minister to unto a Ministry for them that shall inherit salvation This was the common received Doctrine of the Church concerning Angels suitable unto the Scripture and to the purpose of the Apostle as manifesting their dis-interest in the Glory before ascribed unto the Son Sundry things are here expressed concerning Angels which we must briefly pass through the Consideration of As 1. Their Nature They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruchoth Spirits Spiritual subsistences not Qualities or Natural Faculties as the Sadduces imagined and which by an Homonomy of the Name Maimonides More Nebuch p. 2. cap. 3. admits also to be Angels but falsly and without Authority from Scripture or Reason This is their Nature this the Hebrews acknowledge so to be they are Created Spirits not to be compared with or equalled unto him that made and created all things 2. Their Office They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring Spirits So are they termed Psal. 103.21 Praise the Lord all his Hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Ministers doing his will Hence in general the Jews call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers and among other Titles assign this unto God that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creator of Ministring Spirits or Angels And expresly in the Talmud they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as more frequently by the Rabbins in the Hebrew Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels of Ministry above whom that the Messiah was to be we have formerly shewed from themselves Now what kind of Office or Ministry it is that is ascribed unto them the Word it self doth in part declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Minister principally about holy things Nor is it above once applyed unto any other Ministry And such a Ministry it signifies as is performed with Honour and Ease and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to Minister with Labour and Burden So the Ministry of the Levites in bearing the Burden of the Tabernacle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministry with Labour Numb 8. When the more easie and honourable Employment which was attended by them who by reason of their Age were exempted from bearing of burdens is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 16. and Deut. 18.7 Such is the Ministry of Angels It is in and about holy things and unto themselves honourable and easie And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expresseth some times such a general Ministry as compâ—izeth the whole Service and Worship of the Church Acts 13.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they ministred unto the Lord that is attended unto the performance of all the Duties of the Church This then in general is the Office of the Angels they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring Spirits that wait on God in and about his Holy Services for the good of the Church which also in the like manner ministreth unto God in its own state and condition And hence it is that the Church and they do make up one Family Ephes. 4.15 and that they are all fellow-servants in the same Family with them that keep the Testimony of Jesus Rev. 22.9 And this some of the latter Jews have retained the Tradition of Whence is that of Maimonides More Nebuch part 2. cap. 6. which he citeth out of the Talmud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy blessed God dâ—â—h nothing unless he consult with his superiour family Only not knowing the rise of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor what it should signifie he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in the Greek Tongue it signifies an Host whereas it is purely the Latine familia without the least alteration And the description of this superiour part of the Family of God is given us Dan. 7.10 Thousand thousands did minister unto him and ten thousand times ten thousand stood before him In which words Pseudo-Dionysius Gregory and Aquinas with sundry of the School-men have coined a distinction of Angels into ministrantes those that minister unto God and assistentes those that stand before him Whereas the whole intendment of the expression is
and Ends of it that it no way takes off from the evidence of their subordination and subjection unto him And with this Demonstration the Apostle closeth the Argument he had so long insistâ—d on Of the nature of this Ministery of Angels for the good of them that shall inherit salvation because it belongs not directly unto the present design of the Apostle and would in the full consideration of it cause a long diversion from the work in hand I shall not treat although it be a matter singularly deserving our meditation For the present it may suffice us to observe That in the government and protection of his Saints here below both as to the dispensation of Grace and Providence God is pleased to make use of the Ministery of Angels wherein much of their Honour and our Safety doth consist For a close of the whole we may only observe the Way and Manner whereby the Apostle proposeth this doctrine of the Ministery of Angels unto the Hebrews Are they not saith he he speaks of it as a matter well known unto them and acknowledged by them Their Nature their Dignity their Office was declared in the Old Testament Thence were they instructed that as to their Nature they were Spirits in Dignity Thrones Principalities and Powers in Office Ministers unto God sent out for the good of his Church And therefore these things the Apostle in sundry places takes for granted as those that were already known and received in the Church of God Rom. 8. v. 32. Ephes. 1. v. 20 21. Col. 1. v. 16. This Doctrine then I say was propagated from the Jews unto the Christians And from them also came forth much of that curiosity and superstition about Angels which afterwards infected the minds of many in the Christian Church For after they were forsaken of God and began to give up themselves unto vain speculations there was not any thing wherein the vanity of their minds did more early manifest it self than in their imaginations about Angels wherein they exercise themselves unto this day For to omit their monstrous figments about the Original of Devils most of whom they affirm to have been begotten by Adam on Lilith before God formed Eve and many to have issued from Adam and Eve severally whilst they lived separate an 150 years after the death of Abel as later follies it is certain that some of them began to vent curiosities about Angels in the Apostles time Col. 2.18 and to express their fancies about their Names Orders Degrees and Employments And this they continue yet to do although they peremptorily deny that they are to be invocated or prayed unto wherein they are out-done by others Names they have invented for them innumerable and those many of them uncouth and insignificant Orders also or Degrees they assign unto them some four some five some seven some nine some thirteen according as it hath seemed good unto this or that Great Master among them From them the Pseudodionysius about the fourth or fifth Century after Christ took the occasion and rise of his operous figment about the Celestial Hierarchy though he mixed their inventions with many Peripatetical and Pythagorean notions Aristotle proportioned the number of the Intelligencies unto the Spheres of the Heavens more he granted not The Pythagoreans and Platonicks asserted all things here below to be influenced by the Planets in their Orbs the inferiour receiving a communication of vertue from the higher and imparting it unto them beneath So they interpreted the Exsection of Saturn by Jupiter as that of Coelum by Saturn to be the interception of their procreative influence that it should not immediately be communicated unto things below but by them Out of all these fancies did Dionysius raise his Hierarchy From the Jews he took the Disposition of his Angels into Orders of Superiority and Rule from Aristotle their number placing an Order instead of a single Intelligence to answer what is taught in the Scripture concerning their multitude and from the Pythagorean Platonicks the communication of Light Knowledge and Illumination from God by the highest to the lowest Series or Order and from them to Men on earth And on this foundation such as it is are built the Discourses of many Commentators on this place in their Enquiries whether Angels of the Superiour Orders are sent forth to minister for the good of Believers which is denied by many though by some later Expositors as Estius Ribera Tena A Lapide granted and proved not without much ado So hard is it sometimes for men to cast down sear-crows of their own setting up It remaineth only that we close our whose discourses on this Chapter with some Observations for our own use and instruction from this last Verse as 1. The highest Honour of the most glorious Spirits in Heaven is to minister unto the Lord in the service whereunto he appoints them This is the Office this the work of Angels and this is their Honour and Glory For what greater Honour can a Creature be more partaker of than to be emploied in the service of his Creator What greater glory than to stand in the Presence and to do the Will of the King of Heaven If it be an Honour on earth to stand before Princes dying perishing men and that unto men in nature and kind equal unto those before whom they stand what is it for them who by nature are at an infinite distance from the Glory of God to stand before him who lives for ever and ever And surely it will be unconceivably woful unto poor souls at the last day to find how they despised in this world a share and interest in that service which is and ever was the Glory and Honour of Angels 2. Such is the love and care of God towards his Saints labouring here below that he sends the most glorious Attendants on his Throne to minister unto him in taking care of them He who gave his only Son for them will not spare to send his holy Angels unto them Heaven and earth shall be witnesses of his care of them and the value that he puts upon them Now this being a matter of so great importance as it is unto the Churches consolation and the Doctrine directly taught in the Text we may a little farther enquire into it in answer unto these two Questions First Wherefore God is pleased to use the Ministry of Angels in the dispensation of his care and good will unto the Church the Heirs of salvation seeing he can by an Almighty facility exert all the effects of it by his own immediate Power Secondly Vnto what especial end and purpose doth God make use of the Ministery of Angels for the good of them that believe For the first of these the principal account of it is to be resolved into his own Sovereign Will Wisdom and Pleasure Thus are we always to live in an holy Admiration of him when ever we consider any of his works or ways Rom. 11.
Gospel asketh them wither they received the Spirit by the works of the Law or by the Word of Faith Chap. 3.2 that is the Gospel That was the Way and means whereby God communicated unto them his Spirit by whom among many other Priviledges we are sealed unto the day of Redemption This is the Covenant of God that his Spirit and the Word of the Gospel shall go and shall abide together with his Elect Isa. 59.1 And he is given unto us by the Gospel on many accounts 1. Because he is the gift and grant of the Author of the Gospel as to all the especial Ends and concernments of salvation John tells us that the Spirit was not given when Jesus was not as yet glorified Chap. 7.39 that is not in that manner as God hath annexed unto this salvation and therefore Peter tells us that when the Lord Christ ascended up on high he received of the Father the Promise of the Spirit and poured him forth on them which did believe Acts 2.33 And this he did according to his own great Promise and Prediction whilest he conversed with his Disciples in the dayes of his flesh There was not any thing that he more supported and encouraged them withal nor more raised their hearts to an Expectation of than this that he would send unto them and bestow upon them the Holy Ghost for many blessed ends and purposes and that to abide with them for ever as we may see Joh. 14.15 16. And this is the great priviledge of the Gospel that the Author of it is alone the donor and bestower of the Holy Spirit which of what concernment it is in the business of our Salvation all men know who have any acquaintance with these things 2. He is promised in the Gospel and therein alone All the Promises of the Scripture whither in the Old Testament or New whose subject is the Spirit are Evangelical they all belong unto and are parts of the Gospel For the Law had no Promise of the Spirit or any Priviledge by him annexed unto it And hence he is called the holy Spirit of promise Ephes. 1.13 Who next unto the Person of Christ was the great subject of Promises from the foundation of the world 3. By these Promises are Believers actually and really made partakers of the Spirit They are vehicula Spiritus the Chariots that bring this holy Spirit into our Souls 2 Pet. 1.4 By these great and precious Promises is the Divine Nature communicated unto us so far forth as unto the indwelling of this blessed Spirit Every Evangelical Promise is unto a Believer but as it were the cloathing of the Spirit in receiving whereof he receives the Spirit himself for some of the blessed Ends of this great salvation God makes use of the Word of the Gospel and of no other means to this purpose So that herein also it is the grace of God that bringeth salvation Thirdly In our Justification And this hath so great a share in this salvation that it is often called salvation it self And they that are justified are said to be saved as Ephes. 2.8 And this is by the Gospel alone which is a point of such importance that it is the main subject of some of Pauls Epistles and is fully taught in them all And in sundry respects it is by the Gospel 1. Because therein and thereby is appointed and constituted the New Law of Justification whereby even a sinner may come to be justified before God The Law of Justification was that he that did the Works of the Law should live in them Rom. 10.5 But this became weak and unprofitable by reason of sin Rom. 8.3 Heb. 8.7 8 9. That any sinner and we have all sinned and come short of the glory of God should be justified by this Law or Rule implyes a contradiction and is utterly impossible Wherefore God by the Gospel hath constituted a new Law of Justification even the Law of faith Rom. 3.27 which is the holy Declaration of his Will and Grace that sinners shall be justified and accepted with him by faith in the blood of Christ without the Works of the Law that he that believeth shall be saved This is equally constituted and appointed in the Law of faith to be proposed unto all that shall believe And on the account hereof the Gospel is salvation 2. Because in every Justification there must be a Righteousness before God on the account whereof the Person to be justified is to be pronounced and declared righteous this is tendered proposed and exhibited unto us in and by the Gospel This is no other but the Lord Christ himself and his Righteousness Isa. 45.21 22. Rom. 8.3 4. Rom. 10.4 2 Cor. 5.21 Gal. 3.13 14. Now Christ with his whole Righteousness and all the benefits thereof are tendered unto us and given unto or bestowed on them that do believe by the Promise of the Gospel Therein is he preached and proposed as crucified before our eyes and we are invited to accept of him which the souls of Believers through the Gospel do accordingly And 3. Faith it self whereby we receive the Lord Christ for all the Ends for which he is tendered unto us and become actually interested in all the fruits and benefits of his Mediation is wrought in us by the Word of the Gospel For as we have declared it is the seed of all Grace whatever and in especial faith cometh by hearing and hearing by this word of God Rom. 10.17 Conviction of sin is by the Law but faith is by the Gospel And this is the Way and means which God hath appointed on our part for the giving us an actual interest in Justification as established in the Law of the Gospel Rom. 5.1 Again 4. The Promise of the Gospel conveyed unto the soul by the Holy Spirit and entertained by faith compleats the justification of a believer in his own conscience and gives him assured Peace with God And then the whole work of this main branch of our salvation is wrought by the Gospel Fourthly There is in this salvation an instruction and growth in spiritual Wisdom and an Acquaintance with the Mysterie of God even of the Father and the Son which also is an Effect of the Gospel Of our selves we are not only dark and ignorant of heavenly things but darkness it self that is utterly blind and incomprehensive of spiritual Divine Mysteries Ephes. 5.8 and so under the Power of darkness Col. 1.13 as that we should no less than the Devils themselves be holden under the chains of it unto the Judgement of the great Day Darkness and ignorance as to the things of God themselves in respect of the Revelation of them and Darkness in the Mind and Understanding of them in a right manner being revealed is upon the whole world And no heart is able to conceive no tongue to express the greatness and misery of this Darkness The removal hereof is a mercy unexpressible the beginning of our entrance into Heaven