nature which he insisted on had been incumbent on him to have declared that he might not lead the Church into a pernicious error in embracing that as given by Inspiration from God which was but a fruit of his Diligence and fallible Indeavours But on the contrary he speaks as in the name of God referring unto him all that he delivers nor can in any Minute Instance be convicted to have wanted his Assistance Circumstances of the general Argument of a Book may also convince it of an humane § 36 or fallible Original This they do for instance in the Book of Judith For such a Nebuchadonosor as should raign in Ninive Chap. 1. v. 1. and make War with Arphaxad King of Ecbatane ver 13. whose Captains and Officers should know nothing at all of the Nation of the Jews Chap. 5. v. 3. that waged War against them in the dayes of Joakim or as other Copies Eliakim the High Priest Ch. 4.5 after whose Defeat the Jews should have peace for eighty years at the least Ch. 16.28.30 is an imagination of that which never had subsistence in rerum natura or a representation of what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jewish Woman ought as the Author of it conceived undertake for the good of her Country Setting aside the consideration of all other discoveries of the fallibility of the whole Discourse This alone is sufficient to impeach its reputation Our Epistle is no way obnoxious unto any exception of this nature Yea the state of things in the Churches of God and among the Hebrews in particular did at that time administer so just and full occasion unto a Writing of this kind as gives countenance unto its ascription unto the Wisdom and Care of the Holy Ghost For if the eruption of the poysonous brood of Hereticks questioning the Deity of the Son of God in Cerinthus gave occasion to the Writing of the Gospel by St. John and if the Dissentions in the Church of Corinth deserved two Epistles for their composition and the lesser Differences between Believers of the Jews and Gentiles in and about the things treated of in this Epistle had a remedy provided for them in the Epistles of St. Paul unto them is it not at least probable that the same Spirit who moved the Penmen of those Books to Write and directed them in their so doing did also provide for the removal of the Prejudices and healing of the Distempers of the Hebrews which were so great and of so great importance unto all the Churches of God And that there is weight in this Consideration when we come to declare the Time when this Epistle was written will evidently appear The most manifest Eviction of any Writing pretending unto the priviledge of Divine Inspiration may be taken from the Subject Matter of it or the things taught and declared therein God himself being the first and only Essential Truth nothing § 37 can proceed from him but what is absolutely so and Truth being but one every way Vniform and Consonant unto it self there can be no discrepancy in the branches of it nor contrariety in the streams that flow from that one Fountain God is also Holy Glorious in Holiness and nothing proceeds immediately from him but it bears a stamp of his Holiness as also of his Greatness and Wisdom If then any thing in the Subject Matter of any Writing be Vntrue Impious Light or any way contradictory to the Ascertained Writings of Divine Inspiration all Pleas and pretences unto that priviledge must cease for ever We need no other Proof Testimony or Argument to evince its Original than what its self tenders unto us And by this means also do the Books commonly called Apochryphal unto which the Romanists ascribe Canonical Authority destroy their own pretentions They have all of them on this account long since been cast out of the limits of any tolerable defence Now that no one portion of Scripture is less obnoxious to any exception of this kind from the Subject Matter treated of and Doctrines delivered in it then this Epistle we shall by Gods assistance manifest in our Exposition of the whole and each particular passage of it Neither is it needful that we should here prolong our Discourse by anticipating any thing that must necessarily afterwards in its proper place be insisted on The place startled at by some Chap. 6. about the impossibility of the recovery of Apostates was touched on before and shall afterwards be fully cleared Nor do I know any other use to be made of observing the scruple of some of Old about the countenance given to the Novatians by that place but only to make a Discovery how partially men in all Ages have been addicted unto their own apprehensions in things wherein they differed from others for whereas if the Opinions of the Novatians had been confirmed in the place as it is not it had been their duty to have relinquished their own Hypothesis and gone over unto them some of them discovered a mind rather to have broken in upon the Authority of God himself declared in his Word than so to have done And it is greatly to be feared that the same Spirit still working in others is as effectual in them to reject the plain sense of the Scripture in sundry places as it was ready to have been in them to reject the words of it in this The Style and Method of a Writing may be such as to lay a just Prejudice against its claim of Canonical Authority For although the Subject Matter of a Writing may be good and honest in the main of it and generally suited unto the Analogie of faith § 38 yet there may be in the manner of its composure and Writing such an Ostentation of Wit Fancy Learning or Eloquence such an affectation of Words Phrases and Expressions such Rhetorical paintings of things small and inconsiderable as may sufficiently demonstrate humane Ambition Ignorance Pride or Desire of Applause to have been mixed in the forming and producing of it Much of this Hierom observes in particular concerning the Book entituled the Wisdom of Solomon Written as it is supposed by Philo an Eloquent and Learned man redolet Graecam Eloquentiam This consideration is of deserved moment in the Judgement we are to make of the spring or fountain from whence any Book doth proceed For whereas great variety of Style and in manner of Writings may be observed in the Penmen of Canonical Scripture yet in no one of them do the least footsteps of the failings and sinful infirmities of corrupted nature before mentioned appear When therefore they manifest themselves they cast out the Writings wherein they are from that Harmony and consent which in general appears amongst all the Books of Divine Inspiratâ—on Of the Style of this Epistle we have spoken before Its Gravity Simplicity Majesty and absolute suitableness unto the High Holy and Heavenly Mysteries treated of in it are as far as I can find not only very
indeed this being a difference wherein the Will Authority and Command of God were pleaded on the mistaken side they being all of them clear and full as to the matter by them pleaded for nothing but an immediate Declaration of the mind of God himself as to his removing and taking off the obligation of his own Law could put such an end unto it as that the spirits of men might acquiesce therein Now the Will of God to this purpose before the Writing of this Epistle could only be collected from the nature and state of things in the Church upon the coming of the Messiah and conclusions from thence which the believing Jews were very slow in the admittance of Add hereunto that many Prophesies and promises of the Old Testament setting forth the Glory and beauty of Gospel worship under the names and condition of the Worship then in use as of Priests Levites Sacrifices Offerings Feast of Tabernacles and the like lay directly in the letter against that cessation of Mosaical Rites which the Jews opposed Now who was fit who was able to determine upon these different and various Institutions of God but God himself To declare positively that all Obligation from his former commands was now ceased that his institutions were no more to be observed that the Time allotted unto the Churches obedience unto him in their observance was expired this was no otherwise to be effected but by an immediate Revelation from himself And this is done in this Epistle and that in this only as to the Jews whereby it became the main instrument and means of pulling up their old Church-state and translating it anew into the appointments of our Lord Jesus Christ. Neither is this done by a bare declaration of Gods Authoritative interposition but in a way of Excellent and singular Wisdom and condescention with a manifestation of Gods Love and care unto his Church in the institutions that were now to be removed and the progress of his Wisdom in their gradual instruction as they were able to bear the whole nature design and intendment of them is evidenced to be such as that having received their full End and accomplishment they did of themselves naturally expire and disappear And hereby in that great Alteration which God then wrought in the outward worship of his Church there is discovered such an oneness and unchangeableness in his love and care such a suitableness Harmony and Consonancy in the effects of his Will such an Evidence of infinite Wisdom in disposing of them into a subserviency one to another that they should no where in any thing cross or enterfere and all of them to his own glory in the promotion and furtherance of the light faith and obedience of his Church as sufficiently manifests the Original and fountain whence it doth proceed For my part I can truly say that I know not any portion of Holy Writt that will more effectually raise up the heart of an understanding Reader to an holy Admiration of the Goodness Love and Wisdom of God than this Epistle doth Such I say is the subject matter of this Epistle so divine so excellent so singular And in the handling hereof have we not the least occasional mixture of any Matter Words Sentences Stories Arguments or Doctrines so unsuited to the whole as to argue the interposure of a fallible Spirit Thus we know it hath fallen out in all the Writings of the Christians of the first Ages after the sealing of the Canon of the Scriptures Many things in them appear to proceed from an holy and Heavenly Spirit breathing in their Authors and most of what they contain to be consonant unto the mind of God yet have they all of them evident footsteps that the Authors were subject unto Errors and mistakes even in and about the things written by them And the continuance of their failings in their Writings capable of an easie conviction is no small fruit of the Holy Wise Providence of God and his care over his Church that it might not in after Ages be imposed upon with the great and weighty pretence of Antiquity to admit them into a competition with those which himself gave out to be its infallible and therefore only Rule That nothing of this nature nothing humanitùs meerly after the manner of men befell the Writer of this Epistle in his Work we hope through the assistance of its principal Author to manifest in our Exposition of the several parts of it And this subject matter of this Epistle thus handled further secures us of its original § 25 The design aim and end of the Epistle with the purpose and intention of its Writer which belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Ancients made a characterism of Writings given by divine inspiration are consonant unto the General Argument and peculiar subject matter of it That the whole Scripture hath an especial end which is peculiar unto it and wherein no other writing hath any share but only so far as it is taken from thence and composed in obedience thereunto is evident unto all that do seriously consider it This end supremely and absolutely is the glory of that God who is the Author of it This is the center where all the lines of it do meet the scope and mark towards which all things in it are directed It is the Revelation of himself that is intended of his mind and Will that he may be glorified wherein also because he is the principal fountain and last end of all consists the order and perfection of all other things Particularly the demonstration of this glory of God in and by Jesus Christ is aimed at The works of Gods Power and Providence do all of them declare his Glory the glory of his eternal Perfections and Excellencies absolutely and in themselves But the End of the Scripture is the glory of God in Christ as he hath revealed himself and gathered all things to an head in him unto the manifestation of his glory For this is life eternal that we know him the only true God and whom he hath sent Jesus Christ. The means whereby God is thus glorified in Christ is by the Salvation of them that do believe which is therefore also an intermediate End of the Scripture These things are written that we may believe that Jesus is the Son of God and that believing we may have life through his name John 20.31 1 Tim. 4.16 Moreover whereas this eternal life unto the glory of God cannot be obtained without faith and obedience according to his will the Scripture is given for this purpose also that it may instruct us in the mind of God and make us wise unto salvation 2 Tim. 3.15 16. Rom. 1.16 2 Pet. 1.3 These in their mutual subserviency and dependance compleat the characteristical End of the Scripture I confess Plato in his Timaeus makes it the End of Philosophy that we may thereby be made like unto God But that Philosophy of his having its
diligent Observer may find running through this and all his other Epistles But 3. That which under this Head I would press is the Consideration of the Spirit Genius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and manner of Writing proceeding from them peculiar to this Apostle in all his Epistles Many things are required to enable any one to judge aright of this intimation He must as Bernard speaks drink of Pauls Spirit or be made partaker of the same Spirit with him in his measure who would understand his Writings Without this Spirit and his saving Light they are all obscure intricate sapless unsavoury when unto them in whom it is they are all sweet gracious in some measure open plain and powerful A great and constant exercise unto an acquaintance with his frame of Spirit in Writing is also necessary hereunto Unless a man have contracted as it were a familiarity by a constant conversation with him no Critical skill in Words or Phrases will render him a competent Judge in this matter This enabled Caesar to determine aright concerning any Writings of Cicero And he that is so acquainted with this Apostle will be able to discern his Spirit as Austin sayes his Mother Monica did divine Revelations nescio quo sapore by an inexpressable Spiritual savour Experience also of the power and efficacy of his Writings is hereunto required He whose heart is cast into the Mould of the Doctrine by him delivered will receive quick impressions from his Spirit exerting its self in any of his Writings He that is thus prepared will find that Heavenliness and perspicuity in unfolding the deepest Evangelical Mysteries that peculiar exaltation of Jesus Christ in his Person Office and Work that Spiritual persuasiveness that transcendent manner of Arguing and Reasoning that wise insinuation and pathetical pressing of well grounded Exhortations that Love Tenderness and Affection to the Souls of men that Zeal for God and Authority in Teaching which enliven and adorn all his other Epistles to shine in this in an eminent manner from the beginning to the End of it And this Consideration what ever may be the apprehensions of others concerning it is that which gives me satisfaction above all that are pleaded in this Cause in ascribing this Epistle to Paul The Testimony of the first Churches of whose Testimony any record is yet remaining § 26 with a successive Suffrage of the most Knowing Persons of following Ages may also be pleaded in this Cause Setting aside that limitation of this Testimony which with the grounds and occasions of it as to some in the Latin Church we have already granted and declared and this Witness will be acknowledged to be Catholick as to all other Churches in the World A Learned Man of late hath reckoned up and reported the Words of above thirty of the Greek Fathers and fifty of the Latin reporting this Primitive Tradition I shall not trouble the Reader with a Catalogue of their Names nor the Repetition of their Words and that because the whole of what in general we assert as to the Eastern Church is acknowledged Amongst them was this Epistle first made publick as they had far more advantages of discovering the Truth in this Matter of Fact than any in the Roman Church or that elsewhere followed them in after Ages could have Neither had they any thing but the Conviction and Evidence of Truth its self to induce them to embrace this Perswasion And he that shall consider the Condition of the first Churches under Persecution and what difficulties they met withal in Communicating those Apostolical Writings which were delivered unto any of them with that special Obstruction unto the spreading of this unto the Hebrews of which we have already discoursed cannot rationally otherwise conceive of it but as an eminent fruit of the Good Providence of God that it should so soon receive so publick an Attestation from the first Churches as it evidently appears to have done § 27 The Epistle it self several wayes discovers its Author Some of them we shall briefly recount 1. The General Argument and Scope of it declares it to be Pauls Hereof there are two parts 1. The Exaltation of the Person Office and Grace of our Lord Jesus Christ with the Excellency of the Gospel and the Worship therein commanded revealed by him 2. A Discovery of the Nature Vse and Expiration of Mosaical Institutions their present Unprofitableness and ceasing of their obligation unto obedience The first part we may grant to have been equally the design of all the Apostles though we find it in a peculiar way insisted on in the Writings of Paul The latter was his special work and business This partly ex instituto partly occasionally from the opposition of the Jews was he ingaged in the promotion of all the world over The Apostles of the Circumcision according to the Wisdom given them and suitable to the nature of their work did more accommodate themselves to the prejudicate Opinion of the Jewish Professors and the rest of the Apostles had little occasion to deal with them or others on this subject Paul in an eminent manner in this work bare the burthen of that day Having well setled all other Churches who were troubled in this Controversie by some of the Jews he at last treats with themselves directly in this Epistle giving an account of what he had elsewhere Preached and taught to this purpose and the grounds that he proceeded upon and this not without great success as the burying of the Judaical Controversie not long after doth manifest 2. The Method of his proceedure is the same with that of his other Epistles which also was peculiar unto him Now this in most of them yea in all of them not regulated by some particular occasions is first to lay down the Doctrinal Mysteries of the Gospel vindicating them from Oppositions and Exceptions and then to descend to Exhortations unto Obedience deduced from them with an enumeration of such special Moral Duties as those unto whom he wrote stood in need to be minded of This is the general Method of his Epistles to the Romans Ephesians Colossians Philippians and the most of the rest And this also is observed in this Epistle Only whereas he had a special respect unto the Apostacy of some of the Hebrews occasioned by the Persecution which then began to grow high against them what ever Argument or Testimony in his passage gave him advantage to press an Exhortation unto constancy and to deterr them from back-sliding he layes hold upon it and diverts into practical Inferences unto that purpose before he comes to his general Exhortations towards the end of the Epistle Excepting this occasional difference the Method of this is the same with that used in the other Epistles of Paul and which was peculiarly his own 3. His Way of Argument in this and his other Epistles is the same Now this as we shall see is Sublime and Mystical accommodated rather to the Spiritual Reason of Believers
Psalm 75. they ascribe this place unto the Messiah and reckon his Horn as the tenth horn of strength granted unto Israel R. Levi Ben Gershom understands by the King in the first place He shall give strength unto his King Saul and by Messiah in the close of the words David who was to be annointed by Samuel the Son of Hanna whose words these are Kimchi applies the words to the Mâ—ssiah whom as he sayes she intended by the Spirit of Prophesie or spoke of from Tradition And indeed the words seem directly to intend him For by him alone doth the Lord judge the Ends of the Earth and he was the Annointed whose Power he would signally exalt And I mention this place only as an instance of the Faith of the Church of old who in all their mercies still had a regard unto the Great Promise of the Messiah which was the Fountain of them all And therefore Hanna here closeth her Prophetical Eulogie with her acknowledgement thereof and faith therein § 15 2 Sam. 23. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Ruleth in man just Ruler in or of the fear of the Lord Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said he would appoint unto me a King which is the Messiah who shall arise and Rule in the fear of the Lord. And it refers thâ—s whole last Prophesie of David or his last words that he spake by the inspiration of the Holy Ghost unto the dayes of the Messiah whence it gives this Preface unto them These are the words of the Prophesie of David which he prophâ—sied concerning the End of the world or for the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the dayes of Consolation that were to come Rab. Isaiah and Rashi interpret the words of David himself and Kimchi also but he mentions the application of it unto the Messiah who was to come of David whom God would raise up unto him which he approveth of Christian Expositors who follow the Jews interpret those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of Israel spake to me by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake concerning me that is by Samuel who annointed me to be King Some he spake unto me by Nathan Our Translators keep to the Letter he spake unto me And that alone answers unto the words of the Verse foregoing The Spirit of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake in me or to me so are the Revelations of God expressed See Zech. 4. v. 1 4. and it expresseth the Communication of the mind of God unto the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not his speaking by him unto others And from these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the Lord spake in me do the Jews take occasion to cast the writings of David amongst those which they assign unto that kind of Revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books written by inspiration of the Holy Ghost The other words also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word was in my tongue manifest that it is David himself that is spoken unto and not of in the third Verse and therefore it is some other who is Prophesied of by him namely the Messiah And this the words whereby he is described do also manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruling in man that is saith Jarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over Israel who is called man as it is said and ye the flock of my pasture are men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are man Ezek. 34.1 But where the word Adam is used with this praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it no where signifies Israel but is expresly used in a contradistinction from them as Jerem. 32.20 which hast set Signs and Wonders in the Land of Aegypt even unto this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Israel and in Adam that is as we render it amongst other men that are not Israel So that if any especial sort of men are intended in this Expression it is not Israel but other men And indeed this word is commonly used to denote mankind in general as Gen. 6. v. 3. Chap. 9. v. 6. Exod. 8.18 Chap. 9.10 Chap. 13.2 and universally where ever it is used it signifies either all mankind or humane nature So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is the Ruler over all mankind which is the Messiah alone Unless we shall inteâ—pret this Expression by that of Psal. 68. v. 19. Thou hast ascended on high thou hast lead captivity captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepisti dona in homine and thou hast received gifts in man that is in the humane nature exalted whereof the Psalmist treats in that place For whereas the Apostle Ephâ—s 4. v. 8. renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave gifts unto men it is manifest that he expresseth the End and Effect of that which is spoken in the Psalm for the Lord Christ received gifts in his own humane nature that he might give and bestow them on others as Peter declareth Acts 2. v. 33. The remainder also of the words contain a description of the Messiah He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just and Righteous One Acts 3.14 And He alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that rules in the things that concern the fear and Worship of God Isa. 11. v. 2 3. So that this place doth indeed belong unto the faith of the Antient Church concerning the Messiah 1 Kings 4. v. 33. In stead of those words concerning Solomon He spake of Trees § 16 from the Cedar Tree that is in Lebanon unto the Hyssop that springeth out of the Wall The Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be Prophecied of the Kings of the house of David in this world the duration of time and state of things under the Old Testament and of the Messiah in the world to câ—me so they call the dayes of the Messiah I know of none who have considered what occasion the Targumists could take from the words of the Text to mention this matter in this place I will not say that he doth not intend the Book of Canticles wherein under an Allegory of Trees Herbs and Spices Solomon Prophesieth of and sets forth the Grace and Love of Christ towards his Church and wherein many things are by the latter Targumist applied unto the Messiah also as we shall see There is mention likewise made of the Messiah in the Targum by an addition unto § 17 the Text Ruth 3. v. 15. It was said in the Prophesie that six Righteous Persons should come of Ruth David and Daniel with his Companions and the King Mâ—ssiah The general End of the writing of this Book of Ruth was to declare the Providence of God about the Genealogie of the Messiah And this seems to have been kept in Tradition amongst them And for this Cause doth Matthew expresly mention her name in his Rehearsal of the Genealogie of Christ Mâ—t.
Righteousness of any Law whatever 2. Wisdom is required to the making of Righteous Laws This is the eye of Authority without which it can act nothing rightly or equally Effects of Power without Wisdom are commonly unjust and Tyranical alwayes useless and burdensom The Wisdom of Law-makers is that which hath principally given them their renown So Moses tells the Israelites that all Nations would admire them when they perceived the Wisdom of their Laws Deut. 4. Now the Lord Christ is abundantly furnished with Wisdom for this purpose He is the foundation stone of the Church that hath seven eyes upon him Zech. 3.9 A perfection of Wisdom and Understanding in all Affairs of it being anointed with the Spirit unto that purpose Isa. 11.3 4. Yea in him are hid all the Treasures of Wisdom and Knowledge Col. 2.3 it having pleased the Father that in him all fulness should dwell Col. 1.19 So that there can be no defect in his Laws and Administrations on this account He is Wise of heart and knows perfectly what Rules and Actings are suited to the Glory of God and the condition of the subjects of his Kingdom and what tendeth to their spiritual and eternal Advantage He knows how to order all things unto the great end which in his Government he aimeth at And thence do all his Laws and Administrations become righteous And this also well deserves their consideration who take upon them to appoint Laws and Rules within his Dominion unto his Subjects for the ends of his Rule and substance of his Worship Have they Wisdom sufficient to enable them so to do doth the Spirit of the Lord Christ rest upon them â—o make them of quick understanding in the fear of the Lord Are they acquainted with the state and condition the Weakness Temptations Graces of all the people of Christ If they are not how know they but that they may command and appoint them things greatly to their disadvantage when they think to profit them It seems a great self-assuming for men to suppose themselves wise enough to give Laws to the Subjects of Christ in things directly appertaining to his Kingdom 3. They are Righteous because they are Easie gentle and not burdensome The Righteousness and uprightness here mentioned doth not denote strict rigid severe Justice extending its self unto the utmost of what can be required of the subjects to be ruled but Equity mixed with Gentleness tenderness and condescension which if it be absent from Laws and they breath nothing but severity rigor and arbitrary impositions though they may not be absolutely unjust yet they are grievous burdensom Thus Peter calls the Law of commandments contained in the Ordinances of old a yoke which neither their Fathers nor themselves were able to bear Acts 15.10 that is could never obtain rest or peace in the precise rigid observation required of them But now for the Rule of Christ he tells us that his yoke is easie and his burden light Matth. 11.30 and that his commandments are not grievous 1 John 5.3 And this gentleness and easiness of the rule of Christ consisteth in these three things 1. That his Commands are all of them Reasonable and suited unto the principles of that natural Obedience we owe to God and so not grievous unto any thing in us but that principle of sin and darkness which is to be destroyed He hath not multiplied Precepts meerly arbitrary and to express his Authority but given us only such as are in themselves Good and suitable unto the Principles of Reason as might be evinced by the particular considerations of his Institutions Hence our Obedience unto them is called our reasonable service Rom. 12.1 2. His commands are easie because all of them are suited to that principle of the new Nature or new Creature which he worketh in the hearts of all his Disciples It likes them loves them delights in them which makes them easie unto it The Lord Christ rules as we said by his Word and Spirit these go together in the Covenant of the Redeemer Isa. 59.20 21. And their work is suited and commensurate one to the other The Spirit creates a new Nature fitted for Obedience according to the Word and the Word gives out Laws and Precepts suited unto the inclination and disposition of that Nature and in these two consist the Scepter and Rule of Christ. This suitableness of Principle and Rule one to the other makes his Government easie upright and righteous 3. His commands are easie becauses he continually gives out supplies of his Spirit to make his subjects to yield obedience unto them This is that which above all other things sets a lustre upon his Rule The Law was holy just and good of old but whereas it exhibited not strength unto men to enable them unto Obedience it became unto them altogether useless and unprofitable as to the end they aimed at in its observation It is otherwise in the Kingdom of Christ what ever he requires to have done of his subjects he gives them strength by his Spirit and grace to perform it which makes his rule easie righteous equal and altogether lovely Neither can any of the sons of men pretend to the least share or interest in this priviledge 4. This Rule and Administration of Christs Kingdom is righteous because useful and profitable Then are Laws good wholesome and equal when they lead unto the benefit and advantage of them that do observe them Laws about slight and trivial things or such as men have no benefit or advantage by their observation are justly esteemed grievous and burdensome But now all the Laws and whole Rule of the Lord Christ are every way useful and advantagious to his subjects They make them holy righteous such as please God and are useful to mankind This is their nature this their tendency Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report they are all ingenerated in the soul by and in the observance of these Laws of Christ's Rule They free the soul from the power of lust the service of sin fear of death hell and the world guide it in the truth make it fruitful amongst mankind and amiable unto God himself 5. Their end manifests them to be righteous The worth and equity of Laws is taken off when low and unworthy ends are proposed unto their observation But these of the Lord Christ direct unto the highest end propose and promise the most glorious reward so that whatsoever may be done or suffered in an adherence unto them bears no proportion to that exceeding rich and eternal reward which they are attended withall which renders them highly righteous and glorious And many other considerations of the like nature may be added And hence a three-fold Corolary may be taken 1. That our submission to this Scepter of the Lord Christ our obedience to the Laws of his Kingdom and the
rise and spring in inbred notions of nature and the contemplation of the works of Gods Providence could have no other end but conformity unto him as his perfections were revealed absolutely whereunto the Scripture adds this revelation in Christ Jesus 1 John 1.18 which gives them as I said their special and peculiar end It makes God known as all in all and man to be nothing as to goodness or blessedness but what he is pleased to do for him and communicate unto him and Jesus Christ to be the great and only way and means whereby he will communicate of himself and bring us unto himself The more clearly any portion of Scripture discovers and makes conspicuous this End the more parts of the series and order of things whereby the last and utmost End of the glory of God is produced in their mutual connexion dependance and subserviency it manifesteth the more fully doth it express this general End of the whole and thereby evince its own interest therein Now herein doth this Epistle come behind no other portion of Scripture whatever For as the Exaltation of the glory of God as he is the first cause and last end of all things is expresly proposed in it so the relation of the glory of God and of our obedience and blessedness whereby and wherein it is declared unto the Person Offices and Mediation of Jesus Christ is in an eminent manner insisted on and unfolded in it And whereas some parts of Scripture do exhibit unto us most clearly some one part of this general End of the whole and other portions or Books of it some other parts this expresseth the whole and all the parts of it distinctly from the very foundation of calling men to the knowledge of God and obedience unto the utmost end of his glorifying himself in their salvation by Jesus Christ. Neither is there herewithall the least alloy or mixture of any by particular or proper end of the Writer nothing of his Honour Reputation Advantage Self-pleasing in any thing but all runs evenly and smoothly to the general End before proposed And this also hath deservedly a place among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Writings by Divine inspiration The Style also of the Sacred Scripture or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is termed by Eusebius § 26 in this Argument is of deserved consideration By the Style of any Writing we understand both the Propriety of the words with their Grammatical construction and that composition of the whole which renders it sit dâ—câ—rous elegant and every way meet to be used in the matter about which it is used and for the effecting of the end which is proposed in it I know some bold Atheistical Spirits have despised the Style of the Holy Writers as simple and barbarous Among these Angelus Politianus is generally and deservedly censured by all Learned men who was imitated in his prophane contempt of it by Domitius Calderinus And of the like temper was Petrus Bembus who would scarce touch the Scripture when his own Epistles are not one of them free from Solaecisms in Grammar Austin also confesseth that whilst he was yet a Manichee he had the same thoughts of it Visa est mihi indigna quam Tullianae dignitati compararem The Scripture seemed to be unworthy to be compared with the excellency of Cicero But it must be acknowledged that these spake of the Common Translations of it though they used that pretence to reject the study of the Books themselves I do confess that though some Translations may and do render the words of the Original more properly and better represent and insinuate the native genius beauty life and power of the Sacred Style than some others do yet none of them can or do express the whole Excellency Elegancy and marvellous Efficacy of it for the conveyance of its senses to the understandings and minds of men Neither is this any reflection upon the Translators their Abilities diligence or faithfulness but that which the nature of the thing it self produceth There is in the Sacred Scripture in the words wherein by the Holy Ghost it was given out a proper peculiar vertue and secret efficacy inflaming the minds of the Readers and Hearers which no diligence or wisdom of man can fully and absolutely transferr into and impress upon any other Language And those who have designed to do it by substituting the wordy Elegancies of another tongue to express the quickning affecting Idiotisms of them which was the design of Castaliâ— have of all others most failed in their intentions Neither doth this defect in Translations arise from hence that the Original Tongues may be more copious and emphatical than those of the Translations which possibly may be the condition of the Greek and Latin as Hierom often complains but it is from the causes before named and therefore is most evident in the Translations of the Old Testament when yet no man can imagine the Hebrew to be more copious though it be more comprehensive than the Languages whereinto it hath been translated But it is of the Originals themselves and the Style of the Sacred Penmen therein concerning which we discourse And herein the boldness of Hierom cannot be excused though he be followed by some others of great name in latter Ages who more than once chargeth St. Paul with Solaecisms and Barbarisms in Expression and often urgeth upon a mistake as we shall see that he was imperitus Sermone unskilfull in speech But as neither he nor any else are able to give any cogent instance to make good their charge so it is certain that there is nothing expressed in the whole Scripture but in the manner and way and by the words wherewith it ought to be expressed unto the ends for which it is used and designed as might easily be manifested both from the intent of the Holy Ghost himself in suggesting those words unto his Penmen and in the care of God over the very Iota's and Titles of the words themselves And whereever there appears unto us an irregularity from the Arbitrary Directions or Usages of other men in those Languages it doth much more become us to suspect our own Apprehensions and Judgement yea or to reject those Directions and Usages from the Soveraignty of an absolute Rule than to reflect the least failure or mistake on them who wrote nothing but by Divine Inspiration The censure of Hensius in this matter is severe but true Prolegom Aristarch Sac. Vellicare aliquid in iliis aut desiderare non est eruditi sed blasphemi hominis ac malè feriati qui nunquam intelligit quae humana sit conditio aut quanta debeatur reverentia ac cultus cuncta dispensanti Deo qui non Judicem sed supplicem deposcit Neither hath their Success been much better who have exercised their Critical Ability § 27 in judging of the Style of the particular Writers of the Scripture preferring one before and above another whereas the Style
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
almost all the eminent kinds of Revelation whereby themselves would distinguish the Spirit of Prophesie from the Inspiration of the Holy Ghost Neither have they any Reason for this distribution but finding the general division before mentioned to have been received in the Church of old they have disposed of the particular Books into their orders at their pleasure casting Daniel as is probable into their last order because so many of his Visions and Prophesies relate unto other Nations besides their own The Law or the Books of Moses they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Pentateuch from the number of the Books or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fives or the five parts of the Law whereunto Hierom in his Epistle to Paulinus wrests those words of the Apostle 1 Cor. 14.19 I had rather speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five words in the Church as if he had respect to the Law of Moses These five Books they divide into Paraschae or Sections whereof they read one each Sabbath day in their Synagogues Genesis into twelve Exodus into eleven Leviticus into ten Numbers into ten Deuteronomy into ten which all make fifty-three whereby reading one each day and two in one day they read through the whole in the course of a year beginning at the Feast of Tabernacles And this they did of old as James testifies Acts 15.21 For Moses of Old time hath in every City them that preach him being read in the Synagogues every Sabbath day Some of them make fifty four of these Sections dividing the last of Genesis into two beginning the latter at Chap. 47. v. 18. constituting the following Chapter in a distinct Section though it have not the usual note of them prefixed unto it but only one single Samech to note as they say its being absolutely closed or shut up on the account of the Prophesie of the coming of the Messiah Chap. 49. whose season is unknown to them They also divide it into lesser Sections and those of two sorts open and close which § 3 have their distinct marks in their Bibles and many superstitious Observations they have about the beginning and ending of them Of the first sort there are in Gen. 43. of the latter 48. In Exodus of the first sort 69. of the latter 95. In Leviticus of the first sort 52. of the Latter 46. In Numbers of the first 92. of the latter 66. Deuteronomy of the first sort 34. of the latter 379. in all 669. Besides they observe the number of the Verses at the end of every Book as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 11.42 is the middle letter of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 10 16. the middle word Levit. 13.33 the middle Verse the number of all which through the Law is 23206. Moreover they divide the Law or five Books of Moses into 153. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedarim or Distinctions whereof Genesis contains 42. Exodus 29. Leviticus 23. Numbers 32. Deuteronomy 27. which kind of Distinctions they also observe throughout the Scripture assigning unto Joshuah 14. Judges 14. Samuel 34. Kings 35. Isaiah 26. Jeremiah 31. Ezekiel 29. the Lesser Prophets 21. Psalms 19. Job 8. Proverbs 8. Ecclesiastes 4. Canticles and Lamentations are not divided Daniel 7. Ester 7. Ezra and Nehemiah 10. Chronicles 25. Besides they distribute the Prophets into Sections called Haphters that answer the Sections which are read every Sabbath day in their Synagogues And this Division of the Prophets they affirm to have been made in the dayes of Antiochus Epiphanes whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one when the reading of the Law was prohibited unto them All which things are handled at large by others Having for a long season lost the Promise of the Spirit and therewith all saving § 4 spiritual Knowledge of the mind and will of God in the Scripture the best of their employment about it hath been in reference to the Words and Letters of it wherein their diligence hath been of use in the preservation of the Copies of it entire and free from corruption For after that the Canon of the Old Testament was compleated in the dayes of Ezra and Points or Vowels added to the Letters to preserve the Knowledge of the Tongue and facilitate the right Reading and Learning of it it is incredible what industry diligence and curiosity they have used in and about the Letter of the whole Scripture The collection of their pains and Observations to this purpose is called the Massora or Messara consisting in Criticall Observations upon the words and letters of the Scripture begun to be collected of old even it may be from the dayes of Ezra and continued untill the time of Composing the Talmud with some additional Observations since annexed unto it The Writers Composers and Gatherers of this work they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose principal Observations were gathered and published by Rabbi Jacob Chaiim and annexed to the Venetian Bibles whereas before the Massora was written in other Books innumerable In this their Critical Doctrine they give us the number of the Verses of the Scripture as also how often every Word is used in the whole and with what variety as to Letters and Vowels what is the whole number of all the Letters in the Bible and how often each Letter is severally used with innumerable other useful Observations the summ whereof is gathered by Buxtorfe in his excellent Treatise on that subject And herein is the knowledge of their Masters bounded they go not beyond the Letter but are more blind than Moles in the Spiritual sense of it And thus they continue an example of the righteous Judgement of God in giving them up to the Counsells of their own hearts and an evident instance how unable the Letter of the Scripture is to furnish men with the saving knowledge of the Will of God who enjoy not the Spirit promised in the same Covenant to the Church of the Elect Isa 59.21 § 5 Unto that ignorance of the mind of God in the Scripture which is spread over them they have added another prejudice against the Truth in a strange Figment of an Orall Law which they make equall unto yea in many things prefer before that which is written The Scripture becoming a lifeless Letter unto them the true understanding of the mind of God being utterly departed and hid from them it was impossible that they should rest therein or content themselves with what is revealed by it For as the word whilest it is enjoyed and used according to the mind of God and is accompanied with that Spirit which is promised to lead them that believe into all Truth is full of sweetness and life to the souls of men a perfect Rule of walking before God and that which satiates them with wisdom and knowledge so when it is enjoyed meerly on an outward account as such a writing without any dispensation of suitable Light
〈◊〉 a living Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living one is a Property of God He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living God 1 Tim 4. v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.16 who alone hath immortality A mortal man is not rightly called a living Redeemer one that hath life in his power Besides Job met with no such Redeemer out of his troubles and therefore R. Levi Ben. Gershom confesseth that it is God who is intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the Living One and liveth to Eternity Of this Redeemer Job saith he shall stand on the Earth or arise on the dust if the words be taken in the former sense as they will bear either his Incarnation and coming into the world if in the latter his Resurrection out of the dust is intended The former seems most probable and the Earth is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dust to denote the infinite condescention of this Redeemer in coming to converse on this dust that we live in and upon And this he shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is used to express the Eternity of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 44. v. 6. I am the first and I am the last so Chap. 48.11 Whence Ralbag before mentioned interprets this expression with respect to the works that God shall do in the earth in the latter dayes And in this respect our Goel is said to be Alpha and Omega the first and the last the beginning and the ending He that abides thus the same after all shall stand on the Earth But the word also is often joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Generation a time a season Psalm 48.4 6 14. Psalm 102. v. 19. and denotes the futurition of it that it is to come and shall come So also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a day as Isa. 30. v. 8. pointing out some signal latter day And here it is used absolutely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes which is the ordinary description and designation of the Dayes of the Messiah in the Old Testament This is that which Job expected which he believed Though he was among the Gentiles yet he believed the Promise and expected his own Personal Redemption by the blessed seed And thus although God confined the Posterity of Abraham after the flesh unto the Land of Canaan yet because in the Promised Seed he was to be Heir of the World he gives unto the Messiah the Heathen to be his inheritance and the utmost parts of the Earth for his Possession Psalm 2. v. 8. And upon the accomplishment of the work assigned unto him he promiseth that all the Ends of the world shall remember and turn unto the Lord and all the Kindreds of the Nations shall worship before him Psalm 22. v. 27. a plain declaration of the Gentiles coming in for their share and interest in the Redemption wrought by him See Psal. 45. v. 16. For these Rebellious ones was he to receive gifts that the Lord God might dwell among them Psalm 68. v. 18. So that by him Aegypt and Aethiopia were to stretch forth their hands unto God v. 31. Yea all Kings were to bow down to him and all Nations to serve him Psalm 72. v. 11 12 13 14 15 16 17. These poor Gentiles were the little Sister of the Judaical Church which were to § 31 be provided for in the love of her Spouse the Messiah Cant. 8. v. 8 9. For in the last dayes the dayes of the Messiah many People yea all Nations are to be brought unto the house of the Lord and to worship him acceptably Isa. 2. v. 2 3 4. And expresly Chap. 11. v. 10. The Root of Jesse which the Jews grant to be the Messiah is to stand for an Ensign unto the People and to it shall the Gentiles seek even for that Salvation and Deliverance which he had wrought and they are preferred therein before Israel and Juda v. 12. Aegypt and Assyria that is the other Nations of the world are to be brought into the same Covenant of the Messiah with Israel Chap. 19. v. 25. For all flesh was to see the glory of God and not the Jews only Chap. 40. v. 5. And the Isles or utmost parts of the Earth were to wait for the Law of the Promised Messiah Chap. 42. v. 4. And the whole of what we assert is summed up Chap. 49. v. 6. where God speaks unto the Promised Seed and sayes It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a Light unto the Gentiles that thou mayest be my Salvation unto the Ends of the Earth Where he is as fully promised unto the Gentiles to be their Salvation as ever he was unto Abraham or his Posterity See Chap. 51. v. 5. Chap. 53.12 And on this account doth God call unto men in general to come into his Covenant promising unto them an interest in the mercies of David and that because he hath given this seed as a witness unto them as a Leader and Commander or the Captain of their Salvation Chap. 55. v. 1 2 3 4. The effect of which call in the Faith of the Gentiles and their gathering unto the Promised Seed is expressed v. 5. The like Prophecies and Predictions of the Gentiles partaking in the Redemption to be wrought occur in all the Prophets especially Ezechiel Micah Zechâ—riâ—h and Malachie but the instances already produced are sufficient unto our purpose § 32 There seems yet to be somewhat inconsistent with what we have declared in the words of the Apostle Eph. 3. v. 5 6. God by Revelation made known unto me the mysterâ—e which in other Ages was not made known unto the Sons of mâ—n as it is now revealed unto his holy Apostles and Prophets by the Spirit that the Gentiles should be fellow heirs and of the same body and partakers of his Promise in Christ by the Gospel The Apostle seems to deny that this mysterie of the participation of the Gentiles in the Blessing by the promised seed was revealed or made known before the time of its discovery in and by the Gospel and therefore could not be so declared by the Prophets under the Old Testament as we have evinced But indeed he doth not absolutely deny what is asserted only he prefers the Excellency of the Revelation then made above all the discoveries that were before made of the same thing The mysterie of it was intimated in many Prophecies and Praedictions though before their accomplishment they were attended with great obscurity which now is wholly taken away In former Ages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not saith he fully clearly manifestly known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sons of men in common and promiscuously though it were intimated unto the Prophets and by them obscurely represented unto the Church but it was not made known 〈◊〉
1. v. 5. For it being a Tradition amongst the Jews that this was the end of the writing of her Story whereon they add that consideration unto the Text in their Targum it was remembred by the Evangelist in a compliance therewithall The place of Job wherein he expresseth his faith in him and expectation of Redemption § 18 by him hath been already explicated and vindicated so that we shall not need here to insist upon it again The Psalms next occur In David the Light and Faith of the Church began to be greatly inlarged The Renovation of the Promise unto him the confirmation of it by an Oath the Confinement of the Promised Seed unto his Posterity the establishment of his Throne and Kingdom as a Type of the Dominion and Rule of the Messiah with the especial Revelations made unto him as one that signally longed for his coming and rejoyced in the prospect which he had of it in the Spirit of Prophesie did greatly further the Faith and Knowledge of the whole Church Hence forward therefore the mention of him is multiplied so that it would be impossible to insist on all the particular instances of it I shall therefore only call over some of the most eminent with an especial respect unto the concurrence of the Perswasion and Expectation of the Jews Psal. 2. v. 2. The Rulers take counsell together against the Lord and against his Annointed § 19 His Messiah as the Word should be left uninterpreted Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against his Messiah The Talmudists in several places acknowledge this Psalm to be a Prophesie of the Messiah and apply sundry Passages thereof unto him And those words Thou art my Son this day have I begotten thee are not amiss expounded by them in Tract Succah cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will this day reveal unto men that thou art my Son for so are they applyed by our Apostle dealing with the Jews Acts 13. v. 33. Heb. 1. v. 5. namely unto his Resurrection from the Dead whereby he was declared to be the Son of God with Power Rom. 1. v. 4. All the principal Expositors amongst them as Rashi Kimchi Aben Ezra Bartenora or Rab. Obodia acknowledge that their antient Doctors and Masters expounded this Psalm concerning the Messiah Themselves some of them apply it unto David and say it was composed by some of the singers concerning him when he was annointed King which the Philistins hearing of prepared to war against him 2 Sam. 5.17 This is the conceit of Rashi who therein is followed by sundry Christian Expositors with no advantage to the Faith And I presume they observed not the Reaso◠he gives for his Exposition Our Masters saith he of blessed memory interpret this Psalm of the King Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the words sound and to answer the Hereticks it is meet or right to expound it of David Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we may answer the Hereticks or Christians are left out in the Venice and Basil Editions of his Comments but were in the old Copies of them And this is the plain Reason why they would apply this Psalm to David of whom not one Verse of it can be truly and rightly expounded as shall be manifested elsewhere And it is a wise answer which they give in Midrash Tehillim unto that Testimony of v. 7. where Gods calls the Messiah his Son to prove him to be the natural Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence we may have an Answer for the Hereticks who say that the holy blessed God hath a Son But do thou answer he sayes not thou art a Son to me but thou art my Son As though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my Son did not more directly express the Filiation of the Person spoken of than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatically expressive of a natural Relation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Son than a Son to me See Gen. 27.21 And in this Psalm we have a good part of the Creed of the Antient Church concerning the Messiah as may be learned from the Exposition of it § 20 Psal. 18. v. 32. Targum Because of the Miracles and Redemption which thou shalt work for thy Messiah I mention this place only that it may appear that the Jews had a Tradition amongst them that David in this Psalm bare the person of the Messiah and was considered as his Type And hence our Apostle applies those words v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will put my trust in him unto the Lord Jesus Christ Heb. 2. v. 13. See also Psalm 20. v. 7. § 21 Psal. 21. v. 1. The King shall joy in thy strength O Lord. Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messiah shall rejoyce v. 7. For the King trusteth in the Lord. Targum Messiah the King And in Midrash Tehillim those words of v. 3. Thou settest a Crown of pure Gold on his head are also applyed unto him There is no mention of him in the Targum on Psalm 22. nor in the Midrash but we shall afterwards prove at large that whole Psalm to belong unto him and to have been so acknowledged by some of their antient Masters against the Oppositions and Cavils of their latter Seducers § 22 Psal. 45. The Targum hath given an especial Title unto this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of Praise for the Elders Assessors of the Sanhedrim of Moses intimating that something eminent is contained in it And those words v. 2. Thou art fairer than the children of men are rendered in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Beauty O King Messiah is more excellent than that of the Sons of Men And Grace in the next words is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Prophecy not amiss And those words v. 7. Thy Throne O God is for ever and ever are retained with little alteration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seat of thy Glory O God remaineth for ever and ever applying it unto the Messiah which illustrious Testimony given unto his Deity shall be vindicated in our Exposition of the words as cited by our Apostle Heb. 8. Kimchi expounds this Psalm of the Messiah Aben Ezra sayes it is spoken of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concerning Messiah his Son who is likewise called David as David my Servant shall be their Prince for ever Ezek. 37. v. 25. § 23 Psalm 68. 69. are illustrious Prophecies of the Messiah though the Jews take little notice of them and that because they treat of two things which they will not acknowledge concerning him The former expresseth him to be God v. 17 18. and the other his sufferings from God and men v. 26. both which they deny and oppose But in Shemoth Rabba Sect. 35. they say of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 32. The Princes that shall come out of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Nations
to call him so and to believe him so which is all we contend for Of the same importance with this Prophesie is that of Ezek. 37. v. 24. Jerem. 30.21 Their Nobles shall be of themselves and their Governour shall proceed from § 45 the middest of them Targum Their King shall be annointed from amongst them and their Messiah shall be revealed unto them And upon his account it is that God enters into a new Covenant with his People v. 22. Jerem. 33. v. 13 15. For those words Flocks shall pass again under the hand of him that telleth them the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the People shall be yet gathered by the Messiah and a Prophesie of him it is no doubt as the fifteenth Verse makes it evident where all the Jews acknowledge him to be intended by the Branch of Righteousness which shall spring up unto David who also is promised in the sixth Verse as the Abundance or Crown of Truth and Peace yet one of late hath wrested this place also to Zerubbabel Hos. 3.5 Seek the Lord their God and David their King Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 46 and shall obey the Messiah the Son of David their King The Rabbins are divided about this place some of them acknowledging the Messiah to be intended others referring the Prophesie unto the Temple or House of the Sanctuary built by the Son of David But the words themselves with the denotation of the time for the accomplishment of this Prophesie in the end of the Verse will allow of no application unto any other and plainly discovers his mistake who would wrest this Text also to Zerubbabel Hos. 14.8 Targum They shall sit under the shaddow of Messiah See Cant. 2.3 Micah 4. v. 8. And thou Tower of the flock c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 47 And thou Messiah of Israel who art hid because of the sins of the Congregation of Zion to thee the Kingdom shall come This gloss I confess draws upon the Lees of Talmudical Rabbinism for they fancy that their Messiah was long since born even at the appointed time but is kept hid they know not where because of the sins of Israel Micah 5. v. 2. But thou Bethlehem Ephrata though thou be little among the thousands § 48 of Judah yet out of thee shall he come forth unto me the Ruler over Israel whose goings forth have been from of old from everlasting Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thee shall the Messiah come forth before me to exercise Rule over Israel This Prophesie was famous among the Jews of old as designing the place where the Mâ—ssiah was to be born which alone is done here and its signal accomplishment is recorded Matth. 2.1 5 6. Luke 2.6 7. And unto this day they generally acknowledge that it is the Messiah alone who is intended And yet this consent of all the Jews Antient and Modern with the application of it unto the true Messiah in the Gospel manifesting the Catholick consent of both Churches Judaical and Christian about the sense of this place hinder not one from interpreting this place of Zerubbabel whose goings forth as he supposeth are said to be of old from everlasting because he came of the antient Kingly House of David whereas not one word of the Prophesie ever had any tolerable appearance of accomplishment in him For neither was he born at Bethlehem nor was he the Ruler over the Israel of God much less had he the least share or interest in those eternal Goings forth which are expressed in the close of the Verse The words are an express description of the Person of the Messiah who though he was to be born in the fulness of time at Bethlehem yet the existence of his Divine Nature was from of old from Everlasting And the Jews know not how to evade this Testimony Rashi adds in the interpretation of the words only that of Psalm 72. v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have rendered his name shall be continued as long as the Sun not reaching the sense of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and before the Sun was an expression of Eternity As Prov. 8. v. 23. Kimchi and Aben Ezra would have the words respect that long season that was to be between David and the Messiah Bethlehem saith Kimchi that is David who was born there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a long time between David and the Messiah But this Gloss is forced and hath nothing in the words to give countenance unto it It is the Messiah that is said to be born at Bethlehem and not David as shall afterwards be evinced And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes some Acts or actings of him that is spoken of and not his Relation unto another not spoken of at all Neither do those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote a long time but directly that which is before all times See Prov. 8.22 He yet proceeds to answer them who say the Messiah is God from this place because of this description of him And first rejects the Lord Christ from being here intended as supposing an Objection to be made with reference unto him though he express it not for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is an answer unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He ruled not over Israel but they ruled over him Where it is evident that some sentence written by him is left out of the Copies Printed among Christians But poor blind blasphemous wretch this boast hath cost him and his associates in infidelity full dear It is true their Progenitors did unto him what ever the Counsel of God had determined But notwithstanding all their rage he was exalted by the right hand of God and made a Prince and a Saviour having ruled ever since over the whole Israel of God by his Word and Spirit and over them his stubborn Enemies with a Rod of Iron He adds that it is false that these words are applicable unto the Eternity of God for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was before the dayes of everlasting as though in the same sense God were not expresly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here see Habbak 1.11 and to be from everlasting And this place is well expounded by Prov. 8. v. 21 22 23. as some of the Rabbins acknowledge so that we have in it an eminent Testimony given unto the Person of the Messiah as well as unto the place of his Nativity Of which we shall treat afterwards § 49 Zech. 3.8 For behold I will bring forth my servant the Branch Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I bring forth my servant the Messiah who shall be revealed This Revelation of the Messiah relates unto their apprehension of his being born long since but to lye hid because of their sins as was before intimated And in like manner is he three times more mentioned by
〈◊〉 and work he carries on to the beginning of the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and work it coheres in sense with the following Verse or this word if you do the work that I covenanted with you and so leaps over those words in the end of ver 4. and whereon the whole fifth verse doth evidently depend For I am with you saith the Lord of Hosts And these following words so my Spirit remaineth among you he interprets for a Promise depending upon the same condition If you do the word that I covenanted with you that is observe the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after they sinned and observed not the Law the Holy Ghost and Prophecy-ceased from amongst them in the dayes of Zachariah and Malachi And to the same purpose Abarbinel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glorious Presence Prophecy and the rest of the Holy thâ—ngs that were then wanting should return unto them if their wayes were right and good And in this fancy they all agree But this wresting of the Text is evident There is no condition intimated in the § 13 words but rather the contrary God promising to be with them as he was in the days of their coming out of the Land of Aegypt wherein the work that he wrought for them depended not on their Obedience but was a meer effect of his own faithfulness as he often declares And those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my Spirit standing abiding or remaining in the midst of you among you is no Promise of any thing that was future but a declaration of the presence of God by his Spirit then amongst them to carry them through all difficulties and discouragements that they had met withall And this is evident from the Inference that is made thereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear ye not For as the presence of God with them by his Spirit and power was their great encouragement so a Promise of any thing that was future was not suited unto that purpose And hence the Targum of Jonathan supposing the Spirit of Prophesie to be intended referreth the words to the Prophets that wâ—re then amongst them who instructed them in the Will of God But by the Spirit nothing is there intended but the efficacious working of the Providence of God in their Protection as it is explained Zech. 4.6 Not by Might nor by Power but by my Spirit saith the Lord of Hosts And the trajection of the words invented by Kimchi is a bold corruption of the Text and contrary to the whole design of the Prophets message to the people His business was to encourage them to go on with the building of the Temple To this end he bids them be strong and do their work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Rabbi Levi Work on this building carry on this Fabrick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Jonathan fall to your labour and thereunto he adds the encouragement from the presence of God who was powerfully present with them by his Spirit as in the dayes that he brought them out of the Land of Aegypt § 14 This Evasion being of no use something more satisfactory must be enquired after something wherein the glory of the latter House must excell that of the former That they may not be utterly silent the Masters of the present Judaical Infidelity fix upon two things which they would perswade us this Glory might consist in First They say the Structure it self either as built by Zerubbabel or at least as restored by Herod was Higher as more capacious then that built by Solomon and the glory of it was encreased by the great riches of the Nations that were brought into it in the dayes of the Hasmonaeans and of Herod when that was accomplish'd which was here foretold that the riches of the Nation should come to that House So Kimchi I will shake this is an Allegorical Expression saith he of the great glory and good that God would bring to Israel in the dayes of the second Temple and when was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was in the dayes of the Hasmonaeans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the time of Herod for which he refers us to the Book of Joseph Ben. Gorion the Plagiary of the time of Josephus And this also is repeated by Jarchi and Aâ—arbinel for the Glory of the House its self The same man tells us that his Masters of blessed Memory were divided some referring it unto the time of the standing of the second House of which afterwards Some to its greatness And for its greatness he informs us The second House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Structure of it was great as it is written in the words of our Rabbins of blessed memory and in the Book of Joseph Ben Gorion namely that there was no building in the whole world to be compared with that Structure which Herod built for beauty and excellency But there are not many of this opinion and those that pretend themselves so to be speak contrary to their own Science and conscience They know well enough that the latter Temple was in nothing to be compared unto the former And this Abarbinel acknowledgeth in the entrance of his Exposition of this Prophecy affirming that the people were troubled at the remembrance of the House built by Solomon which was great and high filled with multitudes of Vessels of pure Gold and pretious Stones whereas that which they were building was small according to the Command of the King of Persia and without treasure because of the poverty of the people and though this House was built higher by Herod yet it was not at all enlarged by him but erected precisely on the old foundation But not to enter at present into consideration of the measures of the former Structure Let the latter Temple be thought as wide and long as the former and some Cubits higher doth this presently give it a greater glory then the other a Glory so much greater as to be thus eminently promised and intimated to be brought in with the shaking of Heaven and Earth Sea and dry land Can any thing more fondly be imagined It were endless to reckon up the particular instances wherein it came short of the Glory of the first House Let but the heads of the Beauty and Magnificence thereof above recounted be run over and this will quickly appear In a word notwithstanding the imaginary greatness pretended it had not the hundredth part of the Glory of Solomons House which also these Masters on all occasions acknowledge for besides all the Golden Glorious Vessels and Ornaments of it Besides all the treasures disposed in it besides sundry of the most magnificent parts of the building it self they generally acknowledge that there were five things wanting in the last wherein the principal glory of the first House consisted These are diversly reckoned up by them but in general they all agree about them and they are given us by the Author of Aruch in the
as accompanied the nature and manner of the Revelation made unto him 1. They arise from the infinite Excellency of his Person above theirs This is that which the Apostle from the close of this verse insists upon to the very end of the Chapter making his discourse upon it the basis of ensuing his exhortations I shall therefore remit the consideration of it unto its proper place 2. There were sundry Excellencies that attended the very Revelation it self made unto him or his Prophecie as such For 1. Not receiving the Spirit by measure Joh. 3.34 as they all did he had given unto him altogether a comprehension of the whole will and mind of God as to what ever he would have revealed of himself with the mystery of our salvation and all that obedience and worship which in this world he would require of his Church It pleased the Father that in him all fulness should dwell Col. 1.19 that is of Grace and Truth Joh. 1.17 not granting him a transient irradiation by them but a permanency and constant abode of them with him in their fulness all treasures of wisdom and knowledge being hid in him Col. 2.3 as their home and proper abiding place which made him of quick understanding in the fear of the Lord Isa. 11.3 All the Mysteries of the counsel between the Father and the Eternal Word for the salvation of the Elect with all the ways whereby it was to be accomplished through his own blood were known unto him as also were all the bounds the whole extent of that Worship which his Church was to render unto God with the assistance of the Spirit that was to be afforded unto them for that end and purpose Hence the only reason why he did not at once reveal unto his Disciples the whole counsel of God was not because all the treasures of it were not committed unto him but because they could bear no other but that gradual communication of it which he used towards them Joh. 16.12 But he himself dwelt in the midst of those treasures seeing to the bottom of them All other Prophets even Moses himself receiving their revelation by transient irradiations of their minds had no treasure of truth dwelling in them but apprehended only that particular wherein they were enlightned and that not clearly neither in its fulness and perfection but in a measure of light accommodated unto the Age wherein they lived 1 Pet. 1.11 12. Hence the Spirit is said to rest on him Isa. 11.2 3. and to abide on him Matth. 3.16 who did only in a transient act affect the minds of other Prophets and by an actual motion which had not an habitual spring in themselves cause them to speak or write the will of God as an instrument of Musick gives forth a sound according to the skill of him that strikes it and that only when it is so stricken or used Hence 2. The Prophets receiving their Revelations as it were by number and tale from the holy Ghost when they had spoken or written what in particular at any season they had received from him could not adde one word or syllable of the same infallibility and authority with what they had so received But the Lord Christ having all the treasures of Wisdom Knowledge and Truth hid and laid up in him did at all times in all places with equal infallibility and authority give forth the mind and will of God even as he would what he so spake having its whole Authority from his speaking of it and not from its consonancy unto any thing otherwise revealed 3. The Prophets of old were so barely instrumental in receiving and revealing the will of God being only servants in the house Heb. 3.4 for the good of others 1 Pet. 1.11 that they saw not to the bottom of the things by themselves revealed and did therefore both diligently read and study the books of them that wrote before their time Dan. 9.2 and meditated upon the things which the Spirit uttered by themselves to obtain an understanding in them 1 Pet. 1.10 11 12. But the Lord Jesus the Lord over his own house had an absolutely perfect comprehension of all the mysteries revealed to him and by him by that divine Wisdom which always dwelt in him 4. The Difference was no less between them in respect of the Revelations themselves made to them and by them For although the substance of the will and mind of God concerning salvation by the Messiah was made known unto them all yet it was done so obscurely to Moses and the Prophets that ensued that they came all short in the light of that Mystery to John the Baptist who did not rise up in a clear and distinct apprehension of it unto the least of the true Disciples of Christ Matth. 11.11 whence the giving of the Law by Moses to instruct the Church in that Mystery by its types and shadows is opposed to that Grace and Truth which were brought by Jesus Christ Joh. 1.17 18. See Ephes. 3.8 9 10 11. Col. 1.26 27. Tit. 2.11 2 Tim. 1.10 In these and sundry other things of the like importance had the Fathers speaking in the Son the preheminence above his speaking in Moses and the Prophets for which cause the Apostle placeth this consideration in the head of his Reasonings and Arguments for attendance unto and observation of the things revealed by him For even all these things have influence into his present Argument though the main stress of it be laid on the excellency of his Person of which at large afterwards 6. We must yet further observe that the Jews with whom the Apostle had to do had all of them an expectation of a new signal and final Revelation of the will of God to be made by the Messias in the last days that is of their Church state and not as they now fondly imagine of the world Some of them indeed imagined that great Prophet promised Deut. 18. to have been one distinct from the Messias Joh. 1.21 but the general expectation of the Church for the full Revelation of the will of God was upon the Messias Joh. 4.25 Of the same mind were their more antient Doctors that retained any thing of the tradition of their Fathers asserting that the Law of Moses was alterable by the Messias and that in some things it should be so Maimonides is the leader in the opinion of the eternity of the Law whose Arguments are answered by the Author of Sepher Ikkarim lib. 3. cap. 13. and some of them by Nachmanides Hence it is laid down as a Principle in Neve shalom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messias the King shall be exalted above Abraham be high above Moses yea and the ministring Angels And it is for the excellency of the Revelation made by him that he is so exalted above Moses Whence Maimonides himself acknowledgeth Tractat. de Regibus that at the coming of the Messiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden and deep things i. e. of
of the dead And 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prolonged world or life eternal Principally with respect to the first distribution as also unto the duration of the whole world unto the last dispensation mentioned in the second doth the Apostle here call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worlds Thus the Apostle having declared the Honour of the Son as Mediator in that he was made Heir of all adds thereunto his Excellency in himself from his eternal power and Godhead which he not only asserts but gives evidence unto by an Argument from the works of Creation And to avoid all streightning thoughts of this work he expresseth it in terms comprehending the whole Creation in that distribution whereunto it was usually cast by themselves As John contents not himself by affirming that he made all things but adds to that Assertion that without him nothing was made that was made Joh. 1.3 And this was of old the common faith of the Judaical Church That all things were made and all things disposed by the Word of God they all confessed Evident footsteps of this faith abide still in their Targums For that by the Word of God so often mentioned in them they did not understand the Word of his Power but an Hypostasis in the Divine Nature is manifest from the Personal Properties which are every where assigned unto it as the Word of God did this said that thought went and the like as Psal. 68.17 They affirm that Word which gave the Law on Mount Sinai to dwell in the highest heavens Yea and they say in Bereschit Rabba of those words Gen. 1.2 The Spirit of God moved on the face of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the Spirit of the King Messiah by which they cannot deny but that all things were formed And the Apostle in this expression lets the Hebrews know that Jesus the Messiah was that Word of God by whom all things were made And so the influence of these words into his present Argument is manifest For the Son in whom the Father had now spoken to them and declared the Gospel being his Eternal Word by whom the world and all Ages were created there could be no question of his Authority to alter their ceremonious Worship which he himself had appointed for a season Before we pass to the next Verses we may mark out those Instructions which the words passed through afford us in common as to the abiding interest of all Believers The foundation of them is That the Lord Jesus Christ who is the great Prophet of his Church under the New Testament the only Revealer of the Will of the Father as the Son and Wisdom of God made the Worlds and all things contained in them And therein 1. We have an illustrious testimony given to the Eternal Godhead and Power of the Son of God for he who made all things is God as the Apostle else-where affirms And 2. Unto the Equity of his being made Heir Lord and Judge of all No creature can decline the Authority or wave the Tribunal of him that made them all And 3. A stable bottom of Faith Hope Contentment and Patience is administred unto the Saints in all dispensations He who is their Redeemer that bought them hath all that interest in all things wherein they are concerned that the Sovereign right of Creation can afford unto him besides that Grant which is made unto him for this very end that they might be disposed of to his own Glory in their good and advantage Isa. 54. v. 4 5. And 4. From this Order of things that Christ as the Eternal Son of God having made the worlds hath them and all things in them put under his power as Mediator and Head of the Church we may see what a subserviency to the interest of the Saints of the most High the whole Creation is laid and disposed in And 5. The way of obtaining a sanctified Interest in and use of the things of the Old Creation namely not to receive them meerly on the general account as made by the Son of God but on the more especial of their being granted unto him as Mediator of the Church And 6. How men on both these foundations are to be accountable for their use or abuse of the things of the first Creation But besides these particular Instances there is that which is more general and which we may a little insist upon from the Context and design of the Apostle in this whole discourse whose consideration will not again occur unto us and it is That God in infinite wisdom ordered all things in the first Creation so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by Jesus Christ. By the Son he made the worlds in the beginning of time that in the fulness of time he might be the just Heir and Lord of all The Jews have a saying that the world was made for the Messiah which is thus far true that both it and all things in it were made disposed of and ordered in their Creation so as that God might be everlastingly glorified in the work which he was designed unto and which by him he had to accomplish I shall consider it only in the present instance namely that by the Son he made the worlds that he might be the proper Heir and Lord of them of which latter we shall treat more particularly on the ensuing words This was declared of Old where he was spoken of as the Wisdom of God by whom he wrought in the Creation and Production of all things Prov. 8.22 23 24 25 26 27 28 29 30. This Son or Wisdom of God declares at large 1. His Coexistence with his Father from Eternity before all or any of the visible or invisible Creation were by his Power brought forth v. 22 23 and so onward And then sets forth the Infinite Eternal and Ineffable Delight that was between him and his Father both before and also in the work of Creation v. 30. Farther he declares his presence and co-operation with him in the whole work of making the world and the several parts of it v. 27 28 29 30. which in other places is expressed as here by the Apostle that God by him made the worlds After which he declares the End of all this Dispensation namely that he might rejoyce in the habitable parts of the earth and his delight be with the sons of men to whom therefore he calls to hearken unto him that they may be blessed v. 31. to the end of the chapter that is that he might be meet to accomplish the work of their Redemption and bring them to Blessedness to the Glory of the Grace of God which work his heart was set upon and which he greatly delighted in Psal. 40.6 7 8. Hence the Apostle John in the beginning of his Gospel brings both the Creations together the first by the Eternal Word absolutely the other
by him as incarnate that the Suitableness and Correspondency of all things in them might be evident The Word was with God saith he in the beginning and all things were made by him and without him was not any thing made that was made v. 1 2 3. But what was this unto the Gospel that he undertook to declare Yes very much for it appears from hence that when this Word was made flesh and came and dwelt among us v. 14. that he came into the world that was made by him though it knew him not v. 10. he came but to his own what ever were the entertainment that he receeived v. 11. For this End then God made all things by him that when he came to change and renew all things he might have good right and title so to do seeing he undertook to deal with or about no more but what he had originally made The Holy and Blessed Trinity could have so ordered the work of Creation as that it should not immediately eminently and signally have been the work of the Son of the Eternal Word But there was a farther design upon the world to be accomplished by him and therefore the work was signally to be his that is as to immediate Operation though as to Authority and Order it peculiarly belonged to the Father and to the Spirit as to Disposition and Ornament Gen. 1.2 Job 26.13 This I say was done for the End mentioned by the Apostle Ephes. 1.10 All things at first were made by him that when they were lost ruined scattered they might again in the appointed season be gathered together into one head in him of which place more at large else-where And this mysterie of the Wisdom of God the Apostle at large unfoldeth Col. 1.15 16 17 18 19. Speaking of the Son by whom we have Redemption he informs us that in himself and his own nature he is the Image of the invisible God that is of God the Father who until then had alone been clearly revealed unto them and that in respect of other things he is the first-born of every creature or as he terms himself Rev. 3.14 the Beginning of the creation of God that is he who is before all creatures and gave Beginning to the Creation of God For so expresly the Apostle explains himself in the next verses By him all things were created that are in heaven and that are in earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created by him and he is before all things and by him all things consist But this is not the full design of the Apostle He declares not only that All things were made by him but also that All things were made for him v. 16. so made for him that he might be the Head of the Body the Church that is that he might be the fountain head spring and original of the new Creation as he had been of the Old So the Apostle declares in the next words Who is the beginning the first-born from the dead As he was the Beginning and the First-bâ—rn of every creature in the old Creation so he is the Beginning and First-born from the dead that is the Original and Cause of the whole new Creation And hereunto he subjoyns the End and design of God in this whole mysterious work which was that the Son might have the preheminence in all things as he had in and over the works of the old Creation seeing they were all made by him and all consist in him so also he hath over the New on the same account being the Beginning and First-born of them The Apostle in these words gives us the whole of what we intend namely that the making of the worlds and of all things in them in the first Creation by the Son was peculiarly subservient to the Glory of the Grace of God in the Reparation and Renovation of all things by him as incarnate It is not for us to enquire much into or after the reason of this Oeconomy and Dispensation we cannot by searching find out God we cannot find out the Almighty unto perfection Job 11.7 It may suffice us that he disposeth of all things according to the counsel of his own will Ephes. 1.12 This Antecedently unto the consideration of the Effects of it we cannot we may not search into Deut. 29.29 What are the Effects and Consequences of his infinitely holy wise Counsel wherein his Glory shines forth unto his Creatures those we may consider and contemplate on and rejoyce in the light that they will afford us into the treasures of these counsels themselves Now herein we see first that it was the Eternal Design of God that the whole Creation should be put in subjection unto the Word incarnate whereof the Apostle also treats in the second Chapter of this Epistle God hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Phil. 2.9 10 11. God hath put all things in subjection unto him not only the things peculiarly redeemed by him but all things what ever as we shall shew in the next words of our Epistle See 1 Cor. 15 24. Heb. 2.8 Rom. 14.11 Hence John saw every creature which is in heaven and earth and under the earth and such as are in the sea even all that are in them ascribing blessing and honour and glory and power unto the Lamb for ever and ever Rev. 5.13 that is owning and avowing their Duty Obedience and Subjection unto him This being designed of God in the Eternal Counsel of his Will before the world was 1 Pet. 1.2 Tit. 1.2 He prepared and made way for it in the Creation of all things by him so that his Title and right to be the Ruler and Lord of all Angels and Men the whole Creation in and of Heaven and Earth might be laid in this great and blessed foundation that he made them all Again God designed from Eternity that his great and everlasting Glory should arise from the new Creation and the work thereof Herein hath he ordered all things to the praise of the glory of his grace Ephes. 1.6 And this praise will he inhabit for ever It is true the works of the old Creation did set forth the glory of God Psal. 19.1 they manifested his eternal power and Godhead Rom. 1.20 But God had not resolved ultimately to commit the manifestation of his glory unto those works though very glorious and therefore did he suffer sin to enter into the world which stained the beauty of it and brought it wholly under the curse But he never suffered spot nor stain to come upon the work of the new Creation Ephes. 5.6 nothing that might defeat eclipse or impair the glory that
he intended to exalt himself in thereby Yet God hath so ultimately laid up his glory in the new Creation as that he will not lose any thing of that which also is due unto him from the Old but yet he will not receive it immediately from thence neither but as it is put over into a subserviency unto the work of the New Now God ordered all things so as that this might be effected without force coaction or wresting of the Creation or putting it besides its own order And is there any thing more genuine natural and proper than that the world should come into subjection unto him by whom it was made although there be some alteration in its state and condition as to outward dispensation in his being made Man And this I take to be the meaning of that discourse of the Apostle about the bondage and liberty of the creature which we have Rom. 8.19 20 21 22. The Apostle tells us that the Creature it self had an expectation and desire after the Manifestation of the Sons of God or the bringing forth of the Kingdom of Christ in Glory and Power v. 19. and gives this reason for it because it is brought into a condition of vanity corruption and bondage wherein it did as it were unwillingly abide and groaned to be delivered from it that is by the entrance of sin the Creation was brought into that condition as wherein it could not answer the end for which it was made and erected namely to declare the glory of God that he might be worshipped and honoured as God but was as it were left especially in the Earth and the Inhabitants of it to be a stage for men to act their enmity against God upon and a means for the fulfilling and satisfaction of their filthy lusts This state being unsuitable unto its primitive constitution preternatural occasional and forced it is said to dislike it to groan under it to hope for Deliverance doing that in what it is by its nature which it would do voluntarily were it endowed with a rational understanding But saith the Apostle there is a better condition for this Creation which whilst it was afar of it put out its head after and unto What is this better state Why the glorious liberty of the Sons of God that is the new state and condition that all things are restored unto in order unto the glory of God by Jesus Christ. The Creation hath as it were a natural propensity yea a longing to come into a subjection unto Christ as that which retrieves and frees it from the Vanity Bondage and Corruption that it was cast into when put out of its first Order by sin And this ariseth from that plot and design which God first laid in the Creation of all things that they being made by the Son should naturally and willingly as it were give up themselves unto Obedience unto him when he should take the Rule of them upon the new account of his Mediation Thirdly God would hereby instruct us both in the Vse that we are to make of his creatures and the improvement that we are to make of the work of the Creation unto his glory For the first it is his Will that we should not use any thing as meerly made and created by him though originally for that purpose seeing as they are so left they are under the curse and so impure and unclean unto them that use them Tit. 1.15 But he would have us to look upon them and receive them as they are given over unto Christ. For the Apostle in his Application of the eighth Psalm unto the Lord Christ chap. 2.6 7 8. manifests that even the beasts of the field on which we live are passed over in a peculiar manner unto his Dominion And he lays our interest in their use as to a clear profitable and sanctified way of it in the new state of things brought in by Christ. 1 Tim. 4.4 5. Every creature of God is good and nothing to be refused if it be received with thanksgiving for it is sanctified by the word of God and prayer The word of promise confirmed in Christ called on by the Spirit given by Christ in prayer gives a sanctified use of the creatures This God instructs us in namely to look for a profitable sanctified Vse of the creatures in Christ in that himself ordered them in the very first Creation to fall at length naturally under his Rule and Dominion making them all by him And hereby also we are instructed how to learn the glory of God from them The whole mystery of laying the works of the old Creation in a subserviency unto the New being hidden from many Ages and Generations from the foundation of the world men did by the Effects and works which they saw conclude that there was an Eternal Power and Infinite Wisdom whereby they were produced But whereas there is but a two-fold holy use of the works of the Creation the one suited unto the state of Innocency and the moral natural Worship of God therein which they had lost the other to the state of Grace and the Worship of God in that which they had not attained the world and the inhabitants thereof being otherwise involved in the Curse and Darkness wherewith it was attended exercised themselves in fruitless speculations about them foolish imaginations as the Apostle calls them and glorified not God in any due manner Rom. 1.21 Neither do nor can men unto this day make any better improvement of their contemplation on the Works of Creation who are unacquainted with the Recapitulation of all things in Christ and the Beauty of it in that all things at first were made by him But when men shall by faith perceive and consider that the Production of all things owes it self in its first original unto the Son of God in that by him the world was made and that unto this End and Purpose that he being afterwards Incarnate for our Redemption they might all be put into subjection unto him they cannot but be ravished with the Admiration of the Power Wisdom Goodness and Love of God in this holy wise beautiful disposition of all his works and ways And this is the very subject of the Eighth Psalm The Psalmist considers the Excellency and Glory of God in the Creation of all things instancing in the most glorious and eminent parts of it But doth he do this absolutely as they are such doth he rest there No but proceeds to manifest the cause of his Admiration in that God did of old design and would at length actually put all these things into subjection unto the Man Christ Jesus as the Apostle expounds his meaning chap. 2. which causeth him to renew his Admiration and praise v. 9. that is to glorifie God as God and to be thankful which yet Paul declared that they were not who considered the works of God only absolutely with reference to their first Original from infinite Power and Wisdom
are two things assigned unto him The former relating unto his Power as he is the Brightness of Glory he sustaineth or ruleth and disposeth of all things by the Word of his Power Tâ—e latter unto his Love and Work of Mediation by himself or in his own Person he hath purged our sins His present and perpetual Enjoyment as a consequent of what he was and did or doth is expressed in the last words he sate down at the right hand of the Majesty on high Some of these Expressions may well be granted to contain some of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things hard to be understood which Peter affirms to be in this Eâ—istle of Paul 2 Epist. 3.16 which unstable and unlearned men have in all Ages wrested unto their own destruction The Things intended are unquestionably sublime and Mysterious The Terms wherein they are expressed are rare and no where else used in the Scripture to the same purpose some of them not at all which deprives us of one great help in the Interpretation of them The Metaphors used in the Words or Types alluded unto by them are abstruse and dark so that the difficulty of discovering the true precise and genuine meaning of the Holy Ghost in them is such as that this verse at least some part of it may well be reckoned among those places which the Lord hath left in his Word to exercise our Faith and Diligence and Dependance on his Spirit for a right Understanding of them It may be indeed that from what was known and acknowledged in the Judaical Church the whole intention of the Apostle was more plain unto them and more plainly and clearly delivered than now it seemeth unto us to be who are deprived of their Advantages However both to them and us the things were and are deep and Mysterious And we shall desire to handle as it becometh us both Things and Words with Reverence and Godly fear looking up unto him for Assistance who alone can lead us into all Truth We begin with the double Description given us of the Lord Christ at the entrance of the Verse as to What he is in himself and here a double Difficulty presents it self unto us First In general unto what Nature in Christ or unto what of Christ this Description doth belong Secondly what is the particular meaning and importance of the Words or Expressions themselves For the First Some assert that these words intend only the Divine Nature of Christ wherein he is Consubstantial with his Father Herein as he is said to be God of God and Light of Light an expression doubtless taken from hence receiving as the Son his Nature and subsistence from the Father so fully and absolutely as that he is every way the same with him in respect of his Essence and every way like him in respect of his Person so he is said to be the brightness of his Glory and the Character of his Person on that account This way went the Antients generally and of Modern Expositors very many as Calvin Brentius Marlorat Rollocus Gomarus Paraeus Estius Tena A Lapide Rihera and sundry others Some think that the Apostle speaks of him as Incarnate as he is declared in the Gospel or as preached to be the Image of the invisible God 2 Cor. 4.4 And these take three wayes in the Explication of the words and their Application of them unto him First Some affirm that their meaning is that whereas God is in himself infinite and incomprehensible so that we are not able to contemplate on his Excellencies but that we are overpowred in our minds with their Glory and Majesty he hath in Christ the Son as incarnate contemperated his infinite Love Power Goodness Grace Greatness and Holiness unto our Faith Love and Contemplation they all shining forth in him and being eminently expressed in him so Beza Secondly Some think that the Apostle pursues the Description that he was entered upon of the Kingly Office of Jesus Christ as Heir of all and that his being exalted in Glory unto Power Rule and Dominion expressing and representing therein the Person of his Father is intended in these words so Camero Thirdly Some refer these words to the Prophetical Office of Christ and say that he was the Brightness of Gods Glory c. by his revealing and declaring of the Will of God unto us which before was done darkly only and in shadows So the Socinians generally though Schlictingius refer the Words unto all that similitude which they fancy to have been between God and the man Christ Jesus whilest he was in the earth and therefore renders the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the present but praeterimperfect tense who was that is whilest he was on the Earth though as he sayes not exclusively unto what he is now in Heaven I shall not examine in particular the Reasons that are alledged for these several Interpretations but only propose and confirm that sense of the place which on full and due consideration appears as agreeable unto the Analogie of Faith so expresly to answer the Design and intendment of the Apostle wherein also the unsoundness of the two last branches or wayes of applying the second Interpretation with the real coincidence of the first and first branch of the latter Exposition will be discovered To this End the following Positions are to be observed First It is not the direct and immediate design of the Apostle to treat absolutely of either Nature of Christ his Divine or Humane but only of his Person Hence though the things which he mentioneth and expresseth may some of them belong unto or be the Properties of his Divine Nature some of his Humane yet none of them are spoken of as such but are all considered as belonging unto his Person And this solves that difficulty which Chrysostom observes in the Words and strives to remove by a similitude namely that the Apostle doth not observe any Order or Method in speaking of the Divine and Humane Natures of Christ distinctly one after another but first speaks of the one then of the other and then returns again to the former and that frequently But the Truth is he intends not to speak directly and absolutely of either nature of Christ but treating ex professo of his Person some things that he mentions concerning him have a special Foundation in and respect unto his Divine Nature some in and unto his Humane as must every thing that is spoken of him And therefore the Method and Order of the Apostle is not to be enquired after in what relates in his expressions to this or that Nature of Christ but in the Progress that he makes in the description of his Person and Offices which alone he had undertaken Secondly That which the Apostle principally intends in and about the Person of Christ is to set forth his Dignity Preeminence and Exaltation above all and that not only consequentially to his discharge of the Office of Mediator
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
appearance of a compensation to be made that the sinner might go free but in the Moral Law there is nothing but absolute universal and exact Righteousness required or admitted without the least provision of relief for them who come short therein But yet our Apostle declarâ—s and proves that neither were these available for the End aimed at as we shall see at large on the ninth and tenth Chapters of this Epistle Now within the compass of these three Natural Light or Reason with ingrafted principles of Good and Evil the Moral Law and the Sacrifices thereof do lye and consist all the hopes and endeavours of sinners after Deliverance and Acceptance with God Nothing is there that they can do or put any confidence in but may be referred unto one of these heads And if all this fail them as assuredly they will which we might prove by Reasons and Demonstrations in numerable though at present we content our selves with the Testimonies above reported it is certain that there is nothing under Heaven can yield them in this case the least relief Again This is the only way for that End which is suited unto the Wisdom of God The Wisdom of God is an infinite abysse which as it lyes in his own Eternal breast we cannot at all look into We can only adore it as it breaks forth and discovers it self in the Works that outwardly are of him or the Effects of it Thus David in the consideration of the Works of God falls into an admiration of the Wisdom whereby they were made Psal. 104.24 and Psal. 136.5 The Wisdom of God opens and manifests its self in its Effects and thence according unto our measure do we learn what doth become it and is suitable unto it But when the Holy Ghost cometh to speak of this Work of our Redemption by Christ he doth not only call us to consider singly the Wisdom of God but his Various and manifold Wisdom Ephes. 3.10 and affirms that all the Treasures of Wisdom are hid in it Col. 2.3 plainly intimating that it is a work so suited unto so answering the Infinite Wisdom of God in all things throughout that it could no otherwise have been disposed and effected And this as well upon the account of the Wisdom of God its self absolutely considered as also as it is that Property whereby God designs and effects the glorifying of all other Excellencies of his Nature whence it is called various or manifold so that we may well conclude that no other way of Deliverance of sinners was suited unto the Wisdom of God Secondly This was alone answered the Holiness and Righteousness of God He is an holy God who will not suffer the guilty to go free of purer eyes than to behold iniquity and his Judgement is that they who commit sin are worthy of death Sin is contrary to his Nature and his Justice requireth that it go not unpunished Besides he is the great and supream Governour of all and whereas sin breaketh and dissolveth the dependance of the creature upon him should he not avenge that defection his whole Rule and Government would be disannulled But now if this Vengeance and Punishment should fall on the sinners themselves they must perish under it eternally not one of them could escape or ever be freed or purged from their sins A commutation then there must be that the Punishment due to sin which the Holiness and Righteousness of God exacteth may be inflicted and Mercy and Grace shewed unto the sinner That none was able fit or worthy to undergo this penalty so as to make a compensation for all the sins of all the Elect that none was able to bear it and break through it so as that the End of the undertaking might be happy blessed and glorious on all hands but only the Son of God we shall farther manifest in our progress and it hath been elsewhere declared And this First should teach us to live in an Holy Admiration of this mighty and wonderful product of the Wisdom Righteousness Grace and Goodness of God which had found out and appointed this Way of delivering sinners and have gloriously accomplished it in the self-sacrifice of the Son of God The Holy Ghost every where proposeth this unto us as a Mysterie a great and hidden Mysterie which none of the Great or Wise or Disputers of the World ever did or could come to the least acquaintance withall And three things he asserts concerning it First That it is revealed in the Gospel and is thence alone to be learned and attained whence we are invited again and again to search and enquire diligently into it unto this very End that we may become wise in the Knowledge and Acknowledgement of this deep and hidden Mysterie Secondly That we cannot in our own strength and by our own most diligent Endeavours come to an holy Acquaintance with it notwithstanding that Revelation that is made of it in the letter of the Word unless moreover we receive from God the Spirit of Wisdom Knowledge and Revelation opening our eyes makeing our minds spiritual and enabling us to discover these depths of the Holy Ghost in a spiritual manner Thirdly That we cannot by these helps attain in this life unto a perfection in the knowledge of this deep and unfathomable Mysterie but must still labour to grow in Grace and in the Knowledge of it Our thriving in all Grace and Obedience depending thereon All these things the Scripture abounds in the Repetition of And besides it every where sets forth the blessedness and Happiness of them who by Grace obtain a spiritual insight into this Mysterie and themselves also find by experience the satisfying Excellency of it with the Apostle Phil. 3.8 all which Considerations are powerful motives unto this Duty of enquiring into and admiring this wonderful Mysterie wherein we have the Angels themselves for our Associates and Companions 2. Consider we may also the unspeakable Love of Christ in this work of his delivering us from sin This the Scripture also abundantly goeth before us in setting forth extolling commending this Love of Christ and calling us to an holy consideration of it Particularly it shews it accompanied with all things that may make Love expressive and to be admired For First It proposeth the Necessity and Exigency of the Condition wherein the Lord Christ gave us this relief that was when we were sinners when we were lost when we were Children of Wrath under the Curse when no eye did pitty us when no hand could relieve us And if John mourned greatly when he thought that there was none found worthy in Heaven or Earth to open his Book of Visions and to unloose the seals thereof how justly might the whole Creation mourn and lament if there had been none found to yield Relief when all were obnoxious to this fatal ruine And this is an exceeding commendation of the love of Christ that he set his hand to that work which none could touch and put
his shoulders under that Burden which none else could bear when all lay in a desperate condition Secondly The greatness of this delivery it is from Wrath and Curse and Vengeance Eternal Not from a Trouble or Danger of a few dayes continuance not from a momentary suffering but from Everlasting Wrath under the curse of God and power of Satan in the execution of it which necessarily attend sin and sinners And Thirdly The Way whereby he did it not by his word whereby he made the world not by his Power whereby he sustains and rules the things that he hath made not by paying a price of corruptible things not by revealing a way unto us only whereby we our selves might escape that condition wherein we were as some foolishly imagine but by the sacrifice of himself making his soul an Offering for sin and offering up himself unto God through the Eternal Spirit by laying down his Life for us and greater love can no man manifest than by so doing And Fourthly The Infinite Condescension that he used to put himself into that condition wherein by himself he might purge our sins For to this purpose when he was in the form of God he emptied himself of his Glory made himself of no account was made flesh took on him the form of a servant that he might be obedient unto death the death of the Cross. And Fifthly The End of his undertaking for us which was the bringing of us unto God into his Love and Favour here and the Eternal Enjoyment of him hereafter All these things I say doth the Scripture insist frequently and largely upon to set forth the Excellency of the Love of Christ to render it admirable and amiable unto us And these things should we lay up in our Hearts and continually ponder them that we may give due Acceptance and entertainment to this wonderful Love of the Son of God THe Apostle having thus asserted in general the Sacerdotal Office of Christ and the Sacrifice that he offered with the End of it because that could not be done without the greatest Dejection Humiliation and Abasement of the Son that we may not conceive that he was left in or doth yet abide under the same Condition adds the blessed Event and Consequent of his great work and undertaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sate down on the right hand of the Majesty on High These words we have already opened as to their sense and importance The design and meaning of the Holy Ghost in them is nextly to be considered The things to be enquired after to this End are First The scope of the Apostle in these words Secondly The manner of his expressing his intendment and the particulars therein intended Thirdly What he related unto in the Mosaical Oeconomy whereby he strengthened the Argument which he had in hand Two things the Apostle in general designs in these words First That the Lord Christ undertaking to purge our sins did by the one offering of himself perfectly effect it so discharging the whole work of his Priesthood as to the making Attonement for sinners This the blessed issue of his undertaking doth demonstrate Immediately upon his work he entered into the Glorious Condition here expressed a signal pledge and Evidence that his Work was perfected and that God was fully satisfied and well pleased with what he had done Secondly The blessed and Glorious Condition of the Lord Jesus after his Humiliation is expressed in these words His Spirit did of old signifie both his sufferings and the Glory that should follow 1 Pet. 1.11 as himself interpreted the Scriptures unto his Disciples Luke 24.26 And this upon the close of his work he requested as due unto him upon Compact and Promise John 17.5 These are the things in general designed by the Apostle in these words Secondly The Manner of his Expression of the Glory and blessed Condition of the Son of God after his purging our sins and what is particularly intimated therein is to be considered Some mistakes or groundless curiosities must first be removed and then the real importance of the words declared Some contend that the Left Hand of old was most honourable so that the placing of Christ at the Right Hand of God as it denotes his Honour and Glory so also an inferiority unto the Father To this purpose they produce some sayings out of some antient Writers among the Heathen giving the preference of place or dignity unto the Left Hand As these sayings are made use of by the Romanists to answer an Objection of very little moment against Peters Supremacy taken from some antient Episcopal Seals wherein the figure of Paul was placed on the Right Hand of that of Peter But this conjecture may be easily disproved by Testimonies innumerable out of approved Authors among the Gentiles And in Scripture the Right Hand doth constantly denote Dignity and Preheminence The instance of Jacobs blessing Josephs Children testifies also the constant usage of those antient times from the intimation of nature it self Gen. 48.17 18 19. And the disposal of the Sheep and Goats at the last day to the Right hand and Left gives the Priviledge to the former So Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand place denoteth a quality of dignity And Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he would have signified any lessening or diminution he would not have said sit on my Right Hand but on my Left So that it is Honour and Glory which is signified by this Expression and that only Some granting the Right Hand to denote the most honourable place enquire whither this be spoken in reference unto God the Father himself or unto others that do or may be supposed to sit on his left hand For the first sense contends Maldonate on Matth. 16.19 For saith he though it be impossible that the Son in absolute or Essential Glory should be preferred before or above the Father yet as to his immediate Rule over the Church he may more shew forth his Power and Glory in the Rule and Government of all things Others contend that it is spoken with respect unto sitting at the left hand above which this is preferred But this whole enquiry is both curious and groundless For First Though sitting at the Right Hand be a token of great Glory and Dignity yet as the Apostle speaks in this very case it is manifest that he is excepted who put all things under him 1 Cor. 15.27 He who thus exalted him over all at his right hand is excepted and Secondly Here is no comparison at all or regard to sitting on the left hand nor is there so where ever that expression is used but only the Glory of Christ the Mediator is absolutely declared And this may be cleared by other instances Solomon placed his Mother when she came unto him on his Right Hand a token of exceeding Honour but he himself sate down on the Throne of the Kingdom 1 Kings 2.19 The Church is said
all the concernments of it Nothing is in it needless nothing useless Men sometimes perplex themselves to find out the suitableness of some Testimonies produced out of the Old Testament unto the confirmation of things and Doctrines in the New by the Pen-men of the holy Ghost when all the difficulty ariseth from a fond conceit that they can apprehend the depth and breadth of the Wisdom that is laid up in any one Text of Scripture when the Holy Ghost may have a principal aim at those things which they are not able to dive into Every letter and tittle of it is teaching and every thing that relates unto it is instructive in the Mind of God And it must be so because 1. It proceeds from infinite Wisdom which hath put an impress of it self upon it and filled all its capacitie with its blessed effects In the whole Frame Structure and Order of it in the Sense Words Coherence Expression it is filled with Wisdom which makes the Commandment exceeding broad and large so that there is no absolute comprehension of it in this life We cannot perfectly trace the foot-steps of infinite Wisdom nor find out all the Effects and characters of it that it hath left upon the Word The whole Scripture is full of Wisdom as the Sea is of Water which fills and covers all the parts of it And 2. Because it was to be very Comprehensive It was to contain directly or by consequence one way or other the whole Revelation of God unto us and all our Duty unto him both which are marvelous great large and various Now this could not have been done in so narrow a room but that every Part of it and all the Concernment of it with its whole Order were to be filled with Mysteries and Expressions or intimations of the Mind and Will of God It could not hence be that any thing superfluous should be put into it or any thing be in it that should not relate to Teaching and Instruction 3. It is that which God hath given unto his servants for their continual Exercise day and night in this world And in their enquiry into it he requires of them their utmost Diligence and endeavours This being assigned for their Duty it was convenient unto Divine Wisdom and Goodness to find them blessed and useful work in the whole Scripture to exercise themselves about That every where they might meet with that which might satisfie their Enquiry and answer their Industry There shall never be any Time or Strength lost or mispent that is laid out according to the Mind of God in and about his Word The matter the Words the Order the Contexture of them the Scope Design and aim of the Holy Ghost in them all and every one of them may well take up the utmost of our Diligence are all divine Nothing is empty unfurnished or unprepared for our spiritual use advantage and benefit Let us then learn hence 1. To admire and as one said of old to adore the fulness of the Scripture or of the Wisdom of God in it it is all full of Divine Wisdom and calls for our Reverence in the Consideration of it And indeed a constant Awe of the Majesty Authority and Holiness of God in his word is the only teachable frame Proud and careless spirits see nothing of Heaven or Divinity in the Word but the humble are made wise in it 2. To stir up and exercise our Faith and Diligence to the utmost in our study and search of the Scripture It is an endless store-house a bottomless Treasure of Divine Truth Gold is in every sand All the wise men in the world may every one for himself learn somewhat out of every Word of it and yet leave enough still behind them for the Instruction of all those that shall come after them The fountains and springs of Wisdom in it are endless and will never be dry We may have much truth and power out of a word sometimes enough but never All that is in it There will still be enough remaining to exercise and refresh us anew for ever So that we may attain a True sâ—nse but we can never attain the full sense of any Place we can never exhaust the whole impress of infinite Wisdom that is on the Word And how should this stir us up to be meditating in it day and night and many the like inferences may hence be taken Learn also 2. That it is lawful to draw consequences from Scripture Assertions and such consequences rightly deduced are infaliibly true and de fide Thus from the Name given unto Christ the Apostle deduceth by just consequence his Exaltation and Preheminence above Angels Nothing will rightly follow from Truth but what is so also and that of the same nature with the Truth from whence it is derived So that whatever by just consequence is drawn from the Word of God is it self also the Word of God and of Truth infallible And to deprive the Church of this liberty in the interpretation of the Word is to deprive it of the chiefest benefit intended by it This is that on which the whole Ordinance of Preaching is founded which makes that which is derived out of the Word to have the Power Authority and Efficacy of the Word accompanying it Thus though it be the proper Work and Effect of the Word of God to quicken regenerate sanctifie and purifie the Elect and the Word primarily and directly is only that which is written in the Scriptures yet we find all these effâ—cts produced in and by the preaching of the Word when perhaps not one sentence of the Scripture is verbatim repeated And the Reason hereof is because whatsoever is directly deduced and delivered according to the Mind and Appointment of God from the Word is the Word of God and hath the Power Authority and Efficacy of the Word accompanying of it 3. The Declaration of Christ to be the Son of God is the Care and Work of the Father He said it he recorded it he revealed it This indeed is to be made known by the Preaching of the Gospel but that it shall be done the Father hath taken the care upon himself It is the design of the Father in all things to glorifie the Son that all men may honour him even as they honour the Father This cannot be done without the Declaration of that Glory which he had with him before the world was that is the Glory of his Eternal Sonship This he will therefore make known and maintain in the world 4. God the Father is perpetually present with the Lord Christ in Love Care and power in the Administration of his Office as he is Mediator Head and King of the Church He hath taken upon himself to stand by him to own him to effect every thing that is needfull unto the Establishment of his Throne the enlargement of his Kingdom and the Ruine and Destruction of his Enemies And this he will assuredly do to the
in novo faedere praecipit But these things agree neither with the truth nor with the design of the Apostle in this place nor with the Principles of them by whom they are asserted It is acknowledg'd that God hath other sons besides Jesus Christ and that with respect unto him for in him we are adopted the only way whereby any one may attain unto the priviledge of Sonship but that we are sons of God with or in the same kind of sonship with Jesus Christ is 1. False because 1. Christ in his Sonship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only begotten Son of God and ther◠〈◊〉 is impossible that God should have any more sons in the same kind with him for if he had certainly the Lord Christ could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son 2. The only way of Filiation the only kind of Sonship that Believers share in is that of Adoption in any other kind of sonship they are not partakers Now if Christ be the Son of God in this kind he must of necessity antecedently unto his Adoption be a Member of another Family that is of the Family of Sathan and the World as we are by Nature and from thence be transplanted by Adoption into the Family of God which is Blasphemy to imagine So that neither can Believers be the sons of God with that kind of sonship which is proper to Christ he being the only begotten of the Father nor can the Lord Christ be the Son of God with the same kind of Sonship as Believers are which is only by Adoption and their translation out of one Family into another So that either to exalt Believers into the same kind of Sonship with Christ or to depress him into the same rank with them is wholly inconsistent with the Analogy of Faith and Principles of the Gospel 3. If this were so that the Lord Christ and Believers were the Sons of God by the same kind of Sonship only differing in degrees which also are imaginary for the formal Reason of the same kind of Sonship is not capable of variation by degrees what great matter is in the condescension mentioned by the Apostle chap. 2.11 that he is not ashamed to call them brethren which yet he compares with the condescension of God in being called their God chap. 11.16 2. This conceit as it is Vntrue so it is contrary to the design of the Apostle For to assert the Messiah to be the Son of God in the same way with men doth not tend at all to prove him more excellent than the Angels but rather leaves us just ground of suspecting their preference above him 3. It is contrary unto other declared Principles of the Authors of this Assertion They else-where affirm that the Lord Christ was the Son of God on many accounts as first and principally because he was conceived and born of a Virgin by the power of God now surely all Believers are not partakers with him in this kind of Sonship Again they say he is the Son of God because God raised him from the dead to confirm the Doctrine that he had taught which is not so with Believers Also they say he is the Son of God and so called upon the account of his sitting at the Right Hand of God which is no less his peculiar priviledge than the former So that this is but an unhappy attempt to lay hold of a word for an advantage which yields nothing in the issue but trouble and perplexity Nor can the Lord Christ which is affirmed in the last place be called the Son of God and the first-born because in him was that Holiness which is required in the new Covenant for both all Believers under the Old Testament had that Holiness and likeness unto God in their degrees and that Holines consists principally in Regeneration or being born again by the Word and Spirit out of a corrupted estate of death and sin which the Lord Christ was not capable of Yea the truth is the Holiness and Image of God in Christ was in the kind of it that which was required under the first Covenant an Holiness of perfect Innocency and perfect Righteousness in Obedience So that this last invention hath no better success than the former It appeareth then that the Lord Christ is not called the first-begotten or the first-born with any such respect unto others as should include him and them in the same kind of Filiation To give therefore a direct account of this Appellation of Christ we may observe that indeed the Lord Christ is never absolutely called the first-begotten or first-born with respect either to his Eternal Generation or to the Conception and Nativity of his Humane Nature In respect of the former he is called the Son and the only begotten Son of God but no where the first-born or first-begotten and in respect of the latter indeed he is called the first-begotten Son of the Virgin because she had none before him but not absolutely the first-born or first-begotten which Title is here and else-where ascribed unto him in the Scripture It is not therefore the thing it self of being the first-born but the Dignity and Priviledge that attended it which are designed in this Appellation So Col. 1.15 he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of the creation which is no more but he that hath Power and Authority over all the creatures of God The word which the Apostle intends to express is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which oft-times is used in the sense now pleaded for namely to denote not the birth in the first place but the priviledge that belonged thereunto So Psal. 89.27 God is said to make David his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his first-born which is expounded in the next words higher than the Kings of the earth So that the Lord Christ being the first-born is but the same which we have insisted on of his being Heir of all which was the priviledge of the first-born And this priviledge was sometimes transmitted unto others that were not the first-born although the natural course of their nativity could not be changed Gen. 21.10 chap. 49. v. 3 4 8. The Lord Christ then by the appointment of the Father being entrusted with the whole Inheritance of Heaven and Earth and Authority to dispose of it that he might give out portions to all the rest of God's family is and is called the first-born thereof There remains now but one word more to be considered for the opening of this Introduction of the ensuing Testimony and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God himself saith they are His words which shall be produced What ever is spoken in the Scripture in his name it is his speaking and he continueth to speak it unto this day He speaks in the Scripture unto the end of the world This is the foundation of our faith that which it riseth from and that which it is râ—solved into
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
The Apostle proceedeth to the farther confirmation of it in the same way and that by ballancing single Testimonies concerning the Nature and Offices of the Angels with some others concerning the same things in the Lord Christ of whom he treats And the first of these relating unto Angels he layes down in the next verse Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not much of Difficulty in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Angels Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the contrary and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Angels is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning the Angels But as concerning the Angels or and of the Angels he saith for these words are not spoken unto the Angels as the following words are directly spoken unto the Son He is the Person as well spoken to as spoken of but so are not the Angels in the place from whence this Testimony is taken wherein the Holy Ghost only declareth the Providence of God concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith that is God the Father saith or the Holy Ghost in the Scripture saith as was before observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Minister publicus a publick Minister or Agent from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesychius renders it publick He that is employed in any great and publick work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence of old Magistrates were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are by Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.4 The Ministers of God And Chap. 8. v. 2. of this Epistle he calls the Lord Jesus in respect of his Priestly Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publick Minister of Holy Things and himself in respect of his Apostleship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.16 A Minister of Jesus Christ. So the name is on this account aequipollent unto that of Angels For as that denoteth the Mission of those spirits unto their work so doth this their Employment therein This Testimony is taken from Psal. 104. v. 4. where the words are to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Translation now in the Greek is the same with that of the Apostle only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flame of fire some Copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming fire more express to the Original and the change probably was made in the Copies from this place of the Apostle Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a devouring Fire Verse 7. But unto of the Angels he saith who maketh his Angels Spirits and his Ministers a flame of fire or flaming fire The Apostle here entereth upon his Third Argument to prove the Preheminence of the Lord Christ above Angels and that by comparing them together either as to their Natures or as to their Employments according as the one and the other is set forth declared and testified unto in the Scriptures of the Old Testament And this first Place which he refers unto Angels we shall now explain and vindicate And in so doing enquire both Who they are of whom the Psalmist speaks and what it is that he affirmeth of them There is a threefold sense given of the words of the Psalmist as they lye in the Hebrew Text. 1. The First is that of the Modern Jews who deny that there is any mention made of Angels affirming the Subject that the Psalmist treats of to be the Winds with Thunder and Lightning which God employes as his Messengers and Ministers to accomplish his Will and Pleasure So he made the Winds his Messengers when he sent them to raise a storm on Jonah when he fled from his Presence and a flaming fire his Minister when by it he consumed Sodom and Gomorrah and this Opinion makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it interprets Winds and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flaming fire to be the Subject of the Proposition of whom it is affirmed that God employes them as his Messengers and Ministers That this Opinion which is directly contradictory to the Authority of the Apostle is so also to the Design of the Psalmist sense of the Words Consent of the Antient Jews and so no way to be admitted shall afterwards be made to appear 2. Some averr that the Winds and Meteors are principally intended but yet so as that God affirming that he makes the Winds his Messengers doth also intimate that it is the Work and Employment of his Angels above to be his Messengers also and that because he maketh use of their Ministry to cause those Winds and Fires whereby he accomplisheth his Will And this they illustrate by the Fire and Winds caused by them on Mount Sinai at the giving of the Law But this Interpretation whatever is pretended to the contrary doth not really differ from the former denying Angels to be intentionally spoken of only hooking in a respect unto them not to be seen to contradict the Apostle and therefore will be disproved together with that which went before 3. Others grant that it is the Angels of whom the Apostle treats but as to the Interpretation of the words they are of two Opinions 1. Some make Spirits to be the subject of what is affirmed and Angels to be the Predicate In this sense God is said to make those spiritual Substances Inhabitants of Heaven his Messengers employing them in his service and them whose nature is a flaming fire that is the Seraphims to be his Ministers and to accomplish his pleasure And this way after Austin go many Expositors making the Term Angels here meerly to denote an Employment and not the Persons employed But as this Interpretation also takes off from the Efficacy and Evidence of the Apostles Argument so we shall see that there is nothing in the words themselves leading to the Embracement of it It remains therefore that it is the Angels that are here spoken of as also that they are intended and designed by that name which denotes their Persons and not their employment 1. That Angels are primarily intended by the Psalmist contrary to the first Opinion of the Modern Jews and the second mentioned leaning thereunto appears 1. From the scope and design of the Psalmist For designing to set out the Glory of God in his works of Creation and Providence after he had declared the framing of all things by his Power which come under the name of Heaven v. 2 3. before he proceeds to the Creation of the Earth passing over with Moses the creation of Angels or couching it with him under the production of Light or of the Heavens as they are called in Job he declareth his Providence and Soveraignty in employing his Angels between Heaven and Earth as his servants for the accomplishment of his pleasure Neither doth it at all suit
his method or design in his Enumeration of the works of God to make mention of the Winds and Tempests and their use in the Earth before he had mentioned the Creation of the Earth its self which follows in the next Verse unto this so that these senses are excluded by the Context of the Psalm 2. The consent of the Antient Jews lyes against the sentiments of the Modern both the old Translations either made or embraced by them expresly refer the words unto Angels So doth that of the LXX as is evident from the words and so doth the Targum thus rendring the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who maketh his Messengers or Angels swift as Spirits and his Ministers strong or powerful as a flaming fire The supply of the note of similitude makes it evident that they understood the Text of Angels and not Winds and of making Angels as Spirits and not of making Winds to be Angels or Messengers which is inconsistent with their Words 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth usually denote the Angels themselves and no reason can be given why it should not do so in this place 2. Moreover it appears that that Term is the Subject of the Proposition For 1. The Apostle and the LXX fixing the Articles before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels and Ministers do plainly determine the Subject spoken of For although it may be some variety may be observed in the use of Articles in other places so that they do not alwayes determine the subject of the Proposition as sometimes confessedly they do as John 1.1 John 4.24 Yet in this place where in the Original all the words are left indefinitely without any prefix to direct the Emphasis unto any one of them the fixing of them in the Translation of the Apostle and LXX must necessarily design the subject of them or else by the addition of the Article they leave the sense much more ambiguous than before and give occasion to a great mistake in the Interpretation of the words 2. The Apostle speaks of Angels Vnto the Angels he saith and in all other Testimonies produced by him that whereof he treats hath the place of the subject spoken of and not of that which is attributed unto any thing else Neither can the words be freed from equivocation if Angels in the first place denote the Persons of the Angels and in the latter their employment only 3. The Design and scope of the Apostle requires this Construction of the words for his intention is to prove by this Testimony that the Angels are employed in such Works and Services and in such a manner as that they are no way to be compared to the Son of God in respect of that Office which as Mediator he hath undertaken which the sense and construction contended for alone doth prove 4. The Original Text requires this sense for according to the common use of that Language among words indefinitely used the first denotes the subject spoken of which is Angels here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making his Angels Spirits and in such Propositions oft times some note of similitude is to be understood without which the sense is not compleat and which as I have shewed the Targum supplyeth in this place From what hath been said I suppose it is made evident both that the Psalmist expresly treats of Angels and that that the subject spoken of by the Apostle is expressed in that word and that following of Ministers Our next enquiry is after what is affirmed concerning these Angels and Ministers spoken of And that is that God makes them Spirits and a flame of fire And concerning the meaning of these words there are two Opinions First That the Creation of Angels is intended in the words and the Nature whereof they were made is expressed in them He made them Spirits that is of a spiritual substance and his Heavenly Ministers quick powerful agile as a flaming fire Some carry this sense farther and affirm that two sorts of Angels are intimated one of an aerial substance like the Wind and the other igneal or fiery denying all pure intelligences without mixture of matter as the product of the School of Aristotle But this seems not to be the intention of the words nor is the Creation of the Angels or the substance whereof they consist here expressed For First The Analysis of the Psalm formerly touched on requires the referring of these words to the Providence of God employing of the Angels and not to his Power in making them Secondly The Apostle in this place hath nothing to do with the Essence and Nature of the Angels but with their Dignity Honour and Employment on which accounts he preferreth the Lord Christ before them Wherefore Secondly The Providence of God in disposing and employing of Angels in his service is intended in these words and so they may have a double sense 1. That God employeth his Angels and Heavenly Ministers in the Production of those Winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thunder and Lightning whereby he executeth many Judgements in the world 2. A note of similitude may be understood to compleat the sense which is expressed in the Targum on the Psalm he maketh or sendeth his Angels like the Winds or like a flaming fire maketh them speedy spiritual agil powerful quickly and effectually accomplishing the work that is appointed unto them Either way this is the plain intendment of the Psalm that God useth and employeth his Angels in effecting the Works of his Providence here below and they were made to serve the Providence of God in that way and manner This saith the Apostle is the Testimony which the Holy Ghost gives concerning them their Nature Duty and Work wherein they serve the Providence of God But now saith he consider what the Scripture saith concerning the Son how it calls him God how it ascribes a Throne and a Kingdom unto him Testimonies whereof he produceth in the next Verses and you will easily discern his Preheminence above them But before we proceed to the consideration of the ensuing Testimonies we may make some Observations on that which we have already passed through as 1. Our conceptions of the Angels their Nature Office and Work is to be regulated by the Scripture The Jews of old had many curious speculations about Angels wherein they greatly pleased and greatly deceived themselves Wherefore the Apostle in his dealing with them calls them off from all their foolish imaginations to attend unto those things which God hath revealed in his word concerning them This the Holy Ghost saith of them and therefore this we are to receive and believe and this alone For 1. This will keep us unto that becoming Sobriety in things above us which both the Scripture greatly commends and is exceedingly suited unto Right Reason The Scripture minds us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 To keep our selves within the bounds of Modesty
the Apostle as spoken of him that is so spoken to him as to continue a Description of him and his State or Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 45.7 is the place from whence the words are taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX render these words as the Apostle Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Throne O God for ever and yet Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Throne O God is everlasting and yet and that because it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Translation of Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Kingly Throne nor is it ever used in Scripture for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Common Seat Metonymically it is used for Power and Government and that frequently The LXX almost constantly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenae lib. 5. A free open Seat with a Foot-stool And such a Throne is here properly assigned unto the Lord Christ mention of his Foot-stool being immediately subjoyned So God says of himself Heaven is my Throne and the Earth is my Foot-stool as the Heathen termed Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Throne of God Thy Throne O God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In seculum usque in sempiternum perpetuo in seculum seculorum The Duration denoted by the conjunction of both these words is mostly an absolute perpetuity and a certain uninterrupted continuance where the subject spoken of admits a limitation Many of the Greek Interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attending to the sound rather than the use and signification of the word so is yet in our language This we express by For ever and ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the variation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place before mentioned takes off from the Elegancy of the Expression and darkens the sense for the Article prefixed to the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares that to be the subject of the Proposition The words of the Psalmist are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelet is Virga and Sceptrum and in this place is rendred by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rod a Staff a Scepter always a Scepter when referred to Rule as in this place it is called the Scepter of the Kingdom A Scepter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus fuit to be right streight upright principally in a moral sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Uprightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly such a Rectitude as we call streight opposed to crooked and Metaphorically only is it used for moral uprightness that is Equity and Righteousness Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boderianus Sceptrum erectum a Scepter listed up or held upright The Paris Edition Sceptrum protensum a Scepter stretched out and the stretching out of the Scepter was a sign and token of mercy Esth. 5.2 Tremelius Virga recta which answers mischor in both its acceptations Erpenius to the same purpose Sceptrum rectum a right Scepter Thou hast loved Righteousness and hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity Unrighteousness Wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propterea propter quod quare ideo idcirco Wherefore for which cause Some copies of the LXX and Aquila read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have been taken into the LXX from this rendring of the words by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God thy God hath anointed thee The words in Greek and Hebrew are those from whence the Names of Christ and Messiah are taken which are of the same importance and signification the Anointed one And the same is expressed by the Targumist Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath anointed thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Instrument in doing of the thing intended expressed by the Accusative Case whereof there are other instances in that Language Of old the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Oil of delight or Ornament so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came also into the Greek Version from this place of the Apostle and is more proper than the old reading the Oil of rejoycing Joy or Gladness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before or above those that partake with thee Thy fellows or companions so Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 8 9. But unto the Son he saith Thy Throne O God is for ever the Scepter of thy Kingdom is a Scepter of Righteousness Thou hast loved Righteousness and hated Iniquity wherefore God thy God hath anointed thee with the Oil of gladness above thy fellows This testimony is produced by the Apostle in answer unto that fore-going concerning Angels Those words saith he were spoken by the Holy Ghost of the Angels wherein their Office and Employment under the Providence of God is described These are spoken by the same Spirit of the Son or spoken to him denoting his Praeexistence unto the Prophesies themselves There is little or no difficulty to prove that this Testimony belongs properly unto him by whom it is applied by the Apostle The antient Jews granted it and the present Doctors cannot deny it One of them sayes indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Psalm is spoken of David or the Messiah These are the words and this is the opinion of Aben-Ezra who accordingly endeavours to give a double sense of the chief passages in this Psalm one as applied unto David another as applied unto the Messiah which he enclines unto Jarchi turns it into an Allegory without any tollerable sense throughout his discourse But though it might respect them both yet there is no pretence to make David the subject of it the Title and whole Contexture of it excluding such an Application The Targum wholly applies the Psalm to the Messiah which is somewhat a better evidence of the Conception of the antient Jews than the private Opinion of any later Writer can give us And the Title of the Psalm in that Paraphrase would make it a Prophesie given out in the days of Moses for the use of the Sanedrin which manifests what account it had of old in their Creed concerning the Messiah Some Christian Interpreters have so far assented unto the latter Rabbins as to grant that Solomon was primarily intended in this Psalm as a Type of Christ and that the whole was an Epithalamium or Marriage-song composed upon his Nuptials with the Daughter of Pharaoh But there want not important Reasons against this Opinion For 1. It is not probable that the Holy Ghost should so celebrate that Marriage which as it was antecedently forbidden by God so it was never consequently blessed by him she being among the number of those strange women which tuâ—ned his heart from God and was cursed with barrenness the first forreign breach that came upon his Family and all
is spoken to and denoted by that name Elohim O God as being the true God by Nature though what is here affirmed of him be not as God but as the King of his Church and People as in another place God is said to redeem his Church with his own bloud Secondly We may consider what is assigned unto him which is his Kingdom and that is described 1. By the Insignia regalia the Royal Ensigns of it namely his Throne and Scepter 2. By its duration it is for ever 3. His manner of Administration it is with Righteousness his Scepter is a Scepter of righteousness 4. His furniture or preparation for this Administration he loved righteousness and hated iniquity 5. By an adjunct priviledge unction with the Oil of gladness Which 6. is exemplified by a comparison with others it is so with him above his fellows The first insigne regium mentioned is his Throne whereunto the Attribute of Perpetuity is annexed it is for ever And this Throne denotes the Kingdom it self A Throne is the seat of a King in his Kingdom and is frequently used metonymically for the Kingdom it self and that applied unto God and man See Dan. 7.9 1 King 8.2 7. Angels indeed are called Thrones Col. 1.16 But that is either metaphorically only or else in respect of some especial service allotted unto them as they are also called Princes Dan. 10.13 yet being indeed servants Rev. 22.9 Heb. 1.14 These are no where said to have Thrones the Kingdom is not theirs but the Sons And whereas our Lord Jesus Christ promiseth his Apostles that they shall at the last day sit on Thrones judging the Tribes of Israel as it proves their participation with Christ in his Kingly Power being made Kings unto God Rev. 1.5 and their interest in the Kingdom which it is his pleasure to give them so it proves not absolutely that the Kingdom is theirs but his on whose Throne theirs do attend Neither doth the Throne simply denote the Kingdom of Christ or his supream Rule and Dominion but the Glory also of his Kingdom being on his Throne is in the height of his Glory And thus because God manifests his Glory in Heaven he calls that his Throne as the Earth is his footstool Isa. 66.1 So that the Throne of Christ is his Glorious Kingdom elsewhere expressed by his sitting down at the right hand of the Majesty on high Secondly To this Throne Eternity is attributed it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever So is the Throne of Christ said to be in Opposition unto the frail mutable Kingdoms of the earth Of the increase of his Government and Peace there shall be no end upon the Throne of David and upon his Kingdom to order it and to establish it with judgement and with justice from henceforth and for ever Isa. 9.7 His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed Dan 7.14 Micah 4.7 Psal. 72.7 17. Psal. 145.13 It shall neither decay of it self nor fail through the Opposition of its Enemies for he must reign untill all his enemies are made his footstool 1 Cor. 15.24 25 26 27. Nor is it any impeachment of the perpetuity of the Kingdom of Christ that at the last day he shall deliver it up to God the Father 1 Cor. 15.24 Seeing that then shall be an end of all Rule It is enough that it continue untill all the Ends of Rule be perfectly accomplished that is untill all the enemies of it be subdued and all the Church be saved and the Righteousness Grace and Patience of God be fully glorified whereof afterwards Thirdly The second insigne Regium is his Scepter And this though it sometimes also denote the Kingdom it self Gen. 49.10 Numb 24.17 Isa. 14.5 Zech. 10.11 Yet here it denotes the actual Administration of Rule as is evident from the Adjunct of Vprightness annexed unto it And thus the Scepter denotes both the Laws of the Kingdom and the Efficacy of the Government it self So that which we call a Righteous Government is here called a Scepter of Uprightness Now the Means whereby Christ carrieth on his Kingdom are his Word and Spirit with a subserviency of Power in the works of his Providence to make way for the progress of his Word to avenge its Contempt So the Gospel is called The rod of his strength Psalm 110.2 See 2 Cor. 10.4 5 6. He smites the earth with the rod of his mouth and slayes the wicked with the breath of his lips Isa. 11.4 And these are attended with the sword of his Power and Providence Psal. 45.3 Revel 19.15 or his rod Psal. 2.8 or sickle Revel 14.18 In these things consists the Scepter of Christs Kingdom Fourthly Concerning this Scepter it is affirmed that it is a Scepter of Vprightness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either the Nature of the Scepter that it is straight and right or the Vse of it that it is lifted up or stretched out as was shewed in the opening of the words In the first sense it denoteth Righteousness in the latter Mercy According to the first sense the following words thou hast loved Righteousness discover the habitual root of his actual Righteous Administration According to the latter there is a progress made in them to a farther qualification of the Rule of Christ or of Christ in his Rule But the former sense is rather to be embraced the latter Metaphor being more strained and sounded only in one instance that I remember in the Scripture and that not taken from among the people of God but Strangers and Oppressors Esther 5.2 The Scepter then of the Kingdom of Christ is a Scepter of Righteousness because all the Laws of his Gospel are Righteous Holy Just full of Benignity and Truth Titus 2.11 12. And all his Administration of Grace Mercy Justice Rewards and Punishments according to the Rules Promises and Threats of it in the Conversion Pardon Sanctification Trials Afflictions Chastisements and Preservation of his Elect in his convincing hardening and destruction of his Enemies are all Righteous holy unblameable and good Isa. 11.4 5 6. Chap. 32.7 Psal. 145.17 Rev. 15.34 Chap. 16.5 and as such will they be gloriously manifested at the last day 2 Thess. 1.10 though in this present world they are reproached and despised Fifthly The Habitual Frame of the Heart of Christ in his Regal Administrations He loveth Righteousness and hateth Iniquity This shews the absolute compleatness of the Righteousness of Christs Kingdom and of his Righteousness in his Kingdom The Laws of his Rule are righteous and his Administrations are righteous and they all proceed from an habitual love to Righteousness and hatred of Iniquity in his own person Among the Governments of this world oft times the very Laws are tyranical unjust and oppressive and if the Laws are good and equal yet oft times their Administration is unjust partial and wicked or when
certain Rule Way or means to come to the knowledge of the Truth yet they ceased not with indefatigable diligence and industry to enquire after it and to trace the obscure footsteps of what was left in their own natures or implanted on the works of Creation But many the most of those unto whom God hath granted the inestimable benefit and priviledge of his Word as a sure and infallible Guide to lead them into the knowledge of all useful and saving Truth do openly neglect it not accounting it worthy their searching study and diligent Examination How wofully will this rise up in Judgement against them at the last day is not difficult to conceive And how much greater will be their misery who under various pretences for their own corrupt ends do deter yea and drive others from the study of it II. It is the duty of all Believers to rejoyce in the Glory Honour and Dominion of Jesus Christ. The Church in the Psalm takes by faith a prospect at a great distance of his Coming and Glory and breaks out thereon in a way of Exultation and Triumph into those words Thy Throne O God is for ever And if this were a matter of such joy unto them who had only an obscure Vision and Representation of the glory which many Ages after was to follow 1 Pet. 1.11.12 what ought the full Accomplishment and manifestation of it be unto them that believe now in the dayes of the the Gospel This made them of old rejoyce with joy unspeakable and full of Glory even because they saw and heard the things which Kings Wise men and Prophets desired to see and saw them not God having prepared some better thing for us that they without us should not be made perfect Chap. 11.40 For 1. Herein God is glorified The Kingdom of Christ is the glory of God thereby is his Name and Praise exalted in the world and therefore upon the Erection and setting of it up are all his People so earnestly invited to rejoyce and triumph therein Psal. 95.1 2 3. Psal. 96.1 2 3 4. Psal. 97.1 2 c. This I say is a cause of Eternal Joy unto all his Saints that God is pleased to glorifie himself and all the infinite Excellencies of his Nature in the Kingdom and Rule of Jesus Christ. 2. Herein doth the Honour and Glory of Christ as Mediator consist which is a matter of great rejoycing unto all that love him in sincerity He tells his Disciples John 14.28 That if they loved him they would rejoyce because he said he went unto the Father They considered only their own present condition and distres being filled with sorrow because he had told them of his Departure from them but saith he Where is your Love to me Ought you not to have that in your hearts as well as care of your selves for your Condition I shall take care and provide for your security and if you love me you cannot but rejoyce because I go to my Father to receive my Kingdom That he who loved us that gave himself for us that underwent every thing that is reproachful or miserable for our sakes is now exalted glorified enthroned in an everlasting immoveable Kingdom above all his Enemies secure from all Opposition is a matter of inexpressible Joy if we have any love unto him 3. Our own concernment security safety present and future happiness lyes herein Our All depends upon the Kingdom and Throne of Christ. He is our King if we are Believers our King to Rule Govern Protect and Save us to uphold us against Opposition to supply us with strength to guide us with Counsel to subdue our Enemies to give us our Inheritance and Reward and therefore our principal interest lyes in his Throne the Glory and Stability thereof Whilest he reigneth we are safe and in our way to Glory To see by faith this King in his Beauty upon his Throne high and lifted up and his train filling the Temple to see all Power committed unto him all things given into his hands and herein disposing of all and ruling all things for the Advantage of his Church must needs cause them to rejoyce whose whole interest and concernment lyes therein 4. The whole world all the Creation of God are concerned in this Kingdom of Christ. Setting aside his cursed Enemies in Hell and the whole Creation is benefited by this Rule and Dominion for as some men are made partakers of saving Grace and salvation thereby so the residue of that race by and with them do receive unspeakable Advantages in the Patience and Forbearance of God and the very creature it self is raised as it were into an Hope and Expectation thereby of Deliverance from that state of Vanity whereunto now it is subjected Rom. 8.20 21. So that if we are moved with the Glory of God the Honour of Jesus Christ our own only and eternal interest with the Advantage of the whole Creation we have cause rejoyce in this Throne and Kingdom of the Son III. It is the Divine Nature of the Lord Christ that gives Eternity Stability and Vnchangeableness to his Throne and Kingdom Thy Throne O God is for ever Concerning this see what hath formerly been delivered about the Kingdom of Christ. IV. All the Laws and the whole Administration of the Kingdom of Christ by his Word and Spirit are all equal righteous and holy His Scepter is a Scepter of Righteousness The world indeed likes them not all things in his Rule seem unto it weak absurd and foolish 1 Cor. 1.20 21. but they are otherwise the Holy Ghost being judge and such they appear unto them that do believe yea whatever is requisite to make Laws and Administrations righteous it doth all concurr in those of the Lord Jesus Christ. As 1. Authority a just and full Authority for enacting is requisite to make Laws righteous Without this Rules and Precepts may be good materially but they cannot have the formality of Law which depends on the just Authority of the Legislator without which nothing can become a righteous Law Now the Lord Christ is vested with sufcient Authority for the enacting of Laws and Rules of Administration in his Kingdom All Authority all Power in Heaven and Earth is committed unto him as we have before proved at large And hence those that will not see the Equity of his Rule shall be forced at last to bow under the Excellency of his Authority And it were to be wished that those who undertake to make Laws and Constitutions in the Kingdom of Christ would look well to their Warrant For it seems that the Lord Christ unto whom all Power is committed hath not delegated any to the sons of men but only that whereby they may teach others to do and observe what he hath commanded Matth. 28.20 If moreover they shall command or appoint ought of their own they may do well to consider by what Authority they do so seeing that is of indispensible necessity unto the
Promises 1. That his Kingdom shall not be like the Kingdoms of the earth obnoxious to change and mutation by intestine divisions or outward force or secret decayes by which means all the Kingdoms of the earth have been ruined and brought to nought In Opposition hereunto the Kingdom of Christ is asserted to be perpetual as that which no Opposition shall ever prevail against no means ever impair which yet hinders not but that a day may be prefixed unto its end 2. The Continuance of it unto the total full Accomplishment of all that is to be performed in it or by it in the Eternal Salvation of all his subjects and final Destruction of all his Enemies is in these and the like places foretold but yet when that work is done that Kingdom and Rule of his may have an end And in this sense the Term of Limitation here expressed seems to be expounded by the Apostle 1 Cor. 15.24 At the end he shall deliver up the Kingdom unto God the Father For although those words may admit of another Interpretation namely that he shall give up an account unto the Father of the accomplishment of the whole work committed unto him as King of his Church which he may do and not cease from holding the same Kingdom still yet as they are further interpreted by the Sons coming into a new subjection unto the Father that God may be all in all as v. 28. They seem to imply directly the ceasing of his Kingdom Though this matter be not indeed without its Difficulty yet the different Opinions about it seem capable of a fair Reconciliation which we shall attempt in the ensuing Proposals 1. The Lord Christ as the Son of God shall unto all Eternity continue in the Essential and Natural Dominion over all Creatures and they in their dependance upon him and subjection unto him He can no more divest himself of that Dominion and Kingdom than he can cease to be God Suppose the being of any creatures and that subjection unto him which is the Rise of this Kingdom is natural and indispensible 2. As to the Oeconomical Kingdom of Christ over the Church and all things in order unto the protection and salvation thereof the immediate Ends of it will cease All his Saints being saved all his Sons brought unto Glory all his Enemies subdued the End of that Rule which consisted in the Guidance and Preservation of the one in the Restraint and Ruine of the other must necessarily cease 3. The Lord Christ shall not so leave his Kingdom at the last day as that the Father should take upon himself the Administration of it Upon the giving up of his Kingdom what ever it be the Apostle doth not say the Father shall Rule or raign as though he should exercise the same Kingdom but that God shall be all in all that is God the Father Son and Holy Ghost without the use or intervention of such wayes or means as were in use before during the full continuance of the dispensatory Kingdom of Christ shall fill and satisfie all his Saints support and dispose of the remnant Creation 4. This ceasing of the Kingdom of Christ is no way derogatory unto his Glory or the perpetuity of his Kingdom no more than his ceasing to intercede for his people is to that perpetuty of his Priesthood which he hath by Oath confirmed unto him His Prophetical Office also seems to cease when he shall teach his people no more by his Word and Spirit 5. In three respects the Kingdom of Christ may be said to abide unto Eternity First In that all his Saints and Angels shall eternally adore and worship him on the account of the Glory which he hath received as the King and Head of the Church and be filled with joy in beholding of him Joh. 17.22 24. Secondly In that all the Saints shall abide in their state of Vnion unto God through him as their Head God communicating of his fulness to them through him which will be his eternal Glory when all his Enemies shall be his Footstool Thirdly In that as the Righteous Judge of all he shall to all Eternity continue the punishment of his Adversaries And this is the last Testimony insisted on by the Apostle to prove the preheminence of Christ above Angels and consequently above all that were used or employed of old in the Disposition and Administration of the Law which was the thing he had undertaken to make good And therefore in the close of this Chapter having denyed that any of these things are spoken concerning Angels he shuts up all with a Description of their Nature and Office such as was then known and received among the Jewes before the consideration whereof we must draw out from what hath been insisted on some Observations for our own Instruction which are these that follow I. The Authority of God the Father in the Exaltation of Jesus Christ as the Head and Mediator of the Church is greatly to be regarded by Believers He sayes unto him sit thou at my right hand Much of the consolation and security of the Church depends on this consideration II. The Exaltation of Christ is the great pledge of the Acceptation of the work of Mediation performed in the behalf of the Church Now saith God sit thou at my right hand the Work is done wherein my soul is well pleased III. Christ hath many Enemies unto his Kingdom saith God I will deal with all of them IV. The Kingdom and Rule of Christ is perpetual and abiding notwithstanding all the Opposition that is made against it His Enemies rage indeed as though they would pull him out of his Throne but altogether in vain He hath the Faithfulness and Power the Word and Right hand of God for the security of his Kingdom V. The end whereunto the Lord Jesus Christ will assuredly bring all his Enemies let them bluster whilest they please shall be unto them miserable and shameful to the Saints joyful to himself victorious and triumphant It is the Administration of the Kingdom of Christ in the world that this Truth principally respects Great is the enmity of this world against it great the Opposition that is and hath alwayes been made unto it But this will be the assured issue of it Ruine to the Enemies Joy to the Saints Glory to Christ. This is that which is typed unto us in the Prophesie of Gog. That Prophesie is a Recapitulation of all the Enmity that is acted in the world against the interest of Christ. What his Counsel is the Prophet declares Ezek. 38.11 I will go up to the Land of unwalled Villages I will go up to them that are at rest that dwell safely all of them dwelling without walls and having neither bars nor gates They look upon the Church of Christ as a feeble people that hath no visible Power or Defence and therefore easie to be destroyed this encourageth them to their work who or what can deliver them out of
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
for concerning him alone came that Voice from the excellent glory This is my beloved Son hear him So also in the other sense the Apostle is not comparing the manner of their attending unto the Doctrine of the Law which certainly they ought to have done with all diligence and their attendance unto the Gospel but shews the reasons which they had to attend unto the one and the other as the following verses clearly manifest This then may be that which the Apostle intimates in this word namely that they had more abundant cause and a more excellent reason for their attending unto the Doctrine of the Gospel than they had unto that of the Law on this account that he by whom the Gospel was immediately preached unto us was the Son of God himself But the other application of the word is more commonly received wherein it intends the duty enjoyned In reference unto the Duty exhorted unto there is expressed the Object of it The things heard Thus the Apostle chuseth to express the Doctrine of the Gospel with respect unto the way and manner whereby it was communicated unto them namely by preaching for faith cometh by hearing and hearing is of the word preached Rom. 10.14 15. And herein doth he magnifie the great Ordinance of preaching as every where else he maketh it the great means of begetting faith in men The Lord Christ himself first preached the Gospel Acts 1.1 and verse 4. of this chapter Concerning him it was said from heaven Hear him Matth. 17.5 as he who revealed the Father from his own bosome Joh. 1.18 From him the Gospel became to be the Word heard When he had finished the course of his Personal Ministery he committed the same work unto others sending them as the Father sent him They also preached the Gospel and called it the Word that is that which they preached See 1 Cor. 1. So in the Old Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53.1 Auditus an hearing or that which was heard being preached So that the Apostle insists on and commends unto them not only the things themselves wherein they had been instructed but also the way whereby they were communicated unto them namely by the great Ordinance of preaching as he farther declares verse 4. This as the means of their believing as the ground of their profession they were diligently to remember consider and attend unto The Duty it self directed unto and the manner of its performance are expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend or give heed What kind of attendance is denoted by this word was in part before declared An attendance it is with Reverence Assent and Readiness to obey So Acts 16.14 God opened the heart of Lydia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attend unto the things that were spoken not to give them the hearing only there was no need of the opening of her heart for the meer attention of her ear but she attended with readiness humility and resolution to obey the Word The effect of which attention is expressed by the Apostle Rom. 6.17 To attend then unto the Word preached is to consider the Author of it the Matter of it the Weight and concernment of it the Ends of it with Faith Subjection of spirit and Constancy as we shall with our Apostle more at large afterwards explain The Duty exhorted unto being laid down a Motive or Enforcement unto it is subjoyned taken from the danger that would ensue the neglect thereof And this is either from the Sin or Punishment that would attend it according unto the various interpretations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flow out or fall before mentioned It it signifies to fall or perish then the punishment of the neglect of this Duty is intimated We shall perish as water that is poured on the earth Thereunto is the frail life of man compared 2 Sam. 14.14 This sense of the word is embraced by few Expositors yet hath it great countenance given unto it by the ensuing discourse verse 2 and 3. and for that reason is not unworthy our consideration For the design of the Apostle in those verses is to prove that they shall deservedly and assuredly perish who should neglect the Gospel And the following particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if in verse 2. may seem to relate unto what was before spoken and so to yield a reason why the Unbelievers should so perish as he had intimated which unless it be expressed in this word the Apostle had not before at all spoken unto And in this sense the Caution here given is That we should attend unto the word of the Gospel left by our neglect thereof we bring upon our selves inevitable ruine and perish as water that is spilt on the ground which cannot be gathered up again But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed will not be well reconciled unto this sense and interpretation unless we should suppose it to be redundant and insignificative and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest at any time we should flow out should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely that we fall not But there is no just reason to render that word so useless Allow it therefore significative and it may have a double sense 1. To denote an uncertain time quando aliquando at any time 2. A conditional event fortè ne fortè lest it should happen In neither of these senses will it allow the words to be expounded of the Punishment that shall befall Unbelievers which is most certain both as to the Time and the Event Neither doth the Apostle in the next Verses threaten them that neglect the Gospel that at some time or other they may perish but le ts them know that their destruction is certain and that from the Lord. It is then our sinful losing of the Word and the benefits thereof which the Apostle intendeth And in the next verses he doth not proceed to prove what he had asserted in this verse but goes on to other Arguments to the same purpose taken from the unquestionable event of our neglect of the Word and losing the benefits thereof The especial reason therefore why the Apostle thus expresseth our losing of the doctrine of the Gospel by want of diligent attendance unto it is to be enquired after Generally the expression is looked on as an allusion unto leaking vessels which suffer the water that is poured into them one way to run out many As he speaks in the Comedian who denied that he could keep secret some things if they were communicated unto him Plenus rimarum sum huc atque illuc effluo I am full of chinks and flow out on every side And the word relates unto the persons not to the things because it contains a crime It is our duty to retain the word which we have heard and therefore it is not said that the Word flows out but that we as it
thus stedfast upon the account of its being spoken from God and stands in no need of the contribution of any strength Authority or Testimony from men Church Tradition or ought else that is extrinsecal unto it The Testimonies given hereunto in the Scripture it self which are very many with the general Grounds and Reasons hereof I shall not here insist upon and that because I have done it elsewhere I shall only mention that one consideration which this place of the Apostle suggests unto us and which is contained in our second Observation from the word stedfast Take this word as spoken from God without the help of any other Advantages and the stedfastness of it is the Ground of Gods inflicting Vengeance on them that receive it not that obey it not Because it is his Word because it is cloathed with his Authority if men believe it not they must perish But now if this be not sufficiently evidenced unto them namely that it is his Word God could not be just in taking vengeance of them for he should punish them for not believing that which they had no sufficient Reason to believe which suits not with the Holiness and Justice of God The Evidence then that this Word is from God that it is his being the foundation of the Justice of God in his proceeding against them that do not believe it it is of indispensible necessity that he himself also do give that Evidence unto it For whence also should it have it from the Testimony of the Church or from Tradition or from probable moral inducements that men can tender one to another Then these two things will inevitably follow 1. That if men should neglect their duty in giving Testimony unto the Word as they may do because they are but men then God cannot justly condemn any man in the world for the neglect of his Word in not believing it or not yielding obedience unto it And the Reason is evident because if they have not sufficient Grounds to believe it to be his without such Testimonies as are not given unto it it is the highest Injustice to condemn them for not believing it and they should perish without a cause For what can be more unjust than to punish a man especially eternally for not doing that which he had no just or sufficient Reason to do This be far from God to destroy the innocent with the wicked 2. Suppose all men aright to discharge their duty and that there be a full Tradition concerning the Word of God that the Church give Testimony unto it and Learned men produce their Arguments for it if this all or any part hereof be esteemed as the sufficient Proposition of the Scripture to be the Word of God then is the Execution of infinite divine Justice built upon the Testimony of men which is not divine or infallible but such as might deceive For God on this supposal must condemn men for not believing with faith divine and infallible that which is proposed unto them by Testimonies and Arguments humane and fallible quod absit It remaineth then that the Righteousness of the Act of God in condemning unbelievers is built upon the Evidence that the Object of Faith or Word to be believed is from him And this he gives unto it both by the Impression of his Majesty and Authority upon it and by the Power and Efficacy wherewith by his Spirit it is accompanied Thus is every Word of God stedfast as a Declaration of his Will unto us by what means soever it is made known unto us V. Every Transaction between God and man is alwayes confirmed and ratified by promises and Threatnings Rewards and Punishments every trespass VI. The most glorious Administrators of the Law do stoop to look into the Mysteries of the Gospel See 1 Pet. 1.12 VII Covenant transgressions are attended with unavoidable penalties every transgression that is of the Covenant disannulling of it received a meet recompence of reward VIII The Gospel is a Word of Salvation to them that do believe IX The Salvation tendered in the Gospel is great Salvation X. Men are apt to entertain thoughts of escaping the wrath of God though they live in a neglect of the Gospel This the Apostle insinuates in that interrogation How shall we escape XI The neglecters of the Gospel shall unavoidably perish the wrath of God How shall we escape if we neglect so great salvation These last Observations may be cast into one Proposition and so be considered together namely That the Gospel is great Salvation which who so neglecteth shall therefore unavoidably perish without remedy We shall first enquire how the Gospel is said to be Salvation and that Great Salvation and then shew the equity and unavoidableness of their Destruction by whom it is neglected and therein the vanity of their hopes who look for an escaping in the contempt of it By the Gospel we understand with the Apostle the Word preached or spoken by Christ and his Apostles and now recorded for our use in the Books of the New Testament not exclusively unto what was declared of it in the Types and Promises of the Old Testament But by the way of Eminency we appropriate the whole name and nature of the Gospel unto that delivery of the Mind and Will of God by Jesus Christ which included and perfected all that had preceded unto that purpose Now the Gospel is salvation upon a double account First Declaratively In that the Salvation of God by Christ is declared taught and revealed thereby So the Apostle informs us Rom. 1.16 17. It is the power of God unto salvation because therein the righteousness of God is revealed from faith to faith that is the Righteousness of God in Christ whereby Believers shall be saved And therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2.11 the saving or salvation bringing Grace of God The Grace of God as that which teacheth and revealeth his Grace And thence they that abuse it to their lusts are said to turn the grace of God into lasciviousness Jude 4. that is the Doctrine of it which is the Gospel And therefore under the Old Testament it is called the Preaching or declaring of glad tydings tydings of peace and salvation Nahum 2.1 Isa. 52.7 and is described as a Proclamation of Mercy Peace Pardon and Salvation unto sinners Isa. 61.1 2. And life and immortality are said to be brought to light thereby 2 Tim. 1.10 It is true God had from all Eternity in his infinite Grace contrived the salvation of sinners but this Contrivance and the Purpose of it lay hid in his own Will and Wisdom as in an infinite Abysse of darkness utterly imperceptible unto Angels and men untill it was brought to light or manifested and declared by the Gospel Ephes. 3.9 10. Coloss. 1.25 26 27. There is nothing more vain than the supposals of some that there are other wayes whereby this Salvation might be discovered and made known The Works of Nature
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
full assurance of understanding to the acknowledgement of the Mysterie of God and of the Father and of Christ Chap. 2.2 that is that they might have a spiritual and saving acquaintance with the Mysterie of this great salvation the Love Grace and Wisdom of God therein which without this Spirit of Wisdom and Revelation from above we shall not attain unto This then in the first place is to be sought after this are we to abide in constant Prayers and supplications for the teaching instructing revealing enlightning Work and Efficacy of this Spirit that we may be enabled to look into these deep things of God that we may in some measure with all Saints comprehend them and grow wise in the Mysterie of salvation Solomon tells us how this wisdom is to be obtained Prov. 2.3 4 5. If thou cryest after knowledge and liftest up thy voyce for understanding if thou seekest for her as for silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledge of God It is by praying crying supplications with diligence and perseverance that we attain this Wisdom abide herein or all other attempts will prove but vain How many poor souls otherwise weak and simple have by this means grown exceeding wise in the Mysterie of God And how many more wise in this world through the neglect of it do walk in darkness all their dayes Secondly Diligent study of the Word wherein this Mysterie of God is declared and proposed unto our faith and holy contemplation but this hath been spoken unto in part already and must again be considered and so need not here to be insisted on Thirdly Sincere love unto and delight in the things that are by the Spirit of God revealed unto us is another part of this duty Herein our Apostle declares what was his frame of heart Phil. 3.8 How doth his heart triumph in and rejoyce over the knowledge he had obtained of Jesus Christ and then indeed do we know any thing of the Grace of God aright when our hearts are affected with what we know Peter tells us that the Saints of old in their believing rejoyced with joy unspeakable and full of glory 1 Ep. 1.8 They discovered that in Christ which maâ—â— their hearts leap within them and all their affections to overflow with delight and joy And this is an Essential part of this Holy Admiration which distinguisheth it from that barren fruitless notional speculation of it which some are contented withall This are we to stir up our hearts unto in all our Meditations of the Grace of God and not to rest untill we find them affected satisfied and filled with an holy complacency which is the most eminent evidence of our interest in and Union unto the things that are made known unto us Fourthly All these things are to be attended with thankfulness and praise This the Apostle was full of and brake forth into when he entred upon the description of this Grace Eph. 1.3 4. and this will be the frame of his heart who is exercised unto an holy admiration of it When our Lord Jesus Christ considered the Grace of God in revealing the mysteries of this salvation unto his Disciples it is said of him that he reioyced in Spirit Luke 10.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Spirit leaped in him and he breaks forth into a solemn Doxologie giving Praise and Glory unto God And is it not their duty to whom they are revealed to do that which out of love unto them our Lord Christ Jesus did on their behalf Thankfulness for the things themselves thankfulness for the Revelation of them thankfulness for the Love of God and the Grace of Jesus Christ in the one and the other is a great part of this duty Secondly This will teach us what esteem we ought to have of the Word of the Gospel by which alone this great salvation is revealed and exhibited unto us the great means and instrument which God is pleased to use in bringing us unto a participation of it This one consideration is enough to instruct us unto what valuation we ought to make of it what price we should set upon it seeing we cannot have the pearl without the purchase of this Field Some neglect it some despise it some persecute it some look upon it as foolishness some as weakness but unto them that believe it is the power of God and the wisdom of God To further us in this duty I shall take up some of those considerations which the words we insist upon do offer unto us and thereby also pass through what yet remains for our instruction in them And we may consider 1. The Excellency and Preheminence of the Gospel which ariseth from the first Revealer that is the Lord Christ the Son of God It was begun to be spoken unto us by the Lord Herein the Apostle prefers it before the Law It is that Word which the Son came to reveal and declare from the bosome of the Father and surely he deserves to be attended unto Hence it is so often called the Word of Christ and the Gospel of Christ not only because it treateth of him but because it proceedeth from him and on that account is worthy of all Acceptation And 2. To neglect the Gospel is to neglect and despise the Son of God who was the Author of it and consequently the Love and Grace of God in sending him So the Lord Christ tells them that preach the Gospel he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Neglect of the Gospel reflects immediately upon the Lord Christ and the Father and therefore our Apostle bids us take heed that we despise not him who spake from Heaven which can be no otherwise done but by neglect of his word Some pretend to honour Christ but they have no regard for his Word yea they may say of it as Ahab of Micaiah that they hate it and have therefore some of them endeavoured to extirpate the preaching of it out of the world as the Papists have done at least have looked on it as an useless thing that the Church might be well enough without But such men will find themselves mistaken when it is too late to seek after a remedy the true Cause of their hatred unto the word is because they can find no other way to express their hatred unto Christ himself Neither did ever any man hate or loath the Gospel but he that first hated and loathed Jesus Christ but against the Word they have many pretences against the Person of Christ none that are as yet passable in the world This makes the Word to bear that which is intended against Christ himself and so will he interpret it at the last day 3. Consider that this Word was confirmed and witnessed unto from Heaven by the mighty Works and Miracles which attended the dispensation thereof So our Apostle here informs us and
from thence doth he proceed to the consideration of his condescension in his regard and love to man v. 4. And to direct us in this duty with the Psalmist we may observe First That the Works of God those especially which were the peculiar subject of his Meditation the heavenly bodies which we behold are indeed in themselves exceedingly glorious Their Frame Greatness Beauty Order Course Usefulness all speak them admirable and glorious The naked view of them is enough to fill the mind of man with Admiration and Astonishment And the more we contemplate on them the more skilful are we in the consideration of their Nature Order and Use the more excellent do they appear unto us and yet it is the least part of their Greatness and beautiful disposition that we can attain a certain knowledge of So that still they remain more the objects of our Admiration and wonder than of our Science Hence the wisest among the Heathen who were destitute of the teachings of the Word and Spirit of God did with one consent ascribe of old a Deity unto them and worshipped them as Gods yea the very name of God in the Greek Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run which they derived from the constant course of the heavenly bodies They saw with their Eyes how glorious they were they found out by Reason their Greatness and dreadful motion Experience taught them their Use as the immediate fountains of Light Warmth Heat Moysture and so consequently of Life Growth and all useful things It may be they had some Tradition of that Rule and Dominion which was at first allotted unto the Sun and Moon over day and night Gen. 1.16 On these and the like accounts having lost the knowledge of the true and only God they knew not so well whither to turn themselves for a Deity as to those things which they saw so full of Glory and which they found to be of so universal a communicative Goodness and usefulness And in them did all Idolatry in the world begin And it was betimes in the world as we see in Job where it is mentioned and condemned Chap. 31.26 27. If I beheld the Sun when it shined or the Moon walking in brightness and my heart hath been secretly enticed or my mouth hath kissed my hand he condemns the Idolatry but yet withall shews that the Lustre Brightness and Glory of those heavenly lights had a great influence on the hearts of men to entice them unto a secret Adoration which would break out into outward Worship whereof salutation by kissing the hand was one part and act And therefore God cautions his people against this Temptation Deut. 4.19 Lest thou lift up thine eyes up unto Heaven and where thou seest the Sun and the Moon and the Stars even all the Host of Heaven shouldst be driven to worship them which the Lord thy God hath divided unto all Nations under the whole Heaven If men forget the true God and then lift up their eyes unto or fall into the contemplation of the Heavenly Bodies such is their Glory Majesty and Excellency that they will be driven and hurried unto the Adoration and Worship of them And so universal was this folly of old that from those latter words which the Lord thy God hath divided unto all Nations the Jews affirm that God hath given the Sun Moon and Stars to be the Deities of the Gentiles for them to worship But the distribution there mentioned is as unto their common use unto all Nations and not as to their Veneration nor is God the Author of Idolatry as they blasphemously imagine But this their Glory and Excellency lead them unto And when any of them ascended higher to apprehend living intelligent Spirits for their Deities they yet conceived at least that they had their glorious Habitation in the Heavenly Bodies Yea and some Christians have fallen into vain imaginations from a false Translation of the latter end of the fourth Verse of Psalm 19. by the LXX and the Vulgar Latin who read the words he hath placed his Tabernacle in the Sun instead of he hath set in them that is in the Heavens a Tabernacle for the Sun as the words are plain in the Original What should I mention the madness of the Manichees who affirmed that Christ himself was gone into if not turned into the Sun I name these things only to shew what Influence upon the minds of men destitute of the Word the Glory and Excellency of these heavenly bodies hath had And what inestimable Grace God sheweth unto us in the benefit of his Word for we are the posterity of them and by nature not one jot wiser than they who worshipped these things which are not God But exceeding glorious works of God they are and the more we consider them the more will their Glory and Greatness appear unto us And as the children of Israel said of the Sons of Anah we were before them in our own sight as Grashoppers and so we were in their sight May we not much more say concerning our selves compared with these Glorious Works of the hands of God we are all but as Grashoppers in comparison of them and whence is it that God should set his heart upon us Secondly These glorious works of God do indeed shew the infinite Glory of him that made them This is the use that men should have made of their Contemplation of them and not have chosen them for their Gods as they did when their foolish hearts were darkened and they waxed vain in their imaginations This use the Psalmist here makes of them and this the Scripture every where directs us unto This David brings them in Preaching unto all the world Psal. 19.1 2 3 4 5 6. They have a Voice they speak aloud unto all the world and by their Beauty Greatness Order Usefulness they make known the incomprehensible glory of him that made them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God is manifest in them saith Paul Rom. 1.19 And what is that even his Eternal Power and Godhead v. 20. That is his infinite Power Alsufficiency and self-subsistence These things are clearly seen in them Being all made and created by him in their season doth it not manifest that he was before them from Eternity and that existing without them in perfect blessedness And that he hath made them so beautiful so glorious so excellent and that out of nothing doth it not declare his infinite Power Wisdom and Goodness Do they not all lead us to the contemplation of his Infinite Excellencies And whence is it that he who made all these things of nothing should have such regard to the weak frail nature of man But that this consideration may be the more effectual let us take a little weak view of some of those Excellencies of the Nature of God which his works declare and which set an especial lustre on his
in your minds The Sons of God are sometimes ready to think it strange that they should fall into calamity and distresses and are apt to say with Hezekiah Remember O Lord we beseech thee how we have walked before thee in truth and with an upright heart and have done that which is good in thy sight and weep sore supposing that this might have freed them from oppositions and Persecutions And as it was with Gideon when the Angel told him the Lord was with him He replies Whence is all this evil come upon us For when they find it is otherwise and begin to apply themselves unto their condition yet if their troubles continue if they are not in their season removed they are ready to be weary and faint in their minds But saith the Apostle consider the Captain of your salvation he hath set you another manner of Example notwithstanding all his sufferings he fainted not The like Argument he presseth Chap. 13.12 13. And the Scripture in many places represents unto us the same consideration The Jews have a saying that a third part of the afflictions and troubles that shall be in the world do belong unto the Messiah But our Apostle who knew better than they makes all the afflictions of the Church to be the afflictions of Christ Col. 1.24 who both before underwent them in his own person and lead the way to all that shall follow him And as the Obedience of Christ which is our pattern doth incomparably exceed what ever we can attain unto so the sufferings of Christ which are our Example did incomparably exceed all that we shall be called unto Our pattern is excellent inimitable in the substance and parts of it unattainable and unexpressible in its degrees and he is the best Proficient who attends most thereunto But what is the End of all this Obedience and suffering death lyes at the door as the Ocean whereunto all these streams do run and seems to swallow them up that there they are lost for ever No for 3. This Captain of our salvation is gone before us in passing through death and entring into glory He hath shewed us in his own Resurrection that great pledge of our immortality that death is not the end of our course but a passage into another more abiding condition He promiseth that whosoever believeth on him that they shall not be lost or perish or consumed by death but that he will raise them up at the last day John 6.39.40 But how shall this be confirmed unto them Death looks ghastly and dreadful as a Lyon that devours all that come within his reach why saith Christ behold me entring into his jaws passing through his power rising from under his dominion and fear not so shall it be with you also This our Apostle disputes at large 1 Cor. 15.12 13 14 15 16 17 18 19 20 21. He is gone before us through death and is become the first fruit of them that sleep And had Christ passed into Heaven before he dyed as did Enoch and Elijah we had wanted the greatest Evidence of our future immortality What then remains for the finishing of our course why the Captain of our salvation after he had suffered entred into Glory and that as our Leader or fore-runner Heb. 6.20 Jesus as our fore-runner is entered into Heaven He is gone before us to evidence unto us what is the End of our Obedience and Sufferings In all this is he a Captain and Leader unto the Sons of God Secondly He guides them and directs them in their way This also belongs unto him as their Captain and Guide Two things in this are they of themselves defective in 1. They know not the way that leads to happiness and glory and 2. They want ability to discern it aright when it is shewed unto them and in both they are relieved and assisted by their Leader in the first by his Word in the latter by his Spirit First Of themselves they know not the way as Thomas said how can we know the way The Will of God the Mysterie of his Love and Grace as to the way whereby he will bring sinners unto Glory is unknown to the Sons of men by nature It was a secret hid in God a sealed Book which none in Heaven or Earth could open But this Jesus Christ hath fully declared in his Word unto all the Sons that are to be brought unto glory He hath revealed the Father from his own bosome John 1.18 and declared those heavenly things which no man knew but he that came down from Heaven and yet at the same time was in Heaven John 3.12 13. In his Word hath he declared the Name and revealed the whole counsel of God and brought life and immortality to light 2 Tim. 1.10 What ever is any way needful useful helpful in their Obedience Worship of God Suffering Expectation of Glory he hath taught it them all revealed it all unto them Other Teachers they need not Had there been any thing belonging unto their way which he had not revealed unto them he had not been a perfect Captain of salvation unto them And men do nothing but presumptuously derogate from his Glory who will be adding and imposing their prescriptions in and about this way Again The Way being revealed in the Word he enables them by his Spirit to see discern and know it in such an holy and saving manner as is needful to bring them unto the End of it He gives them eyes to see as well as provides paths for them to walk in It had been to no purpose to have declared the way if he had not also given them light to see it This blessed work of his Spirit is every where declared in the Scripture Isa. 43.16 And by this means is he unto us what he was unto the Church in the Wilderness when he went before them in a Pillar of fire to guide them in their way and to shew them where they should rest And herein lyes no small part of the discharge of his Office towards us as the Captain of our salvation What ever acquaintance we have with the Way to Glory we have it from him alone and what ever Ability we have to discern the way he is the fountain and Author of it This God hath designed and called him unto And all our Wisdom consists in this that we betake our selves unto him to him alone for instruction and direction in this matter Mark 17.5 Doth not he deservedly wander yea and perish who in war will neglect the orders and directions of his General and attend unto every idle tale of men pretending to shew him a way that they have found out better than that which his Captain hath limited him unto Thirdly He supplyes them with strength by his Grace that they may be able to pass on in their way They have much work lyes before them much to do much to suffer and without him they can do nothing John 15.5
whole course of our Obedience from first to last and we shall not need to faint nor shall we ever fail Secondly To look for Direction and Guidance from him This in an especial manner belongs unto him as the Captain of our salvation There are two things which we find by Experience that Professors are apt to be at a great loss in whilest they are in this World The Worship of God and their own Troubles For the first We see and find that woful Variance that is among all sorts of men and for the latter we are apt our selves to be much bewildred in them as unto our Duty and our Way Now all this Uncertainty ariseth from the want of a due attendance unto Jesus Christ as our Guide In reference unto both these he hath peculiarly promised his Presence with us With the Dispensers of the Word he hath promised to be unto the ends of the world or consummation of all things Matth. 28.29 And we find him walking in the midst of his Golden Candlesticks Rev. 1. In that allegorical description of the Gospel Church-State and Worship which we have in Ezekiel there is a peculiar place assigned unto the Prince Now one end of his Presence is to see that all things are done according unto his Mind and Will And unto whom should we go but unto himself alone His Word here will prove the best Directory and his Spirit the best Guide If we neglect these to attend unto the Wisdom of Men we shall wander in uncertainties all our dayes It is so also in respect of our Troubles we are ready in them to consult with flesh and blood to look after the Examples of others to take the advice that comes next to hand When the Lord Christ hath promised his Presence with us in them all and that as the Captain of our salvation And if we neglect Him his Example his Direction his Teaching it is no wonder if we pine away under our distresses II. We may observe That the Lord Jesus Christ being Priest Sacrifice and Altar himself the Offering whereby he was consecrated unto the perfection and complement of his Office was of necessity to be part of that work which as our Priest and Mediator he was to undergo and perform When other Typical Priests were to be consecrated there was an Offering of Beasts appointed for that purpose and an Altar to offer on and a Person to consecrate them But all this was to be done in and by Jesus Christ himself Even the Father is said to consecrate him but upon the account of his designing him and appointing him unto this Office but his immediate actual consecration was his own work which he performed when he offered himself through the Eternal Spirit By his death and suffering which he underwent in the discharge of his Office and as a Priest therein offered himself unto God he was dedicated and consecrated unto the Perfection of his Office This would require our further Explication in this place but that it will again occur unto us more directly III. The Lord Christ being consecrated and perfected through sufferings hath consecrated the way of suffering for all that follow him to pass through unto Glory All complaints of sufferings all Despondencies under them all Fears of them are rendered unjust and unequal by the sufferings of Christ. It is surely righteous that they should be contented with his Lot here who desire to be received into his Glory hereafter Now there are sundry things that follow upon this Consecration of the way of suffering by Jesus Christ. As First That they are made necessary and unavoidable Men may hope and desire other things and turn themselves several wayes in their contrivances to avoid them but one way or other sufferings will be the Portion of them that intend to follow this Captain of Salvation The Apostle tells Believers that they are predestinated to be conformed to the Image of the Son of God Rom. 8.29 And lets them know in the close of that Chapter that no small part of this Conformity consists in their Afflictions and Sufferings The Head having passed through them there is a measure of Afflictions belonging unto the Body which every member is to bear his share of Col. 2.24 And the Lord Jesus himself hath given this Law unto us That every one who will be his Disciple must take up his Cross and follow him Discipleship and the Cross are inseparably knit together by the unchangeable Law and Constitution of Christ himself And the Gospel is full of Warnings and Instructions unto this purpose that none may complain that they were surprized or that any thing did befall them in the course of their profession which they looked not for Men may deceive themselves with vain hopes and expectations but the Gospel deceiveth none it tells them plainly before-hand That through many tribulations they must enter into the Kingdom of God and that they who will live godly in Christ Jesus shall suffer persecution If they like not of these terms they may let the way of Christ alone if they will not do so why do they yet complain Christ will be taken with his Cross or not at all And the folly of our hearts can never be enough bewailed in thinking strange of trials and afflictions when the very first thing that the Lord Christ requireth of them that will be made partakers of him is that they deny themselves and take up their cross But we would be children and not be chastised we would be gold and not be tried we would overcome and yet not be put to fight and contend we would be Christians and not suffer But all these things are contrary to the Eternal Law of our Profession And so necessary is this way made that though God deal with his people in great variety exercising some with such trials and troubles that other sometimes in comparison of them seem utterly to go free yet every one one way or other shall have his share and measure And those exceptions that are made in the Providence of God as to some individual persons at some seasons derogate nothing from the general necessity of the way towards all that do believe Secondly It hath made all sufferings for the Gospel honourable The sufferings of Christ himself were indeed shameful and that not only in the esteem of men but also in the nature of them and by Gods constitution They were part of the curse As it is written Cursed is he that hangs upon a tree And as such our Lord Jesus Christ looked on them when he wrestled with and conquered the shame as well as the sharpness But he hath rendred all the sufferings of his that remain very honourable in themselves what ever they are in the reputation of a blind perishing world That which is truly shameful in suffering is an effect of the curse for sin This Christ by his suffering hath utterly separated from the sufferings of his Disciples Hence
horrid nature of sin Fools as the Wise man tells us make a mock of it Stifling for a while their natural convictions they act as if sin were a thing of nought at least not so horrible as by some it is represented And few there are who endeavour aright to obtain a true notion of it contenting themselves in general that it is a thing that ought not to be What direct Opposition it stands in unto the Nature Properties Rule and Authority of God they consider not But the last day will discover the true nature of it when all eyes shall see what it deserves in the judgement of God which is according unto Righteousness Is it a small thing for a Creature to break that Order which God at first placed him and all things in To cast off the Rule and Authority of God to endeavour to dethrone him so that he cannot continue to be the Supream Governour of all things and Judge of all the world unless he punish it Is it a small thing to set up that which hath an utter inconsistency with the Holiness and Righteousness of God so that if it go free God cannot be holy and righteous If these things will not now sink into the minds of men if they will not learn the severity of God in this matter from the Law on the threatning and curse whereof he hath impressed the Image of his Holiness and Justice as was said they will learn it all in Hell Why doth God thus threaten and curse sin and sinners Why hath he prepared an Eternity of Vengeance and Torment for them Is it because he would Nay because it could not otherwise be God being so Holy and Righteous as he is Men may thank themselves for Death and Hell They are no more than sin hath made necessary unless God should cease to be Holy Righteous and the Judge of all that they might sin freely and endlesly And this appears most eminently in the Cross of Christ for God gave in him an instance of his Righteousness and of the desert of sin Sin being imputed unto the only Son of God he could not be spared If he be made sin he must be made a curse If he will take away our iniquities he must make his soul an offering for sins and bear the punishment due unto them Obedience in all Duties will not do it Intercession and Prayers will not do it sin required another manner of Expiation Nothing but undergoing the wrath of God and the Curse of the Law and therein answering what the eternal Justice of God required will effect that End How can God spare sin in his Enemies who could not spare it on his only Son Had it been possible this Cup should have passed from him but this could not be and God continue Righteous These things I say will give us an insight into the nature of sin and the horrible provocation wherewith it is attended And this also opens the Mysterie of the Wisdom and Love and Grace of God in the salvation of sinners This is that which he will for ever be admired in A way he hath found out to exercise Grace and satisfie Justice at the same time in and by the same Person sin shall be punished all sin yet Grace exercised sinners shall be saved yet Justice exalted all in the Cross of Christ. Verse XI XII XIII THe great Reason and Ground of the Necessity of the sufferings of Christ hath been declared It became God that he should suffer But it doth not yet appear on what Grounds this suffering of his could be profitable or beneficial unto the Sons to be brought unto Glory It was the sinner himself against whom the Law denounced the Judgement of death And although the Lord Christ undertaking to be a Captain of Salvation unto the Sons of God might be willing to suffer for them yet what Reason is there that the Punishment of One should be accepted for the sin of Another Let it be granted that the Lord Christ had an absolute and Soveraign Power over his own Life and all the Concernments of it in the nature which he assumed as also that he was willing to undergo any sufferings that God should call him unto this indeed will acquit the Justice of God in giving him up unto death But whence is it that sinners should come to be so interested in these things as thereon to be acquitted from sin and brought unto Glory In these Verses the Apostle enters upon a discovery of the Reasons hereof also He supposeth indeed that there was a Compact and Agreement between the Father and Son in this matter which he afterwards expresly treateth on Chap. 10. He supposeth also that in his Soveraign Authority God had made a Relaxation of the Law as to the Person suffering though not as to the Penalty to be suffered which God abundantly declared unto the Church of the Jews in all their Sacrifices as we shall manifest These things being supposed the Apostle proceeds to declare the grounds of the Equity of this Substitution of Christ in the room of the Sons and of their Advantage by his suffering the Proposition whereof he layes down in these Verses and the especial Application in those that ensue Verse 11 12 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Variety in the reading of these words in any Copies nor do Translators differ in rendring the sense of them The Syriack renders the last Testimony as if the words were spoken unto God Behold I and the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom thou hast given unto me O God The Aethiopick Wherefore they who sanctifie and they who are sanctified are altogether to what purpose I cannot ghess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is used in this Epistle both in the Legal sense of it to separate consecrate dedicate and in the Evangelical to purifie sanctifie to make internally and really holy It seems in this place to be used in the latter sense though it include the former also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by just consequence for they who are sanctified are separated unto God The Word then expresseth what the Lord Christ doth unto and for the Sons as he is the Captain of their salvation He consecrates them unto God through the sanctification of the Spirit and washing in his own blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be of the Masculine Gender and so denote one Person or of the Neuter and so one thing one Mass one common Principle whereof afterwards The first Testimony is taken from Psal. 22.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 narrab◠annuntiabo the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly than they by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the rest of the words there is a Coincidence the Originall being expresly rendered in them For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered simply to praise yet it s most
besides that they consider not at all the design and scope of the place so they reject the principal End and the most blessed Effect of the death and bloodshedding of the Lord Jesus Now in this Description of the Captain of Salvation and of the Sons the Apostle intimates a farther necessity of his sufferings because they were to be sanctified by him which could no otherwise be done but by his death and bloodshedding Having many things to observe from these Verses we shall take them up as they offer themselves unto us in our procedure As here I. That all the children which are to be brought unt◠glory antecedently unto their Relation unto the Lord Christ are polluted defiled separate from God They are all to be sanctified by him both as to their real Purification and Consecration to be Gods hallowed Portion This for many blessed Ends the Scripture abundantly instructs us in Tit. 3.3 We our selves also were sometimes foolish and disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating of one another A most wretched defiled and loathsome condition that which justly might be an Abhorrency to God and all his holy Angels and such indeed God describes it to be by his Prophet Ezek. 16.5 6. Thou wast polluted in thy blood and cast out in the field to the loathing of thy Person Thus we were saith the Apostle even w◠who are now sanctified and cleansed by the means which he afterwards relates The like description he gives of this estate 1 Cor. 6.11 12. with an Assertion of the same delivery from it We are naturally very proud apt to please our selves in our selves to think of nothing less than of being polluted or defiled or at least not so far but that we can wash our selves What a hard thing is it to perswade the great men of the world in the midst of their Ornaments Paintings and Perfumes that they are all over vile leprous loathsome and defiled Are they not ready to wash themselves in the blood of them who intimate any such thing unto them But whether men will hear or forbear this is the condition of all men even of the Sons of God themselves before they are washed and sanctified by Christ Jesus And as this sets out the Infinite Love of God in taking notice of such vile creatures as we are and the unspeakable Condescension of the Lord Christ with the Efficacy of his Grace in cleansing us by his blood so it is sufficient to keep us humble in our selves and thankful unto God all our dayes II. That the Lord Christ is the great sanctifier of the Church His Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanctifier of which more afterwards Thirdly The Lord Christ the Captain of our Salvation sanctifies every Son whom he brings unto glory He will never glorifie an unsanctified person The world indeed is full of an Expectation of Glory by Christ but of that which is indispensibly previous thereunto they have no regard But this the Scripture gives us as a principal Effect of the whole Mediation of Christ. Of his death Ephes. 5.26 Titus 2.14 Of his communication of his Word and Spirit John 17.19 Titus 3.5 6. Of his blood-shedding in an especial manner 1 John 1.7 Rom. 6.5 6. Rev. 5.5 Of his Life in Heaven and Intercession for us Col. 3.1 2 3. This he creates his people unto by his Grace Ephes. 2.8 excites them unto by his Promises 2 Cor. 7.1 and commands John 15.16 17. So that no End of the Mediation of Christ is accomplished in them who are not sanctified and made holy And this was necessary for him to do on the part 1. Of God 2. Of himself 3. Of themselves 1. Of God unto whom they are to be brought in glory He is holy of purer eyes than to behold iniquity No unclean thing can stand in his presence Holy in his nature glorious in Holiness holy in his Commands and will be sanctified in all that draw nigh unto him And this Peter urgeth as that which requires Holiness in us 1 Epist. 1.15 16. As he that hath called them is holy so be ye holy in all manner of Conversation because it is written be ye holy for I am holy and thence it is said that Holiness becometh his house that is all that draw nigh unto him and the Apostle sets it down as an uncontrollable Maxime that without Holiness no man shall see God If the Lord Christ then will bring the children unto God he must make them Holy or they can have no admittance into his presence no acceptance with him for no unclean thing nothing that defileth can enter into the New Jerusalem the place where his Holiness dwelleth It is utterly impossible that any soul not washed with the blood of Christ not sanctified by his Spirit and Grace should stand in the sight of God And this was expressed in all the typical Institutions about cleansing which God appointed unto his people of old He did it to teach them that unless they were sanctified washed and cleansed from their sins they could be admitted unto no Communion with him nor Enjoyment of him Neither can any serve him here unless their consciences be purged by the blood of Christ from dead works nor can they come to him hereafter unless they are washed from all their defilements Their services here he rejects as an unclean and polluted thing and their confidences for the future he despiseth as a presumtuous abomination God will not divest himself of his Holiness that he may receive or be enjoyed by unholy creature And the day is coming wherein poor unsanctified creatures who think they may miss Holiness in the way to glory shall cry out who amongst us shall inhabit with those everlasting burnings for so will he appear unto all unsanctified persons 2. Of Himself and the Relation whereunto he takes these Sons with himself He is their Head and they are to be members of his body Now he is holy and so must they be also or this Revelation will be very unsuitable and uncomely A living head and dead members a beautiful head and rotten members how uncomely would it be Such a monstrous body Christ will never own Nay it would overthrow the whole nature of that Relation and take away the life and form of that Union that Christ and his are brought into as head and members For whereas it consists in this that the whole Head and members are animated quickned and acted by one and the self same Spirit of life nor doth any thing else give Union between head and members if they be not sanctified by that Spirit there can be no such Relation between them Again he takes them unto himself to be his Bride and Spouse Now you know that it was appointed of old that if any one would take up a Captive Maid to be his Wife she was to shave her head and pare her nayls and wash her self that
Person in respect of his Divine Nature wherein he is and was God over all blessed for ever He did not so become man as to cease to be God Though he drew a vail over his infinite Glory yet he parted not with it He who calls us Brethren who suffered for us who died for us was God still in all these things The condescension of Christ in this respect the Apostle in an especial manner insists upon and improves Phil. 2.5 6 7 8 9 10 11. That he who in himself is thus over all eternally blessed holy powerful should take us poor worms of the earth into this Relation with himself and avow us for his brethren as it is not easie to be believed so it is for ever to be admired And these are some of the heads of that distance which is between Christ and us Notwithstanding his participation of the same nature with us yet such was his love unto us such his constancy in the pursuit of the design and purpose of his Father in bringing many sons unto glory that he over-looks as it were them all and is not ashamed to call us brethren And if he will do this because he is of one with us because a foundation of this relation is laid in his participation of our nature how much more will he continue so to do when he hath perfected this Relation by the communication of his Spirit And this is a ground of unspeakable consolation unto Believers with supportment in every condition No unworthiness in them no misery upon them shall ever hinder the Lord Christ from owning them and open avowing them to be his Brethren He is a Brother born for the day of trouble a Redeemer for the fâ—iendless and fatherless Let their miseries be what they will he will be ashamed of none but of them who are ashamed of him and his ways when persecuted and reproached A little while will clear up great mistakes all the world shall see at the last day whom Christ will own and it will be a great surprisal when men shall hear him call them brethren whom they hate and esteem as the off-scouring of all things He doth it indeed already by his Word but they will not attend thereunto But at the last day they shall both see and hear whether they will or no. And herein I say lies the great consolation of Believers The world rejects them it may be their own Relations despise them they are persecuted hated reproached but the Lord Christ is not ashamed of them He will not pass by them because they are poor and in rags it may be reckoned as he himself was for them among malefactors They may see also the Wisdom Grace and Love of God in this matter His great design in the Incarnation of his Son was to bring him into that condition wherein he might naturally care for them as their Brother that he might not be ashamed of them but be sensible of their wants their state and condition in all things and so be always ready and meet to relieve them Let the World now take its course and the men thereof do their worst let Sathan rage and the powers of hell be stirred up against them let them load them with reproaches and scorn and cover them all over with the filth and dirt of their false imputations let them bring them into rags into dungeons unto death Christ comes in the midst of all this confusion and says Surely these are my Brethren the children of my Father and he becomes their Saviour And this is a stable foundation of comfort and supportment in every condition And are we not taught our duty also herein namely not to be ashamed of him or his Gospel or any one that bears his image The Lord Christ is now himself in that condition that even the worst of men esteem it an honour to own him when indeed they are no less ashamed of him than they would have been when he was carrying his Cross upon his shoulders or hanging upon the tree For every thing that he hath in this world they are ashamed his Gospel his Ways his Worship his Spirit his Saints they are all of them the objects of their scorn and in these things it is that the Lord Christ may be truly honoured or be despised For those thoughts which men have of his present glory abstracting from these things he is not concerned in them they are all exercised about an imaginary Christ that is inconcerned in the Word and Spirit of the Lord Jesus These are the things when we are not to be ashamed of him See Rom. 1.16 2 Tim. 1.16 chap. 4.16 That which remaineth of these Verses consisteth in the testimonies which the Apostle produceth out of the Old Testament in the confirmation of what he had taught and asserted And two things are to be considered concerning them the end for which they are produced and the especial importance of the words contained in them The first he mentions is from Psal. 22.22 I will declare thy name unto my brethren in the midst of the congregation will I sing praise unto thee The end why the Apostle produceth this testimony is to confirm what he had said immediately before namely that with respect unto his being one with the children Christ owns them for his brethren for this he doth expresly in this place And we are to take notice that the Apostle in the use of these testimonies doth not observe any order so that one of them should confirm one part and another part of his assertion in the order wherein he had laid them down it sufficeth him that his whole intendment in all the parts of it is confirmed in and by them all one having a more especial respect unto one part than another In this first it is clear that he proves what he had immediately before affirmed namely that the Lord Christ owns the children for his brethren because of their common interest in the same nature And there needs nothing to evince the pertinency of this testimony but only to shew that it is the Messiah which speaketh in that Psalm and whose words these are which we have done fully already in our Prolegomena For the Explication of the words themselves we may consider the two-fold Acâ—or Duty that the Lord Christ takes upon himself in them first that he will declare the Name of God unto his brethren and secondly that he would celebrate him with praises in the congregation In the former we must enquire what is meant by the Name of God and then how it is or was declared by Jesus Christ. This expression the Name of God is variously used Sometimes it denotes the Being of God God himself sometimes his Attributes his Excellencies or Divine Perfections some one or more of them As it is proposed unto sinners as an object for their Faith Trust and Love it denotes in an especial manner his Love Grace and Goodness that in himself he
are some of the heads and springs of those various and innumerable temptations that the Lord Christ suffered in and under Lastly The bâ—eâ—sed effect and consequent hereof is expressed in those words He is able to succour them that are tempted wherein we have 1. The description of them for whose sake the Lord Christ underwent this condition 2. The Ability that accrued unto him thereby for their relief And 3. The Advantage that they are thereby made partakers of First They for whose sakes he underwent this condition are those whom he reconciled unto God by his Sacrifice as an High Priest but are here described by an especial concerment of their obedience which producing all their sorrow and trouble makes them stand in continual need of aid and assistance They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempted ones Notwithstanding their reconciliation unto God by the death of Christ they have a course of obedience prescribed unto them In this course they meet with many difficulties dangers and sorrows all proceeding from the temptations that they are exercised withall Hence is this description of them they are those who are tempted and suffer greatly on that account Others are little concerned in temptations outward it may be as unto danger they have not many and if they have it is the trouble and not the temptations which they regard inward and unto sin they yield obedience unto and the trouble from temptation is in the opposition made unto it It is reconciled persons who emphatically are the tempted ones especially as temptations are looked on as the cause of sufferings They are the mark of Sathan and the world against which all their arrows and darts are directed the subject whereon God himself exerciseth his trials And besides all this they maintain a continual warfare within them against temptations in the remainder of their own corruptions so that within and about them are they conversant in the whole course of their lives Moreover unto this constant and perpetual conflict there do befall them in the Holy Wise Providence of God certain seasons wherein Temptations grow high strong impetous and are even ready to ruine them As Christ had an Hour of Darkness to conflict withal so have they also Such was the condition of the believing Hebrews when Paul wrote this Epistle unto them What through the Persecution wherein they endured a great fight of Afflictions and what through the Seductions of false brethren alluring them unto an Apostacy unto Judaism and an acquiescency in Mosaical Ceremonies they were even ready to be utterly ruined Unto them therefore and by them unto all others in the like condition the Apostle hath respect in his description of those whom the Lord Christ is ready to succour they are tempted ones This is the proper name of Believers As Satan from what he doth is called the Tempter so they from what they endure may be called the Tempted ones Their calling is to oppose Temptations and their lives a conflict with them The High Priest having suffered the like things with them they have an assured ground of consolation in all their temptations and sufâ—erings Which he confirms by what is added in the second place namely his ability to help them 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is able Now this Ability is such as ariseth from that peculiar mercifulness which he is disposed unto from that experience which he had of suffering under Temptation A Moral Power not a Natural It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an executive Power a Power of working or operation not a power of the hand but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power of heart and will an Ability in readiness of mind that is here assigned unto Christ. It is this latter and not the former that was a Consequent of his temptations and sufferings A gracious ready enlargedness of heart and constant inclination unto the succour of them that are tempted is the Ability here designed For as this Power was originally and radically implanted in the Humane Nature of Christ by the communication of all habitual grace unto him so its next inclination to exert it self in suitable Effects with a constant actual excitation thereunto he had upon the account of his suffering in temptations For 1. He had particular Experience thereby of the Weakness Sorrows and Miseries of Humane Nature under the assaults of Temptations he tryed it self it and will never forget it 2. His Heart is hereby enclined to Compassion and acquainted with what it is that will afford Relief In his Throne of Eternal Peace and Glory he sees his poor Brethren labouring in that storm which with so much travail of soul himself passed through and is intimately affected with their condition Thus Moses stirs up the Israelites unto Compassion unto Strangers from the Experience they had themselves of the sorrows of their hearts thou knowest the heart of a stranger And the Jews tell us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Officers that he set over the people in the Wilderness were of those Elders who were so evily entreated by the Taskmasters in Aegypt that from their own sufferings they might know how to exercise tenderness over their brethren now put under their rule 3. This Compassion moves and excites him unto their Relief and Succour This is the proper effect of mercy and compassion It sets Power on work for the relief of them whose condition it is affected withal So said she Haud ignara mali miseris succurrere disco Being exercised with evils and troubles her self she had thence learned to relieve the miserable so far as she was able This is the Ability ascribed unto our High Priest Compassion and Mercy arising from an Experience of the sufferings and dangers of Humane Nature under Temptations exciting his Power for the relief of them that are tempted 3. Lastly The Advantage of the Brethren from hence lyes in the succour that he is thus able to afford unto them This in general as we have shewed consists in a speedy coming in with relief unto them who being in distress do cry out or call for it There are three things that tempted Believers do stand in need of and which they cry out for 1. Strength to withstand their temptations that they prevail not against them 2. Consolation to support their Spirits under them 3. Seasonable Deliverancâ— from them Unto these is the succour afforded by our High Priest suited and it is variously administred unto them As 1. By his Word or Promises 2. By his Spirit and that 1. By communicating unto them supplies of Grace or spiritual strength 2. Strong consolation 3. By rebuking their Tempters and temptations 3. By his Providence disposing of all things to their good and Advantage in the issue and what is more in the words will be manifest in the ensuing Observations taken from them 1. The principal work of the Lord Christ as our High Priest and from which all other actings of his and