Commentary on Hebrews

§. 78. Of God's grace the cause of Christ's death.

TO come to the true reading of this text, which is this, by the grace of God. Grace is here put for the free favor of God. Thus it is oft taken in the holy Scriptures.

All blessings tending to salvation, yea, and salvation itself, are ascribed thereunto▪ as Election, Rom. 11. 5. Redemption, Eph. 1. 7. Vocation, 2 Tim. 1. 9. Justification, Rom. 3. 24. Salvation, Eph. 2. 8.

It was therefore of God's grace that Christ was given to man, and that he did what he did, and endured what he endured for man, John 3. 16. Ephes. 2. 4, 7.

There is nothing out of God to move him to do anything: He worketh all things after the counsel of his own will, Eph. 1. 1. See more hereof §. 37. and Chap. 4. v. 16. §. 97.

As for man, there can be nothing in him to procure so great a matter, as is here spoken of, at God's hand.

By this it is manifest, that God's free grace, and the satisfaction that Christ hath made for our sins, may stand together. Christ's satisfaction is so far from being opposite to the freeness of God's grace, as it is the clearest, and greatest evidence that ever was, or can be given thereof. More grace is manifested in God's not sparing his Son, but giving him to death for us, then if by his supreme authority, and absolute prerogative he had forgiven our sins, and saved our souls. We that partake of the benefit of Christ's death, nor do, nor can make any satisfaction at all. For God to impute another's satisfaction to us, and to accept it for us, is mere grace: and that the rather, because he that is true God, even the proper Son of God, made that satisfaction.

Thus we see how in working out our redemption, Divine grace and justice meet together, and sweetly kiss each other. Justice in reference to the Son of God, who hath satisfied God's justice to the full. Grace in reference to us, who neither have made, nor can make any satisfaction at all.

Learn hereby to ascribe what thou hast or hopest for, to grace: and wholly rely thereupon. It is the surest ground of comfort, and safest rock of confidence that poor sinners can have.

Paul ascribes all in all to it, 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth: yet never satisfieth himself therein. He styleth it, abundance of grace, Rom. 5. 17. Exceeding abundant grace, 1 Tim. 1. 14. Riches of grace, Eph. 1. 7. Exceeding riches of grace, Eph. 2. 7.

Let us be like minded. Let us acknowledge the grace of God to us, and ascribe all the good we have thereunto. Let us so deeply meditate thereon, as we may be ravished therewith. Let us so apply it to ourselves, as we may render all the praise of what we have, or are able to do, to this grace of God.

Had it not been by the grace and good pleasure of God, no violence or force of man or devils, could have brought Christ to die. Did he not with a word of his mouth drive back those that came to apprehend him? John. 18. 6. He could have had more then twelve legions of Angels to defend him, Matth. 26. 53. He was delivered by the determinate counsel of God, Acts 2. 23. And this God did upon his free grace and good will towards man. This moved Christ to lay down his life, Joh. 10. 18. and to give himself, Eph. 5. 25.

§. 79. Of Tasting.

THe evidence of the grace of God here specified is thus expressed, That he should taste death, &c. Of tasting, See Chap. 6. v. 4. §. 33.

To taste is the proper act of that sense which is called Taste. Thereby is discerned the •… avour of things: and men distinguish betwixt sweet and sour, fresh and salt, and other like different tastes, Job 12. 11. 2 Sam. 19. 35. In sacred Scripture it is taken two ways.

• 1. Indefinitely, for the participation of a thing; and that affirmatively, ( The Ruler of the feast tasted of the water that was made wine: that is, he drank it, John. 2. 9.) and negatively, None of them shall taste of my supper, that is, shall eat thereof, Luke 14. 24.
• 2. Exclusively, by way of diminution; implying a small quantity. This also affirmatively, ( I did but taste a little honey: that is, I took but a little quantity, 1 Sam. 14. 29.) and negatively, Taste not, Colos. 2. 21. that is, take not the least quantity.

In the former sense it is taken for eating, and so translated, Acts 10. 10. & 20. 11.

In the later sense it is opposed thereunto, When he had tasted thereof he would not drink, Matth. 27. 34. Eating and drinking in this case intendeth the same thing.

It is oft, in the New Testament especially, metaphorically used, and applied both to things comfortable, (as to the heavenly gift, good Word of God (Heb. 6. 4, 5.) and gratiousness of God, 1 Pet. 2. 3.) and also to such things as are grievous: as to that which of all things is most bitter unto natural men, namely death: They s •… not taste of death, Matth. 16. 28. So John 8. 52. and here.

The ground of this phrase may arise from the ancient custom of the Grecians in putting men to death: which was by giving them a cup of poison to drink. In allusion hereunto death is styled a Cup (especially death inflicted by men, accompanied with some horror:) and suffering death a drinking of that Cup, John 18. 11. Matth. 20. 22, 23.

It was usual with the Prophets to set out God's judgments under this metaphor of a Cup: a Cup being Metonymically put for the liquor in the Cup: which in this case is taken to be bitter and deadly, Isa. 51. 17, 22. Ier. 25. 15, 17, 28. Ezek. 23. 31, &c. To drink, or taste of such a Cup is to partake of the grievous and bitter thing that is intended thereby: whether it be death, or any other affliction or judgment.

The liquor in the Cup, whereof Christ is here said to taste, is plainly expressed to be death. How bitter his death was, hath been shown before, §. 76.

§. 80. Of Christ's tasting Death.

CHrist suffering death is here set out under this metaphor of Tasting, in three respects.

• 1. In that he did truly and really partake thereof. The History of his Passion, punctually set forth by four Evangelists, which are four authentic Witnesses, give •… abundant proof hereunto. He was our Surety, and took our sins on him, and undertook to make full satisfaction for them. To do this he must of necessity partake of death: even such a death as he did suffer. This real suffering of Christ is to be held as an undeniable ground of faith.
• 2. In that Christ was not swallowed up of death. For he was but three days under the power of death: and in none of those days did he see corruption, Acts 2. 31. In both these was Jonah a type of Christ, Jonah 1. 17. & 2. 10. Matth. 12. 40. This doth much strengthen our faith, in that our Surety, who did really partake of death▪ did yet but taste thereof. He was not utterly destroyed thereby.
• 3. In that he began to us in that Cup. A Physician will himself taste of the Potion that he hath prepared for his Patient, to encourage his Patient more contentedly and readily to drink it up. For by the Physicians first tasting of it, the Patient is assured that there is no hurtful thing therein, but that which is good and wholesome. Even so Christ tasting death, encourageth Believers to submit unto it. It is said of the Unicorn, that he putting his horn into the water, draws out all the poison thereof, and then other beasts drink of it after him. Thus from Christ's death it is that the sting of death is pulled out, (1 Cor. 15. 55, 56.) His tasting of death hath seasoned and sweetened death unto us: So as that which was sharp vinegar, and bitter gall to him, is sweet wine to us. Thus it is set out in the Lord's Supper, Luke 22. 20. It is a Cup of consolation, (Jer. 16. 7) of benediction, (1 Cor. 10. 16.) of salvation, Psal. 116. 13.

§. 81. Of Christ's dying for every man.

THe persons for whom Jesus tasted that bitter Cup of death, are set forth in this indefinite phrase, for every man. This collective phrase in the singular number, is answerable to the general in the plural number, for all, 2 Cor. 5. 15. It was before noted (§. 66.) that this general or indefinite particle, All, or everyone, admits limitations. In this case of Christ's death, it must needs be limited. For in another place Christ saith, I laid down my life for the sheep, (John 10. 15.) but every man is not of Christ's fold, nor one of those sheep. It is said again, He shall save HIS people (Matth. 1. 21.) of this number every man is not: He gave himself for the Church (Eph. 5. 25.) of which Society none are but the Elect. Christ made intercession for those for whom he died, ( Rom. 8. 34.) But he prays not for the world, ( John 17. 9.) They for whom he died are Redeemed, ( Rev. 5. 9.) but Christ hath redeemed men out of every Kindred, and Tongue, and People, and Nation: not everyone in each of these. From Redemption follows Remission of sins, ( Col. 1. 14.) but all have not their sins pardoned. The Father gave some out of the world to Christ, John 17. 6.

This universal particle, all, or everyone, must therefore have here some limitation: as on all hands it is granted to have in these words of Christ, I, if I be lifted up from the earth will draw all men unto me, John 12. 32.

Limitations are such as these.

• 1. In regard of distinct sorts and kinds of persons. So is the general particle limited, Gen. 7. 14. Matth. 4. 23. Luke 11. 42.
• 2. In regard of the universality of the Elect. These are they of whom Christ thus saith, All that the Father giveth me, shall come unto me; and him that cometh unto me, I will in no wise cast out, John 6. 37. God's people have their fullness; and in the Elect there is a kind of special universality: So as the whole world may seem to be redeemed out of the whole world.
• 3. In regard of the indefinite offer of the benefit of Christ's death to everyone none excepted, Isa. 55. 1. Rev. 22. 17.
• 4. In regard of the sufficiency of the price. Christ's death was sufficient to redeem everyone. In this respect it is said, The blood of Christ cleanseth from all sin, 1 John 2. 7.
• 5. In regard of the impotency of all other means. There is no other means to redeem man but the death of Christ: so as everyone that is redeemed is redeemed by his death. In this respect saith this Lord, I am the Lord, and beside me there is no Savior, Isa. 43. 11. Where in a City there is but one Physician, we use to say, all that are sick are cured by him, meaning all the sick that are cured.

§. 82. Of God's impartiality.

THis in general verifieth that which was of old affirmed by Moses, (Deut. 10. 17.) by Elihu, (Job 34. 19.) in Jehoshaphat, (2 Chron. 19. 7.) by Peter, (Acts 10. 35.) by Paul, (Rom. 2. 11.) and sundry others: namely, that with God is no respect of persons. All sorts, in all Nations, whether male or female, great or mean, free or bond, learned or unlearned, rich or poor, or what other outward difference may be betwixt them, All are alike to God.

By this may everyone be bold to apply Christ's death to himself. Hereof see more in The whole armor of God, on Eph. 6▪ 16. Treat. 2. of Faith. §. 29, 30, &c.

§. 83. Of Christ's dying for us.

THe end of Christ's death being thus set down, for every man, showeth that it was man, even man's good for whom and for which Christ died, Rom. 5. 8. His birth, his life, his death, were all for us children of men. A Prophet, who was a son of man thus setteth out Christ's birth, Unto us a Child is born; unto us a S •… is given, Isa. 9. 6. And an Angel speaking to sons of men, thus, Unto you is born •… Savior, Luke 2. 11. The obedience of Christ's life was also for us, Rom. 5. 19. So he died for us, 1 Thes▪ 5. 10. The like is said of his burial▪ for in regard of the benefit which we receive from Christ's burial, we are said to be buried with him, Ro •… . 6. 4. Col. 2. 12. yea he was made sin for us, (2 Cor. 5. 21.) and a curse for us, Gal. 3. 12. For us he vanquished the devil, Heb. 2. 14. The like also of his resurrection, Rom. 4. 25. Of his ascension, ( John 14. 2.) Of his intercession, ( Rom. 8. 34.) and o •… his abode in heaven, ( John 17. 24.) All is for us.

Good ground we have hereupon to apply, as other things of Christ, so especially (that which is here in particular expressed) his death: and to rest thereon, as on a satisfaction for our sins, and as the means of pulling out the sting of death, 1 C •… r. 15 55. and making it a sweet sleep to us, 1 Thes. 4. 14, 15.

§. 84. Of the Resolution of Heb. 2. 9.

THe sum of this verse is, The End of Christ's humiliation.

This is set down by way of Answer to the Objection propounded in the former verse. The Objection was against the supreme Authority of Christ over 〈◊〉 creatures. Of the Objection See §. 68.

The Answer hath reference unto two branches of the Objection,

One concerns the Person intended: which was man: meaning a mere man. This the Apostle so yields unto, as notwithstanding he affirmeth Jesus, who was mor •… then man to be so highly exalted as is mentioned in the Testimony.

The other concerns the evidence alleged against the foresaid supreme Authority, which is thus set down, We see not yet, &c.

This he answereth, by a distinction of sights, to this purpose, though with bodily eyes we can see no such matter: yet we may with the eyes of our soul. See §. 7 •… .

In setting down the foresaid end, two points are distinctly expressed,

• 1. A description of Christ's humiliation.
• 2. A declaration of the end thereof.

Christ's humiliation is set down by the low degree thereof: and that comparatively in reference to Angels, thus, Lower then Angels. Hereof see §. 64.

The end is

• 1. Generally propounded
• 2. Particularly exemplified.

In the general is declared,

• 1. The end itself.
• 2. The consequence that followeth thereupon.

The end itself is

• 1. Propounded in this word, Death.
• 2. Aggravated by this Epithet, Suffering.

The consequence following was exaltation.

This is

• 1. Propounded in the metaphor of a Crown: which implieth a royal dignity.
• 2. It is amplified two ways.

• 1. By the excellency of that Crown, in this word Glory.
• 2. By the esteem that others have of it, in this word, Honor. Of these two words See §. 60.

In the particular exemplification of the end are set out,

• 1. The manner of Christ's partaking of death, in this metaphor Taste.
• 2. The causes thereof: Which are two.

• 1. The procuring cause, The grace of God.
• 2. The final cause, For every man.

§. 85. Of Doctrines raised out of Heb. 2. 9.

I. OBjections against truth are to be answered. Thus such clouds as obscure truth will be removed. Thus may men be kept from forsaking the truth. This particle BUT, intendeth the Doctrine. See §. 68.

II. Christ is the Savior of man. For he is Jesus. See §. 73.

III. Things supercelestiall may be seen. Supercelestials are such as are above the stars, even in the highest heaven, where Jesus hath abode ever since his ascension. There may we now see him: namely with the eyes of the soul. See §. 72.

IV. Truths invisible are most sure to Believers. They are Believers of whom the Apostle thus saith, We see. See §. 72.

Of Doctrines raised out of these words, made a little lower then the Angels, and out of these, Crowned with glory and honor, See §. 65.

V. Christ was incarnate that he might be a fit sacrifice. See §. 74, 75.

VI. Christ suffered unto death. His death is here expressly mentioned.

VII. Christ's death was with great suffering. It is here styled the suffering of death. See §. 76.

VIII. Great glory followed upon Christ's great suffering. This phrase, the suffering of death, imports great suffering: and this, Crowned with glory, great glory: and the order of setting down these two, shows, that the later followed upon the former. See §. 74.

IX. Christ's high dignity giveth proof of the subjection of all things under him. The Apostle here proveth that subjection by Christ's Dignity. See §. 74.

X. God's free grace was the procuring cause of Christ's suffering for man. This is here directly set down. See §. 78.

XI. God's grace and Christ's merit may stand together. See §. 78.

XII. Christ was not swallowed up of death.

XIII. Christ actually and really died.

XIV. Christ began the cup of death to us. These three last Doctrines arise from this metaphor Taste. See §. 80.

XV. Christ died for all of all sorts. See §. 81.

XVI. Christ died not for himself. See §. 74.

XVII. God is no respecter of persons. For he gave his Son for all men. See §. 81.

XVIII. Mans good was the end of Christ's sufferings. See §. 81.

§. 86. Of the respect wherein it became God that his Son should be man and suffer for man.

THe first particle of this verse, FOR, shows that it is added as a reason of that which goes before. In general it is a third reason to prove that Christ was man. See §. 1. In particular it declareth the reason of the last clause of the former verse: which is this, By the grace of God Christ tasted death for everyone. If the question be asked, Why God's grace chose that way to redeem man? here is a ready answer, It became him so to do.

The Greek word translated, became, is diversely used.

• 1. It implies a necessity of doing this or that, as in this phrase, Such an high Priest became us, who is holy, &c. ( Heb. 7. 29.) It was necessary that we should have such an one: no other could serve the turn.
• 2. It implies a duty, as in this phrase, It becometh us to fulfill all righteousness, (Matth. 3. 15.) It is our duty so to do.
• 3. It implies an answerableness or agreement of one thing to another, as in this phrase, Speak thou the things which become sound doctrine, (Tit. 2. 1.) that is, as are agreeable thereto.
• 4. It implies a decency, comliness and glory of a thing, as in this phrase, Which becometh women professing godliness, 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works; and this is a decent and comely thing; the beauty and glory of Professors. Thus it is here taken: for never did anything more make to the glory of God, then his making of his Son lower then Angels, that •… e might taste death for everyone.

We read that upon the first news of Christ coming into the world a multitude of Angels thus praised God, Glory to God in the highest, &c. Luke 2. 14. And Christ himself, when he was going out of the world, thus saith to his Father, I have glorified thee on earth, John 17. 4. And upon his suffering Christ said, Father glorif •… thy Name: And the Father thus answered, I have both glorified it, and will glorif •… it again, John 12. 28. All this was in relation to Christ's humiliation, even unto death.

§. 87. Of God's glory in giving his Son to die.

IF we take a view of God's special Properties, we shall find the glory of them so set forth in Christ's Incarnation and Passion, and the Redemption of man thereby, as in nothing more. I will exemplify this in five of them.

• 1. The power of God hath been often manifested by many wonderful works of his since the beginning of the world. The book of Job and book of Psalms do reckon up catalogues of God's powerful and mighty works: but they are all inferior to those works which were done by the Son of God, becoming man, and dying: For hereby was the curse of the Law removed, the bonds of death broken, the devil and his whole host vanquished, infinite wrath appeased. The Son of God di •… all this, and much more, not by araying himself with Majesty and power, but b •… putting on him weak and frail flesh, and by subjecting himself to death. Herei •… was strength made perfect in weakness, 2 Cor. 12. 9.
• 2. The wisdom of God was greatly set forth in the first creation of all things i •… their excellent order and beauty, and in the wise government of them: but af •… that by sin they were put out of order, to bring them into a comely frame again, was an argument of much more wisdom: especially if we duly weigh, how by the creatures transgression, the just Creator was provoked to wrath. To find out •… means, in this case, of atonement betwixt God and man, must needs imply muc •… more wisdom. For who should make this atonement? not man, because he wa •… the transgressor: Not God, because he was offended and incensed: yet God b •… taking man's nature upon him, God-man, by suffering, did this deed: he made the atonement. God having revealed this mystery unto his Church, every o •… that is instructed in the Christian faith, can say, Thus, and thus it is done. But h •… not God by his infinite wisdom found out, and made known this means of reconciliation, though all the heads of all creatures had consulted thereabout, their counsels would have been altogether in vain. We have therefore just cause with 〈◊〉 holy admiration to break out, and say, Oh the depth of the riches both of the wisd •… and knowledge of God! Rom. 11. 33.
• 3. The justice of God hath been made known in all ages, by judgments executed on wicked sinners: as the punishment of our first parents, the drowning o •… the old world, the destroying of Sodom and Gomorrah with fire and brimstone, the casting off the Jews, the casting of wicked Angels, and reprobate men into 〈◊〉 fire: but to exact the uttermost of the Son of God, who became a Surety for man, and so to exact it as in our nature he must bear the infinite wrath of his Father, and satisfy his justice to the full, is an instance of more exact justice then ever was manifested.

• 4. The truth of God is exceedingly cleared by God's giving his Son to die, and that in accomplishment of his threatening and promises.

  For threatening God had said to man, In the day thou eatest of the tree of the knowledge of good and evil, thou shalt surely die, Gen. 2. 17. How could God's truth have been accomplished in this threatening, and man not utterly destroyed, if Christ 〈◊〉 not died in our nature?

  For promise, the first that ever was made after man's Fall was this, The seed of th •… woman shall bruise the Serpents head, Gen. 3. 15. As this was the first promise, so was it the ground of all other promises, made to God's elect in Christ. Now God having accomplished this promise by giving his Son to death, how can we doubt of his truth in any other promise whatsoever. The accomplishment of no other promise could so set out God's truth, as of this: for other promises do depend upon this, and not this on any of them. Besides this is the greatest of all other promises. We may therefore on this ground say, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8. 32.

• 5. God's mercy is most magnified by sending his Son into the world to die for man. The mercies of God are over all his works, Psal. 145. 9. But the glass wherein they are most perspicuously seen, is Jesus Christ made man, and made a sacrifice for man's sin. This is thus set out to the life; God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, Joh. 3. 16.

§. 88. Of the necessity of Christ's being man to die.

ON the forementioned grounds, there was a necessity of Christ's suffering. In this respect a MUST is attributed to that which is here said, It became. So saith Christ of himself, He must suffer (Matth. 16. 21.) and, Thus it must be (Matth. 26. 54.) The Son of man must he lift up (Joh. 3. 14.) Ought not Christ to have suffered these things, Luk. 24. 56?

This may serve to stop the mouths of such conceited persons, as are overbusie in enquiring after God's supreme high prerogative; namely, whether he could not by virtue of it have forgiven man's sin, without any such satisfaction: and by his grace received him to glory?

Since it became God, to take this course; and that the holy Ghost saith, it must be so; O man, who art thou that repliest against God? When God's will is manifested, it is overmuch curiosity to dispute about his prerogative. Moses hath set down a singular rule for us to order our reasonings by; which is this: Those things which are revealed belong unto us, Deut. 29. 29. It may be that these grounds, It became him, It must be, are expressed to prevent all further disputes about this point.

It much becomes us who look to partake of the benefit of that which became God so to order, to be very circumspect over ourselves, and to take heed that we pervert not that to God's dishonor, which so much became him. They pervert it, who take occasion from God's grace in giving his Son, and from the satisfaction which his Son hath made for our sins, to continue in sin. This is it concerning which the Apostle, with great indignation and detestation saith, God forbid. Rom. 6. 2. This is to turn the glory of God into lasciviousness, Jude v. 4. This is to tread underfoot the Son of God, &c. Heb. 10. 29. What greater aggravation can there be of a sin then this?

§. 89. Of these phrases, For whom, By whom are all things.

THese phrases, For whom are all things, and by whom are all things, have reference to God, who gave his Son to death; and by them is he described. These two prepositions FOR, BY, are the interpretation of one Greek word; which is the same that in the former verse is translated FOR (for the suffering.) The variation of the cases joined to the preposition, varieth the interpretation. Hereof see §. 74. Of the greek Noun See §. 76.

The former sets out God, as the final cause, for whose glory all things are. In this sense it is said, The Lord hath made all things for himself (Prov. 16. 4.) namely for his own glory. To this very purpose saith the Apostle; All things are to him, Rom. 11. 36. These prepositions FOR, and TO, intimate one, and the same thing, which is the End. Thus the woman is said to be made for the man (1 Cor. 11. 9.) which is for the man's sake, for his good, Gen. 2. 18. The Greek phrase which signifieth To him, is translated FOR him, ca. 1. 16. To make this more clear, our english often addeth this particle, Sake, which is a note of the final cause: As for the kingdom of heavens sake, Matth. 19. 12. For my Names sake, saith Christ, Luk. 21. 17. For the Gospels sake, 1 Cor. 9. 23.

The latter phrase By whom, sets out God as the Efficient, and Creator of all. In this sense this phrase is applied to Christ, By him were all things created, Col. 1. 16.

It is also applied to his blood as to the procuring cause of redemption: He hath purchased the Church with his own blood, Acts 20. 28.

This general all things, is to be taken in the largest extent that can be, nothing at all excepted: so it is taken John. 1. 3. Col. 1. 16. Heb. 1. 3. and in other places where mention is made of creation, and providence. (See more of this general, §▪ 66.) Here it is expressly mentioned, to show the ground of God's putting all things in subjection under Christ's feet: even because all things were for him and by him. God had power to dispose all things as he would, because all things were By him: He made all. And he had a right so to do, because all were made For him: even for him to dispose them as he would. See §. 37.

These phrases for him, and by him, have reference both to Creation, and also to Providence. For God worketh hitherto (Joh. 5. 17.) namely by his providence: and thereby all things are preserved ( Psal. 147. 8, 9.) and ordered, Psal. 33. 13, &c.

In the foresaid description of God, the final cause ( for whom ) is set before the efficient ( by whom, ) to show what it was that put God on, to make, preserve, and govern all things. Surely he put himself on; he aimed at himself; even at his ow •… glory: That all things might be For him, all things were By him.

All things being for God, we also, all we have, and all we can do, ought to be for him. Glorify God in your body, and in your spirit, which are God's, 1 Cor. 6. 20. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10. 31. See more hereof in my Explanat. of the Lord's Prayer, entitled A Guide to go to God, Petit. 1. §. 30, 31.

All things being by God, it is our duty to acknowledge, that in him we live, move, a •… d have our being, Acts 6. 28. and that as all things were created, so they are preserved, and governed by him, Job 38. 4, &c. Psal. 104. 2, &c. and thereupon to fly to him in all our needs, distresses and dangers: to call upon him, and depend on him for every good thing: to commit our souls, bodies, states, endeavors, even all that we have to him: to be content with every event: to submit all our purposes to his will: and for all things to bless him, Job 1. 21.

We ought the rather to be thus minded, because God doth nothing but what becometh him. This description of God, for whom are all things, and by whom are all things, is added to this motive, it became him; to show that there is a comeliness in all things done by him. He hath made everything beautiful in his time, Eccles. 3. 11. Wherefore, though we can see no reason of God's doings, yet we may see good reason to account them them the best.

This title, by whom, having reference to God (as also Rom. 11. 36.) giveth a full answer to the Arians, who from this phrase, All things were made by him, Joh. 1. 3. Inferre, that the Son is inferior to the Father; and his instrument in making the world.

§. 90. Of Sons in relation to Christ.

THis clause in bringing many Sons unto glory, seemeth by our english Translators to have reference to him who is described in the former words, namely to God. Surely the thing itself may well be applied to God; and imply a reason, why it became God to make his Son perfect through sufferings; even because his purpose was to bring many other sons to glory: and the best way to bring them thereunto, was, by his Sons suffering.

This is a good, and congruous sense, but the construction of the Greek words will not bear it: for the Antecedent to which this relative in that sense should have reference is of the dative case: but the relative is of the accusative case: of which case the word translated Captain, is. Now it is without all question, that Christ is meant under that word Captain: therefore in gramatical construction, this act of bringing many sons to glory, is to be applied to Christ.

Thus it showeth a reason why Christ himself passed by suffering unto glory, namely that thereby he might bring many sons to glory. Both references tend to the same scope. The latter attributes that act to the Son, which the former doth to the Father. In this there is no great incongruity. For the Father, and Son are one in Essence, mind, will and work. What thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19.

Against the reference, of bringing sons unto glory, made to Christ, it is objected that the persons here said to be brought to glory, are called Christ's brethren? ver. 11. If they be his brethren, how can they be his sons?

Answ. 1. They are not called HIS sons in relation to Christ; but indefinitely, sons: so as it may be thus explained, Christ brought many sons of God to glory.

2. The same persons that in one respect are called Christ's brethren, may in another respect be called his sons. How Saints are called Christ's brethren, See §. 106. They are called his sons in these respects.

• 1. As Christ is the everlasting Father, Isa. 9. 6. Thus he hath given them their being, and adopted them into his family.
• 2. As the Father hath given all his elect unto Christ, to be nourished and nurtured by him. Thus they who were nurtured, and instructed by ancient Prophets, are called sons of the Prophets, 2 King. 2. 3. In like manner, and on the same ground, the elect of God are called Christ's sons. They whom Ministers beget unto the Lord, are called their sons, Philem. v. 10. much more they who are saved by Christ, may be called his sons.
• 3. As Christ bears a fatherly affection to them; loving them as sons, taking an especial care of them as of his sons; purchasing an inheritance for them; and doing all the good he can for them.

The sons of God and the sons of Christ are all one; even such as are adopted and regenerate: for by the grace of adoption, and by the work of regeneration we are made the sons of God, and heirs of glory, Rom. 8. 15, 16, 17. 1 Pet. 1. 3, 4. These are sanctified and cleansed with the washing of water by the word, Ephes. 6. 25. These have washed their robes, and made them white in the blood of the Lamb, Rev. 7. 14. And thus are they fitted for glory.

Boast not of any title to glory, till thou hast▪ evidence of thy sonship; that thou art adopted and born again. The son of the bondwoman shall not be heir with the son of the free-woman, Gal. 4. 30.

How may we have evidence that we are sons?

Ans. By the Spirit, Rom. 8. 14. The Spirit worketh two things:

• 1. An earnest desire of God's fatherly favor, Gal. 4. 6.
• 2. A careful endeavor to please and honor God, Col. 1. 10. Mal. 1. 6. The former is a fruit of faith: the latter of love. Hence arise grief for the provocations of God's wrath; and indignation at the dishonor done to God.

By these evidences we may know that we are the sons here meant, and having that assurance, no doubt can be made of obtaining glory: for Christ undertaketh to bring such to glory. In this respect salvation, by a kind of property, is said to be theirs: for Christ is styled the Captain of THEIR salvation. All sons, and none but sons shall be saved. Jesus shall save His people, Matth. 1. 21. He is the Savior of the body▪ Eph. 5. 23. If children, then heirs (Rom. 8. 17.) not otherwise.

With much confidence may sons rest upon such a Father as Christ is, to be much pitied and succoured in all their distresses, to have all their wants supplied, to be tenderly dealt with in all their weaknesses, to be sufficiently provided for with all needful good things, to be safely protected against all dangers, to have whatsoever may be expected from such a Father. Consider on the one side the love and care of natural Fathers to and for their children, yea and of Apostles too, for those whom they begat by the Gospel: and on the other side, well weigh how far Christ exalteth all those Fathers in power, wisdom and goodness, and you shall find just cause with confidence to rest on him, at all times, on all occasions.

By virtue of this relation, it becomes us all, who account ourselves to be in the number of God's elect, and to be given by him as sons to Christ; it becomes us every way to show ourselves to be Christ's sons; even in our inward disposition, and also in our outward conversation: and thereupon to love him, and fear him: to reverence and obey him: in all things to please him and honor him, to depend on him for all needful good things, and to be content with that condition wherein he sets us, and with those gifts of soul, body or state, that he is pleased to bestow upon us. In a word, what duties soever in God's Word are required of sons as sons, we must conscionably perform to Christ, whose sons we are.

That these duties may be performed according to the extent of the persons whom they concern, we must take notice that as all sorts and conditions of men, great and mean, rich and poor, young and old, so also both Sexes male and female are comprised under this relative Sons. For that is the nature of relatives to comprise both under one, as under this title men indefinitely used, women also are comprised, and under brethren, sisters also. To manifest this, the other relati •… daughters are oft expressed, as, ye shall be my sons and daughters, 2 Cor. 6. 18.

§. 91. Of the multitude of them that shall be saved.

THe sons before mentioned are said to be many. Though this include not all the sons of Adam: for they that have done evil shall come forth unto the resurrecti •… of damnation, John 5. 29. and this Captain of salvation will say to multitudes at the last day, Depart from me ye cursed into everlasting fire, Matth. 25. 41. Yet this includeth a very great multitude. For it was in relation to these sons, who are the spiritual seed of Abraham, that God said to Abraham, Isaac, and Jacob, Thy su •… shall be at the stars of heaven, and as the dust of the earth, Gen. 15. 5. & 26. 4. & 28. 14. And the Prophesies of multitudes to come in are meant of these sons: such •… these, Many people shall say, Let us go up to the house of God, Isa. 2. 3. Mic. 4. 2. Ma •… shall come from the East and West, &c. Matth. 8. 11. and, My righteous servant 〈◊〉 justify many, Isa. 53. 11. The son of man came to give his life a ransom for ma •… y▪ Matth. 20. 28. His blood is shed for many, Matth. 26. 28. By the obedience of one 〈◊〉 many be made righteous, Rom. 5. 19. In particular John saith, I beheld, and loe, a g •… multitude, which no man could number of all Nations, and kindreds, and people, 〈◊〉 tongues, stood before the throne, &c. Rev. 7. 9. All these were the sons here mention •… See Chap. 6. v. 14. §. 107. And Chap. 9. v. 22. §. 140.

Obj. It is oft said, that Few are chosen, Few enter in at the straight gate, M •… 7. 14. & 20. 16. Hereupon the flock of Christ is styled a little flock, Luke 12. 31▪ and they are styled a remnant, Isa. 1. 9. a tenth, Isa. 6. 13. a vintage, Mic. 7. 1. 〈◊〉 they are resembled to those few that were in the Ark, when the whole world 〈◊〉 drowned; and in Sodom, when the four Cities were destroyed with fire and br •… stone. See chap. 11. v. 7. §. 32.

Answ. Comparatively they are indeed but few, in regard of the multitudes 〈◊〉 evil ones that ever have been, and ever will be in the world. But simply consider •… in themselves they are very, very many. When Elijah thought that he alone 〈◊〉 been left, the Lord gave him this answer, I have reserved to myself seven thousa •… Rom. 11. 3, 4.

This is a matter of great comfort, in regard of the multitudes that perish, that th •… are also many that shall be saved.

It is also a great encouragement to inquire after the way to salvation, and to •… the means sanctified for attaining thereunto. There is a fountain opened to cleans •… from sin, Zach. 13. 1. Let us not fear that it will be dried up because many go •… partake thereof. Be rather encouraged to go with those many thereunto. F •… not that heaven will be filled up: for there are many Mansions, John 14. 2. A po •… man long waited at the Pool of Bethesda, though the time of cure was but at a ce •… tain season, and only one could be cured at that season, John 5. 4, 5, &c. But 〈◊〉 Pool for salvation cureth at all times all that go into it. We read of three th •… sand converted by one Sermon, Acts 2. 41. and five thousand by another, Acts 4▪ and it is after this registered, that multitudes of believers were added to the Lord, ( 〈◊〉 5. 14.) and that the number of disciples was multiplied, (Acts 6. 1.) and that 〈◊〉 Churches were established in the faith, and increased in number daily, (Acts 16. 〈◊〉 and that many thousands of Jews believed, (Acts 21. 20.) besides the Gentiles 〈◊〉 embraced the faith.

After those days, yea and in these our days, have the Churches of Christ wonderfully increased.

A strong inducement this is, both to Ministers to preach the Gospel, and also to people, to attend thereupon, in that there are many sons: and they must all be brought to glory.

§. 92. Of bringing sons to Glory.

IT is said of those many sons, that by Christ they are brought to glory.

The Verb translated brought is diversely used, a •…

• 1. To go of ones self, even upon his own voluntary motion; as where Christ saith, Let us be going, Matth. 26. 46.
• 2. To be led by another, but willingly: thus Andrew brought Simon to Jesus, John 1. 42.
• 3. To be brought forcibly, as men use to bring malefactors to execution. There were also two other malefactors led with Jesus to be put to death, Luke 23. 32.
• 4. To bring such as are no way able to go of themselves: thus the good Samaritan brought the man that was wounded and left half dead, to an Inn, Luke 10. 34.

That we may the better discern how this word bringing is here used, we are to take notice that the sons here said to be brought, are neither able nor willing of themselves to go to glory. Christ therefore bringeth them thither by certain degrees.

• 1. He quickeneth them that are dead in sins, Eph. 2. 1, 5.
• 2. He showeth them the way wherein they may come to glory. For he is the true light which lighteneth every man that cometh into the world, John 1. 9. Thereupon he thus saith of himself, I am the light of the world: he that followeth me shall not fall into darkness, but shall have the light of life, John 8. 12.
• 3. He goeth as a guide before them: for he is that good shepherd that goeth before his sheep, and the sheep follow him: for they know his voice, John 10. 4.
• 4. He communicates his Spirit unto them, whereby they are so enlightened, as they discern the way wherein they should walk, Eph. 1. 8, 9. and enabled and persuaded to walk therein, For the Law of the Spirit of life in Christ Jesus hath made us free: and, As many as are led by the Spirit of God, they are the Sons of God, Rom. 8. 2, 14.

Christ's bringing sons to glory, informs us in these two principles.

• 1. Man cannot of himself go to glory.
• 2. Christ can and will bring all the Elect to glory. We have no sufficiency of ourselves, but our sufficiency is of God, 2 Cor. 3. 5. As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abide in me, saith Christ to his sons, John 15. 4.

§. 93. Of the glory of Heaven.

THat whereunto Christ bringeth his sons is here styled Glory. Hereby is meant that happy estate which is purchased by Christ in heaven. This estate is oft set out by this Epithet: as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1, 10.

Glory is a transcendent word, and compriseth under it all manner of excellencies. The infinite excellency of God himself, and of his Divine attributes, is termed glory: as, the glory of God, (Acts 7. 55.) The glory of his Majesty, (Isa. 2. 10, 21.) The glory of his power, (2 Thess. 1. 9.) The glory of his grace, (Eph. 1. 6.) In this respect, where the Apostle would to the uttermost that he could, commend, and set forth the excellency of the Son, he doth it thus, Who is the brightness of his Fathers glory. See Chap. 1. §. 19.

There is an especial emphasis in this word glory, as it is here used. It goeth beyond the superlative degree, and implieth more then most glorious. It compriseth under it whatsoever may be counted glorious: and that in the most eminent kind and degree that can be.

In heaven is the God of glory, Father, Son, and holy Ghost. In heaven is that Son of God incarnate, advanced to the highest glory that can be: there he is crowned with glory.

Heaven itself is the most bright and beautiful place that ever God made. The Sun itself is not so bright, nor so full of light. There is that light which no man 〈◊〉 approach unto, 1 Tim. 6. 16.

There shineth forth the brightness of God's glory in the fullness of it. There the brightness of Angels (a little part whereof amazed men on earth, as Da •… . •… . 17. Luke 1. 12. & 2. 9.) is most conspicuously manifested. There Christ glorified body (whose face on earth did shine at his transfiguration, as the sun, Mat. 17. 2.) continually shineth out. There also are the glorified Saints, whose bodies shall be fashioned like unto the glorious body of Christ, Phil. 3. 21. They shall there shi •… e as the firmament, as the stars, ( Dan. 12 3.) As the sun, Matth 13. 43.

If joy and delight, if honor and dignity, if full satisfaction of all good thing •… may add anything to glory, full satisfaction is to be found in heaven.

The glory of heaven is set out by all signs of glory: as An inheritance in ligh •… ▪ (Col. 1. 12.) The riches of the glory of that inheritance, (Eph. 1. 18.) An inherita •… incorruptible, undefiled, and that fadeth not away, (1 Pet. 1. 4) A Crown of lif •… , (James 1. 12.) A Crown of righteousness, 2 Tim. 4. 8. A Crown of glory, (1 Pet. 54) God's Throne, Matth. 5. 34. The Thrones of his glory, ( Mat. 19. 28.) A Throne of the Majesty, (Heb. 8. 9.) The Kingdom of God, (1 Cor. 6. 9.) The Kingdom of Heaven, (Mat. 8. 11.) and an everlasting Kingdom, (2 Pet. 1. 11.)

The estate then which is in heaven reserved for Saints, must needs be a most excellent and glorious estate. The Apostle in setting out the glory of it, useth a •… high and transcendent expression, 2 Cor. 4. 17. For he styleth it a weight of gl •… . It is not like the glory of this world, light, frothy, vain, like hail or ice, which i •… the handling melt: But sound, solid, substantial and ponderous: and that not 〈◊〉 a short time, but forever: It is an eternal weight, without date, without end: And to show that this glory exceeds all degrees of comparison, he useth an emphatical Grecism, which addeth Hyperbole to Hyperbole: which because other tongues cannot word for word express to the full, they are forced to use words and phrases which exceed all comparison: As wonderfully above measure: ab •… measure exceedingly: exceedingly exceeding: or as our English, A far more exceeding weight of glory. Of this glory it may well be said, Eye hath not seen, nor 〈◊〉 heard, neither hath it entered into the heart of man, 1 Cor. 2. 9. It is not therefore without cause that the Apostle prayeth, That the eyes of our understanding may 〈◊〉 enlightened, that we may know what th riches of the glory of his inheritance in 〈◊〉 Saints is, Eph. 1. 18. For it doth not yet appear what we shall be. When Paul was caught up into this glory, he heard unspeakable words, which it is not lawful for 〈◊〉 man to utter, 2 Cor. 12. 4.

To this glory doth the only begotten Son of God bring his adopted sons, to show both the magnificence of his Father, and also the value of his o •… merit.

The magnificence of a great Monarch is manifested by the greatness of the gifts, or honors that he conferreth. When Pharaoh would honor Joseph, he set hi •… over all the Land of Egypt, Gen. 41. 41. So did Nebuchadnezzar to Daniel, Dan. 2. 48. and Darius also, Dan. 6. 2, 3. and Ahasuerus to Haman, Esther 3. 1. and 〈◊〉 Mordecai, Esth. 8. 15.

As for the price whereby such an inheritance, as is comprised under this word, Glory, it must needs be more worth then all the Kingdoms of the world, and 〈◊〉 glory of them, because the glory here intended, far surpasseth them all. I reck •… that this present world is not worthy to be compared with that glory.

One reason of setting out the future estate of Saints under this title Glory, may be to show that all things below are but base, vile and contemptible in comparison of it.

Who would not, who should not long after this glory: even more then an 〈◊〉 after his inheritance?

Did we seriously set before us an Idea or representation of this glory, we should undoubtedly say, Blessed is he that shall eat bread in the Kingdom of God, Luke 14. 15. Or as Peter, at the transfiguration of his Master, It is good to be here, Matth. 17. 4. Is it good to be there? then inquire after the way that may bring us thither, and walk in it: Strive to enter in at the straight gate, Luke 13. 24. Do as our Captain did, Endure the cross and despise the shame for the glory that is set before us, Heb. 12. 2. The sufferings of this present time are not worthy to be compared with this glory, Rom. 8. 18. No labor, no pains, no sufferings can in this case be too much, and his glory will abundantly recompense all. In saying, Glory, I say enough.

§. 94. Of Christ's continuing to bring us to Glory.

THe Participle bringing, implies a leading one willingly, not by force, Acts 5. 26. Thus Christ bringeth his sheep into his fold, John 10. 16. for it is thus added, They shall hear my voice.

It implieth also a kind of tender and gentle leading: It is applied to them that brought sick and weak ones to Christ, Luke 4. 40. and to him that brought one halfdead to his Inn, Luke 10. 34.

The joining of this act of bringing, with the end, to glory, setteth out a continuance of Christ's act, till he have accomplished his intended end. He ceaseth not to lead and carry us on, till he have set us in glory.

This phrase of bringing to, is oft used to set out the continuance of an act. It is said of the pitiful Samaritan, who had compassion on a succorless man, that he brought him to an Inn, Luke 10. 34. and that a Centurion took order that Paul should be brought to a Castle, Acts 23. 10. he feared least Paul should have pulled in pieces of the multitude; therefore he would not have him left till he were safe in the Castle.

Thus Christ will not leave us in this world unto our spiritual enemies, till he have brought us to glory. It is his promise, Never to leave us nor forsake us, (Heb. 13. 5.) but to confirm us unto the end, 1 Cor. 1. 8.

On this ground saith the Apostle, I am confident of this very thing, that he which hath begun a good work in you, will confirm it unto the day of Jesus Christ, Phil. 1. 6. And Christ saith of himself, Him that cometh to me, I will in no wise cast out, John 6. 37. In this respect, Jesus is styled the Author and Finisher of our faith, Hebr. 12. 2. For

• 1. This is the will of the Father, that of all which he hath given unto Christ, he should lose nothing, but should raise it up again at the last day, John 6. 39.
• 2. His love is unchangeable, John 13. 1.
• 3. He is faithful, and will do what he hath promised, 1 Thess. 5. 24.

Admirable is the comfort and encouragement which hence ariseth, in regard of our own weakness and proneness to come short of this glory: and also in regard of the many stumbling blocks which lie in the way, and of the many enemies that oppose us and seek to hinder us in our endeavor after glory. Our comfort and encouragement is, that Christ hath undertaken to bring us to glory, and none can hinder what he undertakes: so as we may and ought to hope to the end, for the grace that is brought unto us in the revelation of Jesus Christ, 1 Pet. 1. 13. This we may do the more confidently, because the ground of our confidence is not in ourselves who are mere sons of men, but in the Son of God.

In regard of ourselves, we may not be high-minded, but fear, Rom. 11. 20. but in regard of Christ, we may be persuaded, that neither death nor life, nor any other thing shall be able to separate us from the love of God which is in Christ Jesus our Lord, Rom. 8. 38, 39.

§. 95. Of Christ the Captain of our Salvation.

TO encourage us to our course to glory, he that undertakes to bring his sons thereunto, is styled, The Captain of their salvation.

By salvation is meant the very same thing that was comprised under glory, even our future happiness. Why it is called glory, was shown §. 93. Why salvation, Chap. 1. §. 159.

The root from whence the Greek word translated Captain is derived, signifieth both a beginning, and also a Principality. Answerably the word here used signifieth both a Captain, that goeth before and leads on his soldiers: and also an Author and First worker of a thing. It is translated Author, Heb. 12. 2. and Prince; as, Prince of life, Acts 3. 15. The Author of life, who hath purchase▪ and procured it,: and the Guide, who leadeth us thereto, going in the way before us.

To show that Christ is the Author and worker out of our salvation, these 〈◊〉 words Prince and Savior are joined together, Act. 5. 31. Thus this word he •… translated Captain, is four times, and only four times used in the New Testame •… in all which, both significations, namely Captain and Author, may be implied: 〈◊〉 both may well stand together. The Author of a thing may be a Guide and Lea •… of others thereto. So is Jesus in reference to salvation.

To show that Christ is the Author of our salvation, another word which properly signifieth a Cause, even the efficient cause, is attributed to him, and tra •… slated Author of salvation, Heb. 5. 9. Yea he is styled salvation itself, Luke 2. •… 9▪ On this ground was the Name Jesus given him. See §. 73. See Chap. 5. ver. 9▪ §. 50.

That Christ also is our Captain and Guide to salvation, is evident by other •… taphors attributed to him in reference to salvation: as a Shepherd that goeth before his sheep, John 10. 2, 4, 14. a Mediator that presents men to God, 1 Tim. 2 •… an High Priest, who is for men in things appertaining to God, Heb. 5. 1. A Way, •… which one goeth to a place, John 14. 6. Yea, a new and living Way, Heb. 10. 20. 〈◊〉 in that there never was the like before: Living, in that it puts life into them 〈◊〉 walk therein, and brings them to eternal Life.

Christ is our Captain, both to direct us, and also to encourage us. We of 〈◊〉 selves are blind, in reference to spiritual and heavenly things: we know not 〈◊〉 way: we cannot see it, we cannot walk in it without a guide. The Eunuch 〈◊〉 was asked, if he understood what he read, answered, How can I, except some 〈◊〉 should guide me? Acts 8. 31.

Christ is a Light, to show us the way, John 8. 12. and a Guide, to lead us all •… therein, Luke 1. 79.

We are also full of fears and doubts: but Christ going before us puts spirit, 〈◊〉 and resolution into us. The speech of Abimelech, What ye have seen me do, make 〈◊〉 and do as I have done, (Judge. 8. 48.) put life into his soldiers, and made them re •… dily do the like. So did a like speech and practice of Gideon, Judge. 7. 17. For 〈◊〉 end therefore thus said Christ to his Disciples, I have given you an example, that 〈◊〉 should do as I have done to you, John 13. 15.

Let us therefore take courage: and being instructed in the right way, and 〈◊〉 on by so skillful a Guide, so valiant a Captain, so tender a Shepherd, so merci •… an High Priest, and a Mediator, so gracious with the Father, let us look unto 〈◊〉 the Author and finisher of our faith, (Heb. 12. 2.) Let us go boldly unto the thro •… grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4. 16. Do •… not of entering into glory, having such a Captain.

§. 96. Of Christ's sufferings.

COncerning this Captain, it is further said, that he was made perfect thr •… sufferings.

In the former verse, the Apostle used this word in the singular number; because he restrained it to Christ's death: and added it as an Epithet thereunto, 〈◊〉 show that Christ's death was a suffering death, accompanied with much inward •… guish and outward torment. But here the plural number is used, to intimate 〈◊〉 Christ's sufferings from his entering into this world, to his going out of the same. 〈◊〉 they were all ordered by God: and all tended to the very same end that is here •… tended, namely, the bringing of sons to glory.

I suppose it hereupon meet to take a brief view of the many kinds of Chr •… sufferings.

General heads of Christ's sufferings are such as these.

Christ's sufferings were either connatural, such as appertained to his human •… ture: or accidental, such as arose from external causes. Of such endurance •… 〈◊〉 were connatural, See §. 169.

Accidental crosses were either such as he was assaulted withal: or were inflict •… upon him.

Many were the temptations wherewith he was assaulted, both by Satan and also by men; yea and by God himself.

Satan tempted him to most horrible sins, as, diffidence, presumption and idolatry, Matth. 4. 3, 6, 9. But nothing did cleave to him thereby. The purity of his nature was as a sea to a fire-brand, which soon quencheth it. Christ's purity was as clear water in a glass, which hath no dregs, no filth at all in it; though it be shaken never so much, yet it remaineth clear. Christ saith of himself, The Prince of this world cometh, and hath nothing in me, Joh. 14. 30. It is evident that Satan tempted Christ, after those fierce assaults in the wilderness. For at the end of them it is said, When the Devil had ended all his temptations, he departed from him for a season▪ Luk. 4. 13. This phrase, for a season, implieth that Satan afterwards set upon him again. And this phrase, The Prince of the world cometh (Joh. 14. 30.) being spoken a little before the time of Christ's death, further showeth; that the devil set upon him again. These temptations of Satan were no small sufferings.

Christ was also tempted by men, and those both adversaries and friends. The Pharisees and Sadducees, and others like them among the Jews oft tempted him, as Matth. 16. 1. & 19. 3. & 22. 18. John. 8. 6.

His Disciples also tempted him, as Peter, Matth. 16. 22. and James and John, Mar. 10. 35. and Thomas, Joh. 20. 25, 27. These temptations from his Disciples especially, could not but much trouble him; witness the sharp rebuke that he gave to Peter. Matth. 16. 23. Yea the temptations of his adversaries the Jews, stirred up anger in him, and grieved him much, Mark. 3. 5. & 8. 12.

Finally, Christ was tried and proved, and in that respect tempted by God himself; as by the Spirit of God, when he was led up of the Spirit into the wilderness to be tempted of the devil, Matth. 4. 1. And by the Father, who so withdrew his assistance and comfort from him, as forced him to cry out and say; My God my God why hast thou forsaken me, Matth. 27. 46.

Afflictions inflicted on him were very many. For order and distinction sake, they may be considered in his non-age, man-age, and time of death.

In his non-age these may be accounted sufferings.

• 1. His mean birth, in the stable of an Inn, where he was laid in a manger, Luk. 2. 7.
• 2. His flight in the night time into Egypt, upon Herod's persecution. This was aggravated by the slaughter of all the Infants in Bethlehem, and in all the coasts thereof, Matth. 2. 14, 15, 16.
• 3. His Parents offense at his abode in Jerusalem, Luk. 2. 49.

What afflictions he endured all the time of his private life, who knoweth?

In his man-age his afflictions were greater, as manifold persecutions, and that with a purpose to have destroyed him. Thus was he persecuted by his own Countrymen, Luk. 4. 29. and by the common sort, John. 8. 59. The Rulers, Priests, Pharisees, sent Officers to take him, John. 7. 32. Herod threatened his life, Luk. 13. 31. By reason of these persecutions, he was forced sometimes to pass thorough the midst of them, so as they could not discern it, Luk. 4. 30▪ John. 8. 59. Sometimes he hid himself, John. 12. 36. Sometime he fled from country to country, and from town to town, as ( John. 4. 3, 4.) From Judea to Samaria, and thorough it to Galilee: From Nazareth to Capernaum (Luk. 3. 31.) From Jerusalem to the place beyond Jordan, Joh. 10. 40.

His greatest afflictions were about the time of his death: when the hour of his adversaries and power of darkness was come, Luk. 22. 13. These may be drawn to two heads. Outward in body. Inward in soul. of these See §. 76.

§. 97. Of Christ made perfect by sufferings.

CHrist by his sufferings is said to be made perfect. The Greek word according to the notation of it, signifieth to finish or accomplish a thing: to put an end unto it; or to perfect it. The Greek Noun whence this Verb is derived signififieth an end, Chap. 3. 6. For that which is brought to an end, so as there is no further proceeding therein, is said to be perfected: and that is accounted to be made perfect, which is fully and absolutely done, so as nothing needeth to be added thereto. Hence the Adjective translated perfect, Matth. 5. 48. and the Substantive translated perfection, Heb. 6. 1. Luk. 1. 45.

This word is variously translated. As

• 1. To finish a thing, John. 4. 34. Acts 20. 24.
• 2. To fulfill what was foretold, John. 19. 28.
• 3. To make perfect, Heb. 10. 1, 14. & 12. 23.
• 4. To consecrate ( Heb. 2. 28.) that is, to set apart to an holy use, and that with special solemnity. The Greek Septuagint do use this word in this sense, Exod. 29 9, 22, 26, 29, 33. The Greek Fathers do apply this word to initiating persons by baptism, whereby they were solemnly consecrated and brought into the Church.
• 5. To die: and that as a sacrifice offered up to God, Luk. 13. 32. In this sense Greek Fathers apply this word to martyrdom.

Not unfitly in every of those senses may it here to taken: at least every of those acceptions give great light to that which is here spoken of Christ. For

• 1. Christ by his sufferings finished that work and satisfaction which was on earth to be done. Therefore on the cross he said, It is finished. Joh. 19. 30.
• 2. By his sufferings were sundry Prophecies fulfilled, Luk 24. 25, 26, 27, 45, 46.
• 3. By his sufferings Christ was made a full and perfect redeemer, Heb. 7. 26. Nothing needed more to be added thereunto.
• 4. By his sufferings Christ was solemnly consecrated to be our everlasting high-Priest, Heb. 7. 28.
• 5. By his sufferings to death, Christ was made an offering for all sins; even a true, real, propitiatory sacrifice, Heb. 10. 10.

The scope of the Apostle in this place, is to remove that scandal of Christ's sufferings, whereat both Jews and Gentiles stumbled. For this end he here showeth, that Christ's sufferings turned more to his glory and ignominy: They were honorable ensigns, and solemn rites of advancing him to glory.

For by his sufferings, he vanquished all his and our enemies: he gloriously triumphed over them all: he satisfied the justice of God, and pacified his wrath: 〈◊〉 reconciled God and man, and merited remission of sins and eternal salvation: Yea by his suffering he became a pattern and guide to us; and made the way of suffering passable for us to follow him therein; so as we may thereupon pass i •… thorough more easily.

Though Christ were ever perfect in himself, yet for bringing us to glory mu •… was wanting till he had finished his sufferings: but thereby all that wanted was supplied, and he made perfect. Wherefore glorious things are spoken of the cross 〈◊〉 Christ: as 1 Cor. 1. 18. Gal. 6. 14. Eph. 2. 16. Col. 1. 20. & 2. 14, 15.

Who now that duly considereth the end of God, in suffering his Son to suff •… what he did, will be ashamed of the cross of Christ? It becomes us rather to glory therein, as the Apostle did, Gal. 6. 14.

Great reason there is, that we should so do: for in Christ humiliation consist •… our exaltation: in his cross our crown: in his ignominy our glory: in his deat •… our life.

That we may thus do, we must behold Christ's sufferings, not with the eye 〈◊〉 flesh, but of faith. Jews and Gentiles beholding Christ with no other eye then the eye of flesh, despised him by reason of his sufferings: for flesh can see nothi •… therein but folly, baseness, ignominy, contempt. But faith, beholds wisdom, victory, triumph, glory and all happiness.

As this affords matter of glorying in Christ's sufferings, so also of contentme •… ▪ patience, comfort, rejoicing and glorying in our own sufferings for Christ's sake.

God hath appointed sufferings the high way and common rode for all his, to •… ter into glory thereby, Asts 14. 22.

As thereby he maketh the head conformable to the members, ver. 14. so the members also conformable to the head, Phil. 3. 10.

Christ's blood was that holy oil, wherewith he was anointed to be a triumpha •… King over all his enemies: and this oil, is like that which was poured on Aar •… head, and descended down upon his body, Psal. 133. 2. It pleased the Lord that the holy consecrating oil of suffering, which was poured on Christ our head, should descend upon us his members, that we should thus also be consecrated and made heirs of salvation. We ought therefore even to rejoice therein, as Kings sons when they are consecrated and made Princes or Dukes. Thus have the Prophets and Apostles done: they rejoiced in their sufferings, Matth. 5. 12. Acts 5. 41. This Christ requireth, Matth. 5. 12. Oft do we read of Paul's glorying in his chains, bonds and imprisonment, Eph. 6. 20. Acts 28. 20. 2 Cor. 11. 23.

Thus have Martyrs embraced the stake whereat they have been burnt with joy, and kissed the chains wherewith they were bound.

Among other arguments to move us, both patiently to bear, and also joyfully to embrace the cross, let this be thought on: that it is the oil to anoint us for a Kingdom, and an honorable rise to settle us on a Throne.

§. 58. Of the Resolution of the tenth Verse of the second Chapter.

THe sum of this Text is, A reason of Christ's sufferings. This is 1. Generally propounded. 2. Particularly exemplified.

In the General, 1. The Ground. 2. The Equity of the Point is declared.

The Ground is in this phrase, It became him. Here is implied:

• 1. The principal Author, in this relative HIM.
• 2. The procuring cause whereby that author was moved. This was, the decency of the thing: It became.

The Equity of the Reason is hinted in a description of the Author. He is described, by his relation to creatures: and that two ways,

• 1. As the supreme End, For whom.
• 2. As the Efficient, By whom.

Both these are amplified by the extent of the Correlative, all things.

In the particular exemplification, is set down the main Point, That Christ suffered. About it is declared:

• 1 A description of him that suffereth.
• 2. A declaration of the End of his sufferings.

He is described by two undertakings:

• 1. By bringing others to glory.
• 2. By being a Captain of their salvation.

In the former three points are expressed:

• 1. Christ's Act, Bringing.

• 2. The Subcects or Persons, Sons.

  These are amplified by their multitude, Many.

• 3. The End to which they are brought, Glory.

The latter hath reference to the main reason, It became God, and shows, what it was that became him. In setting down whereof is noted:

• 1. God's act, to make perfect.
• 2. The Person made perfect, Captain of their salvation. Here consider:

• First, Christ's Office, Captain.
• Secondly, The End whereto, Salvation. This is amplified by the Persons to whom Salvation belongeth, Their.
• Thirdly, The Means whereby he was made perfect, through suffering.

§. 59. Of the Observations gathered out of HEB. 2. 10.

I. GOd was the principal author of Christ's sufferings. This relative HIM hath reference to God, See §. 37, 78.

II. It was most meet by the sufferings of the Son of God to save sons of men. This phrase, It became him, proves this point. See §. 86.

III. All things are for God's glory. This phrase, for whom, intends so much. See § 89.

IV. All things are ordered by God. This phrase, by whom, intends so much. See §. 89.

V. God aimed at himself in making and governing all. The order of these two phrases, from whom, and by whom implies thus much. See §. 89.

VI. Saints are sons. So they are here called, and that in relation to Christ and to his Father. See §. 90.

VII. Saints future estate is a most glorious estate. They shall be brought to glory. See §. 93.

VIII. Christ brings Saints to glory. This act is here expressly applied to him. See §. 92.

IX. Christ leaves not his till they be settled in Heaven. For he undertakes to bring them to glory. See §. 94.

X. Many shall be saved. This is here set down almost in the same words. See §. 91.

XI. Christ is our Captain. This is here taken for granted. See §. 95.

XII. It is salvation that Christ leadeth his unto. In this respect he is here styled, the Captain of our salvation. See §. 95.

XIII. Salvation is proper to sons. It is here styled their salvation. §. 90.

XIV. Christ's sufferings were many. See §. 96.

XV. Christ by suffering was solemnly advanced to glory. See §. 97.

XVI. Christ by his sufferings made up whatsoever was requisite to bring man to gl •… ry. See §. 97.

§. 100. Of the conformity of the Son of God and Saints in suffering.

THis Verse is here infer'd, as a confirmation of that which goeth before. This causal particle FOR implieth as much. It confirms the main point in hand, namely that Christ was true man: and it is added as a fourth proof thereof. See §. 1.

It hath also an immediate reference to the last clause of the former verse; and showeth a reason, why it became God to make perfect the Captain of our salvation through sufferings: even because he and we are all of one.

Herein lieth the equity of Christ's sufferings, that therein and thereby he might be like to us. For in all things it behooved him to be made like unto his brethren, ver. 17. Christ was herein of Moses his mind: He would suffer affliction with his people, Heb. 11. 25. He would not go another way to glory then they did with whom he was of one. Thus much doth the inference of Christ being one with us, upon his sufferings import.

This doth exceedingly commend unto us the love of Christ: and it demonstrateth an equity of our suffering with him and for him. For we also are of one with him. Hereby shall we gain assurance to our own souls, and give evidence to others, that we are of one with him: namely by our willingness to be conformable to him: and to drink of that cup whereof he hath drunk, as he said to his Disciples, Matth. 20. 23.

§. 101. Of sanctifying: and the divers kinds thereof.

THis first clause, He that sanctifieth, is a description of Christ, and that in relation to the members of his mystical body, who are said to be sanctified.

To sanctify, according to the Latin notation (from whence our English is translated) is, to make holy. So doth the Hebrew in the third Conjugation signify. The Greek word also, which the Apostle here useth, intendeth as much, It is derived from a root that signifieth a sacred thing, worthy of good account: a thing honored, and highly esteemed: being freed from such blemishes as might dishonor it The Greek word translated holy, is from the same root.

To sanctify, is an act attributed to the Creator and to creatures.

• 1. To the Creator, in reference to himself and others.
  • 1. To himself, two ways.
    • 1. In manifesting the excellency of his power, justice and other attributes, Ezek 28. 22. & 38. 23.
    • 2. In vindicating his righteousness from unjust imputations, Ezek 36. 23.
  • 2. To others.
    • 1. In a real conferring of holiness upon them, 1 Thes. 5. 23. Thus, each person in the sacred Trinity is said to sanctify: as the Father, 〈◊〉 . The Son, Ephes. 5. 26. The holy Ghost, Rom. 15. 16.
    • 2. In setting apart to sacred employments. Thus God sanctified his Son, John 10. •… 6. And the Son sanctified himself, John 17. 19. Thus God sanctified men, ( Ier. 1. 5.) beasts, ( Numb. 8. 17.) and other things, ( Exod. 29. 44.) yea and •… mes too, Gen. 2. 3.
• 2. To creatures this act of sanctifying is attributed: as to men and others Men are said to sanctify God, Themselves, Other men, and Other things.
  • 1. Men sanctify God two ways.
    • 1. By acknowledging his excellencies, Matth. 6. 9
    • 2. By an undaunted profession of his truth, 1 Pet. 3. 15.
  • 2. Men sanctify themselves, by preparing themselves to perform holy services holily, 1 Chron. 15. 14.
  • 3. Men sanctify other men.
    • 1. By being God's Minsters in setting them apart to sacred Functions, Lev. 8. 30.
    • 2. By preparing them to holy services, Exod. 19. 10▪ 1 Sam▪ 16. 5.
    • 3. By using means of reconciliation between God and them, Job 1. 5.
  • 4. Men sanctify other things.
    • 1 By impioying holily such times and things as are holy, Exod. 20. 8.
    • 2. By using means that others may observe holy duties aright, Joel 1. 14.
    • 3. By dedicating and consecrating them to the Lord for his service. Thus under the Law men sanctified houses and lands, Lev. 27. 14, 16.

Other things, besides men, are said to sanctify two ways.

• 1. Typically: as sundry rites under the Law, Heb. 9. 13. Matth. 23. 17, 19.
• 2. Ministerially: as the word and prayer under the Gospel, 1 Tim. 4. 5. The word by giving us a warrant for what we use or do. Prayer for obtaining a blessing thereupon.

§. 102. Of Christ sanctifying.

THis act of sanctifying, here mentioned, properly belongeth to Christ: and that as he is God-man, the Mediator betwixt God and man. He is by an excellency and property styled a Sanctifier, He that sanctifieth, because in most of the forenamed respects, he may be said to sanctify.

• 1. Christ in reference to himself sanctifieth. I sanctify myself, saith he, John 17. 19. As the Father set him apart and deputed him to be a Priest and sacrifice for men, so he voluntarily undertook what his Father deputed him unto: He offered up himself, Heb. 7. 27. He gave himself, Eph. 5. 2. By this will are we sanctified, Heb. 10. 10.
• 2. He sanctified the Lord God (as we are enjoined, 1 Pet. 3. 15.) in that he made a good confession before Pontius Pilate, 1 Tim. 6. 13. I have glorified thee on earth, •… aith he to his Father, as he was going out of the world, John 17. 4.
• 3. He sanctifieth others, and that sundry ways.
  • 1. In setting men apart to sacred functions, he gave some Apostles, and some Prophets, &c. Eph. 4. 11.
  • 2. In furnishing men with gifts: when he ascended up on high he gave gifts unto men, Eph. 4. 8.
  • 3. In purging men from their pollutions. Hereof see Chap. 1. v. 3. §. 27, 28, 29.
  • 4. In induing them with sanctifying graces: Of his fullness have all we received and grace for grace, John 1. 16. Thus is he made sanctification to us, 1 Cor. 1. 30.
  • 5. In being a means of reconciliation betwixt God and us, v. 17. What Job did to his children after their feastings ( Job 1. 5.) Christ doth continually by his intercession, Heb. 7. 27.
  • 6. By taking us into a Conjugal society with himself, Eph. 5. 31, 32. we are sanctified to him as the unbeliever is sanctified to the believer, 1 Cor. 7. 14.
  • 7. In Dedicating and Consecrating his Church to God as first fruits, James 1▪ 18.

The Apostle by ascribing this act of sanctifying to Christ, gives us to understand that he is the Author of his Churches sanctification, 1 Cor. 1. 30. for Christ is the only all-sufficient head of the Church. As all life, sense, motion and vigor, descends from the head to all the members, so all manner of spiritual life and grace from Christ. God gave not the Spirit by measure to him, (John 3. 34.) for it pleased the Father that in him should all fullness dwell, Col. 1. 19. There is in Christ's death a mortifying power, whereby our old man is crucified with him, Rom. 6. 6. And there is in his resurrection a quickening virtue, that like as Christ was raised up from the dead, so we also should walk in newness of life, Rom. 6. 4.

How this act of sanctifying is attributed to the Father also and the holy Ghost, and to the Word and Ministers thereof: See Domest. Dut. on Eph. 5. 30. Treat. 1. §. 76.

We are the rather to take notice of this that Christ undertakes to be a Sanctifier, that in all our needs we may have recourse to him for grace. Thus we are invited to do, Isa. 55. 1. Matth. 11. 28. John 7. 37.

That we may receive grace from Christ we must be well informed in the means which he hath sanctified to sanctify us. These are his holy Ordinances: in special his Word and Prayer, 1 Tim. 4. 5. As we find any sanctifying grace wrought in us, we ought with thankfulness (as the tenth Leper did, Luke 17. 16.) to acknowledge from whence it cometh: and withal we ought to use what we receive to the glory of him that hath sanctified us, 1 Pet. 2. 9.

§. 103. Of those who are sanctified.

THe correlative, which answereth to the forementioned Sanctifier, is comprised in this phrase, They who are sanctified. This passive sanctified, showeth that this is a privilege conferred on them. They were not so by nature: they were not so of themselves: even they were of the common stock; of the polluted mass; no better then the worst. Of such saith the Apostle, We were by nature the children of wrath, even as others, Eph. 2. 3. We ourselves also were sometimes foolish, disobedient, &c. Tit. 3. 3. In regard of natural condition, there is none righteous, no not one, Rom. 3. 10. Such were they of whom the Apostle saith, But ye are sanctified, 1 Cor. 6. 11.

This giveth evidence of the free grace of God: and it doth much commend his love. It is a means to strip us of all self boasting, and to humble us deeply. It is an especial ground of giving all praise to God.

The same word in the passive is here used that was before in the active; so as in the same respect wherein Christ sanctifieth any, they are sanctified. Particular instances are such as follow.

• 1. They are by Christ set apart and deputed to be Kings and Priests, Rev. 1. 6.
• 2. They are by Christ enabled to those functions and services whereunto they are set apart, Eph. 4. 7.
• 3. They are by Christ purged from their pollutions, Heb. 1. 3.
• 4. They are endued with all needful sanctifying graces, 1 Cor. 1. 7. John 1. 16.
• 5. By Christ they are reconciled unto God, Col. 1. 21.
• 6. They are espoused to Christ, 2 Cor. 11. 2.
• 7. They are as first-fruits to God, Rev. 14. 4.

They who are thus sanctified are the Elect of God; called by the Gospel: and so true members of the mystical body of Christ.

Under this act of sanctifying, and being sanctified, all the graces whereof here in Christ, we are made partakers, are comprised: so as to be sanctified is to be perfected, Heb. 10. 14.

These relatives, Sanctifier, sanctified, joined together give evidence of a conformity betwixt the Head and members of the mystical body in holiness. As the Head is, so will he make his members to be. As he is holy so shall they be.

This is a great inducement unto us, to use the means sanctified of God for effecting this work of sanctification. For Christ performeth what he undertaketh, in that way, and by those means which are sanctified thereto. Wherefore as Christ is the Sanctifier, so use the means wherein he useth to sanctify: and as he which hath called you is holy, so be ye holy in all manner of conversation, 1 Pet. 1. 15.

§. 104. Of the Son of God and sons of men being one.

THe two forementioned relates, Sanctifier and Sanctified are said to be all of one. The Greek word in the case here used, and translated of one, is common to all genders▪ Some therefore take it in the masculine, and refer it to God; as if this were the meaning. The Sons of God and Saints are all of God. This, in the general matter, is a truth: but not a truth pertinent to the point in hand. For the Apostle alledgeth here this union as a reason, why Christ was man and suffered for such and such, namely, because he and they were of one. But it cannot be truly said that he was man and died for all that were of God: in that they had their being of God. In this sense not only men, but Angels also and all other creatures (for whom Christ neither took upon him man's nature nor undertook to suffer) are of God.

Others apply this ONE to Adam, of whom, as concerning the flesh, Christ came, Luke 3. 23, 38. This also is a truth: But I suppose it to be more agreeable to the Apostles scope, to take this particle, of one, in the neuter gender, as if it were thus expressed, of one stock: and that for these two reasons.

• 1. The Greek particle translated, OF, is properly a note of the material cause.
• 2. This must have reference to the sanctified, as well as to the sanctifier. For All are of one: as the Sanctifier is of the same stock, whereof the sanctified are: so the sanctified of the same whereof the Sanctifier.

In the former respect, that human nature whereof the sanctified are, is the stock whereof Christ also is. And the spiritual nature whereof Christ is, (called the Divine nature, 2 Pet. 1. 4.) is the stock whereof the sanctified are. In this respect such are said to be of Christ's flesh and of his bone, (Eph. 5. 26.) which phrase is mystically and spiritually to be taken. In relation to this spiritual being, sanctified ones are styled spirit, Joh. 3. 6. And they are said to be in the spirit, to be after the spirit, to mind the things of the spirit, and to walk after the spirit: and the spirit is said to dwell in them, Rom. 8. 4, 5, 9.

Of this mystical union betwixt Christ the Sanctifier and Saints the sanctified▪ See more in Domest. Dut. on Eph. 5. 30. Treat. 1. §. 70, &c.

This general particle ALL, as it includes the Head and the Body, so it compriseth under it all the members of that Body. If it had reference to the Head and Body, only as to two distinct parts, he would have said both are of one, rather then ALL. For ALL compriseth more then two. But because the body consisteth of many members, and all the members are sanctified, he fitly and properly useth this general ALL: and hereby gives us to understand, that all that are Christ's are partakers of the same spiritual being.

This is evidenced by Christ's prayer, That they all may be one, &c. John. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out, give further proof hereof: as Head and members (1 Cor. 12. 12.) Vine and branches ( John. 15. 5.) Shepherd and sheep ( John. 10. 14.) Now members, branches and sheep are all of one: so are brethren also; which title is used in this verse.

This union of all, should work unity, unanimity, amity, charity, sympathy and condescension to them that are of low estate, and a willingness to be conformable to them that suffer for Christ and his Gospel sake. Of this mind was Moses, Heb. 11. 25.

§. 105. Christ's doing things upon just cause.

FRom the forementioned union of Christ and Saints, the Apostle maketh this inference, For which cause he is not ashamed to call them brethren. Because He and Saints were of one, he called them brethren.

This note of inference, For which cause, showeth, that Christ would do what he had cause and reason to do. Christ being sent to save that which was lost ( Mat. 18. 11.) and to give his life a ransom for many ( Matth. 20. 28.) For this cause he would not desire to be freed from that hour, John. 12. 28.

For this cause he acknowledged before Pontius Pilate that he was a King, John 18. 37. For this cause Christ confessed to God among the Gentiles, Rom. 15. 9. For this cause is he the Mediator of the New Testament, Heb. 9. 15.

Were we of this mind, how many excellent works, much tending to God's glory, our own and others good, would be willingly performed, which are now wholly omitted? Most are so far from being of Christ's mind herein, as they do the things that are evidently without cause. They transgress without cause, Psal. 25. 3. David much complaineth of wrongs done to him without cause, Psal. 35. 7. & 69. 4. & 109. 3. & 119. 78, 161. Christ maketh such a complaint, John 15. 25.

Let us advisedly and seriously consider, what cause there is for us to do such and such things, and as there is cause, do them.

§. 106. Of Christ and Saints being Brethren.

IN that which is here inferred, one thing is taken for grant, another is expressed as a consequence following thereupon.

The thing taken for grant is a relation betwixt Christ and Saints: namely that they are brethren.

Of the divers acceptions of this word brother, see Chap. 13. §. 3.

The relation betwixt the Son of God and sons of men, is a mixed relation: partly natural, partly spiritual.

Natural, is, that the Son of God became a son of man, descending according to the flesh, from the same stock that we do, even from Adam, Luk. 3. 23, 38.

Spiritual, is, that sons of men are made partakers of the Divine Nature. For in that very respect wherein he that sanctifieth, and they who are sanctified are of one, they are also brethren.

Thus this relation is properly betwixt Christ and Saints: For though Christ assumed the common nature of man, yet all men are not made partakers of the Divine Nature. This is proper to the Regenerate, who are born again, and that of God, (John 1. 13.) and adopted as children into God's Family, which is the Church.

Of such as these saith Christ, Behold my brethren, (Matth. 12. 49.) Tell my brethren, (Matth. 28. 10.) Go to my brethren, (Joh. 20. 17.) and more generally at the last day Christ giveth this title Brethren, to all his Elect, whom he setteth at his right hand, Matth. 25. 40.

As this gives evidence of the low condescension of the Son of God, so also of the high exaltation of sons of men. For the Son of God to be a brother to sons of men is a great degree of humiliation: and for sons of men to be made brethren with the Son of God, is an high degree of exaltation. For Christ's brethren are, in that respect, sons of God, heirs of heaven, or Kings, not earthly, but heavenly, not temporary, but everlasting Kings.

Behold the honor of Saints. Men count it an honorable privilege to be allied to honorable personages. Such matches are much affected. But all alliance with men are but baseness to this. Who can sufficiently declare the excellency of the Son of God. Besides, this is no titular, but a real privilege: By virtue hereof God is our Father, ( John 20. 17.) we have a right to all that is Christ's, (1 Cor. 3. 22) and we are coheirs with Christ, of the heavenly inheritance, Rom. 8. 17.

Herewith we may uphold ourselves against all the scoffs and scorns of the world, and against all outward meanness.

Quest. May we, by virtue of this relation, call the Son of God our brother?

Answ. We have no example of any of the Saints that ever did so. They usually give titles of dignity to him, as Lord, Savior, Redeemer, &c. Howsoever the Son of God vouchsafe this honor unto us, yet we must retain in our hearts an high and reverend esteem of him: and on that ground give such titles to him as may manifest as much. Inferiors do not use to give like titles of equality to their superiors, as superiors do to their inferiors▪ It is a token of love in superiors to speak to their inferiors as equals: but for inferiors to do the like, would be a note of arrogancy.

§. 107. Of calling Brethren.

CHrist is said to call them brethren. To call, in this place, is not a mere nominal, titular or complemental word, but very emphatical. It implieth an open acknowledgement of a thing, and a free profession thereof. Thus God saith of the Gentiles, I will call them my people, (Rom. 9. 25.) that is, I will before all the world declare and profess that they are my people, and acknowledge them for my own. Thus is this word taken, Matth. 5. 9, 19. And in the negative saith the Prodigal to his Father, I am no more worthy to be called thy son, Luk. 15. 21. and Paul, I am not meet to be called an Apostle, 1 Cor. 15. 9. The Prodigal was his Fathers son, and Paul was an Apostle: but both the one and the other thought himself unworthy to be acknowledged such as they were.

Christ where he vouchsafeth a dignity and privilege will openly acknowledge it. Behold my brethren, saith he to his Disciples, Matth. 12. 49. Such will he confess before his Father which is in heaven, Matth. 10. 32. and before the Angels of God, Luk. 12. 8. Rev. 3. 5. He giveth a good proof hereof, sitting on his Throne of glory, where he saith to all his brethren, Come ye blessed of my Father, inherit the Kingdom, &c. Matth. 25. 34.

Thus ought we to call and acknowledge one another according to those relations wherewith God hath knit us one to another.

§. 108. Of Christ's not being ashamed of his brethren.

TO show that the meanness and manifold imperfections of children of men shall be no impediment to Christ's gracious and glorious acknowledgement of them to be his brethren, it is here further said that he is not ashamed to call them brethren.

The root from whence the Greek verb, translated ashamed, is derived, signifieth filthiness. Thence a nown, signifying shame at some unbeseeming thing, is drawn; as where Christ saith to him that affected the highest room, Thou begin with shame to take the lowest room, Luke 14. 9. and again, that the shame of thy nakedness do not appear, Rev. 3. 18. Now shame is a disturbed passion upon conceit of disgrace. From that nown the simple verb, which signifieth to be ashamed ariseth.

The word here used is a compound: and the composition addeth emphasis. When it is affirmatively used it signifieth to be much ashamed. What fruit had you then in those things whereof you are now ashamed? Rom. 6. 21. True converts are much ashamed of their sins past. When it is negatively used it signifieth to be nothing at all ashamed: as where the Apostle saith, I am not ashamed of the Gospel of Christ, Rom. 1. 16. So it is also used in reference to sufferings for Christ, 2 Tim. 1. 8, 12, 16. This very word is applied to God in reference to such as believed on him, God is not ashamed to be called their God, Heb. 11. 16. God was not at all ashamed of that relation which was between him and them: nor is Christ at all ashamed at this title Brethren in reference to himself and Saints, notwithstanding his own infinite excellencies and men's meanness, baseness and filthiness in themselves.

This is one special point wherein Christ manifesteth himself to be meek and lowly in heart.

We ought to learn of him so to be, Matth. 11. 29. All ages cannot afford such a parallel. Abraham's example in calling Lot brother ( Gen. 13. 8.) And Joseph's, when he was advanced to be next unto the King, in acknowledging his brethren, ( Gen. 45. 4.) And Moses, when he was accounted Pharaohs daughters son, acknowledging the Hebrews to be his brethren, ( Exod. 2. 11. & 4. 18.) were very rare: but no more comparable to this of Christ, then the light of a dim candle to the bright shining of the sun.

This pattern of Christ is the rather to be noted because it stripped such as are ashamed of their relations to others, of all excuse. Some husbands are ashamed of their wives when they are raised to high dignities: some children in like cases are ashamed of their parents: some servants of their Masters: and so in other relations. Can any be more highly advanced then Christ? Some are ashamed of the meanness and disparity of those to whom by some bond of relation they are knit: might not Christ have been in this respect much more ashamed of us?

But what shall we say of those that are ashamed of Christ's brethren, even in this respect, because they are his brethren, and make a sincere profession of the true faith? O more then monstrous impudency! Yet thus are husbands, wives, parents, children, and others ashamed of their wives, husbands, children, parents and others, even because they profess the faith and are called Christ's brethren.

This respect of Christ to his brethren is a great encouragement and comfort to such as are despised and scorned by men of this world for Christ's professing of them.

The greatest impotency and arrogancy in this kind, is to be ashamed of Christ himself. Yet it was foretold that some should hide their faces from him, Isa. 53. 3. Fearfull is the doom that Christ doth thus denounce against such, Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him als •… shall the son of man be ashamed when he cometh in the glory of his Father, with the h •… lie Angels, Mark 8. 38.

§. 109. Of the Resolutions and Observations of Heb. 2. 11.

THe sum of this verse is a reason of Christ's suffering in man's nature, which was a conformablenesse to other men.

Two points are herein observable. 1. The substance of the Text. 2. A consequence.

In the substance two things are expressed. 1. A difference betwixt Christ and Saints. 2. An union.

The difference is, that One is an Agent, He that sanctifieth. The other a Patient▪ they who are sanctified.

In this union is noted 1. The kind of it, of one. 2. The extent, ALL.

The kind of union is a common stock. This admits a double consideration.

• 1. The stock whereof Christ is one with us: that is the human nature.
• 2. The stock whereof we are one with Christ: that is the Divine nature.

The consequence is 1. Generally intimated in this phrase, for which cause. 2. Particularly expressed.

In the particular is noted 1. A relation, Brethren. 2. A manifestation thereof.

In the manifestation is set down 1. The means whereby it was manifested, C •… led. 2. The ground of manifesting it, not ashamed.

Observations hence arising are these.

• I. Union is a cause of conformity. The causal particle FOR, whereby the uni •… of Christ with Saints is inferred as a reason of his suffering in man's nature, inte •… that which is here observed. See §. 100.
• II. Christ sanctifieth men. In this respect this style is given him, He that sanctifi •… See §. 102.
• III. Saints were as others. This word sanctified presupposeth as much. See §. 10 •…
• IV. Such as are Christ's are sanctified. This is here clearly expressed. See §. 103.
• V. Christ is of the same stock whereof others are. In this respect He is of 〈◊〉 See §. 104.
• VI. Saints are of the same stock whereof Christ is. In this respect They are of 〈◊〉 See §. 104.
• VII. All Saints have the same spiritual being. All are of one with Chri •… See §. 104.
• VIII. That for which there is cause must be done. See §. 105.
• IX. Christ and Saints are brethren. See §. 106.
• X. Christ acknowledgeth such as are his. To call is to acknowledge. See §. 107.
• XI. Christ accounts relations betwixt him and Saints to be no disgrace unto him. 〈◊〉 is not ashamed thereof. See §. 108.

§. 110. Of the Apostles testimony from Psal. 22. 22.

THis Text is here alleged as a proof of that respect which Christ manifested to his sanctified ones, in acknowledging them to be his brethren. The proof is taken from a Divine testimony. Of this kind of proof see Chap. 1. §. 46, 65.

The first word being a Participle, saying, showeth a dependence of this verse on that which went immediately before; and such a dependence as gives an evidence of the truth thereof: and in that respect it is an apparent proof of it. It hath reference to Christ calling men brethren: for in this testimony he doth expressly call them so.

This testimony is taken out of Psal. 22. 22. That Psalm is a most clear Prophesy of Christ. Many passages therein are directly applied to Christ in the New Testament: As

• 1. This clause in the very beginning of the Psalm, My God, my God, why hast thou forsaken me? Matth. 27. 46.
• 2. This in the seventh verse, All they that see me, laugh me to scorn: they shake the head, Matth. 27. 39.
• 3. This in the eighth verse, He trusted on the Lord, let him deliver him, Matth. 27. 43.
• 4. This in the sixteenth verse, They pierced mine hands and my feet, Joh. 19. 37. & 20. 25.
• 5. This in the eighteenth verse, They part my garments among them, and cast lots upon my vesture, Matth. 27. 35.
• 6. This in the two and twentieth verse, I will declare thy name, &c. is here in my Text.

That Psalm, as it sets out the sufferings of Christ to the full, so also his three great Offices. His sufferings are copiously described from the beginning of the Psalm to verse 22.

The Prophetical Office of Christ, from ver. 22▪ to ver. 25.

That which is foretold about his vows ( ver. 25.) hath respect to his Priestly Function. In the rest of the Psalm the Kingly Office of Christ is set forth.

All the distinct points of that Psalm were accomplished in Christ. It is gathered from the title, that this Psalm was to be sung every morning in the Temple, to support the hope of God's people in the promised Messiah.

This testimony therefore is most pertinently produced to prove the point in hand: and Christ himself is here brought in to be the utterer and publisher thereof, as an evidence that he called m •… n his brethren.

As this testimony proves that point in particular, so in general it proves the main point, that Christ was man; and it points at Christ's Prophetical Office, for which it was requisite that he should be man, as it was foretold, Deut. 18. 18. Thus it is a fifth argument to demonstrate that point. See §. 1.

It doth withal render a reason why it was requisite that the Son of God should be a son of man: namely, that he might declare God's Name unto his brethren, who were sons of men.

In quoting this testimony, the Apostle holds close to the words of the Prophet. A little difference there is in our English translation: but that little is more then needed. For Congregation, here his Church: both these words intend one and the same thing. For praise, here is sing praises. The Hebrew word signifieth both. The Psalms which used to be sung, have their name from this root.

There is in one word a difference betwixt the LXX, and the Apostle: but the word in the one, and the other, signifieth one and the same thing.

§. 111. Of Christ's declaring God.

THe word which the Apostle here useth, translated declare, is more emphatical then that which the LXX useth. This is a compound word. The simple Verb signifieth to make known or declare. From it is derived the word Angel: which in the general signifieth a Messenger sent to declare his mind who sent him.

The Verb admits sundry compositions: every of which adds much emphasis: As

• 1. To explain, or clearly and fully to declare a thing. When the Messiah comet •… he will tell us all things, (Joh. 4. 25.) namely fully and clearly.
• 2. To divulge and spread abroad. That my Name might be declared throughout all the earth, Rom. 9. 17.
• 3. To celebrate or show forth. Ye do show the Lord's death, 1 Cor. 11. 26.
• 4. To show forth or make evident. Shew forth the praises of God, 1 Pet. 2. 9.
• 5. To profess: openly and freely to declare. Professing godliness, 1 Tim. 2. 10. and to promise. God promised, Tit. 1. 2.
• 6. To command or enjoin. I command, saith the Apostle, 1 Cor. 7. 10.
• 7. To show beforehand, or foretell, Act. 3. 18, 24.
• 8. Among other compounds, that which is here used by the Apostle, wants not his Emphasis: for it imports a declaring of that which is for that end received. This is the word which Christ useth to John's disciples: Shew John again these things which ye do hear and see, Matth. 11. 4. This also is the word which the Apostle twice useth, in this manner, We have seen it, and SHEW unto you. That which we have seen and heard DECLARE we unto you, 1 John 1. 2, 3.

Two points are here intended under the full sense of this phrase, I will declare.

• 1. Christ had from auother that which he delivered to others. The Preposition with which the Greek Verb is compounded implieth as much: and other places of Scripture do expressly show who that other was: namely, He that sent him, even his Father. For thus saith Christ, My doctrine is not mine, but his that sent me, Joh. 7. 16. and I speak to the world those things which I have heard of him that sent me, as the Father hath taught me, I speak these things, Joh. 8. 26, 28. This is to be taken of Christ as God's Minister and Messenger, and that in our nature.
• 2. Christ concealed not that which his Father appointed him to make known: He declared it. The Psalmist by way of Prophesy bringeth in Christ affirming 〈◊〉 much of himself, thus, I have preached righteousness, &c. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I ha •… not concealed thy loving kindness and thy truth, Psal. 40. 9, 10. Yea Christ himself pleadeth this as an evidence of his faithfulness to his Father, while he was on earth, thus, I have manifested thy Name unto the men which thou gavest me, &c. for I ha •… given unto them the words which thou gavest me, Joh. 17. 6, 8. For indeed this is a •… especial point of faithfulness: and Christ was faithful to him that appointed him▪ Heb. 3. 2.

In both these is Christ a president and pattern to us: and we ought in both these to be faithful to him that hath appointed us. See The whole Armor of God, on Ep •… . 6. 19. Treat. 3. part. 7. §. 180, &c.

§. 112. Of Christ's declaring God's Name in man's nature.

THat which Christ declared, is here said to be the Name of God: for it is God, even his Father, to whom Christ here saith, I will declare thy Name.

Under the Name of God is comprised everything whereby God hath made himself known unto us. See more of God's Name in my Explanation of the Lord's Prayer, entitled A Guide to go to God, §. 20, 21.

This phrase, I will declare thy Name, implieth that Christ maketh known whatsoever is meet to be known of God: so much of God's excellencies, and so much of his counsel as is to be known. Thus is this title Name used, John. 17. 6, 26. That which the Apostle saith of himself, might Christ say most properly, and in the largest extent, I have not shunned to declare all the counsel of God, Act. 20. 27. For this end did Christ take upon him to be the Prophet of his Church: and that in our nature. He was that Prophet in two respects.

• 1. Because none else knew the Name of God. None else knew God's excellencies and God's count •… ▪ Thus much is intended under this phrase, No man hath seen God at any time, John 1. 18. and under this, No man in heaven, nor in earth, neither under the earth, was able to open the Book, neither to look thereon, Rev. 5. 3.
• 2. Because Christ to the full knew all. For in him are hid all the treasures of wisdom and knowledge, Col. 2. 3. Thereupon it is said, The only begotten Son which is in the bosom of the Father, he hath declared him, Joh. 1. 18. And he hath prevailed to open the Book and to loose the seven seals thereof, Rev. 5. 5, 9.

This Christ did in our nature, because we were not able to endure the brightness of the divine Majesty to speak unto us: witness the affrightment of the Israelites at hearing God's voice in delivering the Law, Exod. 20. 19. This reason is rendered of God's making his Son a Prophet in our nature, Deut. 18. 15, 16.

Of the difference betwixt Christ's and others declaring God's will, see Chap. 1. §. 14.

The duty hence arising is expressly laid down by Moses, thus, Unto him ye shall hearken, Deut. 18. 15. and by God himself thus, Hear ye him, Matt. 17. 5. See more hereof §. 5. & Chap. 3. v. 1. §. 25. & v. 7. §. 77, 78.

How can we now hear Christ?

Answ. 1. Many of Christ's Sermons and instructions are recorded by the Evangelists: so as in well heeding them, we hear Christ.

2. Christ instructed his Apostles in all things needful for his Church to know. For thus saith he to them, All things that I have heard of my Father, I have made known unto you, Joh. 15. 15. and Christ commanded his Apostles to teach people to observe all things whatsoever he had commanded them, Matth. 28. 20. and so they did, v. 3. 1 John. 1. 3. Yea Christ gave Pastors and Teachers after them, and endowed them with gifts sufficient for the building up of his Church, Eph. 4. 11, 12. and these stand in Christ's stead, (2 Cor. 5. 21.) and Christ speaks in them, 2 Cor. 13. 3. Hereupon saith Christ, He that receiveth whomsoever I send, receiveth me, Joh. 13. 20. Thus we see how Christ may be hearkened unto in all ages, even to the end of the world.

Of Christ's being a Preacher, See v. 3. §. 22, 24.

§. 113. Of appropriating Christ's Prophetical Office to his brethren.

THe special persons for whom Christ was a Prophet, are styled Brethren: and that in relation to Christ himself. For thus he himself calls them. Of this relation see §. 106, 107.

Express mention is here made of this relation, to show who they be for whom in special Christ took upon him to be a Prophet, namely for his spiritual kindred. These are the babes to whom the mysteries of the Gospel are revealed, Matth. 11. 25. These are they to whom it is given to know the mysteries of the Kingdom of heaven, Matth. 13. 11. These are they of whom Christ in his preaching said, Behold my mother and my brethren, Matth. 12. 49. For these and these alone are given to Christ. Of these thus saith Christ, I have manifested thy Name unto the men which thou gavest me out of the world; I have given unto them the words which thou gavest me. I have declared unto them thy Name, and will declare it, John 17. 6, 8, 26.

Quest. Why did Christ himself preach to all of all sorts? and why commanded he his Disciples to teach all Nations, and to go into all the world, and preach the Gospel to every creature? Matth. 28. 19, 20. Mark 16. 15.

Answ. For his Elect sake which were here and there in every place mixed with reprobates: as good corn is mixed with tares, and solid grain with chaff. The Elect only receive the benefit of Christ's Prophetical Office; others are more hardened thereby, Matth. 13. 13, 14, 15.

Hereby such as are kindly and effectually wrought upon by the Ministry of the Gospel, wherein Christ's Prophetical Office is executed, may know, that they are Christ's brethren, chosen of God, given to the Son of God, heirs of eternal Life.

§. 114. Of Christ's Prophetical Office setting forth God's praise.

ANother branch of Christ's Prophetical Office is thus set down, In the midst 〈◊〉 the Church will I sing praise unto thee.

The addition of this clause to the former, gives us to understand that Christ's Prophetical Office tended to the setting forth of the praise of God, as well as to the instructing of men in God's will. Hereupon saith Christ to his Father, when he w •… going out of the world, I have glorified thee on earth, Joh. 17. 4.

As his love to man moved him to undertake the former, so his zeal of God's glory put him on to the later.

Those two duties of instructing man and praising God, belong to all faithful▪ Prophets of the Lord: and they ought to aim at both. Yea they are both so linked together, as they can hardly, if at all, be severed For he that declareth God's Name aright unto men, doth therein set forth God's praise; and he whose heart i •… set upon setting forth God's praise, will declare his Name to men: because thereby God's praise is set forth.

§. 115. Of singing Praise.

THis phrase, I will sing praise is the interpretation of one Greek word: The root signifieth to celebrate ones praises. Thence proceedeth a Nown, which signifieth an hymn or song in ones praise. The Heathen used to set out a •… accurate form of praises, especially of the praises of their God's under this word hymn. It is twice used in the New Testament, ( Eph. 5. 19. Col. 3. 16.) And in both places it is joined with Psalms and spiritual songs. Psalms were such as are found in the Book of Psalms. Hymns, such as were composed in special for the praise of God. Songs, such as were metrically and artificially penned. Because such songs for the most part were light and lascivious, he addeth this Epithet, Spiritual; To teach Christians to take heed of wanton songs.

From that Nown hymn, the Verb here used by the Apostle, is raised. It implieth two things:

• 1. The Matter of a duty: which is the setting forth of God's praise.
• 2. The Manner of praising him: cheerfully, melodiously, with singing.

Of praising God, namely what it is to praise him, for what he is to be praised, and why this duty is to be performed, See my Explanation of the Lord's Prayer, entitled, A Guide to go to God; §. 238, 239, 240.

Of solemn praise and manifestation thereof, and unsatisfiednesse therein, S •… The Saints Sacrifice on Psal. 116. §. 1, 85, 86, 108.

The prime, principal and proper object of praise, whom Christ would praise, was God. It was God to whom he thus directed his speech▪ I will praise THEE▪ See The Saints Sacrifice on Psal. 116. 12. §. 79.

S ^t Paul in another place thus bringeth in Christ performing this duty, For this cause I will confess to thee among the Gentiles, and sing unto thy Name.

Christ in his life time accomplished that which was by the Psalmist foretold of him: and that according to the literal sense of the word, He sang, praises to God. The very word of the text is used, where it is said of Christ and his Disciples, They sung an hymn, Matth. 28. 30.

This practice of Christ doth not only justify and warrant this manner of setting forth God's praises by singing: but also commends it much unto us. For Christ's practice of an imitable duty is a great commendation of that duty. We are oft exhorced to be followers of him.

As this duty is here commended, so it is also expressly commanded, Eph. 5. 19. Col. 3. 16.

Good warrant there is for performing this duty privately, alone, or in a family, and publicly in a Congregation.

This direction, Is any man merry? let him sing Psalms, (Jam. 5. 13.) warrants singing by one alone.

Paul and Silas their singing of Psalms ( Act. 16. 25.) warrants singing by two or three together.

The forementioned practice of Christ and his Disciples singing after Supper, ( Mark 14. 26.) warrants singing in a family.

And this phrase, When you come together, everyone of you hath a Psalm, (1 Cor. 14. 26.) implieth the Christians course in singing Psalms publicly in Churches. Hereunto tendeth the mention of a Church in this text.

This manner of setting forth God's praises, even by singing, is frequently mentioned in the last Book of the New Testament, which foretelleth the then future estate of the Christian Church, Rev. 5. 9. & 14. 3. & 15. 3.

They therefore straiten this duty too narrowly, who restrain it to the Pedagogy of the Jews. Then indeed it was more frequently used; especially with all manner of musical Instruments. For then even the external man needed more outward and sensible means of quickening it.

Singing was under the Law so highly accounted of, as he that was said to be a man after God's heart, (1 Sam. 13. 14▪) hath this title, as an high commendation, given unto him, The sweet Psalmist of Israel, 2 Sam. 23. 1.

Though singing be not now altogether so needful in regard of the external ri •… e and manner of quickening, as it was under the Law: Yet is it not under the Gospel needless or useless. For though Christians be men in reference to the non-age of the Jews, yet are they not made perfect while here they live. This is the privilege of those Saints that are taken out of this world. They are spirits of just men made perfect, Heb. 12. 23.

Where the Apostle exhorteth to be filled with the spirit, he addeth thereupon, speaking to yourselves in Psalms and hymns, &c. Eph. 5. 18, 19. Hereby he gives us to understand that it comes from the fullness of the Spirit that men are enabled to sing and make melody in their hearts to the Lord.

Many benefits accrue from this evidence of the fullness of the Spirit in us.

• 1. The Spirits of men are thereby more quickened and cheered: and so they are made more cheerful and ready to praise the Lord. This makes our praising of God to be more acceptable to him. Hereupon David exhorteth to make a joyful noise unto God, Psal. 81. 1.
• 2. Others are hereby exceedingly affected, and their hearts and spirits stirred up to give assent unto our praises: and together with us to sing and praise the Lord. Hereupon saith the Apostle, Speak unto yourselves in Psalms, Ephes. 5. 19.
• 3. An holy zeal of God's glory is manifested hereby, and hereby men testify that they are not ashamed to profess and set out the holy Name of God, so as many may take notice thereof. In singing our tongue doth sound out aloud the praise of God. This holy▪ zeal did he express, who said, I will give thanks unto thee, O Lord, among the Heathen: and sing praises unto thy Name, Psalm 18. 49.

This being a lawful and useful duty, we ought not to be ashamed of performing it. In Churches men will sing, because all or the most so do: But in families how few do it? They fear I know not what brand of preciseness in performing family duties. They are rare Christians that make conscience of making their house a Church. They who are negligent herein, keep away much blessing from their house, but by performing household duties of piety, God's blessing is brought to a family, as it was to the house of Obed Edom, while the Ark was there. The practice of Christ in singing Psalms with his family, ought to be sufficient to move us to do so.

§. 116. Of cheerfulness in praising God.

BY singing praise, cheerfulness in performing the duty is intended. This the Psalmist thus expresseth, My mouth shall praise thee with joyful lips, Psal. 63. 5. Thereupon he exhorteth to make a joyful noise unto God, Psal. 66. 1.

As God loves a cheerful giver, (2 Cor. 9. 7.) so a cheerful setter forth of his praise. A cheerful performance of duty argueth a ready and willing mind: and this doth God highly accept: Take, saith the Lord, of every man that giveth willingly with his heart, Exod. 25. Whosoever is of a willing heart, let him bring an offering of the Lord, Exod. 35. 5. The people of Israel rejoiced, for that they offered willingly: because with perfect heart they offered willingly to the Lord. As for me, saith David, I have willingly offered all these things: and now have I seen with joy, thy people to offer willingly unto thee, 1 Chron. 29. 9, 17. Now praise is an especial offering to be given to God, Psal. 116. 17. Heb. 13. 15. We ought therefore in performing this duty to quicken up our spirits, as the Psalmist did, Psal. 57. 7, 8.

§. 117. Of Christ's praising God in the midst of the Church.

TO manifest yet further the holy zeal of Christ in praising God, the place of 〈◊〉 doing it is thus set out, In the midst of the Church.

The Hebrew and the Greek word translated in the Psalm, Congregation, an •… here Church, signify one and the same thing: and admit a like notation.

The Hebrew root signifieth to gather together: thence a Nown which signifieth a Congregation, or a company of people assembled together. Both Verb and Nown are thus joined, They gathered the Congregation together, Numb. 20. 10.

The Greek root signifieth to call, the compound to call out. Thence the woe •… d here translated Church (and Congregation, Act. 13. 43.) in general signifieth 〈◊〉 assembly of people. The assembly of those Heathen that cried up their Diana, i •… Greek is set out by the same name that is here translated Church, Act. 19. 32, 41. Assemblies used to be called out of their houses or habitations to assemble or 〈◊〉 together. Hereupon when an assembly is dissolved, every man is said to return •… his house, 1 King. 12. 24.

For the most part the Greek word is by the Pen-men of the New Testament appropriated to an assembly of Saints: namely such as profess the Gospel: Such Assemblies are our Churches: not only by reason of their calling and coming o •… of their private houses to one assembly, but also by reason of their calling out 〈◊〉 the world, or out of that natural, corrupt and miserable condition wherein th •… were conceived and born. In this respect they are oft styled, The called, as Rom. 1. 7. 1 Cor. 1. 2, 9. Matth. 9. 13. For then are we made actual members of the Church when we are effectually called.

In common use this word Church, is metonymically put for the place where su •… assemblies meet. Thus the word Synagogue (which signifieth the same that Churc •… doth) is put for an Assembly: and so translated, I am. 2. 2. and for a Congregation, ( Act. 13. 43.) It is also put for the place where people assemble, as this ph •… implieth, He hath built us a Synagogue, Luk. 7. 5.

Here in this Text, Church is put for an assembly of Saints.

That which is principally here intended is, that Christ would set forth God praise publicly, among the people of God: not in a private corner, or among •… few of them, but in the midst of them, so as all might hear. It was Christ's usual course to make choice of those places where most of God's people were assembled that he might spread his Fathers Name the further. When he was but twelve ye •… old, he sat in the Temple among the Doctors, Luke 2. 46. At every feast, wh •… all the people of God assembled together, he went to the Temple, and the •… preached among them. He went also to their Synagogues on the Sabbath day •… Luke 4. 16. because there many people used to assemble. The like he did at oath •… times, and in other places where were assemblies and presses of people: He us •… to preach unto them, Luke 5. 1. Matth. 5. 1. Mark 2. 2. But not to insist on 〈◊〉 particulars, Christ thus saith of himself, I spake openly to the world: I ever tau •… in the Synagogue and in the Temple, whether the Jews always resort: and in secret ha •… I said nothing, Joh. 18. 20.

This he did upon very weighty causes, as

• 1. To show that he was not ashamed of his Calling, or of his Doctrine. He 〈◊〉 not like those that creep into houses, and lead captive silly persons, (2 Tim. 3. 16.) who labor to sow tares of Schism and Heresy secretly, when and where the Lord's Seeds-men are absent, as the enemy did, Matth. 13. 25.
• 2. To show his desire of doing the most good he could. The greater the number of people that heard him were, the more might reap the fruit of his labors.
• 3. To show his zeal for the glory of his Father. The sounding forth of God's praise in assemblies among much people, greatly maketh to God's glory: in that many may thus be brought to know God, to acknowledge him and to join in praising him, 1 Cor. 14. 25.

The Apostles after Christ's time imitated their Master herein. Peter and John went up together into the Temple at the hour of prayer, Act. 3. 1. Then did the people assemble themselves in the Temple. Paul and Barnabas went into the Synagogue on the Sabbath day, Acts 13. 14. By this means the Churches increased exceedingly. In this regard the Apostle professeth, that he was not ashamed of the Gospel: but that he was ready to preach it at Rome also, Rom. 1. 15, 16. As he had preached it in other populous places, so would he also in that City, which was the most populous place of all the world at that time. We ought to be followers of them, even as they also were of Christ, 1 Cor. 11. 1.

The foresaid practice of Christ is of use to stir up people to frequent public assemblies, where God's praise is sounded forth: that so they may join with such as sing praises to God; and reap the benefit of the mysteries that are there revealed concerning God's Name. Christ hath promised his presence i •… such places, Matth. 18. 20. See Chap. 3. v. 1. §. 27.

§. 118. Of the Apostles fit application of a Divine testimony to Christ.

IN this verse two other evidences of Christ's prophetical Office, and of his human nature are set down. The former is the ground of that encouragement, which Christ had to hold out in executing his Office: which was his confidence in God, declared in a Divine testimony. The later is an effect of that his Office.

Because the manner of bringing in this proof is like the former, both of them being taken out of the Old Testament, he thus joineth them together, and again; Of this Transition see Chap. 1. §. 77.

In opening the former Scripture, four Questions are to be resolved.

• 1. Whence the testimony is taken?
• 2. How fitly it is applied to Christ?
• 3. How truly it proveth Christ's human nature?
• 4. How pertinently it is inferred on the execution of Christ's Prophetical Office?

For the first, This phrase, I will put my trust in him, is in many places of the Old Testament, especially the Book of Psalms.

But there are two places, at either of which, or at both which, the Apostle may have an eye.

One is Psalm 18. 2. where the words of this Text are, according to the Hebrew.

Obj. The LXX have not in their Translation of that place the very words which the Apostle here useth.

Answ. Penmen of the New Testament do not always tie themselves to the words of the LXX; instance Matth. 2. 6, 15, 18. No nor this Apostle, instance Chap. 3. v. 9. Evangelists and Apostles were not Translators of the Old Testament. They only took proofs out of the same: for which purpose it was enough to hold the true sense and meaning of the holy Ghost, though they expressed it in other words.

Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm, as it is registered 2 Sam. 22. 3.

The other place whereunto the Apostle may have an eye, is Isa. 8. 17. There the LXX. use the very same words which the Apostle here doth, though our english thus translate them, And I will look for him.

Quest. Can one proof be taken out of two places?

Answ. Yea, if they set down one and the same thing, and that in the very same words: The Evangelists in quoting a testimony, oft name Prophets in the plural number: as Matth. 2. 5, 23. John. 6. 45. Acts 13. 40.

This duly weighed, taketh away the ground of that dispute which is betwixt Expositors about the place, out of which this testimony should be taken. Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides. But I suppose that this dispute might have been spared. For, to come to the second Point.

2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ.

In that Psalm there are sundry points that can be applied to none properly but to Christ: as this, Thou hast made me the head of the Heathen, ver. 43. And this, As soon as they hear of me, they shall obey me: the strangers shall submit themselves to me, ver. 44. And this, He showeth mercy to his anointed, to David and to his seed for evermore, ver. 50.

Besides, these words, Therefore will I give thanks to thee among the heathen, and sing praises unto thy Name, ver. 49. are expressly applied to Christ, Rom. 15. 9.

Object. The Title of Psalm 18 ^th showeth that in special manner it concerned David, being his song when the Lord had delivered him from the hand of all his enemies, and from the hand of Saul. And it is set in the history of David's life (2 Sam. 22. 1, &c. ) To show that it concerned him.

Answ. It cannot be denied but that this Psalm concerned David, and is fitly p •… t among his acts. For he was the Author and enditer thereof. In this respect it might justly have been registered in the history of his life, though it had been wholly Prophetical; even a mere Prophecy of Christ. Neither can it be denied but that the Title intendeth it to be meant of David; For the Psalm is in part historical, and concerneth David himself: yet to us he was a type of Christ. That which in the history concerned David, as a type, may in a mystery concern Christ, as the truth Besides, that Scripture which in some parts of it is only historical (as Psal. •… . 12.) may in other parts be only Prophetical, and appliable to Christ, as Psal. 40. 6, 7. The like is observed in 2 Sam. 7. 12, 13, 14. As for the other place, namely * Isa. 8. 17. That Chapter also may be typical; and concern the Prophet who wrote it, and Christ also the truth of the type. Sundry passages of that Chapter are in the New Testament applied to Christ, as that in ver. 13. Sanctify the Lord, 1 Pet. 3. 15. And that in ver. 14. He shall be for a sanctuary, 1 Pet. 2. 4. And that is ver. 14, 15. He shall be for a stone of stumbling, &c. Mat. 21. 44. Luk. 2. 44. Rom. 9. 32. 1 Pet. 2. 8. And that in ver. 18. are for signs and wonders in Israel, Luk. 2. 34 Heb. 10. 33. And that in ver. 18. Behold, I, and the children, whom the Lord hath •… ven me, here in this Text. Seeing so many points of that Chapter are applied to Christ, why may not this also (I will put my trust in him,) which is in the 〈◊〉 of them, be applied to him? Thus we see how fit a reference this testimony hath •… to Christ, as it is taken, both out of Psal. 18. 2. and also out of Isa. 8. 18.

3. It proves Christ to be a true man, in that as other men, he stood in need •… God's aid; and thereupon as other sons of men, his brethren, he puts his 〈◊〉 in God.

4. It's also pertinently inferred upon the execution of Christ's Prophetical function, in that it shows the reason, why he declared God's name to his brethre •… and why he would sing praises to God in the midst of the Church, and be neith •… ashamed nor afraid so to do, namely, because he put his trust in God.

§. 119. Of Christ's putting his trust in God.

THe Hebrew word which the Psalmist useth, signifieth to rest upon one, to be preserved and kept safe by him. The bramble therefore in the Parable, th •… useth this word, Put your trust in my shadow, Judge. 9. 15. A noun thence derived i •… translated refuge, Psal. 46. 1. and in suudry other places.

In Isa. 8. 17. another Hebrew word is used; but that which signifieth the same thing, and by the Septuagint is translated as here in this Text, and in 2 Sam. 22. 3.

The noun derived from this verb, signifieth hope or trust, and so it is oft translated by our english, as Psal. 71. 5. Job 4. 6.

The Greek phrase used by the Apostle carrieth emphasis: It implieth trust on a good persuasion that he shall not be disappointed. It is translated confidence, Phil. 6. 6. Word for word it may here be thus translated, I will be confident in him.

The relative HIM, hath apparent reference to God, Psal. 18. 2. Isa. 8. 18. so as Christ himself, being man, rested on God to be supported in all his weaknesses, and to be enabled to go thorough all his undertakings, and well accomplish them.

He had many enemies, and was brought to very great straits (Psal. 18. 3, 4, 5.) Yea he and his were for signs and wonders, even in Israel (Isa. 8. 18.) yet he fainted not, but put his trust in the Lord. His greatest enemies gave testimony hereunto; saying, He trusted in God, Matth. 27. 43. Though they said it in de •… ision and scorn, yet it was a truth.

This was further manifested by the many prayers which time after time he made to his Father, Heb. 9. 7.

He did the rather put his trust in God, and manifest as much, that he might, in his own example, teach us what to do in our manifold straits. Thus when he was assaulted by the devil, he repelled his temptations by the word of God ( Matth. 4. 4, 7, 10.) that the might thereby teach us, how to resist the devil.

Christ as man well knew his own insufficiency, and the all sufficiency of God▪ Were we thoroughly acquainted with our own impotency, and well instructed in God's omnipotency, we should herein imitate Christ; and in testimony thereof, in all straits fly unto God, and in all straits pray and say, as Jehoshaphat did, We know not what to do; but our eyes are upon thee, 2 Chron. 20. 12.

The description of him in whom Christ putteth his trust (Psal. 18. 2.) and that before and after the manifestation of his confidence, declareth the sure ground that he had to put his trust in God. The description is set down in sundry metaphors (às Rock, Fortress, Strength, Buckler, Horn of Salvation, High power and deliverer ) set out the impregnable power of God: and show how sure and safe a refuge he is to those that fly to him, and put their trust in him. See more hereof in The whole Armor of God on Ephes. 6. 10. §. 4, 5, 6.

The inference of Christ's confidence upon his boldness in singing praise unto God in the midst of the Church, showeth the reason of that his boldness: even because he put his trust in God.

Confidence in God drives out all fear of man, and shame by reason of man. So much doth he testify, who said, My soul trusteth in thee, and thereupon added, I will sing and give praise, Psal. 57. 1, 7. and again, In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me, Psal. 56. 4. This was it that made Prophets, Apostles and other faithful Ministers, so bold as they were in sounding forth God's praises. They trusted in God.

Surely we may try and prove ourselves, and give evidence to others of our confidence in God. If fear, shame, or any by or base respect to man, keep us from an open setting forth of God's praise, we do not put our trust in God.

§. 120. Of the Apostles fit application of Isa. 8. 18. to Christ.

THe Apostle addeth a third testimony to prove the same point; as is manifest by repeating the second time this phrase, And again. See Chap. 1. §. 77.

The testimony is this: Behold, I, and the children which God hath given me. This without all question is taken out of Isa. 8. 18. In words there is a full agreement between the Hebrew original, and the Greek translation thereof, and the Apostles quotation; so also in the sense: for the Prophet bringeth in this sentence as a Prophecy of Christ. Many things which were historically true of the Prophet in that Chapter, may typically be applied to Christ. This was before in part declared §. 118▪ and may more fully be cleared by taking a view of the particular passages of the Prophet in that Chapter.

In that Chapter two main points are set down.

• 1. A denunciation of judgment against the wicked.
• 2. A promise of mercy and safety to the righteous.

The former is set down from the beginning of the Chapter to the 10 ^th verse.

The later from thence to the end of the Chapter.

In laying down the promise, the Prophet taketh his rise from the highest, sa •… and surest ground of all comfort: namely the promised Messiah, ver. 14. Concerning whom he declareth what should be the events that would fall out at his coming: and that both in regard of the wicked and of the righteous. The wicked should stumble and fall to their utter destruction. The righteous should be established forever, v. 14, 15.

For a further confirmation of these things, thus foretold, the Prophet is commanded to bind up the word of God among the Disciples, that so it might be kept close from the incredulous and remain among the faithful, v. 16. Hereupon the Prophet professeth that notwithstanding God's just indignation conceived against the house of Jacob, he will continue to look for help from the Lord, and trust in him, v. 17. so did Christ.

To show the ground of his confidence, Christ is brought in offering himself, and all those who believed on him, unto his Father: notwithstanding that they were in the world accounted wonders and monsters.

Thus these words being properly intended of Christ, are fitly by the Apostle applied to him.

Others take them properly meant of the Prophet himself: and that in regard of his Function: in which respect they may be applied to all the Ministers of God: and if to all, then most especially to Christ the chiefest and Head of all. Thus the Apostles application of this testimony to Christ, may by just consequence be sound and good.

I rather incline to the former application of the words by way of Propheste for three especial reasons.

• 1. Because sundry other passages of this Chapter are so applied in other places of the New Testament, as was before shown, §. 118.
• 2. Because the later phrase of this testimony ( whom the Lord hath given me ) is oft, and that very properly in other places applied to Christ (as John. 6. 39, 65. & 17. 6, 8, 9.) But we never read it in a spiritual sense spoken of any other Prophet o •… Minister.
• 3. The Apostles allegation and application is without all question much more pertinent, if the words be taken as a Prophesy.

§. 121. Of Christ's being one with Saints.

THe foresaid testimony being applied to Christ giveth proof of his human nature, and shows him to be one with us: and that in three respects.

• 1. In that he ranketh himself in the number of Saints, saying, Behold I and the children: and so presenteth himself with the rest of God's children unto God, as to a common father of them all; according to that which elsewhere he saith, I asce •… unto my Father and your Father, &c. John. 20. 17.
• 2. In that he presenteth himself unto God as his Minister, who had faithfully fulfilled the task which was committed to his charge. Hereupon it followeth, that he was inferior to his Father, who appointed him a Prophet.
• 3. In that the nature of relation, intimated in this word children, implieth that he is of the same nature with them. For father and children, properly taken, are all of the same nature.

§. 122. Of the efficacy of Christ's Prophetical Office.

Obj. THis relative children, may have reference to God the Father who gave them, as well as to Christ who bought them.

Answ. It may not be denied but that Saints are God's children as they are regenerate, ( John. 1. 13. 1 Pet. 1. 3.) and as they are adopted, Rom. 8. 15, 16. But the Prophet and Apostle do both speak of Christ's Prophetical Office; and, to show the power thereof, these children are brought in, as begotten by Christ's Word and Ministry: and in this respect they are styled children in reference to Christ.

The Prophet Isaiah maketh mention hereof, to show, that notwithstanding the infidelity, obstinacy and apostasy of the greater part of them which professed themselves the people of God, Christ by his Gospel should so work upon all those that were given unto him by his Father, as they would all hearken unto his voice and follow him, till, all being gathered together, both he and they should be presented unto God his Father.

To this very purpose is it here also applied by the Apostle, to show the power and efficacy of Christ's Prophetical Office: that notwithstanding he took upon him man's weak nature, and met with many obstacles, yet through the help of God, in whom he trusted, he should bring many children with him to glory.

§. 123. Of the manner of quoting a Text.

COncerning the expression of this testimony it may seem to be an imperfect sentence: because the later part set down by the Prophet, is left out in this quotation.

Answ. So much is quoted as served to the Apostles purpose: and in the quotation of a Text so much is sufficient. Compare Matth. 4. 15, 16. with Isa. 9. 1, 2. and you may observe the like. The Apostle quoteth only these words, And to thy seed, (Gal. 3. 16.) which make not a full sentence, yet they were enough to his purpose.

2. This sentence, as quoted by the Apostle, is a full Proposition: for this note of attention, Behold, compriseth under it that which maketh the words joined with it a full Proposition, as Matth. 12. 18.

3. The Verb substantive, which would make up this sentence, useth to be understood, and so it is Isa. 8. 18.

§. 124. Of this particle Behold.

THis title, Behold▪ useth to be prefixed before remarkable matters.

It is a note of Demonstration, of Attention, of Admiration.

• 1. Where a matter worthy to be seen, or earnestly desired, is to be seen; this particle is premised: as if it were said, Behold it is here before you: or, Behold it is here to be seen: Thus it declareth the evidence of a thing: as where it is said, Behold, there came wisemen from the East, Matt. 2. 1. And so it is a note of demonstration.
• 2. When a matter that deserves more then ordinary attention is delivered, men use to premise this particle Behold: as when Christ uttered that excellent Parable, that setteth down the different kinds of hearers, he thus begins, Hearken, Behold, Mar. 4. 3.
• 3. When a strange and wonderful matter that will hardly be credited, is delivered, we thus express it, Behold; as, Behold I show you a mystery, 1 Cor. 15. 51. That mystery was a great wonder indeed; namely, that we shall not all sleep.

Here the word Behold may be taken in all those three respects: For

• 1. It doth point out and plainly demonstrate, who they be that may with confidence present themselves to God: namely Christ and his children.
• 2. It shows that it is a point well worthy to be marked, that Christ should take of sons of men to be his children, and present them to his Father.
• 3. It is that which causeth wonder to all the world.

In a word, this note, Behold, implieth that the point here noted is a very remarkable point, worthy of all acceptation, 1 Tim. 1. 15. Of all mysteries the mysteries that concern Jesus Christ are the most remarkable. This note therefore, Behold, is frequently set before them, both in the Old and New Testament, as Isa. 7. 14. & 28. 16. & 32. 1. & 42. 1. Zach. 3. 8. & 9. 9. Matth. 12. 41. Luke 2. 34. Jude v. 14. Rev. 1. 7. 18. They are therefore with the more diligence to be attended unto, and with the greater care to be heeded. See §. 5.

Here in particular this particle, Behold, setteth out a matter of admiration, which was done to the astonishment of the world. This is further manifest by the Prophets adding this clause, are as signs and wonders. For the greater part, even of those among whom Christ exercised his Prophetical Office, rejected his Ministry. He came unto his own, and his own received him not, Joh. 1. 11. Yet, notwithstanding the obstinacy of the greater part, Christ himself persisted in exercising his Function: and they that were given him of his Father, hearkened to his word, believed and obeyed the same, and so followed him, as he presented them with himself to his Father. This was the wonder, and thereupon it might well be said Behold.

O that Ministers and people would so carry themselves, as in this respect to be as signs and wonders; and all to say of them, Behold. When all flesh was corrupt before God, Noah remained upright, Gen. 6. 9, &c. Joshua professeth, that though all Israel should serve other gods, he and his house would serve the Lord, Josh. 24. 15. Though Elijah knew none to remain faithful with the Lord but himself, yet he remained very zealous for the Lord, 1 King. 19. 10. When many that followed Christ departed from him, the twelve Disciples abode with him, John. 6. 68. These and others like to them have been willing to make themselves signs and wonders in all ages by cleaving close to Christ.

This is a point of trial, whereby our faithfulness may be proved. If we shrink from Christ for the world (as Demas did, 2 Tim. 4. 10.) or for persecution, (a •… they who are resembled to the stony ground, Matth. 13. 21.) or because the doctrine of the Gospel seemeth hard and harsh (as the Capernaitans did, John. 6. 66.) or for any other bye respect, we have not that courage and confidence, as may cause others to say of us, Behold.

§. 125. Of Christ's going with those whom he lead to God.

THis Pronown of the first person, I, hath respect to the Son of God, who very elegantly, by a double rhetorical figure, is here brought in speaking to his Father: and that by way of rejoyeing for the good success of his Ministry, Behold I and the children, &c. As if he had said, Here am I O Father, whom thou didst send out of thine own bosom from heaven to earth, to gather thine Elect out of the world. I have done that for which thou sentest me: Behold, here am I and they.

This is a speech of much confidence, arising from his faithfulness, crowned with good success. This made him with much cheerfulness present himself to God. Thus did the two faithful servants cheerfully appear before their Lord, to give up their account. Faithful servants may be assured of the Lord's gracious approbation and bountiful remuneration. But on the other side, slothfulness and unprofitableness makes servants afraid to appear before their Lord▪ See all these exemplified, Matth. 25. 20, &c.

What an encouragement is this for Ministers of God's Word and other servants of the Lord, to improve to the best advantage they can, the talent which the Lord hath committed to them, that with confidence they may say to God, Behold I.

Of Christ's faithfulness, see more on Chap. 3. 2.

This express mention of himself, Behold I, showeth that he would not send other •… to God without himself: Herein he shows himself to be that good Shepherd that goeth before his sheep, Joh. 10. 4. In this respect he is styled the Captain of their salvation, v. 10. See §. 95.

He would not leave them till he had presented them to his Father to be settled i •… that inheritance which he had purchased for them.

This is a worthy pattern for all that have a charge committed to them: to abide with them, to be an example unto them, not to leave them, or send them away to the work of God themselves alone: but to go with them, and hold out with them, so as everyone that hath such a Charge may say, as our Head here doth, Behold I. In doing this we shall save ourselves as well as others, 1 Tim. 4. 16. The Apostle had an especial care hereof, as appeareth by this his profession, I keep under my body, and bring it into subjection, left that by any means, when I have preached to others, I myself should be a cast-away, 1 Cor. 9. 27.

What a miserable thing is it for Ministers to be like them who built the Ark, wherein Noah and his family were preserved, but they themselves perished.

To prevent this, in preaching to others, we must preach to ourselves: from our own hearts, to our own hearts. For in exercising our Ministry we sustain a double person: one of a Preacher; another of an hearer. They who so do in their approaching to God, will say, Behold I. Of inciting ourselves to that whereunto we stir up others, See §. 4.

§. 126. Of Christ's bringing others to God.

THe Lord Christ thought it not enough to present himself to his Father, but he brings others also, whom he joins with himself, by this copulative AND. Thus in that powerful prayer which at his going out of the world he made to his Father for himself, he joins those whom his Father had given unto him, and saith, I pray for them which thou hast given me, for they are thine. Neither pray I for these alone (meaning his Disciples) but for them also which shall believe on me through their word, &c. John. 17. 9, 20.

For their sake Christ came into the world: For their sake he sanctified himself, Joh. 17. 19. For their sakes he became poor, 2 Cor. 8. 9. For their sakes he did and endured what he did and endured. See §. 83.

Herein Christ manifested his zeal of God's glory (for the more were brought to God, the more glory redounded to God) and also his good respect to others: for it was a singular benefit, an high honor, to be, by and with Christ, presented to God. He thus makes them partakers of his own glory, John 14. 3. & 17. 21, &c.

They whose hearts are inflamed with a zeal of God's glory, and filled with love of their brethren, will be like minded: they will endeavor to lead on others with them in such courses as may bring them to God. Such a Magistrate will say, Behold I AND my subjects: Such a Minister, Behold I AND my people: Such a Father, Behold I AND my children: Such a Master, Behold I AND my servants: Such a Tutor, Behold I AND my pupils: So others that have Charge.

Such, as they honor God and do good unto others, so they do much promote their own glory. For they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever, Dan. 12. 3.

Of inciting others to go along with us in duty, see The Saints Sacrifice, on Psal. 116. 19. §. 120.

§. 127. Of the efficacy of Preaching the Gospel.

THis bringing of others to God, is here brought in as an effect of Christ's Prophetical Office: and manifesteth the efficacy of the Gospel, whereby all that belong to God are brought in to him. Though by nature they be dead in sin, yet the sound of Christ's mighty voice pierceth into their ears and heart. Hereupon saith Christ, The dead shall hear the voice of the Son of God: and they that hear shall live, Joh. 5. 25.

We have an evidence hereof in Christ's Ministry while he lived on earth. For saith he to his Father of his Disciples, While I was with them in the world, I kept them in thy Name, Joh. 17. 12.

The efficacy also of Christ's Prophetical Office, hath been manifested since his Ascension, by the Ministry of his Apostles and of their successors in all ages.

This is a forcible motive to incite us Ministers, to be diligent in declaring God's Name and preaching the Gospel. We may rest upon it, that our labor shall not be in vain. The efficacy of Christ's Prophetical Function since his Ascension, hath been very great. All that belong to God shall by the preaching of the Gospel be brought to God. Though there be many incredulous and obstinate, yet Christ hath his children, and they will receive our word. If it were duly weighed, what an honor it is to be spiritual Fathers, and what recompense follows thereon, it would certainly put on Ministers to preach the Gospel with all diligence.

This also may be a motive to people, to give good heed to the preaching of the Gospel. As this is to be done, in regard of the excellency of the Teacher, (as was shown before, §. 2.) so also in regard of the efficacy of the Gospel. Hear and your soul shall live, Isa. 55. 3. For the Word of God, which liveth and abideth forever, is an incorruptible seed, out of which men are born again, 1 Pet. 1. 23.

§. 128. Of Christ's children.

THey who are brought in to God by the Gospel, are styled children; and that in relation to Christ, as he was a Prophet, and begat them by the Gospel, (as was shown §. 122.)

This very title is given by Christ to his Disciples, John. 21. 5. According to the Greek notation, it signifieth such as are instructed. A Greek word, that signifieth to instruct, is thence derived. The Greek word here used, is a diminutive, and translated little children, Matth. 18. 3. & 19. 13, 14. for little children are specially to be instructed. Train up (or instruct) a child, Prov. 22. 6. The LXX use the same word there in the singular number, which the Apostle doth here in the plural.

Other Ministers, who are means of converting men, which is a spiritual begetting of them, are styled Fathers, (1 Cor. 4. 15.) and they who are begotten, sons (1 Cor. 4. 14.) or children. The Greek word there used by the Apostle, signifieth such as are begotten: for it is derived from a Verb that signifieth to bring forth or beget.

The very word used in this Text, is also put for such as are begotten by the Ministry of men, and translated little children, 1 Joh. 2. 13, 18.

If they who are instructed by men (who are but Ambassadors for Christ, and instruct in Christ's stead, in whom Christ speaketh, 2 Cor. 5. 20. & 13. 3.) are called and accounted their children, much more justly are they to be called and accounted children of Christ, who is the highest and chiefest Doctor: and by whose Word and Spirit, they are most properly begotten.

Of this relation betwixt Christ and Saints, his children, see more on §. 90.

§. 129. Of God's power to exact an account.

THe reason of Christ's bringing the foresaid children to God is thus expressed, Which God hath given me. The reason is taken from God's commending them to Christ's care. The Argument may be thus framed,

They who are commended by the Supreme Lord to be fitted for and presented to himself, must be so presented to him:

But God the Supreme Lord hath committed such and such to Christ to be so presented to himself;

Therefore Christ so presents them.

There are four words in this reason, every of which carry Emphasis.

• 1. This title God.
• 2. His act, hath given.
• 3. This relative which.
• 4. This other relative me.

1. The express mention of God in this reason, intendeth a high supreme Sovereignty which he hath over all, and a power which he hath to impose a task, and exact an account of well employing the same; Hereupon Christ putteth a must upon himself about doing the work that he which sent him appointed him to do, John 9. 4.

This made him so willing and forward therein as he made it his meat to do the same, John 4. 34. And he pleaded as much before his Father, John. 17. 4.

Concerning others, even all of all sorts, evidence is given of God's committing a charge to them, and exacting an account of them in the Parable of the Talents: for therein the Lord appointed to every servant his task, and taketh a particular account of each one: rewarding the faithful and punishing the unfaithful, Matth. 25. 14, &c.

The Parable of the Steward gives further evidence of God's Sovereignty in calling men to an account, Luke 16. 2. And the Apostles frequent mention of the account which we mu •… all give to God, Rom. 14. 12. 2 Cor. 5. 10. Heb. 13. 17. 1 Pet. 4. 5.

This is a strong motive to provoke us unto all diligence and faithfulness in improving, to the best advantage that we can, the Talents that we have. They are given to us by him that hath a Sovereignty and Absolute Power over us: that can and will call us to an account, that can and will abundantly reward the faithful, and take sore revenge of the unfaithful, Matth. 25. 23, 24, &c. See Chap. 4. v. 13. §. 79.

§. 130. Of God's free giving.

2. THe act here attributed to God in this word given, manifesteth God's free grace. For to give is an act of favor and grace: it is opposed to meriting, purchasing, exchanging, or returning a valuable consideration. That which is bestowed upon merit, purchase, exchange or any like consideration cannot properly be said to be given.

This word is oft used to set out the free grace and favor of God to man: and that in bestowing his Son upon him. God so loved the world that he GAVE his only begotten Son, &c. John 3. 16. Christ expressly declareth this to be the ground of any ones coming to him: All that the Father giveth me shall come to me, Joh. 6. 37, 39. All things that Saints have, or can hope for, are freely conferred upon them; the Lord will GIVE grace and glory, Psal 84. 11▪ The Lord will give a crown of righteousness, 2 Tim. 4. 8. It is your Fathers good pleasure to GIVE you the Kingdom, Luke 12. 32.

To make this the more clear the Apostles oft use a Verb which is derived from a Noun that signifieth free grace, and is translated freely to give, (Rom. 8. 32. 1 Cor. 2. 12.) and frankly to forgive, Luke 7. 42.

Though Christ being given, meriteth for us remission of sins by his blood and purchased the heavenly inheritance, ( Act. 20. 28. Eph. 1. 7. 14.) yet to effect those things for us, Christ was freely given to us, and we to him. See more hereof §. 78.

§. 131. Of God's power in choosing or refusing whom he will.

3. THe parties given to Christ are comprised under this relative WHICH. This relative hath reference to the children before mentioned. Those children are a peculiar people. All are not children, Rom. 9. 7, 8. Nor are all given by God to Christ. That there is a set and certain number given to Christ is evident by sundry passages in the prayer which Christ made to his Father at his going out of the world. Eight several times is this word Given there used, and that to set out God's free grace therein, John. 17. 2, 4, 6, 7, 9, 11, 12, 24.

God being the supreme Sovereign over all, hath power to choose or refuse, to take or leave whom he will. This the Apostle exemplifieth by a comparison taken from a Potter, Rom. 9. 21. Surely there is inflnitely a far greater difference between the Creator and creatures, then between a Potter and clay. This power of God over creatures doth the Apostle in that Chapter plentifully prove both by Divine testimonies taken out, of the Old Testament, and also by other solid Arguments.

Let not therefore any dare to open his mouth and plead against God, because he useth this his prerogative in choosing some and leaving others. This use of this great mystery doth the Apostle thus press: O man who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Rom. 9. 20. If we cannot fathom the depth of this mystery, nor discern the equity thereof, let us impute it to the shallowness of our apprehension, and cry▪ out with the Apostle, O the depth of the riches both of the wisdom and knowledge of God! Rom. 11. 33. Far be it from us to impute any unrighteousness to God. It should seem that in the Apostles time some in this case did so. For the Apostle in reference to such, thus saith, What shall we say then? Is there unrighteousness with God! with much indignation doth the Apostle thus reject that conceit, God forbid, Rom. 9. 14.

§. 132. Christ the means of bringing all good to man.

4. THe relative ME hath reference to Christ: For it is Christ that saith, Behold I, &c. God being to make choice of a peculiar people that they might be vessels of mercy and glory, commended them to his Son, to be fitted and so brought thereunto. Where it is said God loved the world, it is added, he gave his only begotten Son, &c. John 3. 16. All the blessings whereof we are made partakers, are conferred upon us in and with Christ. We are chosen in Christ, made accepted i •… him, we have redemption in him, (Eph. 1. 4, 6, 7.) we are reconciled to God by hi •… ( Col. 1. 20, 21.) Justified by his blood, ( Rom. 5. 9.) Called by him (1 Pet. 5. 10.) Sanctified in him (1 Cor. 1. 2.) Saved through him, Rom. 5. 9, 10. This course 〈◊〉 bringing men to glory by Christ, doth very much amplify Divine mercy, and sundry other Divine properties, as hath been shown, §. 87, 88.

Behold here the difference betwixt the execution of that part of God's dec •… which respecteth man's salvation, and of that whereupon followeth man's condemnation. The benefit of the former is wholly out of man, and only in Christ Christ doth whatsoever is meritorious to bring the Elect unto salvation. The is