SERMON
XXXIII.
"Far above all principality,
and power, and might, and dominion, and every name that is named, not only in
this world, but also in that which is to come: and has put all things under his
feet," &c. - Ver. 21, 22.
THESE words do set forth unto us and proclaim the
supremacy of our Lord Jesus Christ, the King of kings, over all persons, by
what names or titles soever distinguished and dignified, in all God's
dominions, belonging either to this world or the world to come.
His kingly
dignity is set forth unto us first, for the substance of it, by that usual
metaphor of sitting at God's right hand. This in the 20th verse. In this 21st
verse, as likewise in the beginning of the 22nd, you have the amplification, or
an enlarged explication of it -
First, by the sublimity of the condition he
is exalted unto; he saith it is not only above, but far above. And that -
Secondly, amplified by the quality and dignity of the persons above whom he
is thus far advanced; 'principalities and powers,' &e. And because all
particulars of power in this world and the world to come could not be mentioned
nor rehearsed; therefore, to be sure to take in all, he addeth this general,
'every name that is named.'
Thirdly, it is set forth unto us by the extent
of this his advancement, of his dominion and sovereignty both of place and
time; this world, and the world that is to come, in all ages and in all God's
dominions.
Fourthly, by the lowness of the subjection of all these
principalities, and whatsoever else, unto him; 'they are under his feet.'
Lastly, by the universality of all this: it is 'far above all;' 'and hath put
all things under his feet.'
So you have the division of these words in the
21st, and in the first part of the 22d verse.
I have despatched, first,
what is meant by 'sitting at God's right hand.' And -
Secondly, I have
gone over two heads of the amplification of this exaltation of Christ: - First,
The sublimity of his condition personally; 'far above.' Secondly, I have opened
to you the quality of these persons whom he is set over; angels, good and bad,
and magistrates in this world, whatsoever they be. I shewed you, that by
principalities and power, might and dominion, he would include all sorts
whatsoever. That all these three were called by these names, I opened;
likewise, what was meant by 'every name in this world, and the world to come.'
So now the third thing, and that which remaineth, cometh to be opened, the
extent of his dominion; 'in this world, and the world to come.'
Upon the
first consideration of these words, 'in this world, and the world to come,' I
thought to have found no difficulty, but to have slipped them over lightly and
generally.
Concerning their coherence there is only this to be said. Some
refer it only to tbe words immediately foregoing, 'every name that is named in
this world, and the world to come.' Bnt certainly that is too narrow. I rather
therefore, with Beza and others, refer it to the whole that he had said of
Christ's exaltation; 'he sitteth at God's right hand, over all principalities
and powers, and over every name that is named in this world, and the world to
come.'
Now then, the great thing to be opened is this: What is meant by the
world to come; and the difference of these two, this world, and the world to
come.
There are these three senses and interpretations of it, and I love to
take, especially where there is a comprehensiveness, as here there is of all,
all in.
This world, and the world to come, may be taken, first, for heaven
and earth; this state of the world on earth, and that state of the world in
heaven, which are two worlds. So that, as the Apostle, in Col. i. 16, when he
would divide all things that are created in heaven and in earth, visible and
invisible, mentioneth thrones and dominions, principalities and powers; so
answerably here, when he speaks of Christ's exaltation, he saith he is exalted
far above all these in this world, and in the world to come ; that is, in
heaven and in earth. And so it cometh all to one with what Christ himself
snith, Matt. xxviii. 18, 'All power is given me in heaven and in earth; that
is, in this world, and the world to come, in all God's dominions. Only then
here is the question, why heaven should be called the world to come, whereas it
is extant now as well as earth is, which is called, in this interpretation, the
present world? And Christ has now actual power in heaven as well as in earth.
Why is it therefore called the world to come?
To this the answer is :
though it he a world now extant, yet to us poor creatures here below it is a
world to come. It was a world created at the same time that this lower world
was: 'Gen. i. 1,' In the beginning God created the heavens and the earth.' By
'heavens' he meaneth the angels and the higher world; as by 'earth' all that
chaos out of which all this world was made that is under it, sun, moon, stars,
and the lower elements.
This is the comfort of the saints, - to scatter
some observations by the way, - that this great world is to come. The Psalmist,
Ps. xvii. 14, calleth wicked men, 'men of this world, whose portion is in this
life.' This world is theirs, and let them take it; this is 'your hour,' saith
Christ, 'and the power of darkness.' 'If we had hope only in this life,' saith
the Apostle, 1 Cor. xv. 19, 'we were of all men the most miserable;' but we
have a world to come. It is a world to come in respect of us; as likewise you
have it, Luke xviii. 30; speaking of him that shall deny himself, saith he, 'he
shall receive manifold more in this present time, and in the world to come life
everlasting.' And so, 1 Tim. iv. 8, he hath the 'promise of this life, and that
which is to come; that is, heaven. Now this is one part of the meaning. Yet let
me say this of it. The Apostle's scope being to speak of Christ's actual reign,
and having mentioned that it is in heaven, - for so he saith ver. 20, 'He is
set at God's right hand in heavenly places,' - as the special place of it, and
that at present; to call heaven the, world to come, because to us it is to
come, Beza himself saith it is somewhat too harsh; therefore he seeks out
another interpretation.
Then the second interpretation is this: that this
phrase should note out the duration of Christ's kingdom, that it is for ever,
in all ages to come whatsoever. It is a phrase the Scripture often useth to
express eternity; as, Matt. xii. 32, their sin 'shall not be forgiven,
neither in this world, nor in the world to come;' that is, never. As in Rev.
xx. 10, there are two evers put, one ever for this world, and the other ever
for the world to come. They shall be 'tormented for ever and ever;' for ever in
this world, and for ever in the world to come. And that it noteth out eternity,
there is that likewise I quoted even now, Luke xviii. 30, 'in the world
to come eternal life.' Therefore that place, Isa. ix. 6, which we translate,
and rightly, 'Eternal Father,' or 'Father of eternity,' the Septuagint reads,
the ' Father of the world to come.'
Christ's kingdom, to back this
interpretation also, is said to be for ever.' Luke i. 33, saith the angel to
Mary, speaking of Christ's kingdom, 'The Lord shall give him the throne of his
father David, and he shall reign for ever;' not for one ever, but for all
evers. And that he meaneth eternity, he addeth, 'and of his kingdom there shall
be no end;' having indeed relation to that in Isa. ix. 7, where he saith, 'of
his government and peace there shall be no end.'
And so I find some that
bring that place, Heb. x. 12, 'After he had offered one sacrifice for sins, for
ever he sat down on the right hand of the Majesty on high.' They allege that
place for his sitting at God's right hand for ever, not only in this world, but
in the world to come. Although I think there is never a place of Scripture
where I find that he sitteth for ever at God's right hand, in the sense the
article of the creed hath it. And 'for ever' there seemeth to refer to 'after
he had offered up one offering for sin for ever;' for he saith in the verse
before, that their sacrifices could not take away sins, never made an end of
them, but they returned again. 'But he; saith he, 'by one sacrifice took away
sins for ever.' So that 'for ever' referreth rather to that than to sitting on
God's right hand; and ver. 14 confirmeth it likewise, where be saith, 'He hath
perfected for ever them that are sanctified.'
Now, against this
interpretation I will give, you the objections and the resolutions, for I
cannot pass over them.
The objections are these : - If his meaning were
this, that he sitteth on God's right hand, above all principalities and powers
for ever, then there is this objection, that there are no principalities and
powers for ever that Christ should sit over; for the truth is, when this world
endeth, there will be an end of all principalities and powers. You have an
express place for it, 1 Cor. xv. 24, 'Then cometh the end, when he shall have
delivered up the kingdom to God the Father; when he shall have put down all
rule and all authority and power.' How then can it be said, he sitteth on God's
right hand over all principalities and powers in this world, and the world to
come, taking it in this sense, 'for ever?'
There are but two things to help
this objection.
The first is this: that though there be no principalities
and powers for ever, but rule ceaseth, as it is certain they do, both of good
angels and bad, and magistrates and men; yet there are several names, several
dignities and excellencies, as I shewed you the word 'names' implieth, that are
in this world, and the world to come. And so in that sense it is true, that he
is for ever on God's right hand, above all names that are named in this world,
and the world to come.
Then the second thing that answereth this objection
is this: the Apostle speaks by way of supposition, as it were; as in that other
speech of our Saviour's, 'Their sins shall not be forgiven in this world, nor
in the world to come.' it is not as if there were forgiveness of sins in the
world to come; but his meaning is, suppose there would be forgiveness then,
they should never be forgiven. So, suppose never so many names, or
principalities, or powers in this world, or the world to come, he is over them
all.
But then there is a second objection, and that is this: that in the
same 1 Cor. xv. 24, it is said thus, 'Then cometh the end, when he shall have
delivered up the kingdom to God the Father;' and, ver. 25, 'He must reign, till
he hath put all his enemies under his feet: and when all things are subdued
unto him, then shall the Son also be subject unto him that put all things under
him, that God may be all in all;' so saith ver. 28.
Here is now a worse
objection against this interpretation of the phrase, 'in this world, and the
world to come.' And indeed and in truth I find great interpreters, both upon
this place and the other, to confine and determine the phrase of sitting on
God's right hand, to end after the day of judgement, when he giveth up his
kingdom to his Father. And the reason is this, because it is evident that the
Apostle quoteth that which he saith, 1 Cor. xv. 25, 'He must reign, till he
hath put all his enemies under his feet,' out of Ps. cx. 1, 'Sit thou on my
right hand, till I make thine enemies thy footstool' They interpret that
reigning, which he must then give up to his Father, by that sitting mentioned
there.
There is this will help that likewise
That the word 'until' doth
not note out that then he shall not reign; for the word is not always
interpreted exclusively to exclude the time after, but inclusively to include
all the time before, whereof there might be a doubt, whether he reigned or no
till then, because he had so many enemies. After the day of judgment he shall
have none; but there might be this doubt, whether he reigned yea or no till
then, because his enemies were so many and so strong. So we find the word used,
2 Sam. vi. 23, where it is said, 'Michal had no child until the day of her
death;' it is not as if she had any afterward. It is taken therefore for an
undetermined time. But yet there is this still will take away that : that it is
plainly said, he doth give up the kingdom to God, and likewise that then Christ
shall be subject unto him.
Thus perplexed, you see, is the opening of these
words, and there must be some pains to resolve this doubt.
The best
reconciliation which I shall give you, shall be in these few distinctions,
which, I suppose, will clear to you in what sense Christ hath a kingdom, and
indeed sitteth on God's right hand for ever, and in what sense he giveth up the
kingdom to the Father.
The first distinction I give you is this : there is
a natural kingdom due to Jesus Christ as he is God, yea, and by natural
inheritance is due to him being man, as joined to the Godhead; for he
inheriteth the privileges of the second Person.
Of this natural kingdom,
founded upon his being the Son of God, - which the Apostle, to the Hebrews,
chap. i. 4, saith 'he hath obtained by inheritance,' - he saith, ver. 8, ' But
unto the Son he saith, Thy throne, 0 God, is for ever and ever.' And though the
right of it is devolved merely because he is God, yet it is by inheritance;
being the natural Son of God it is his natural inheritance, therefore he is, as
it were, in joint commission for ever with God, as he is God and man. This
natural dominion therefore over all things, - for all things were made by him
and for him, be they what they will, whether principalities or powers, or
whatever else, - this right remaineth for ever, that is certain. And
accordingly many of those privileges, which I interpreted to be understood by
his sitting on God's right hand, must likewise remain. As, first, fulness
of joy; 'At thy right hand is fulness of joy for ever:' so he is at God's right
hand for ever; for he doth enjoy - the manhood doth - a fulness of joy
immediately in God himself, and this for ever. And, secondly, all that personal
honour and glory, and glorious authority which he was filled with, which he was
crowned with indeed when he came first to heaven; all these remain to eternity
likewise, and 'they are a natural due to him, though bestowed actually then
when he came up to heaven. And he is thus in commission with his Father
likewise, so far as natural rule goeth, as a natural inheritance to him; though
less than his Father as he is God-man.
But now, secondly, there is a
dispensatory kingdom, as divines use to call it, as he is considered as
Mediator between God and his Church; which kingdom is not his natural due, but
it was given him, and given him by choice; yea, as he was second Person and Son
of God, that that person was chosen out to execute the office of Mediator. And
this kingdom is more properly and strictly noted out by sitting at God's right
hand in the Scripture: and God gave it him as a reward of his obedience; he
hath it by commission. John v. 22, 23, 'The Father himself judgeth no man, but
he hath committed all judgment unto the Son;' he is that Lord whom God hath set
up to do all his business for him visibly and apparently to the day of
judgment. And this kingdom is in a more especial manner appropriated to Jesus
Christ. It is so his as it is not the Father's in a more eminent manner. In
this will that common axiom of divines help us, that what works all three
Persons do towards us, though they have all a joint hand in them, yet they are
attributed more especially to one Person than to another: as sanctification,
you know, is attributed more specially to the Holy Ghost, redemption to the
Son, creation to God the Father, though all three Persons have a hand in it. So
likewise is it here; though the Father ruleth till the day of judgment, and the
Holy Ghost with him, yet it is in a more especial manner appropriated unto the
Son.
Yea, let me add this, that seeing to appropriate thus a work more
especially to one person than to another is an act of God's will, hence it is
that one person may have it for a time appropriated unto him, and afterward
given up unto another person more properly. So now until the day of judgment
Christ hath the kingdom committed to him; after the day of judgment it is
appropriated more eminently unto God the Father, yet so as that God the Father
ruleth now; so on the other side, though the Father is all in all after the day
of judgment, yet the Son is said still to judge.
Now, the reason, to touch
it in a word, why God the Father did thus appropriate a time for the reign of
Jesus Christ more especially, and that all men's thoughts should be drawn unto
him, and the Father should, as it were, withdraw himself, was this, that all
men should honour the Son as they honour the Father; so you have it, John v.
22; that as for every work there is a season, so there should be for every
person a season wherein they shall be in a more especial manner more
glorious.
And there is this second reason for it likewise, - it was a
reward indeed that was exceeding due unto Jesus Christ, - that he should have
the kingdom appropriated unto him for a season, that he should draw all men's
eyes to him, and have all the glory and honour as it were in a more immediate
manner, because he veiled his Godhead in obedience to his Father; therefore his
Father now, when he cometh to heaven, doth answerably, to recompence him,
withdraw himself, and appeareth not so much in government, but hath committed
all judgment unto the Son. Let my Son have it, saith he. And then, that you may
see the equity of this, founded upon that place of Scripture, 1 Cor. xv. 28,
because the Father hath committed all judgment unto the Son for so long a
season, until he hath made all his enemies his footstool, therefore again doth
Jesus Christ, to honour his Father, give up the kingdom to him, and he himself
becometh subject to him that hath put all things under him.
My brethren,
though Jesus Christ hath this kingdom committed to him for this reason, - he
went into a far country to receive a kingdom, - yet when he is in the height of
his kingdom, and hath all his enemies down under him, he will not carry it like
a conqueror home, as if he had gotten it by his own sword and by his own bow
only; but even then, when he is in the height of all, he giveth it up unto his
Father before men and angels. It will be the last thing he will do at the
latter day before he goeth to heaven, when he hath cleared all the world's
accounts; for they shall all be judged by the man Christ, and it is a greater
service than all his sermons he made on earth; then, when he hath done and is
in his full triurnph, - which should teach us when we are highest and most
raised then to fall down, - when he hath all his enemies under him, to death,
to the meanest and lowest subjection, every one subdued, when he hath judged
all the world, and pronounced the sentence both upon just and unjust, and every
knee hath bowed to him; then he subjecteth himself unto his Father, and
delivereth up the kingdom to him, and God becometh all in all; and this is the
last and great solemnity of all. This is the first distinction. His natural
kingdom remaineth for ever, which is a due to him even as he is man joined to
the Godhead; but you see there is something of a mediator-like kingdom which he
doth give over.
The second distinction is this, to clear it yet further:
this Mediator's kingdom, receiveth a double consideration. First, consider him
as he is Mediator of his Church considered under imperfection, either of sin or
misery, or any other want, till his Church shall be complete. Or, secondly,
consider him as he is a Head of his Church made complete and fully perfected in
all parts and in all degrees.
Or, that I may explain my meaning to you, I
remember when I opened the 3d and 4th verses compared with the 7th of this
chapter, I told you that I thought in election there were two great designs
involved. The one, that which was more principal and primitive, which was the
choosing of us in Christ as a Head to that absolute glory which with and in
Christ we shall have in the highest heavens for ever after the day of judgment.
But then, secondly, to illustrate and set off this glory the more, God letteth
us fall into sin, into misery; body and soul are parted, the one liveth in
heaven in a blessed condition, the other lies in the grave; Jesus Christ hath
not all his saints, he hath them but by degrees. Now, then, answerably hath
Jesus Christ a double relation to his Church; the one as a Head simply
considered; for we are chosen in him as a Head and Common Person to that
condition which for ever we shall have in heaven; and he hath the relation of a
Redeemer and Mediator for us as we are sinners, and under misery, and under
distress, and under imperfection.
Now, my brethren, while the Church
remaineth thus imperfect ; - Christ hath not all his members up to him, nor are
they out of all danger, as I may so express it; for though at the day of
judgment to the saints there is no real danger, yet they are to give account of
their actions, and there remaineth a final sentence to be pronounced upon
them by the great Judge, and in that sense there is a forgiveness of sins then;
therefore Paul prayeth that he may find mercy at that day ; - now, I say, while
there is any such thing as guilt, or the appearance of it, or any imperfection,
as till that final sentence there is, so long is Jesus Christ a Mediator for us
to God, as under some misery, some want, some danger. He standeth between God
and us, and God hath given him all power in heaven and in earth, that he may
give eternal life to them that believe, - we could not be trusted more safely
than with him that is our Saviour, - that he shall be able to free us. And so
long Jesus Christ ruleth in a way of conquest, destroying sin and death and all
enemies, and redeeming the body, and bringing body and soul together, and
lastly pronouncing a final sentence; and in this sense it is that the Scripture
usually speaks of his sitting at God's right hand to intercede for us, - as it
is, Rom. viii. 34, and by sitting there he meaneth reigning,_to destroy
enemies, to put us out of danger of death and condemnation. But when once this
final sentence is passed, then this work of a Mediator, his reigning thus as a
Redeemer of us considered under sin and misery, ceaseth, - for when once that
final sentence is passed then all sins are for ever and ever forgiven, never to
be remembered more; God then looks upon us as in his first project, without
spot or wrinkle for ever, - then Christ presenteth us to his Father. 'Lo, here
I am, and the children thou hast given me; here they are just as thou didst
look upon them in thy primitive choice.' And so now considered, I say his
kingdom ceaseth, for there will be no need of it; and this indeed is an answer
which learned Cameron delivereth upon that place, 1 Cor. xv.
But yet then,
take Jesus Christ as our Head, as he is spoken of in the next words, and indeed
as a distinct thing from his sitting at God's right hand, so he is for ever a
Head. We were chosen in him at first, - I shewed in what sense when I opened
those words, 'chosen in Christ, and elected in Christ,' in the 3d and 4th
verses, - and as we were chosen in him at first, so we are considered in him
for ever, and exalted in him, our persons in his Person; and God then, having
forgiven all sin and misery, and the Mediator's office for intercession,
&c., being laid aside, he is all in all both to Christ and us, and so now
he delivereth up the kingdom unto God the Father.
I will add but this one
third thing to it, to make this point - how he is a King, and sitteth at God's
right hand for ever, and how not - clear. When he hath delivered up this
kingdom of his redeemership unto God the Father, yet he sitteth down with this,
honour for ever, that it was he that did execute this office of a Mediator, so
as not a soul is lost, not a sin left unsatisfied for, not an enemy unsubdued;
he sitteth down like a mighty and glorious conqueror. He is not a General in
war longer, that kind of kingdom and rule ceaseth, yet he hath this honour for
ever, that he it is that did these and these exploits, brought in all those
rebels, subdued all enemies, and remaineth a glorious dictator. So that indeed
and in truth Jesus Christ shall then reign more gloriously with his Father,
though it is more especially appropriated to him till the day of judgments than
ever he did before; for then he reigneth triumphantly, whereas before he
reigned as one that was conquering and to conquer. And as David said, when all
his enemies were subdued, Am I a king this day? so will Jesus Christ say, He
was never kinged so much as now. Therefore some interpret those words, 1 Cor.
xv. 24, 'Then shall the end be;' that is, say they, the perfection and
accomplishment of his kingdom then cometh. Yea, in some sense, my brethren, he
then setteth the crown upon his Father's head again, for his Father was put
out of rule, as it were, by the devil, who got all this world, and by wicked
men, that did what they list; but his poor saints, whom he chose to eternal
life, lay under sin and misery. Jesus Christ now subdueth all these enemies,
rescueth these poor souls whom he loved from all evil, and presenteth to him a
peaceable kingdom and government, and so he with his Father enjoyeth it to all
eternity.
So much now for the opening of these words, 'this world, and the
world to come,' in that second sense given, and the explaining how Jesus Christ
is a king in both.
I will only add this: whereas it is said, 'of his
kingdom there shall be no end,' his meaning is, as it is interpreted Dan. vii.
14, it shall not be destroyed for ever. It is a kingdom to give way to no
kingdom else; it is continued, he reigneth for ever, though he himself giveth
up the kingdom to his Father, and becometh visibly and apparently more subject
than he was unto him. In this sense, that I may explain that too, it is not
meant in respect of his Godhead, for so he was never subject; it is not meant
in respect of his manhood, for so he is always subject: but whereas he so
reigneth now as if God the Father reigned not visibly and apparently, - that
is, he doth all visibly, although it is the Father's glory he cometh with, -
yet he hath the glory of it, he runneth away with it, as it were; but when he
shall have given it up, with this acknowledgment, that his Father is the author
of this kingdom, and that he gave it him, and so setteth his crown upon his
Father's head, then it shall appear to men and angels to be his Father's
kingdom in a more eminent manner. - And so much for that second
interpretation.
I will add a third, and so leave it: namely, what should be
meant by the 'world to come' here; speaking of Christ's sitting at God's right
hand, over all principalities and powers, in this world, and the world to
come.
My brethren, there is a special world, called the world to come,
appointed for Jesus Christ eminently to reign in; and therefore though all
these senses are true and good, and must be taken in, yet let me add this to
it, that God did not content himself to bestow this world upon Christ, for him
to rule and reign in, and to order and dispose the affairs of it as he cloth,
and after the day of judgment to reign in that sense you heard spoken of before
for ever, more gloriously than he did before. But he hath appointed a special
world on purpose for him, between this world and the end of the day of
judgment, - and the day of judgment itself is part of it, if not the whole of
it, - wherein our Lord and Saviour Jesus Christ shall reign; which the
Scripture eminently calleth the 'world to come;' Christ's world, as I may so
call it that as this present world was ordained for the first Adam, and God
hath given it unto the sons of men, so there is a world to come appointed for
the second Adam, as the time after the day of judgment is God the Father's, in
a more eminent manner, who then shall be all in all.
I mention this third
interpretation both because the height of Christ's kingdom is in the world to
come when that cometh once, and because that is more properly his, and also is
to me, by comparing other scriptures, evidently intended in this place. It is
the height of his kingdom; for in this world he hath principalities and powers
of angels under him, by whom he ruleth; after the day of judgment, God is all
in all; but there is a world to come which the angels have nothing to do with
at all, which is not subjected as this world is unto the angels, but is made on
purpose for Jesus Christ.
I will give you for this two parallel places of
Scripture, Heb. ii. 5, compared likewise with 2 Peter iii. 7.
In Heb. ii.
5, 'To the angels,' saith he, 'hath he not put in subjection the world to
come.' Whom hath he subjected it to then? 'But,' saith he, 'one in a certain
place testified, saying, What is man, that thou art mindful of him? or the son
of man, that thou visitest him? Thou madest him a little while lower' (so it is
in the margins) 'than the angels, and hast crowned him with glory and honour,
and didst set him over the works of thy hands: thou hast put all things in
subjection under his feet. Now we see not yet all things put under him; but we
see Jesus, who was made a little lower than the angels by the suffering of
death, crowned with glory and honour.'
Compare now this place in the
Hebrews with this in the text. First, you see, he speaks of Jesus Christ as
made Lord of all; what here in the text he calleth 'sitting at God's right
hand,' there he expresseth by being 'crowned with glory.' Here he saith 'he was
raised from the dead,' there he saith he was 'made a little while lower ' -
indeed, for the measure, far lower - ' than the angels by the suffering of
death,' a worm and no man.
In the second place, he quoteth out of Ps. viii.
that passage which likewise is here in the text, 'He hath put all things
under his feet;' so saith ver. 22, and that sentence is nowhere else found in
the Old Testament, and it is quoted thrice by the Apostle; here in the text, in
Heb. ii., and in 1 Cor. xv.
Thirdly, he saith that there is this world to
come ordained for this man:
'What is man, that thou art mindful of him? or
the son of man, that thou visitest him ?' - that thou hast subjected this world
to come unto him, and put all things under his feet? He saith the like here in
the text : he sitteth at God's right hand, over all principalities and powers,
in this world, and the world to come, and he hath put all things under his
feet. So that, you see, that place in the Hebrews and the words in the text
agree, quoting both the same place. These words, 'having all things under his
feet,' are, as I said, nowhere in the Old Testament but in Ps. viii. You shall
observe therefore that in I Cor. xv. 25, where the Apostle beginneth to quote
Ps. cx., to prove that Christ must reign 'till all his enemies be put under his
feet,' that the word 'all' is not in Ps. cx., nor is it said there 'under his
feet,' but it is 'make thine enemies thy footstool' The Apostle therefore being
to prove that all enemies are to be destroyed, which Ps. cx. doth not fully
serve for, what doth he do? He helps it out with Ps. viii., where the phrase is
used, 'he hath put all things under his feet.' So that now Ps. viii., and Heb.
ii., and 1 Cor. xv., and these words of my text, are all parallel places, and
therefore I could not pass over this interpretation.
I will give you
another place for it: 2 Peter iii. 7, compared with ver. 13, 'The heavens and
the earth, which are now,' - here that which in the text the Apostle calleth
this world, is expressed by 'the heavens and the earth which are now,' - ' by
the same word are kept in store, reserved unto fire,' etc. And ver. 13, namely,
in opposition to the heavens and the earth which now are, mentioned ver. 7, he
saith, 'Nevertheless we, according to his promise, look for new heavens and a
new earth, wherein dwelleth righteousness.' The Jews still express world by
saying heaven and earth; therefore, when the Apostle would express this world,
he calleth it heaven and earth, meaning the world that now is; but, saith he,
'we look for a new heaven and a new earth,' that is, a world to come. Now the
words which in Heb. ii. 5 the Apostle useth of 'world to come' mean, wherein
dwelleth righteousness.
And that this place in Peter and that of Heb. ii.
fall all to one, appeareth by this: that when the apostle Peter had gone and
alleged this, that there is to be 'a new heavens and a new earth,' that is, a
world to come, 'wherein dwelleth righteousness,' so it is ver. 13.; at the 14th
verse he makes use of it; at the 15th verse he quoteth Paul for it in his
Epistle to the Hebrews - for Peter writeth to the Jews, - ' Even also,' saith
he, 'as our beloved brother Paul, according to the wisdom given unto him, hath
written unto you;' that is, of this new heaven and new earth, of this world to
come. Now, read that Epistle to the Hebrews ; - for our divines usually quote
this place to prove, and it is the best that can be, that Paul was the author
of that epistle ; .for Peter writ to the Jews, that is plain, for he writ to
the strangers dispersed, which were the ten tribes, throughout the lower Asia
and those countries, as you may read, 1 Peter i. 1 - 3. He hath written to you,
saith he, of this new heaven and new earth, wherein dwelleth righteousness; -
now in the second of the Hebrews he writeth of it, proving it out of the 8th
Psalm. Thus you see, going from one place to another, that scripture and that
in Heb. ii. are parallel, and that in Heb. ii. and this in 2 Peter iii. are
parallel likewise. My brethren, I will not stand discoursing to you about this
new world; I shall only speak what is pertinent to the thing in hand. Unto this
did all the prophets give witness, and therefore I am not ashamed to give
witness to it too.
In Rev. v. 10, - I opened that chapter to you when I
explained Christ's sitting at God's right hand, - as soon as ever they saw
Christ take the book, and was installed king, what do their thoughts presently
run to? The world to come; 'he hath made us kings,' say they, 'and priests, and
we shall reign on the earth.' To be sure, at the day of judgment they shall;
which will be a long day certainly, when all the accounts of the world shall be
ripped up, and the world new hung against the approach of the King to it. There
will be new heavens and new earth indeed, and the glory of the creatures then
will put down the glory of this old world of Adam's; it was not good enough for
this great Lord, our Lord and Saviour Christ. But I say I will not much insist
upon it; I will only open so much as is pertinent to the thing in hand.
You
see this place and that in Heb. ii. how parallel they are, and that the second
of the Hebrews quoteth Ps. viii.
Now, consider but the scope of the psalm,
as the Apostle quoteth it to prove the world to come. Any one that reads that
psalm would think that the Psalmist doth but set forth old Adam in his kingdom,
in his Paradise, made a little lower than the angels, - for we have spirits
wrapped up in flesh and blood, whereas they are spirits simply, - a degree
lower, as if they were dukes and we marquises; one would think, I say, that
this were all his meaning, and that it is applied to Christ but by way of
allusion. But the truth is, the Apostle bringeth it in to prove and to convince
these Hebrews, to whom he wrote, that that psalm was meant of Christ, of that
man whom they expected to be the Messiah, the man Christ Jesus.
And that he
doth it I prove by the 6th verse, - it is the observation that Beza hath, - '
one in a certain place,' quoting David, 'hath testified;' so we may translate
it, hath testified most expressly: he bringeth an express proof for it that it
was meant of the man Christ Jesus; therefore it is not an allusion. And indeed
it was Beza that did first begin that interpretation that I read of, and
himself therefore doth excuse it and make an apology for it, that he diveteth
out of the common road, though since many others have followed him.
Now
the scope of the psalm is plainly this: in Rom. v. 14 you read that Adam was a
type of him that was to come. Now in Psalm viii. you find there Adam's world,
the type of a world to come; he was the first Adam, and had a world, so the
second Adam hath a world also appointed for him; there is his oxen and his
sheep, and the fowls of the air, whereby are meant other thing; devils perhaps,
and wicked men, the prince of the air; as by the heavens there, the angels, or
the apostles rather; 'the heavens declare the glory of God,' that is applied to
the apostle; that were preachers of the gospel.
To make this plain to you,
that that psalm, where the phrase is used, 'all things under his feet,' and
quoted by the Apostle here in the text, - tberefore it is proper, - was not
meant of man in innocency, but of the Messiah, the Lord Jesus Christ; and
therefore answerably, that the world there is not this world, but a world on
purpose made for this Messiah, as the other was for Adam - First, it was not
meant of man in innocency properly and principally.
Why? Because in the
first verse he saith, 'out of the mouths of babes and sucklings hast thou
ordained strength.' There were no babes in the time of Adam's innocency, he
fell before there was any.
Secondly, he addeth, 'that thou mightest still
the enemy and avenger;' the devil that is, for he shewed himself the enemy
there to be a manslayer from the beginning. God would use man to still him;
alas! he overcame Adam presently. It must be meant of another therefore, one
that is able to still this enemy and avenger.
Then he saith, 'How excellent
is thy name in all the earth, who hast set thy glory above the heavens!' Adam
had but Paradise, he never propagated God's name over all the earth; he did not
continue so long before he fell as to beget sons; much less did he found it in
the heavens. Again, ver. 4, 'What is man, and the son of man?' Adam, though he
was man, yet he was not the son of man; he is called indeed the 'son of God,'
Luke iii. 38, but he was not son of Man. I remember Rihera urgeth that.
But
take an argument the Apostle himself useth to prove it. This man, saith he,
must have all subject to him; all but God, saith he; he must have the angels
subject to him, for he hath put all principalities and powers under his feet,
saith he. This could not be Adam, it could not be the man that had this world
in the state of innocency; much less had Adam all under his feet. No, my
brethren, it was too great a vassalage for Adam to have the creatures thus low
to him. But they are thus to Jesus Christ, angels and all; they are all under
his feet, he is far above them.
Secondly, it is not meant of man fallen,
that is as plain; the Apostle himself saith so. ' We see not,' saith he, 'all
things subject unto him.' Some think that it is meant as an objection that the
Apostle answereth; hut it is indeed to prove that man fallen cannot be meant in
that Psalm viii. Why? Because, saith he, we do not see anything, all tbings at
least, subject unto him; you have not any one man, or the whole race of man, to
whom all things have been subject; the creatures are sometimes injurious to
him. We do not see him, saith he; that i; the nature of man in general
considered. Take all the monarchs in the world, they never conquered the whole
world; there was never any one man that was a sinner, that had all subject to
him. 'But we see,' saith he, - mark the opposition, - ' but we see Jesus,' that
man, 'crowned with glory and honour;' therefore it is this man, and no man
else; the opposition implieth it. The philosophers themselves complain that
nature was a stepmother to man; they did not see that subjection of the
creatures unto him, but many miseries and incursions of miseries upon him. But,
saith the Apostle, 'we see this man, Jesus, crowned with glory and honour.'
And then it is not an angel to whom all this is subject; it is a man, plainly;
a man made a little while lower than the angels, and then crowned with glory
aud honour far above all, for so the opposition runneth.
And it is not this
world only that shall be subject to this man, but it is a world to come; so the
Apostle saith plainly, ver. 8, 'We see not yet all things put under him,'
therefore it is not this world, saith he, but Jesus Christ is in heaven,
crowned with glory and honour already; and there will be a world, and a world
there is beginning, that shall be subject to him, as well as this present
world.
So now it remaineth, then, that it is only Christ, God-man, that is
meant in that Psalm viii. And indeed and in truth Christ himself interpreteth
that psalm of himself; you have two witnesses to confirm it, Christ himself and
the Apostle. Matt. xxi. P3, when they cried Hosanna to Christ, or 'Save now,'
and made him the Saviour of the world, the Pharisees were angry; our Saviour
confuteth them by this very psalm, 'Have ye not read,' saith he, 'Out of the
mouths of babes and sucklings thou hast perfected praise?' He quoteth this very
psalm which speaks of himself, and Paul, by his warrant, and perhaps from that
hint, doth thus argue out of it, and convince the Jews by it.
What the
meaning of that is, 'out of the mouths of babes and sucklings,' I refer to what
Mr Mead in his Diatribe hath written upon that Psalm viii. He
interpreteth it of men, of the man Christ Jesus principally, who was but a
babe, by whom God would still the enemy and avenger, under whose feet he hath
put all things; therefore he is the man who is prophesied of.
You know how
the prophecy of the Messiah runneth, Gen. iii. 15: He shall bruise thy head,
and thou shalt nibble at his heel; which implieth plainly that he that was to
be the Messiah should have Satan under his feet, he was to tread upon Satan's
head; the nibbling at the heel sheweth that he should wind up his head and bite
him by the heel, being thus under his feet. Now, my brethren, he is the sole
man that, as the Psalmist and Apostle saith, hath a world to come ordained for
him. To speak a little of that now that I have shewed it to be the meaning of
both - As Adam had a world made for him, so shall Jesus Christ, this second
Adam, - Adam being a type of him that was to come, - have a world made for him.
This world was not good enough for him; he hath a better appointed than that
which old Adam had, a new heaven and a new earth, according to the promise,
Isa. lxvi. 22, where the saints shall reign. 'Thou ha.st made us kings and
priests, and we shall reign on earth.' And this world he hath not subjected
unto angels; no, there are none of those principalities and powers in it, or
shall be in it, when it cometh to its perfection.
Do but mark the harmony
of one thing with another. There are two Adams: an earthly Adam, he hath an
earthly world; a heavenly Adam, and he hath a heavenly world. There are two
covenants, the Law and the Gospel. The angels delivered the first covenant;
'The law was given by the ministration of angels.' But the second covenant, the
gospel, declareth and speaks of this second world made for the man Christ
Jesus. God hath not used the angels to preach the gospel, they do not meddle
with it; but he hath appointed men to do it. He is so far from subjecting this
world that is to come to angels, that they are not the declarers of it. 'Unto
the angels,' saith he, Heb. ii. 5, 6, 'hath he not put in subjection the world
to come, whereof we speak,' though they gave the law. Men that were babes and
sucklings, out of their mouths he hath ordained strength to begin to create
this new world.
Why is it called the world to come, and yet we speak of it,
saith he, and the gospel beginneth it?
Because as the other world was six
days a-making, - there was a chaos first, and so it went on by degrees, - so it
will be in this world likewise; we are now but in the first day's work as it
were, the perfection of it is to come. 'The kingdom of heaven is like unto a
grain of mustard seed, which is the least of all seeds,' and yet the greatest
in the end. The Apostle, speaking of conversion, Gal. i. 4, calleth it a
delivering us from this present evil world. 'Old things are passed away,' saith
he, 'and all things are become new.' Here is a creation, a beginning, here is
the first day's work, and God will never leave till he hath perfected this
world; and because the perfection of it is not yet, therefore it is said to be
a world to come. And because it is a new world begun thus, and thus begun when
Christ began to preach; which first began, saith the Apostle to the Hebrews, to
be preached by the Lord himself here upon earth; therefore it is, that as the
first world had a seventh day for the celebrating of the creation of it, so
hath this new world now a Lord's day; and of that Lords day doth the Apostle
speak, Heb. iv. 4, as here he doth of this new world in Heb. ii. And the Holy
Ghost, when Christ was set in heaven, fell down then upon the feast of
Pentecost, which was upon the first day of the week, our Lord's day, as Lev.
xxiii. 15, 16.
Now, my brethren, this world, when it is finished, shall not
be subject to the angels, but to Christ and his babes and sucklings, to that
man Christ Jesus, Lord Paramount of it, for whom it was made, and those
citizens of this world, as Pareus expresseth it. Therefore Christ is called
'the Captain of our salvation', for he in this is a Common Person; and as he by
suffering was made a little while lower than the angels, so are we to suffer
with him, and having suffered with him, to reign with him.
My brethren, you
do not read of the angels judging the world, and sitting upon the throne; do
but take that part of this world, however, we are sure of that, that the saints
then shall reign, and reign on earth. They are said to sit, and to sit on
twelve thrones, Matt. xix. 28. And in Rev. xx. it is said the thrones were set,
and those that were beheaded for the testimony of Jesus sat upon them;
therefore Christ promiseth to give the government of ten cities to him that had
made his five talents ten. The devils will be shut out; he hath taken and
locked out that great devil: those principalities are gone during that time;
and being they are gone, there needeth no principalities of good angels to
oppose them.
Will you have me speak what I think? I think this, that that
office which the angels do in this world here below, men risen from the dead
shall do to men that are saints. For the first part of this reign, of this
kingdom of Christ, of this world to come; that world shall be subject, not to
angels, but to men, after that first resurrection which the 20th chapter of the
Revelation speaks of.
And it is no absurdity at all; for if the angels that
behold God's face are busied about things here below, I see not but that the
saints may be so too; it is an honour rather than otherwise. The angels begin
it indeed, they gather the elect from all the four corners of the earth; and
they end it, they are the executioners to fling wicked men and devils into
hell. But they to whom this world is subject, that are the judges, that are the
principalities and powers in this world to come, are men. They shall judge the
angels, so saith the Apostle.
And, my brethren, in this world will be the
height of the kingdom of Jesus Christ; and when that is ended, he delivereth up
the kingdom unto God the Father.
Now I will make but a short use or two, an
observation, and so I will end.
Here, first, you see two worlds for you.
You that look for happiness, me-thinks you should be satisfied with the
expectation of this. Alexander wept because he had half conquered one world, -
this world, - that there were no more for him to conquer, out of a supposition
when he had conquered all what he should do, one world would not satisfy him.
If thou hadst the same desire, thou needest not care for this world, there is
another world, there are more worlds than one; 'by whom he made the worlds,'
saith he, Heb. i. There are things present, and the comfort is there are things
to come; there is a present world, and there is a world to come. Care not for
this world, it is old Adam's world, it is loss to the saints; it is well if
thou canst get handsomely rid of it with little sinning, if thou canst be but
delivered out of this present evil world, as the Apostle speaks, Gal. i. 4.
It was all that Christ desired, all that he prayed for; saith he, John xvii.
15, 'I pray not that thou shouldest take them out of the world, but that thou
shouldest keep them from the evil.' But, my brethren, there is a world to come.
Abraham and all his seed, not only the Jew, but the Gentile, are not only heirs
of Canaan, but of the world; it is expressly said so, Rom. iv. 13. - That is
the first observation.
In the second place, admire we this man Christ
.Jesus whom God hath thus advanced, - yea, and, to set him up, hath made a
world on purpose for him, peculiar for him and for his to enjoy, and for him to
use them as under him to rule and govern.
It is the observation of
Chrysostom upon the place, admiring that that man that was the scorn of death,
so he was here below, and when he hung upon the cross, that was the derision of
men; we shall see no beauty in him, that we should desire him, as it is, Isa.
liii; - yet that God should take up this man, raise him up from the dead, and
set him at his own right hand, and subject all principalities and powers under
him, give him this world, a world to come in a special manner, and to reign
likewise for ever and ever after the day of judgment, to use him in all his
great businesses, to judge the world by this man. If this, saith he, had been
spoken of God, there had been no wonder, for all the nations of the world are
but as a drop of a bucket to him; but to hear it spoken of a man, of a drop of
that drop, one man out of all nations, who himself was but a drop, a tear when
he was in the womb first; to raise up this babe, this suckling, thus to still
the enemy and avenger, to conquer death, to subdue angels, to have all
principalities and powers under him, and not to still them with arms but with
his mouth,. - 'out of the mouths of babes and sucklings,' - and to make a world
thus on purpose for him; oh, how excellent is thy name in all the earth, and
thy glory above the heavens! This was it that made the Psalmist himself admire
at the Lord Jesus Christ, that God should thus visit him, carry him to those
depths, make him a little while - as the word signifieth; as the orator saith,
'hear me a little while ' - lower than the angels, though a great deal for
measure lower than they, to let him down to the lowest parts of the earth, to
the nethermost hell, and lay all our sins upon him and all his wrath. Lord,'
saith he, 'what is man, that thou visitest him?' Visiting is sometimes for
visiting in anger, as Ps. lix. 5. So God visited Christ first, made him thus
lower than the angels in this sense for a little while; and when he had done,
he visited him in favour as much, takes that broken man, shattered mau, - for
his soul was broken, 'my heart is broken;' it is the word that Christ himself
useth in one of the psalms, - takes him and raiseth him up to heaven, crowneth
him with glory and honour, setteth him in all that glory you have heard. Oh,
what is man and the son of man, - he speaks of the nature of man as it is
united to the Godhead in Christ, foreseeing it by a spirit of propheey, - that
thou shouldst visit him thus, first in anger, then in favour? What is this
babe, this suckling, that thou shouldst raise him up to this glory and
honour?
My brethren, all this concerneth us, for what saith the Psalmist
here in the first verse? He calleth him the Lord our God, this man Christ
Jesus. How excellent is the name of God for doing this, how excellent will it
be in all the earth one day, and founded in the heavens now, and will be for
evermore after the day of judgment. It will be that which will take up, swallow
up the thoughts of men and angels to all eternity.
That I may set it out a
little. I thonght to have done it when I handled those words, 'under his feet,'
but I will touch it now a little, and be the briefer then. Take all this that
hath been said of Christ as the text setteth it forth here, take it all
together, and here is the most glorious prospect of a kingdom that ever was; it
putteth down all the kingdoms of the world that were shewn to Christ by Satan.
Do but take the prospect of it.
First, here is a Father of glory, to whom
he prayeth, ver. 17; a God that is the fountain of all glory, and himself the
Father of our Lord Jesus Christ, whom he makes a man, visiteth him, you heard
how low; layeth him in the earth, raiseth him up, setteth him in his throne at
his own right hand. There is your King, the eldest Son of God. Here is God the
Father, the Father of glory, and here is his Son at his right hand. Here are
worlds for his dominions, this world and the world to come. To set forth the
glory of this kingdom, here are nobles, who you know set out the glory of a
kingdom by their being under the king and under his son; here are
principalities and powers, might and dominion; and here is the highest
exaltation that ever was, all these nobles under his feet, under his Son's
feet. All things, saith he, are under his feet. Those that arc his friends are
under his feet too, under him as subjects; they fall down and kiss the dust of
his feet, - ' to him be glory and honour,' - aud they throw down their crowns,
as you read, Rev. v. Those that are his enemies, he hath the most glorious
conquest over them that ever was; he treadeth upon them, he sitteth and makes
them his footstool, that he may sit the easier; and Satan, that great devil, he
triumpheth over him, so that he makes his children to set their feet upon his
neck.
What is there now, my brethren, that you will say, or that you will
think, can be added to make this man Christ Jesus more glorious? One would
think now that he hath enough: he is advanced, you see, to the highest throne
of majesty, he is established a king for ever; he hath worlds for his
dominious, this world and the world to come; he hath the highest power, he hath
all things under his feet. What is it, I say, that should make this man yet
more glorious?
Take Adam, that was his type. Adam had a world about him, he
had a paradise, a court which was his peculiar. If he had had sons, Paradise
had been his court properly, for he was the father of the world. What wanted
this man? Plainly he wanted a wife, he wanted a helper; God himself saith so.
My brethren, all this was in a type. This man Christ Jesus, thus advanced far
above all principality and power; here is the Father of glory, here is his Son
set in glory, here are nobles all under him, here are dominions enough; where
is the queen? What saith the words following: 'He hath given him to be the head
over all things to the church, which is his body, the fulness of him that
filleth all in all.' Over all to be the Head of his Church; so some translate
it, and I think it to be a part of the meaning, that above all privileges else
he accounteth this, as it were, the highest flower in his crown, that he is a
Head to his Church, his body. It is as if our Lord and Saviour Christ should
have said, I have all this honour, I am thus full, I am at my Father's right
hand; if I have not my Church I want a body, I am not yet full. Therefore now,
above all this glory and exaltation, hath God given him to be Head of his
Church. I sit at God's right hand; come up, saith he, to his Church, that by
nature and by desert is under his feet; come up, saith he, and sit on my right
hand, as I sit on my Father's right hand.
Read Psalm xlv. There, when he is
anointed with the oil of gladness above his fellows, the queen standeth at his
right hand and, saith he, as I sit on my Father's throne, so my Church sits
upon my throne; and though I have all things under my feet, I will have my
Church, my queen, which is flesh of my flesh,- therefore she is called his
body, - she shall have her seat at my right hand, for she is my fulness, I am
not full without her. My brethren, Jesus Christ delighteth more in love than he
doth in power, though he be King of kings. Let me yet once more break forth
into what the Psalmist doth : Oh, what is man, that thou art mindful of him?
and the son of man, - the Lord Christ, and his Church, made up of men, - that
thou art thus mindful of him?
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