534 ' AN EXPOSITION OF THE [CHAP. III.
none but him who is God. And these take the Son to be expressed by that name, “God.” And some there are who would not have any proof to be intended in these words, but a mere illustration of what was before spoken, by a comparison between Christ and his works about his house, and God and his house in the creation of all; which way the Socinians take. The true mtendment of the apostle we hope to evince in the ensuing exposition.
“For this [man] was counted worthy of more glory [was more honourable] than Moses.” Here lies the proposition that is proposed unto confirmation; wherein two things occur: 1. A supposition, —“that Moses was counted worthy of glory;” 2. An assertion,— “that the Lord Christ was much more worthy of glory.”
1. The apostle grants and supposeth that Moses was d&&:mési¢ d6&ns, “counted worthy of glory;” or “truly glorious and honour- able.” Glory is “excellentis virtutis fama cum laude,”’—‘the illustrious fame of an excellency with praise.” And in this glory there are two things;—first, an excellency deserving honour; and, secondly, the fame and reputation of that excellency. Where both these concur, there is a person &Eswdeig d6&¢, “worthy of glory,” and really honourable. So the glory of God himself consisteth im his essential excellencies, and their manifestation.
For the first, with respect unto Moses, it consisteth principally in two things:—
First, In the work wherein he was employed. The work itself was glorious, and rendered him so who was employed about it. So our apostle declares, 2 Cor. ii. 7, “The ministration of death, written, and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance.” It was glorious, and rendered him so; and one part of this ministration is called “the glory,” Rom. ix. 4. The giving of the law, the erection of the visible church-state in the posterity of Abraham, attended with all that glorious worship which was insti- tuted therein, was a work of exceeding glory. In this work was Moses employed, and that in so high and honourable a manner as to be the sole mediator therein between God and the people, Gal. iii. 19; as himself speaketh, Deut. v. 5, “I stood between the Lorp and you at that time, to shew you the word of the Lorp.” This was his peculiar glory, that God singled him out from amongst all the posterity of Abraham to be thus employed.
Secondly, In his fidelity in the discharge of his work and office. This is a singular excellency, which added unto the former dignity makes it complete. It is no glory for a man to be employed in a glorious work and to miscarry therein; it will rather end in his dishonour and reproach: as he in the fable, who would needs drive the chariot of the Sun, which ended in the breaking of his neck. Better never
VER, 3-6.] EPISTLE TO THE HEBREWS. 535
be employed in the work of God, than deal unfaithfully in it. But a glorious trust and great faithfulness therein render the condition of a man really excellent. So was it with Moses, as was declared in the preceding verses. However he might fail personally in his own faith as a believer, he failed not ministerially in his fidelity as the “internuncius”’ between God and his people; and every personal fail- ing in faith doth not impeach a man’s ministerial fidelity, or faithful- ness in his office. In these things was he excellent. It isa thing very glorious, to be faithful in an office committed to us of God.
Secondly, He had the fame and reputation of these excellencies ona double account :— )
First, In the testimony that was given him by God himself as to his fidelity in the discharge of his trust. This God gave him during his life, as was showed, and sundry times after his death. This is the great foundation of all his renown. And what greater honour could be done unto any creature, than to be adorned with such an illustrious testimony by God himself? Greater honour never had any, but He alone with whom he iscompared. And thus God gives grace and glory,—grace to be faithful, and glory upon men’s being so. » Secondly, He had glory in that honour and esteem which was con- tinued unto him in the church, wntal the Son himself came. Until that time, the whole church of God was precisely bound unto the observation of the laws and ordinances appointed by him; and thereon did all their happiness in this world and that to come de- pend. That was the condition of their temporal and eternal wel- fare. The neglect hereof exposed them unto all misery from God and man. This was the charge that God left on them throughout all their generations: ‘‘ Remember the law of Moses my servant, which I commanded unto him in Horeb, for all Israel, with the statutes and judgments,” Mal. iv. 4. This made his name and re- membrance honourable unto the church, and which the sinful abuse of turned afterwards to the snare, temptation, and disadvantage of the incredulous Jews; according to the prophetical imprecation of the psalmist, “ Let their table become a snare before them, and that which should have been for their welfare become a trap,” Ps, lxix. - 22: which our apostle declares to have befallen them on their rejec- tion of the gospel, through an obstinate adherence to the letter of the law of Moses, Rom. xi. 7-10. Yet we may observe, that in all the honour which God gave Moses in the church, he never com- manded, he never allowed, that any should worship him or adore him, pray to him or make images of him. To give this honour unto saints, angels, or others, is men’s invention, not God’s insti- — tution. God knows how to give glory unto his servants without imparting unto them his own, the royalty of his crown: “his glory will he not give unto another.”