An Exposition of the Two First Chapters of the Epistle to the Hebrews

CHAP. I.

The general scope and design of the Apostle in this whole Epistle, has been before declared, and needs not here be repeated. In this first Chapter he fixeth and improveth the principal consideration that he intends to insist on throughout the Epistle, to prevail with the Hebrews to constancy and perseverance in the doctrine of the Gospel. And this is taken from the immediate Author of it, the promised Messiah, the Son of God. Him therefore in this Chapter he at large describes; and that two ways: 1. Absolutely declaring what he is in his Person and Offices, as also what he has done for the Church. And 2. Comparatively, with respect to other ministerial revealers of the mind and will of God, especially insisting on his excellency and preeminence above the Angels, as we shall see in the explication of the several parts and verses of it.

*Verse 1, 2.* [in non-Latin alphabet].

Many of these words being variously rendered, their true grammatical sense and importance is to be considered before we open the meaning of the whole, and aim of the Apostle in them, in which way we shall also proceed throughout the whole Epistle.

[in non-Latin alphabet]. Syr. in all parts, or by many parts. Multisariam, Vulg. Eras. A Montan. diversly. Multis vicibus, Beza; which ours render, at sundry times. [in non-Latin alphabet] is sortior divido, to part, to take part, to divide; from where is [in non-Latin alphabet], the part of any thing, and [in non-Latin alphabet] that which consisteth of many parts: and [in non-Latin alphabet] by many parts; which is also used as [in non-Latin alphabet], for alternis vicibus, sundry changes. The word properly is, by many parts; fully, by several parts at several times, as our Translation intimates; yet so that a diversity of parts and degrees, rather than of times and seasons is intended.

[in non-Latin alphabet], Syr. in all forms, multisque modis, Vul. Eras: a Montan. Beza; many ways; or as ours, diverse manners.

[in non-Latin alphabet], Syr. ab initio, from the beginning; Olim; the Latin Translations; of old; formerly; in times past; [in non-Latin alphabet], is olim, quondam, pridem, jamdudum; any time past that is opposed [in non-Latin alphabet], or [in non-Latin alphabet], to that which is present, properly, time some good while past, as that was whereof the Apostle treats, having ended in Malachy four hundred years before.

[in non-Latin alphabet], Syr. with our Fathers; to the Fathers.

[in non-Latin alphabet], Syr. in the Prophets; so all the Latin Translations, in Prophetis.

[in non-Latin alphabet], Syr. and in those last days; ultimis diebus hisce; ultimis diebus istis; in these last days; novissimè diebus istis, Vul. last of all in these days; Some Greek Copies have [in non-Latin alphabet], in extremo dierum istorum, in the end of these days, the reason of which variety we shall see afterwards.

[in non-Latin alphabet], as before in the Prophets; not by his Son, but, in the Son; The emphasis of the expression is necessarily to be retained, as the opening of the words will discover.

[in non-Latin alphabet], mundos, secula; [in non-Latin alphabet] Syr. the ages, times, worlds; In the remaining words there is no difficulty, as to the grammatical signification; we shall then read them,

*Vers. 1, 2.* By sundry parts, and in diverse manners God having formerly (or of old) spoken to the Fathers in the Prophets, has in these last days spoken to us in the Son, whom he has appointed heir of all, by whom also he made the worlds.

The Apostle intending a comparison between the Mosaical Law and the Gospel, referreth it to two heads: First, Their Revelation and Institution; from where the obligation to the observance of the one and the other did arise: and Secondly, Their whole nature, use and efficacy. The First he enters upon in these words, and premising that wherein they did agree, distinctly lays down the severals wherein the difference between them does consist; both which were necessary to complete the comparison intended.

That wherein they agree, is the principal efficient cause of their Revelation, or the prime Author from whom they were. This is God; He was the Author of the Law and Gospel; He spake of old in the Prophets, he spake in the last days in the Son. Neither of them were from Men: not one from one principle, and the other from another; both have the same divine original. See (2 Timothy 3:16; 2 Peter 1:16, 17, 18, 19, 20, 21). Herein they both agree.

Their difference in this respect, namely of their Revelation, he refers to four heads, all distinctly expressed, saving that some branches of the antithesis on the part of the Gospel, are only included in the opposite expressions that relate to the Law.

Their difference First, Respects the manner of their Revelation; and that in two particulars: 1. The Revelation of the will of God under the Law was given out by divers parts; that under the Gospel at once, or in one dispensation of grace and truth: 2. That in diverse manners, this one way only, by the Spirit dwelling in the Lord Christ in his fulness, and by him communicated to his Apostles.

Secondly, The times and seasons of their Revelation, that of the Law was made of old, formerly, in times past: This of the Gospel in these last days.

Thirdly, The persons to whom the Revelation of them was made: That was to the Fathers, this to us.

Fourthly, And principally, the persons by whom these Revelations were made; That was by the Prophets; this by the Son. God spake then in the Prophets, now he has spoken in the Son.

The whole stress of the Apostle's Argument lying on this last instance, omitting the prosecution of all the other particulars, he enters upon the further description of this immediate Revealer of the Gospel in whom God spake, the Son; and lays down in general,

1. The authority committed to him, God made him Heir of all.

2. The ground and equity of committing that great power and trust to him, in those words; by whom also he made the worlds; whereby he opens his way to the farther declaration of his divine and incomparable excellencies, wherein he is exalted far above all, or any that were employed in the Revelation or Administration of the Law of Moses, and the holy worship instituted thereby.

All these particulars must be opened severally, that we may see the intendment of the Apostle, and the force of his Argument in the whole; and some of them must necessarily be somewhat largely insisted on, because of their influence into the ensuing discourse.

That wherein the Law and Gospel do both agree is, that God was the Author of them both. About this there was no difference, as to the most of them with whom the Apostle treated: this he takes for granted. For the professing Jews did not adhere to Mosaical institutions, because God was their Author, not so of the Gospel; but because they were given from God by Moses, in such a manner, as never to be changed or abrogated. This the Apostle lays down as an acknowledged principle with the most, that both Law and Gospel received their original from God himself; proving also as we shall see in the progress of our discourse to the conviction of others, that such a revelation as that of the Gospel, was foretold and expected, and that this was it in particular, which was preached to them.

Now God being here spoken of [in non-Latin alphabet] in distinction from the Son expressly, and from the Holy Ghost by evident implication, it being He by whom he spake in the Prophets, that name is not taken [in non-Latin alphabet] substantially, to denote primarily the essence or being of the Deity, and each person as partaking in the same nature; but [in non-Latin alphabet]; denoting primarily one certain person, and the divine nature only as subsisting in that person: this is the person of the Father: as elsewhere the person of the Son is so signified by that name (Acts 20:28; John 1:1, 2; Romans 9:5; 1 Timothy 3:16; 1 John 3:16; chapter 5:20). As also the person of the Holy Spirit (Acts 5:3, 4; 1 Corinthians 12:7, 11; Colossians 2:2). So that God even the Father, by the way of eminency, was the peculiar Author of both Law and Gospel, of which afterwards. And this observation is made necessary from hence, even because he immediately assigns divine properties and excellencies to another person, evidently distinguished from him whom he intends to denote by the name God in this place, which he could not do, did that name primarily express, as here used by him, the divine nature absolutely, but only as it is subsisting in the person of the Father.

From this head of their agreement, the Apostle proceeds to the instances of the difference that was between the Law and the Gospel, as to their revelation from God; of which a little inverting the order of the words, we shall first consider that which concerns the times of their giving out, sundry of the other instances being regulated thereby.

For the first, or the revelation of the will of God under the Old Testament it was, of old; God spake [in non-Latin alphabet], formerly, or of old; some space of time is denoted in this word, which had then received both its beginning and end: both which we may enquire after. Take the word absolutely, and it comprizes the whole space of time from the giving out of the first promise, to that end which was put to all revelations of public use under the Old Testament. Take it as relating to the Jews, and the rise of the time expressed in it, is the giving of the Law by Moses in the Wilderness. And this is that which the Apostle has respect to. He had no contest with the Jews about the first promise, and the service of God in the world built thereon; nor about their privilege, as they were the sons of Abraham; but only about their then present church privilege and claim by Moses' Law. The proper date then and bound of this [in non-Latin alphabet], of old, is from the giving out of Moses' Law, and therein the constitution of the Judaical church and worship, to the close of public prophecy in the days of Malachi. From there to the days of John Baptist, God granted no extraordinary revelation of his will, as to the standing use of the whole church. So that this dispensation of God's speaking in the Prophets, continued for the space of twenty one Jubilees, or near eleven hundred years. That it had been now ceased for a long time, the Apostle intimates in this word; and that agreeably to the confessed principles of the Jews, whereby also he confirmed his own of the coming of the Messiah, by the reviving of the gift of prophecy, as was foretold (Joel 2:28, 29).

And we may by the way a little consider their thoughts in this matter; for as we have observed and proved before, the Apostle engages with them upon their own acknowledged principles. The Jews then generally grant to this day, that prophecy for the public use of the church, was not bestowed under the second Temple after the days of Malachi; nor is to be expected until the coming of Elias. The delusions that have been put upon them by impostors, they now labor all they can to conceal; and are of late by experience made incredulous towards such pretenders as in former ages they have been brought to much misery by. Now as their manner is to fasten all their conjectures, be they true or false, on some place, word, or letter of the Scripture, so have they done this assertion also. Observing or supposing the want of sundry things in the second House, they pretend that want to be intimated (Haggai 1:7, 8), where God promising to glorify himself in that Temple, the word [in non-Latin alphabet], I will glorify, is written defectively, without [in non-Latin alphabet], as the Keri notes. That letter being the numeral note of five, signifies, as they say, the want of five things in that House. The first of these was [in non-Latin alphabet], the Ark and Cherubims; the second [in non-Latin alphabet], the anointing oil; the third [in non-Latin alphabet], the wood of disposition, or perpetual fire; the fourth [in non-Latin alphabet], Urim, and Thummim; the fifth [in non-Latin alphabet], the Holy Ghost, or Spirit of Prophecy. They are not indeed all agreed in this enumeration; the Talmud in [in non-Latin alphabet] Joma chapter 5 reckons them somewhat otherwise: 1. the Ark with the propitiation and Cherubims; 2. the fire from Heaven, which answers the third, or w[illegible] of disposition in the former order; 3. the Divine Majesty, in the room of the anointing oil; 4. the Holy Ghost; 5. Urim and Thummim. Another order there is according to Rabbi Bechai Comment. in Pentateuch. Sectione [in non-Latin alphabet]; who places the anointing oil distinctly, and confounds the [in non-Latin alphabet], or Divine Majesty with [in non-Latin alphabet], the Holy Ghost, contradicting the Gemara. The commonly approved order is that of the Author of Aruch; in the Root, [in non-Latin alphabet].

"[in non-Latin alphabet], the Ark, Propitiatory, and Cherubims, one.

"[in non-Latin alphabet], the Divine Majesty, the second thing.

"[in non-Latin alphabet], the Holy Ghost, which is Prophecy the third.

"[in non-Latin alphabet], Urim and Thummim the fourth thing.

"[⟨ in non-Latin alphabet ⟩], fire from Heaven, the fifth thing.

But as this argument is ridiculous, both in general in wire-drawing conclusions from letters deficient or redundant in writing, and in particular in reference to this word, which in other places is written as in this, as (Numbers 24:12; 1 Samuel 2:20; Isaiah 66:5), so the observation itself of the want of all these five things in the second House is very questionable, and seems to be invented to give countenance to the confessed ceasing of Prophecy, by which their Church had been planted, nourished and maintained, and now by its want was signified to be near expiration. For although I will grant that they might offer sacrifices with other fire, than that which was traduced from the flame descending from Heaven, though Nadab and Abihu were destroyed for so doing, because the law of that fire attended the giving of it, from where upon its providential ceasing, it was as lawful to use other fire in sacrifice, as it was before its giving out; yet as to the Ark, the Urim and Thummim, the matter is more questionable; and as the anointing oil out of question, because it being lawful for the High Priest to make it at any time, it was no doubt restored in the time of Ezra's Reformation. I know Abarbinel on Exodus, chapter 30, section [⟨ in non-Latin alphabet ⟩], affirms that there was no High Priest anointed with oil under the second House, for which he gives this reason; [⟨ in non-Latin alphabet ⟩], because the anointing oil was now hid; [⟨ in non-Latin alphabet ⟩], for Josiah had hid it with the rest of the holy things: a talmudical figment; to which he adds, [⟨ in non-Latin alphabet ⟩], and they had no power to make it. I will not much contend about matter of fact, or what they did; but that they might have done otherwise is evident from the first institution of it; for the prohibition mentioned (Exodus 30:31, 32) respects only private persons. And Josephus tells us, that God ceased to give answer by Urim and Thummim two hundred years before he wrote (Lib. 3, cap. 12), which proves they had it.

It is indeed certain, that at their first return from Babylon, they had not the Urim and Thummim (Ezra 2:63). There was no Priest with Urim and Thummim; yet it does not appear that afterwards, that jewel, whatever it were, was not made upon the Prophecies of Haggai and Zechariah, whereby the restoration of the Temple and the worship belonging thereunto, was carried on to perfection: especially considering the vision of Zechariah about clothing the High Priest with the robes of his office (chapter 3), after which time it seems they were made and in use: as Josephus shows us (Lib. 11, chap. 8), treating of the reverence done by Alexander the Great to the name of God engraven in the plate of gold on the High Priest's forehead. And Maimonides (Tractat. Saned., chap. 10, sect. 10) says expressly, that all the eight robes of the High Priest were made under the second Temple, and particularly the Urim and Thummim; howbeit as he says they enquired not of God by them, because the Holy Ghost was not on the Priests. Of the Ark we shall have occasion to treat afterwards, and of its fictitious hiding by Jeremiah; or Josiah, as the Jews fancy. This we may observe for the present, that as it is certain, that it was carried away by the Babylonians among other vessels of gold belonging to the Temple, either among them that were taken away in the days of Jehojakim (2 Chronicles 36:7), or those taken away with Jehojachin his son (v. 11), or when all that was left before great and small was carried away in the days of Zedekiah (v. 18), so it may be supposed to be restored by Cyrus, of whom it is said, that he returned all the vessels of the House of the Lord, that Nebuchadnezzar brought from Jerusalem (Ezra 1:6). And it is uncertain to what end was the solemn yearly entrance of the High Priest into the Most Holy Place observed to the very destruction of the second House, if neither Ark nor Mercy Seat were there. Neither is this impeached by what Tacitus affirms (Histor. lib. 5), that when Pompey entered the Temple, he found nullas Deum effigies, vacuam sedem, & inania arcana; for as he wrote of the Jews with shameful negligence, so he only intimates that they had no such images as were used among other nations, nor the head of an ass, which himself not many lies before, had affirmed to be consecrated in their Sanctuary. For ought then appears to the contrary, the Ark might be in the second House, and be carried from there to Rome with the Book of the Law, which Josephus expressly mentions. And therefore the same Abarbinel, in his Comment. on Joel tells us, that Israel by captivity out of his own land lost [⟨ in non-Latin alphabet ⟩] three excellent gifts, Prophecy, Miracles, and Divine Knowledge (Psalm 74:9), all which he grants, were to be restored by the Messiah; without mention of the other things before recited. And they confess this openly in Sota distinc. Egla hampha. [⟨ in non-Latin alphabet ⟩]; after the death of the latter Prophets Haggai, Zechariah and Malachy, the holy Spirit was taken away from Israel.

It is then confessed that God ceased to speak to the Church in Prophets as to their oral teaching and writing, after the days of Malachy; which reason of the want of vision, though continuing four hundred years and upwards, is called by Haggai (chapter 2:8) [⟨ in non-Latin alphabet ⟩], unum pusillum, a little while, in reference to the continuance of it from the days of Moses; whereby the Jews may see that they are long since past all grounds of expectation of its restoration, all Prophecy having left them double the time that their Church enjoyed it, which cannot be called [⟨ in non-Latin alphabet ⟩] a little while in comparison thereof. To return,

This was the [⟨ in non-Latin alphabet ⟩], these the times wherein God spake in the Prophets; which determines one instance more of the comparison; namely, the Fathers to whom he spake in them; which were all the faithful of the Judaical Church from the days of giving the Law, until the ceasing of Prophecy in the days of Malachy.

In answer to this first instance, on the part of the Gospel the revelation of it is affirmed to be made in these last days, has spoken in these last days, the true stating of which time also will discover who the persons were to whom it was made, has spoken to us.

Most Expositors suppose that this expression, the last days, is a Periphrasis of the times of the Gospel. But it does not appear, that they are any where so called; nor were they ever known by that name among the Jews, upon whose principles the Apostle proceeds. Some seasons indeed under the Gospel, in reference to some Churches, are called the last days, but the whole time of the Gospel absolutely is no where so termed. It is the last days of the Judaical Church and State, which were then drawing to their period and abolition, that are here, and else where called the last days, or the latter days, or the last hour (2 Peter 3:3; 1 John 2:18; Jude 18). For,

1. As we before observed, the Apostle takes it for granted, that the Judaical Church-State did yet continue; and proves that it was drawing to its period (Chap. 8. ult.), having its present station in the patience and forbearance of God only, without any necessity as to its worship, or preservation in the world. And hereunto does the reading of the words in some Copies, before intimated, give testimony; [⟨in non-Latin alphabet⟩], in the end or extremity of these days; which as the event has proved, can no way relate to the times of the Gospel.

2. The personal ministry of the Son while he was upon the earth in the days of his flesh is here eminently, though not solely intended. For as God of old spoke in the Prophets, so in these last days he spoke in the Son; that is, in him, personally present with the Church, as the Prophets also were in their several generations (Chap. 2. v. 3). Now as to his personal ministry, he was sent to the lost sheep of the house of Israel (Matthew 15:24), (to whom also alone in his own days he sent his Apostles, Matthew 10:5, 6,) and is therefore said to have been a minister of the Circumcision for the truth of God (Romans 15:5), being in the last place sent to the same Vineyard, to which the Prophets were sent before (Matthew 21:37). The words there used, last of all he sent to them his Son, are exegetical of these, he spoke in the Son in the last days.

3. This phrase of speech is signally used in the Old Testament to denote the last days of the Judaical Church; so by Jacob (Genesis 49:1), I will tell you what shall befall you, [⟨in non-Latin alphabet⟩], in the last days; which words the LXX. rendered, [⟨in non-Latin alphabet⟩], the words here used by the Apostle. The days pointed to by Jacob being those wherein the Messiah should come, before Judah was utterly deprived of Scepter and Scribe. Again by Balaam the same words are used to signify the same time (Numbers 24:14), where they are rendered [⟨in non-Latin alphabet⟩], in the end of the days, as many Copies read in this place. And in all the Prophets this is the peculiar notation of that season, [⟨in non-Latin alphabet⟩] (Micah 4:1; Isaiah 2:1), in the latter or last days; and [⟨in non-Latin alphabet⟩], the He hajediah prefixed, notes that course of days that were then running; as Deuteronomy 31:29, Evil will overtake you, [⟨in non-Latin alphabet⟩], in the end of those days; and the promise of the conversion of some of the Jews by David their King is annexed to the same season (Hosea 3:5). From these places is the expression here used taken, denoting the last times of the Judaical Church, the times immediately preceding its rejection and final ruin. Hence Manasse lib. 3. de Resurrect. cap. 3. tells us out of Moses Gernudensis, [⟨in non-Latin alphabet⟩], in every place that mentions the latter days, the days of the Messiah are to be understood, which saying of his is confirmed by Menasse himself, though attended with a gloss abominable and false, that is purely Judaical. The days of the Messiah, and the days of the end of the Judaical Church are the same. And these words are expressly also used by R.D. Kimchi. Comment. in Isaiah 2. v. 2. who honestly refers all the words of that prophecy to the Messiah.

It is not for nothing, that the Apostle minds the Hebrews, that the season then present was the last days, whereof so many things were foretold in the Old Testament; many of their concernments lay in the knowledge of it; which because they give great light to the whole cause, as stated then between him, and them, must be opened and considered. The sum is, that the end of their Church and State, being foretold to be a perpetual desolation (Daniel 9:27), the last days being now come upon them, they might understand what they were shortly to expect and look for. The end of the Jews being a people, a Church, and kingdom was to bring forth the Messiah, whose coming and work must of necessity put an end to their old station and condition. Now because herein is enwrapped the most infallible demonstration that the Messiah is long since come, the Apostle mentioning the last days to intimate that upon necessity he must be come in them; I shall further open his design in this matter, but with briefness having been large on this head in our Prolegomena; and for their sakes who by any difficulties may be deterred from the consideration of them.

God having from the foundation of the world promised to bring forth the seed of the woman to work out the redemption of his Elect in the conquest of Satan, did in the separation of Abraham from the rest of the world begin to make provision of a peculiar stock from where it should spring. That this was the cause and end of his call and separation is evident from hence, that immediately thereupon God assures him that in his seed all the kindreds of the earth should be blessed (Genesis 12:1, 2, 3; Chap. 22:18), which is all one as if he had expressly said to him, for this cause have I chosen and called you, that in you, I might lay a foundation of bringing forth the promised seed, by whom the curse is to be taken away, and the blessing of everlasting life procured, as Galatians 3:13, 14. For this cause was his posterity continued in a state of separation from the rest of the world, that he might seek an holy seed to himself (Numbers 23:9; Malachi 2:15). For this cause did he raise them into a civil, regal, and Church-State, that he might in them type out, and prefigure the offices and benefits of the promised Messiah, who was to gather to himself the nations that were to be blessed in the seed of Abraham (Genesis 49:10; Psalm 45; Hosea 3:5; Ezekiel 34:23). And all their sacrifices did but shadow out that great expiation of sin, which he was to make in his own person; as has been already proved.

Things being thus disposed, God promised to them that their Civil Political State, their condition as a peculiar nation and people, should be continued until the coming of the Messiah (Genesis 49:10; Ezekiel 21:27). And this was made good to them notwithstanding the great oppositions of those mighty empires, in the midst of whose devouring jaws they were placed, with some such short intercisions of the actual administration of rule among them, as being foretold impeached not the promise. They lost not their civil state, until he came, to whom was the gathering of the nations. After that, though many of the individuals obtained mercy, yet their being a nation or people, was of no peculiar use as to any special end of God. Therefore was it immediately destroyed, and irrecoverably exterminated. From that day, God in a wonderful manner blasted and cursed all their endeavours, either for the preservation of what they then had, or for its recovery and restauration when lost. No means could ever retrieve them into a people or nation on the old account. What may be hereafter on a new, God knows. The end of the days was come; and it was to no purpose, for men to endeavour to keep up that, which God having accomplished the utmost of his design by and upon, would lay aside. And this season was fully evidenced to all the world, by the gathering of the people to the Shilo, or the coming in of the nations to partake in the blessing of faithful Abraham (Micah 4:1, 2).

Of their church-state there were two principal parts: the Temple itself; and the worship performed in it: the first of these (as was the Tabernacle) was set up to typify him in whom the fulness of the Godhead should dwell bodily; and the latter the same Person, as he was himself to be the great High Priest and Sacrifice. Both these also were to be continued until the coming of the Messiah, but by no endeavours afterwards. Hence was that promise of the glory of the second House, built after the Captivity, and restored by Herod, because of his coming to it who was signified by it (Haggai 2:9; Malachi 3:1). He was to come while that Temple was standing, after which it was to be of no more use. And therefore Ezekiel describes a third spiritual Temple to succeed in the room thereof. The condition of their Sacrifices was the same; therefore Daniel fore-telling the coming of the Messiah four hundred and ninety years after the Captivity, adds that upon his death the daily Sacrifice must cease for ever, and a total desolation ensue, on all the things that were used for the end accomplished (Daniel 9:24, 25, 26, 27). The nation, state, Temple, Sacrifices, being set apart, set up, and designed for no other end but to bring him forth, he was to come while they were standing and in use, after which they were none of them to be allowed a being upon their old foundation. This is that which the Apostle pointed at in mentioning the last days, that they might consider in what condition, the Church and people of the Jews then were.

To discover the evidence of this demonstration, as confirmed in our Prolegomena, I shall here also briefly add some considerations of the miserable entanglements of the Jews in seeking to avoid the argument here intimated to them by the Apostle. It is a common tradition among them, that all things were made for the Messiah; whereby they do not intend as some have imagined, the whole old creation, but all things of their church-state and worship. So the Targum (Psalm 40:8), in the person of the Messiah: I shall enter into life eternal when I study in the volume of the Law, [〈 in non-Latin alphabet 〉], that was written for my sake. By the Law they understand their all. All depended on their Messiah, all was written for him. They see by experience that there was a coincidence of all these things in the last days when Jesus came. No sooner had he done his work, but Scepter and Scribe departed from Judah. They ceased to be a Church and nation. The Temple which the Lord whom they formerly sought came to, was destroyed; their Sacrifices wherein they trusted, caused to cease, and the nations of the Earth were gathered into the faith of Abraham. From that time they have no more been a people; nor have had any distinction of tribes, or families, Temple, Priesthood, or Sacrifice; nor any hope of a retrivement into their pristine condition. Let us then see what course they do, or have taken to countenance themselves in their infidelity. Two ways to relieve themselves they have fixed on.

Granting that the Messiah was to come to their government and worship, they laboured to keep them up, and to restore them being cast down, that so they might prolong their expectation of that to come, which indeed was already past. This in the righteous and holy providence of God proved the means of their ruin. For their endeavour to maintain their liberty, rule, and government after the coming of the Messiah, was the cause of the utter overthrow of all rule, authority and public worship among them by Vespasian and Titus his son. Their endeavour, to restore themselves into a state and people under their false Messiah Barcosbi, was the means of their utter desolation from all hopes of being a people and nation any more by Adrian; as also of their extermination for ever out of that country, wherein they were separated from all nations for that end which God appointed to them. After this, once more, still to avoid the thoughts that the Messiah was come, and had put an end to their former condition, they endeavoured and were encouraged by Julian the Emperor to rebuild their Temple, and restore their sacrifices. And this attempt also God turned to their further confusion. For whereas in former days in the building of the Temple he encouraged and supported them against all difficulties and oppositions; being now upheld and strengthened by the favor and wealth of the Roman Empire in the same work, he sets himself against them, and scatters them with no less indignation, than he did the builders of Babel of old. When he would have a Temple among them, he punished them with famine for building their own houses, and suffering his to lie waste (Haggai 2:8, 9, 10, 11). Now they may build houses for themselves where they please; but if they take in hand to build a Temple, God is against them. This state of theirs being now continued sixteen hundred years, were not blindness come upon them to the utmost, they could not but see, that it is not the will of God, that they should be a people, state, or church on the former account any more. What then is become of their Messiah, who was to come to them while they were so; seeing they were so by their own confession only for his sake? This puts their latter masters to their last miserable shifts.

Contrary to the open nature of all things relating to them from the appropriating of the Promise to the family of Abraham, contrary to the whole design of the Scripture, and the express testimonies of it before mentioned, with many other to the same purpose, they deny that their Messiah was to come to them, or at least to abide with them for the work whereunto he was destinated, while their state, Temple and sacrifices continued. In the management of this shift of unbelief, they are wofully divided among themselves.

For the continuance of their state, until the coming of the Messiah (Genesis 49:11), some say, that by Shilo the Messiah is not intended; who are confuted by their own Targums, all rendering the word Messiah, and the constant tradition of the elder doctors. Some that by the scepter and scribe, that the rod of affliction and instruction only are intended; which is a gloss evidently contrary to the design of the prophecy, the use of the words in all places where their sense is not restrained by evident circumstances, the Targums, all old writers; asserting that which was not peculiar to Judah, nor true in its self, that tribe having for so long a season enjoyed as flourishing a condition as any people in the world, as good as the Jews look for under the Messiah. This state then is utterly gone, and their Messiah as it seems not come.

What say they to their Temple, that second house whereunto he was to come, and so render the glory of it greater than that of the former (Haggai 2; Malachi 3)? Of old they unanimously agreed, that he was born while the Temple stood, or that day that it was destroyed, as Aben Exra confesses on Isaiah 53. Many stories out of them might be told to this purpose; where he was born, how, and of whom, to whom it was revealed by the [〈 in non-Latin alphabet 〉], who saw him, where he was disposed of, where he is; but being all the fancies of idle curious heads, and unbelieving hearts, which Saint Paul calls [〈 in non-Latin alphabet 〉] (1 Timothy 4:7), prophane and old wives fables, we shall not trouble the reader with them. Abarbinel who in corrupting the prophecies concerning the Messiah has a reach beyond his fellows, affirms that Haggai speaks not of the second, but of a third Temple to be built under the Messiah; but this is nothing but a bold contradiction of the prophet, who three or four times signally declares that he spake of that house which was then building, which their eyes saw, and which so many contemned as not to be compared with the former, Ch. 1.4. this house, Ch. 2.7. this house, v. 8. this house, so v. 18. Others say, that the glory of that house did not consist in the coming of the Messiah to it, but in its duration and continuance; for it stood ten years longer than the former. But this also is contrary, 1. to the catholic persuasion of their fore-fathers, Targums, Talmuds, and all ancient doctors; 2. to experience; for what could the miserable languishing of ten years by that house, while it was by their own confession a den of thieves, contribute to it to enable it to vie for glory with that wonder of the world the Temple of Solomon, in comparison whereof their fore-fathers thought it no more than some of them of old thought themselves compared to the sons of Anak; 3. to the truth; affirming, that the glory of that house was to consist in the coming of the Lord, whom they sought, the desire of all nations to it: all which things are vindicated in our Prolegomena.

3. Their Temple being utterly destroyed as well as their State, and their Messiah not yet come, what think they of their sacrifices? Daniel tells them that he was to come, and to be cut off, before the ceasing of the daily sacrifices; but they must confess that all sacrifices are long since utterly ceased; for surely their offering of a Cock to the Devil on the day of Expiation, is no continuance of them. Some say that the Messiah intended by Daniel was King Agrippa whom Vespasian slew at Rome. But this obstinacy is intolerable; that a Semi-Pagan as Agrippa was, should be their Messiah so honorably foretold of, is a figment, which whatever they pretend, themselves believe not. Nor was Agrippa slain or cut off, but lived in peace to the day of his death. The most of them know not what to say, but only object that the computation of Daniel is dark and obscure, which Christians themselves are not agreed about. Concerning which I must refer the Reader to our Proiegomena, as also for the full and large handling of the things here by the way only touched upon.

This makes it evident who were the persons who were spoken to in these last days, TO US. That is the members of the Judaical Church, who lived in the days of the personal ministry of Christ, and afterwards under the preaching of the Gospel to that day; Chap. 2:3. The Jews of those days were very apt to think that if they had lived in the times of the former Prophets, and had heard them delivering their message from God, they would have received it with a cheerful obedience; their only unhappiness they thought was, that they were born out of due time as to prophetical revelations. This is intimated of them (Matthew 23:30). The Apostle meeting with this persuasion in them, minds them that in the revelation of the Gospel, God had spoken to themselves; the things they so much desired, not questioning but that thereon they should believe and obey. If this word then they attend not to, they must needs be self-condemned. Again that care and love which God manifested towards them, in speaking immediately to them required the same obedience; especially considering the manner of it, so far excelling that which before he had used towards the Fathers; of which afterwards.

And these are two instances of the comparison instituted, relating to times and persons.

The next difference respects the manner of these several revelations of the will of God, and that in two particulars. For (1.) The former was made [⟨in non-Latin alphabet⟩], by divers parts, one after the other; the branch of the Antithesis that should answer hereunto is not expressed, but implyed to be [⟨in non-Latin alphabet⟩], or [⟨in non-Latin alphabet⟩], at once.

[⟨in non-Latin alphabet⟩], by many parts, and so consequently at sundry times. The gradual discovery of the mind and will of God, by the addition of one thing after another at several seasons, as the Church could bear the light of them, and as it was subserving to his main design of reserving all preheminence to the Messiah; is that which is intended in this expression. How all this is argumentative to the Apostle's purpose will instantly appear. Take the expression absolutely to denote the whole progress of divine revelation from the beginning of the world, and it comprizeth four principal parts or degrees, with those that were subservient to them.

The first of these was made to Adam in the promise of the seed, which was the principle of faith and obedience to the Fathers before the Flood; and to this were subservient all the consequent particular revelations made to Seth, Enosh, Enoch, Lamech, and others before the Flood.

The second to Noah after the Flood in the renewal of the Covenant, and establishing of the Church in his family (Genesis 8:21, Chap. 9:9, 10), whereunto were subservient the revelations made to Melchisedech (Genesis 14:18) and others before the calling of Abraham.

The third to Abraham in the restriction of the promise to his seed, and fuller illustration of the nature of it (Genesis 12:1, 2, 3, 4, Chap. 15:11, 12, and 17:1, 2), confirmed in the revelations made to Isaac (Genesis 26:24), Jacob (Genesis 49), Joseph (Hebrews 11:22), and others of their posterity.

The fourth to Moses in the giving of the Law, and erection of the Judaical Church in the Wilderness, to which there were three principal heads of subservient revelations:

1. To David, which was peculiarly designed to perfect the revelation of the will of God concerning the Old Testament worship in those things that their Wilderness condition was not capable of (1 Chronicles 23:25, 26, 27, 28, Chap. 28:11, 12, 13, 14, 15, 16, 17, 18, 19). To him we may join Solomon, with the rest of the Prophets of their days.

2. To the Prophets after the division of the Kingdom to the Captivity, and during the Captivity; to whom pleading with the people about their defection by sin and false worship, was peculiar.

3. To Ezra, with the Prophets that assisted in the Reformation of the Church after its return from Babylon, who in an especial manner, excited the people to an expectation of the coming of the Messiah.

These were the principal parts and degrees of the revelation of the will of God from the foundation of the world until the coming of Christ in his fore-runner John the Baptist. And all this I have fully handled and unfolded in my Discourse of the rise, nature and progress of Scripture Divinity or Theology.

But as I shewed before, if we attend to the special intention of the Apostle, we must take in the date of these revelations, and begin with that to Moses, adding to it those other subservient ones mentioned peculiar to the Judaical Church, which taught and confirmed the worship that was established among them.

This then is that, which in this word the Apostle minds the Hebrews of; namely, that the will of God concerning his worship and our obedience was not formerly revealed all at once to his Church, by Moses or any other; but by several parts and degrees, by new additions of light, as in his infinite wisdom and care he saw meet. The close and last hand was not to be put to this work before the coming of the Messiah. He, they all acknowledged, was to reveal the whole counsel of God (John 4:25), after that his way had been prepared by the coming of Elias (Malachi 4), until when they were to attend to the Law of Moses, with those expositions of it which they had received, v. 4, 5. That was the time appointed, [in non-Latin alphabet], to seal, complete, and finish, vision and prophet; as also [in non-Latin alphabet], to seal up sin, or as we render it, to make an end of sin, or the controversy about it, which had held long agitation by sacrifices, that could never put an end to that quarrel (Hebrews 10:1, 2, 14).

Now in this very first word of his Epistle, does the Apostle clearly convince the Hebrews of their mistake in their obstinate adherence to Mosaical institutions. It is as if he had bidden them consider the way whereby God revealed his will to the Church hitherto. Has it not been by parts and degrees? Has he at any time shut up the progress of revelation? Has he not always kept the Church in expectation of new revelations of his mind and will? Did he ever declare that he would add no more to what he had commanded, or make no alteration in what he had instituted? What he had revealed was to be observed (Deuteronomy 27:29), and when he had revealed it: but until he declare that he will add no more, it is folly to account what is already done, absolutely complete and immutable. Therefore Moses when he had finished all his work in the Lord's house, tells the Church, that God would raise up another Prophet like him; that is, who should reveal new laws and institutions as he had done, whom they were to hear and obey on the penalty of utter extermination (Deuteronomy 18:18).

And this discovers the obstinacy of the modern Jews, who from the days of Maimonides, who died about the year of our Lord 1104, have made it one of the fundamental articles of their religion, which they have inserted in their prayer books, that the Law of Moses is never to be changed, and that God will never give them any other law, or rule of worship: and as they further ground that article in Ezrim Vearba, printed in the end of Bomberg's Bibles, they affirm, that nothing can be added to it, nothing taken away from it, no alteration in its obligation be admitted; which is directly contrary both to the truth, and to the confession of all their predecessors, who looked for the Messiah, as we shall afterwards declare.

In opposition to this gradual revelation of the mind of God under the Old Testament, the Apostle intimates that now by Jesus the Messiah, the Lord has at once begun and finished the whole revelation of his will according to their own hopes and expectation. So Jude 3: the faith was once delivered to the saints: not in one day, not in one sermon; or by one person, but at one season, or under one dispensation, comprising all the time from the entrance of the Lord Christ upon his ministry, and the closing of the canon of Scripture, which period was now at hand. This season being once past and finished, no new revelation is to be expected to the end of the world. Nothing shall be added to, nor altered in the worship of God any more. God will not do it; men that attempt it, do it on the price of their souls.

2. God spake in the prophets, [in non-Latin alphabet], after divers sorts or manners. Now this respects either the various ways of God's revealing himself to the prophets, by dreams, visions, inspirations, voices, angels, every way with an equal evidence of their being from God; or the ways of his dealing with the fathers by the prophets, by promises, threats, gradual discoveries of his will, special messages and prophecies, public sermons and the like. The latter, or the various ways of the prophets delivering their messages to the people from God is principally intended, though the former be not excluded, it being that, from where this latter variety did principally arise and flow.

In opposition hereunto the Apostle intimates, that the revelation of God and his will by Christ was accomplished [in non-Latin alphabet], in one only way and manner, by his preaching the Gospel who was anointed with the Spirit without measure.

The last difference, or instance in the comparison, insisted on by the Apostle is, that of old God spake in the prophets, but now in the Son, [in non-Latin alphabet] for [in non-Latin alphabet] say most expositors, in for by, [in non-Latin alphabet]; as Luke 1:70, [in non-Latin alphabet], by the mouth of the holy prophets; but [in non-Latin alphabet] here, answers the Hebrew [in non-Latin alphabet] Numbers 12, God spake [in non-Latin alphabet] in Moses. The certainty of the revelation and presence of God with his word is intimated in the expression. So the word of the Lord was [in non-Latin alphabet], in the hand of this or that prophet. They were but instruments to give out, what from God they had received.

Now these Prophets in whom God spake of old, were all those who were divinely inspired and sent to reveal his will and mind, as to the duty of the Church, or any special concernment of his Providence in the rule and government thereof, whether they declared the inspirations they had, or revelations they received, by word of mouth, or by writing. The Modern Jews make a distinction between the gift of prophecy and the inspiration of the Holy Ghost, following Maimonides in his More Nebuchim part. 2: cap. 32. His opinion, which he calls the opinion or sentence of the Law, about prophecy in general is the same with that of the Gentile Philosophers as he professes. In one thing only he differs from them; namely, that prophecy does not so necessarily follow after due preparation, as that a man cannot but prophesy who is rightly prepared. But the gift of prophecy, he asserts wholly to depend on the temperature of the brain, natural and moral exercises for the preparing and raising of the imagination, upon which divine visions will succeed. A brain-sick imagination, confounding divine revelation with fanatical distempers. But in the eleven degrees of prophecy which he assigns, and attempts to prove by instances out of Scripture, he places that of inspiration by the Holy Ghost in the last and lowest place. And therefore by the late Masters is the Book of Daniel cast into this latter sort, though eminently prophetical, because they are so galled with his predictions and calculations; other reason of that disposition none readily occurs. And this is the ground of their disposition of the Books of the Scripture, into [〈 in non-Latin alphabet 〉], the Law, or five Books of Moses, given in the highest way and degree of prophecy; [〈 in non-Latin alphabet 〉], of two sorts, [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] Prophets, first (or Books Historical) and the latter; and [〈 in non-Latin alphabet 〉], or [〈 in non-Latin alphabet 〉], Books written by inspiration of the Holy Ghost. Of the ground of which distinction see Kimchi in his Preface to the Psalms. Their mistake lies in this, that prophecy consists principally in [illegible] and is distinguished into several degrees, by the manner of revelation; as by dreams, visions, appearances of angels, or men, and the like. But as [〈 in non-Latin alphabet 〉], a Prophet, and [〈 in non-Latin alphabet 〉], Prophecy, are of a larger signification than that pretended, as (Numbers 11:29; 1 Samuel 10:5; 1 Chronicles 25:1, 2, 3) will appear; so that which made any revelation to be prophecy in that sense, as to be an infallible rule for the guidance of the Church, was not the means of communicating it to the Prophets; but that inspiration of the Holy Ghost which implanted upon their minds, and gave forth by their tongues, or pens, that which God would utter in them, and by them (2 Peter 1:20, 21).

In answer to this speaking of God in the Prophets, it is asserted, that in the revelation of the Gospel, God spake in his Son. This is the main hinge on which all the arguments of the Apostle in the whole Epistle do turn; this bears the stress of all the inferences afterwards by him insisted on. And therefore having mentioned it, he proceeds immediately to that description of him, which gives evidence to all that he draws from this consideration. Now because no one argument of the Apostle can be understood, unless this be rightly stated, we must on necessity insist somewhat largely upon it; and to what we principally intend, some previous observations must be premised.

1. I take it at present for granted, that the Son of God appeared to the Prophets under the Old Testament. Whether ever he spake to them immediately, or only by the Ministry of Angels, is not so certain. It is also granted, that there was in Vision sometimes signs or representations of the Person of the Father, as (Daniel 7). But that the Son of God did mostly appear to the Fathers under the Old Testament, is acknowledged by the Antients, and is evident in Scripture: See (Zechariah 2:8, 9, 10, 11). And he it was who is called the Angel (Exodus 23:20, 21). The reason that is pleaded by some, that the Son of God was not the Angel there mentioned, namely, because the Apostle says that to none of the Angels was it said at any time, you are my Son, this day I have begotten you, which could not be affirmed, if the Son of God were that Angel, is not of any force. For notwithstanding this assertion, yet both the Antient Jews and Christians generally grant, that it is the Messiah that is called the Angel of the Covenant (Malachi 3:1), though the Modern Jews foolishly apply that name to Elias, whom they fancy to be present at Circumcision, which they take to be the Covenant; a privilege as they say, granted him upon his complaint, that the Children of Israel had forsaken the Covenant (1 Kings 29:14), that is, as they suppose, neglected Circumcision. The Apostle therefore speaks of those who were Angels by nature, and no more, and not of him who being Jehovah the Son, was sent of the Father, and is therefore called his Angel or Messenger, being so only by Office. And this appearance of the Son of God, though not well understanding what they say, is acknowledged by sundry of the Postalmudical Rabbins. To this purpose very considerable are the words of Moses Gerundensis, on Exodus 23: Iste Angelus si rem ipsam dicamus, est Angelus Redemptor, de quo scriptum est, quoniam nomen meum in ipso est. Ille inquam Angelus qui ad Jacob dicebat, Ego Deus Bethel. Ille de quo dictum est, & vocabat Mosen Deus de rubo. Vocatur autem Angelus quia mundum gubernat. Scriptum est enim eduxit nos ex Aegypto. Praeterea scriptum est, & Angelus faciei salvos fecit eos. Nimirum ille Angelus qui est Dei facies; de quo dictum est, facies mea praeibit & efficiam ut quiescas; denique ille Angelus est de quo Vates, subito veniet ad Templum suum Dominus quem vos quaeritis, Angelus faederis quem cupitis. The Angel if we speak exactly, is the Angel the Redeemer, of whom it is written, my name is in him; that Angel which said to Jacob, I am the God of Bethel: He of whom it is said, God called to Moses out of the Bush. And he is called the Angel, because he governeth the world. For it is written, Jehovah brought us out of Egypt; and elsewhere he sent his Angel, and brought us out of Egypt. And again, it is written, and the Angel of his presence [face] saved them; namely, the Angel which is the Presence [face] of God; of whom it is said, my presence [face] shall go before you, and I will cause you to rest: Lastly, that Angel of whom the Prophet speaks, the Lord whom you seek shall suddenly come to his Temple, the Angel of the Covenant whom you desire. To the same purpose speaks the same Author on Exodus 33:14: My presence shall go before you; Animadverte attentè quid ista sibi velint. Moses enim & Israelitae semper optavêrunt Angel[•]m: primum; cae[••]rùm, quis ille esset verè intelligere non py[•]uer[••]t. Neque [•]nim ab al[•]is percipiebunt, n[•]que prophetica notione satis assequebantur. Atqui facies Dei ipsum significat Deum— And again, Facies mea praecedet, hoc est, Angelus foederis quem vós cupitis. Observe diligently what is the meaning of these words; for Moses and the Israelites always desired the principal Angel; but who he was they could not perfectly understand: for they could neither learn it of others, nor attain it by Prophecy; but the presence of God, is God himself. My presence [face] shall go before you; that is, the Angel of the Covenant whom you desire. Thus he; to which purpose others also of them do speak; though how to reconcile these things to their unbelief in denying the Personality of the Son of God they know not. This was the Angel whose [⟨ in non-Latin alphabet ⟩], Moses prayed for on Joseph (Deuteronomy 33:13), and whom Jacob made to be the same with the Go[•] that fed him all his days (Genesis 48:15, 16), whereof we have treated largely before. The Son of God having from the foundation of the world undertaken the Care and Salvation of the Church, he it was who immediately dealt with it in things which concerned its instruction and edification. Neither does this hinder but that God the Father may yet be asserted, or that he is in this place, to be the fountain of all Divine Revelation.

2. There is a difference between the Son of God revealing the will of God in his Divine Person to the Prophets of which we have spoken, and the Son of God as incarnate, revealing the will of God immediately to the Church. This is the difference here insisted on by the Apostle. Under the Old Testament the Son of God in his Divine Person, instructed the Prophets in the will of God, and gave them that Spirit on whose Divine Inspiration their infallibility did depend (1 Peter 1:11), but now in the Revelation of the Gospel taking his own humanity; or our Nature hypostatically united to him, in the room of all the internuncii or prophetical Messengers he had made use of, he taught it immediately himself.

There lies a seeming exception to this distinction in the giving of the Law; for as we affirm, that it was the Son by whom the Law was given, so in his so doing he spake immediately to the whole Church (Exodus 20:22). The Lord said, I have talked with you from Heaven. The Jews say, that the people understood not one word of what was spoken, but only heard a voice, and saw the terrible appearances of the Majesty of God; as v. 18. For immediately upon that sight, they removed and stood afar off; and the matter is left doubtful in the repetition of the story (Deuteronomy 5:4). It is said indeed the Lord talked with you face to face in the Mount; but yet neither do these words fully prove that they understood what was spoken, and as it was spoken, but only that they clearly discovered the presence of God delivering the Law: for so are those words expounded in v. 5. I stood, says Moses, between the Lord and you at that time, to show you the word of the Lord, for you were afraid by reason of the fire, and went not up to the Mount; that is, you understood not the words of the Law, but as I declared them to you; and it being so, though the Person of the Son caused the words to be heard, yet he spake not immediately to the whole Church, but by Moses. But secondly, we shall afterwards show, that all the voices then heard by Moses or the people, were formed in the air by the ministry of Angels, so that they heard not the immediate voice of God. Now in the last days did the Lord take that work into his own hands, wherein from the foundation of the world he had employed Angels and Men.

3. Though the Apostle's argument arise not immediately from the differing ways of God's revealing himself to the Prophets, and to Christ, but in the difference that lies in his immediate speaking to us in Christ the Son, and his speaking to the Fathers in the Prophets, yet that former difference also is intimated by him, in his affirming, that he spake to them variously or diversely, as has been declared, and therefore we must consider that also; and herein we are to obviate the great Judaical prejudice against the Gospel; to which end observe,

1. That though the Apostle mentions the Prophets in general, yet it is Moses whom he principally intends. This is evident in the application of this argument which he makes in particular, Chap. 3:3, where he expressly prefers the Lord Jesus before Moses by name, in this matter of ministering to the Church in the name of God. For whereas, as was before intimated, the Apostle manages this thing with excellent wisdom in this Epistle, considering the inveterate prejudices of the Hebrews in their adhering to Moses, he could not mention him in particular, until he had proved him whom he preferred above him, to be so excellent and glorious, so far exalted above Men and Angels, that it was no disreputation to Moses to be esteemed inferior to him.

2. That the great reason why the Jews adhered so pertinaciously to Mosaical institutions was their persuasion of the unparalleled excellency of the revelation made to Moses. This they retreated to, and boasted of when they were pressed with the doctrine and miracles of Christ (John 9:28, 29). And this was the main foundation in all their contests with the Apostles (Acts 15:1, Chap. 21:21, 28). And this at length they have made a principal root or fundamental article of their faith, being the fourth of the thirteen articles of their creed; namely, that Moses was the most excellent and most sublime among the Prophets, so far above that excellency, that degree of wisdom and honor which men may attain to, that he was equal to Angels. This Maimonides the first disposer of their faith into fundamental articles expounds, at large, More Nebuch. p. 2. cap. 39. Declaravimus, says he, quod Prophetia Mosis doctoris nostri ab omnium uliorum Prophetiis differat; dicemus nunc quod propter solam illam apprehensionem ad legem vocati sumus; quia nempe vocationi illi qua Moses nos vocavit simiis neque antecessit ab Adamo primo ad ipsum usque neque etiam post ipsum apud ullum Prophetam sequuta est; sic fundamentum Legis nostrae est quod in aeternum finem non sit habitura vel abolenda, ac propterea, etiam ex sententia nostra, alia lex nec unquam fuit, nec erit praeter unicam hanc Legem Mosis Doctoris nostri. We have declared, that the Prophecy of Moses our Master, differed from the Prophecies of all others; now we shall show that upon the account of this persuasion alone, (namely, of the excellency of the revelation made to Moses) we are called to the Law. For from the first Adam to him, there was never any such call (from God) as that wherewith Moses called us, nor did ever any such ensue after him. Hence is it a fundamental principle of our Law; that it shall never have an end, or be abolished; and therefore also it is our judgement that there was never any other (divine) Law, nor ever shall be, but only this of our Master Moses. This is their present persuasion; it was so of old. The Law and all legal observances are to be continued for ever: other way of worshipping God there can be none: and this upon the account of the incomparable excellency of the revelation made to Moses.

To confirm themselves in this prejudicate apprehension, they assign a fourfold preeminency to the Prophecy of Moses above that of other Prophets; and these are insisted on by the same Maimonides in his explication of Cap. 10. Tractat. Sanedr. and by sundry others of them.

1. The first they fix on is this; that God never spake to any Prophet immediately, but only to Moses; to him he spake without Angelical mediation. For so he affirms that he spake to him, [mouth to mouth], mouth to mouth (Numbers 12:13).

2. All other Prophets, they say, received their visions either in their sleep, or presently after their sleep, but Moses in the day time standing between the Cherubims (Exodus 29:52).

3. That when other Prophets received their visions or revelations, although it was by the mediation of Angels, yet their nature was weakened by it, and the state of their bodies, by reason of the consternation that befell them (Daniel 10:8); but Moses had no such perturbation befalling him when the Lord spake to him, but it was with him, as when a man speaks to his friend.

4. That other Prophets had not inspirations and answers from God at their own pleasures, but sometimes were forced to wait long, and pray for an answer before they could receive it. But Moses was wont when he pleased to say, stay and I will hear what God will command you (Numbers 9:9). So they.

And to reconcile this to what is elsewhere said, that he could not see the face of God and live, they add, that he saw God not immediately but [in non-Latin alphabet], in speculo or speculari, (a word formed from the Latin,) in a glass: an expression which the Apostle alludes to (1 Corinthians 13:12), only they add, [in non-Latin alphabet], other Prophets saw through nine perspectives; [in non-Latin alphabet] but Moses saw through one only: Vaiikra Rabba. sec. 1. whereunto they add, that his Speculum was clear and lucid; theirs spotted.

It must be granted, that Moses being the law-giver and first revealer of all that worship in the observation whereof the Judaical church state and privilege of that people did consist, had the preeminence above the succeeding Prophets, whose ministry chiefly tended to instruct the people in the nature, and keep them to the observation of his institutions. But that all these things by them insisted on, were peculiar to him, it does not appear; nor if it did so, are the most of them, of any great weight or importance.

The first is granted; and a signal privilege it was; God spoke to him [in non-Latin alphabet], face to face (Exodus 33:11), and [in non-Latin alphabet], mouth to mouth (Numbers 12:13), and this is mentioned as that which was peculiar to him above the Prophets which should succeed him in the ministry of that Church. But that Moses saw the essence of God, which the Jews contend from those words, is expressly denied in the text itself. For even then when it was said, that God spoke to him face to face, it is also affirmed that he did not, nor could see the face of God (Exodus 33:20; see John 1:17, 18). Both those expressions intend only that God revealed himself to him in a more clear and familiar way than he had done to other Prophets, or would do, while that administration continued. For although the things which he revealed to, and by other Prophets, were more clear, evident and open to the understanding of believers, than they were in the revelation made to Moses, (they being intended as expositions of it,) yet in the way of the revelation itself, God dealt more clearly and familiarly with Moses, than with any other Prophet of that Church whatever.

The second difference assigned is vain. Of the times and seasons wherein the Prophets received their visions there can be no determinate rule assigned. Many of them were at ordinary seasons, while they were waking, and some about the employment of their callings, as Amos (chapter 7, verse 15).

The third also about the consternation of spirit which befell other Prophets is groundless. Sometimes it was so with them, as the instance of Daniel proves (chapter 7:28; chapter 10, verse 8), and so it befell Moses himself (Hebrews 12:21), which if we attain to that place we shall prove the Jews themselves to acknowledge. Ordinarily it was otherwise, as with him, so with them, as is manifest in the whole story of the Prophets.

There is the same mistake in the last difference assigned. Moses did not so receive the Spirit of Prophecy, as that he could at his own pleasure reveal those things which were not discoverable but by that Spirit; or speak out the mind of God infallibly in any thing for the use of the Church without actual inspiration as to that particular, which is evident from the mistake that he was under as to the manner of his government which he rectified by the advice of Jethro (Exodus 18:19). And likewise in other instances did he wait for particular answers from God (Numbers 15:34). To have a comprehension at once of the whole will of God concerning the obedience and salvation of the Church, was a privilege reserved for him who in all things was to have the preeminence. And it seems that Maimonides himself in his exaltation of Moses excepted the Messiah. For whereas in the Hebrew and Latin copies of More Nebuch. part. 2. cap. 45. there are these words, [in non-Latin alphabet], which Buxtorf. renders, est gradus hic etiam praestantissimorum consiliariorum Israelis, this is the degree (in Prophecy) of the Counsellors of Israel; the Arabic or original has; And this also is the degree of the Messiah of Israel, who goes before, or excels all others, that is, in point of Prophecy.

Not to follow them in their imaginations, the just privileges of Moses above all other Prophets lay in these three things.

1. That he was the law-giver, or Mediator by whom God gave that Law, and revealed that worship, in the observation whereof, the very being of the Judaical Church did consist.

2. That God in the revelation made to him, dealt in a more familiar and clear manner, as to the way of his outward dealing, than with any other Prophets.

3. In that the revelation made to him, concerned the ordering of the whole house of God, when the other Prophets were employed only about particulars built on his foundation.

In these things consisted the just and free preeminence of Moses, which whether it were such as would warrant the Jews in their obstinate adherence to his institutions upon their own principles shall be enquired into. But before we manifest that indeed it was not, the revelation of the mind of God in and by the Son, which is compared with, and preferred before and above this of Moses, must be unfolded; and this we shall do in the ensuing observations.

The Lord Jesus Christ by virtue of the union of his person, was from the womb filled with a perfection of gracious light and knowledge of God and his will. An actual exercise of that principle of holy wisdom wherewith he was endued, in his infancy, as afterwards, he had not (Luke 2:52). Nor had he in his human nature an absolutely infinite comprehension of all individual things past, present and to come, which he expressly denies, as to the day of judgment (Matthew 24:36; Mark 13:32). But he was furnished with all that wisdom and knowledge which the human nature was capable of, both as to principle and exercise, in the condition wherein it was, without destroying its finite being, and variety of conditions from the womb. The Papists have made a vain controversy about the knowledge of the human soul of Christ. Those whom they charge with error in this matter affirm no more than what is expressly asserted in the places of Scripture above mentioned; and by their answers to those places, it is evident how little they care what scorn they expose the Scripture and all religion to, so they may secure their own mistakes. But this wisdom whatever it were, is not that whereby God so revealed his mind to him, as thereby to be said to speak to us in him. He had it by his union, and therefore immediately from the person of the Son, sanctifying that nature by the Holy Ghost which he took into subsistence with himself. But the revelation, by which God spoke in him to us, was in a peculiar manner from the Father (Revelation 1:1), and as we have showed, it is the person of the Father that is here peculiarly spoken of. And hence the enquiry of some on this place, how the Second Person revealed himself to the human nature, is not to the purpose of it. For it is the person of the Father that is spoken of: So that,

The commission, mission and furnishing of the Son as incarnate and Mediator with abilities for the declaration of the mind and will of God to the Church, were peculiarly from the Father. For the whole work of his mediation he received command of the Father (John 10:18), and what he should speak (John 12:4), according to which commandment he wrought and taught (John 14:31). From where that is the common periphrasis whereby he expressed the person of the Father, he that sent him, as also he that sealed and anointed him. And his doctrine on that account he testified, was not his, his own, that is primarily or originally as Mediator, but his that sent him (John 7:16). It was from the Father that he heard the word, and learned the doctrine that he declared to the Church. And this is asserted where ever there is mention made of the Father's sending, sealing, anointing, commanding, teaching him; of his doing the will, speaking the words, seeking the glory, obeying the commands of him that sent him; See John 8:26, 28, 40; John 14:10; John 15:15; Revelation 1:1. And in the Old Testament, Zechariah 2:8; Isaiah 48:15, 16, 17; Isaiah 50:4. That blessed tongue of the learned whereby God spoke in and by him, the refreshing word of the Gospel, to poor weary sinners, was the gift of the Father.

As to the manner of his receiving of the revelation of the will of God, a double mistake must be removed, and then the nature of it must be declared.

The Socinians to avoid the force of those testimonies which are urged to confirm the deity of Christ, from the assertions in the Gospel that he who spoke to the disciples on earth, was then also in Heaven (John 3:13; John 6:35, 51; John 7:32, 33, 41, 42, 57, 58; John 8:29), have broached a Mohammedan fancy, that the Lord Christ before his entrance on his public ministry, was locally taken up into Heaven, and there instructed in the mystery of the Gospel, and the mind of God which he was to reveal; Catech. Raccov. cap. 3. de Offic. Ch. Prophet. Quest. 4, 5. Smalcius de Divinitat. Christi, cap. 4. Socin. Respons. ad Paraen. Vol. pag. 38, 39.

But (1.) There was no cause of any such rapture of the human nature of Christ, as we shall evidence in manifesting the way whereby he was taught of the Father, especially after his baptism. (2.) This imaginary rapture is grounded solely on their [illegible], that the Lord Christ in his whole person was no more than a mere man. (3.) There is no mention of any such thing in the Scripture, where the Father's revealing his mind and will to the Son is treated of, which had it been, ought not to have been omitted. (4.) The fancy of it is expressly contrary to Scripture, for (1.) the Holy Ghost affirms, that Christ entered once into the Holy Place, and that after he had obtained eternal redemption (Hebrews 9:12), which should have been his second entrance had he been taken there before, in his human nature; so that coming of his into the world which we look for at the last day, is called his second coming, his coming again, because of his first entrance into it at his incarnation (Hebrews 9:28). (2.) He was to suffer before his entry into Heaven and his glory therein (Luke 24:26). And (3.) as to the time of his ascension which these men assign, namely, the forty days after his baptism, it is said expressly that he was all that time in the wilderness among the wild beasts (Mark 1:13). So that this figment may have no place in our enquiry into the way of the Father's speaking in the Son.

Some lay the whole weight of the revelation of the will of God to Christ, upon the endowments of the human nature by virtue of its personal union with the Eternal Word; but this is wholly inconsistent with the many testimonies before rehearsed, of the Father's revealing himself to him after that union. Therefore to declare the nature of this revelation, we must observe further.

4. That Jesus Christ in his divine Nature, as he was the Eternal Word and Wisdom of the Father, not by a voluntary communication, but eternal generation had an omniscience of the whole nature and will of God, as the Father himself has, because the same with that of the Father; their will and wisdom being the same. This is the blessed [〈 in non-Latin alphabet 〉], or in-being of each Person, the one in the other, by virtue of their oneness in the same nature: Thus, as God, he had absolute omniscience. Moreover the mystery of the Gospel, the especial counsel and covenant of it concerning the redemption of the Elect in his blood, and the worship of God by his redeemed ones, being transacted between Father and Son from all eternity, was known to him as the Son; by virtue of his own personal transactions with the Father in the eternal counsel and covenant of it. See what we have elsewhere delivered concerning that covenant.

5. The Lord Christ discharged his office and work of revealing the will of the Father, in and by his human nature; that nature wherein he dwelt among us (John 1:14). For although the Person of Christ, God and man was our Mediator (Acts 20:28; John 1:14, 18), yet his human nature was that wherein he discharged the duties of his office, and the principium quod of all his mediatory actings (1 Timothy 2:5).

6. This human nature of Christ, as he was in it made of a woman made under the Law (Galatians 4:4), was from the instant of its union with the Person of the Son of God, a holy thing (Luke 1:35). Holy, harmless, undefiled, separated from sinners, and radically filled with all that perfection of habitual grace and wisdom, which was or could be necessary to the discharge of that whole duty which as a man he owed to God (Luke 2:40, 49, 52; John 8:46; 1 Peter 2:22). But,

7. Besides this furniture with habitual grace for the performance of all holy obedience to God, as a man made under the Law, there was a peculiar endowment with the Spirit without and beyond the bounds of all comprehensible measures that he was to receive as the great Prophet of the Church, in whom the Father would speak and give out the last revelation of himself. This communication of the Spirit to him, was the foundation of his sufficiency for the discharge of his prophetical office (Isaiah 11:2, 3; chapter 48:16; chapter 61:1, 2, 3; Daniel 9:24). As to the reality and being of this gift of the Spirit, he received it from the womb; from where in his infancy he was said to be [〈 in non-Latin alphabet 〉] (Luke 2:40), filled with wisdom, wherewith he confuted the doctors to amazement (v. 47). And with his years were these gifts increased in him, [〈 in non-Latin alphabet 〉], he went forwards in wisdom and stature and favor (v. 52). But the full communication of this Spirit with special reference to the discharge of his public office, with the visible pledge of it in the Holy Ghost descending on him in the shape of a dove, he was made partaker of in his baptism (Matthew 3:16), when also he received his first public testimony from Heaven (v. 17), which when again repeated, received the additional command of hearing him (Matthew 17:5), designing the Prophet that was to be heard on pain of utter extermination (Deuteronomy 18:18, 19). And therefore he was thereupon said to be [〈 in non-Latin alphabet 〉] (Luke 4:1), full of the Holy Ghost, and sealed to this work by the sign foretold of God (John 1:33).

This was the foundation of the Father's speaking in the Son as incarnate. He spoke in him by his Spirit, so he did in the prophets of old (2 Peter 1:21). And herein in general the prophecy of Christ, and theirs did agree. It remains then to show wherein his preeminence above them did consist, so that the word spoken by him is principally and eminently to be attended to, which is the argument of that which the Apostle has in hand in this place.

8. The preeminencies of the prophecy of Christ, above that of Moses, and all other prophets were of two sorts: 1. Such as arose from his Person who was the Prophet. 2. Such as accompanied the nature and manner of the revelation made to him.

1. They arise from the infinite excellency of his Person above theirs. This is that which the Apostle from the close of this verse insists upon to the very end of the chapter, making his discourse upon it the basis of his ensuing exhortations. I shall therefore remit the consideration of it, to its proper place.

2. There were sundry excellencies that attended the very revelation itself, made to him, or his prophecy as such: For,

Not receiving the Spirit by measure (John 3:34), as they all did, he had given to him altogether, a comprehension of the whole will and mind of God, as to whatever he would have revealed of himself, with the mystery of our salvation, and all that obedience and worship which in this world he would require of his Church. It pleased the Father, that in him all fullness should dwell (Colossians 1:19), that is, of grace and truth (John 1:17), not granting him a transient irradiation by them, but a permanency and constant abode of them with him in their fullness; all treasures of wisdom and knowledge being hid in him (Colossians 2:3), as their home and proper abiding place; which made him of quick understanding in the fear of the Lord (Isaiah 11:3). All the mysteries of the counsel between the Father and the Eternal Word for the salvation of the Elect, with all the ways whereby it was to be accomplished through his own blood, were known to him; as also were all the bounds, the whole extent of that worship which his Church was to render to God, with the assistance of the Spirit that was to be afforded to them for that end and purpose. Hence the only reason why he did not at once reveal to his Disciples the whole counsel of God, was not because all the treasures of it were not committed to him, but because they could bear no other but that gradual communication of it, which he used towards them (John 16:12). But he himself dwelt in the midst of those treasures, seeing to the bottom of them. All other Prophets, even Moses himself, receiving their revelation by transient irradiations of their minds, had no treasure of truth dwelling in them, but apprehended only that particular wherein they were enlightened; and that not clearly neither in its fullness and perfection, but in a measure of light, accommodated to the age wherein they lived (1 Peter 1:11, 12). Hence the Spirit is said to rest on him (Isaiah 11:2, 3), and to abide on him (Matthew 3:16), who did only in a transient act affect the minds of other Prophets; and by an actual motion, which had not an habitual spring in themselves, cause them to speak or write the will of God, as an instrument of music gives forth a sound according to the skill of him that strikes it, and that only when it is so stricken or used.

The Prophets receiving their revelations, as it were, by number and tale from the Holy Ghost, when they had spoken or written what in particular at any season they had received from him, could not add one word or syllable of the same infallibility and authority with what they had so received. But the Lord Christ having all the treasures of wisdom, knowledge, and truth hid and laid up in him, did at all times, in all places, with equal infallibility and authority give forth the mind and will of God, even as he would; what he so spoke having its whole authority from his speaking of it, and not from its consonancy to anything otherwise revealed.

The Prophets of old were so barely instrumental in receiving and revealing the will of God, being only servants in the house (Hebrews 3:4), for the good of others (1 Peter 1:11), that they saw not to the bottom of the things by themselves revealed; and did therefore both diligently read and study the books of them that wrote before their time (Daniel 9:2), and meditated upon the things which the Spirit uttered by themselves, to obtain an understanding in them (1 Peter 1:10, 11, 12). But the Lord Jesus, the Lord over his own house, had an absolutely perfect comprehension of all the mysteries revealed to him and by him, by that divine wisdom which always dwelt in him.

The difference was no less between them in respect of the revelations themselves made to them, and by them. For although the substance of the will and mind of God concerning salvation by the Messiah was made known to them all, yet it was done so obscurely to Moses and the Prophets that ensued, that they came all short in the light of that mystery to John the Baptist, who did not rise up in a clear and distinct apprehension of it, to the least of the true Disciples of Christ (Matthew 11:11), from where the giving of the Law by Moses to instruct the Church in that mystery, by its types and shadows, is opposed to that grace and truth which were brought by Jesus Christ (John 1:17, 18). See Ephesians 3:8, 9, 10, 11; Colossians 1:26, 27; Titus 2:11; 2 Timothy 1:10.

In these, and sundry other things of the like importance, had the Fathers speaking in the Son, the preeminence above his speaking in Moses and the Prophets; for which cause the Apostle places this consideration in the head of his reasonings and arguments, for attendance to, and observation of the things revealed by him. For even all these things have influence into his present argument, though the main stress of it be laid on the excellency of his Person, of which at large afterwards.

We must yet further observe, that the Jews, with whom the Apostle had to do, had all of them an expectation of a new signal and final revelation of the will of God, to be made by the Messiah in the last days, that is of their Church state, and not as they now fondly imagine, of the world. Some of them indeed imagined that great Prophet promised (Deuteronomy 18) to have been one distinct from the Messiah (John 1:21), but the general expectation of the Church for the full revelation of the will of God, was upon the Messiah (John 4:25). Of the same mind were their more ancient doctors, that retained any thing of the tradition of their fathers; asserting, that the Law of Moses was alterable by the Messiah, and that in some things it should be so. Maimonides is the leader in the opinion of the eternity of the Law: whose arguments are answered by the Author of Sepher Ikkarim, lib. 3. cap. 13. and some of them by Nachmanides. Hence it is laid down as a principle in Neve shalom, ⟨in non-Latin alphabet⟩ Messiah the King shall be exalted above Abraham, be high above Moses, yes, and the ministering Angels. And it is for the excellency of the revelation made by him, that he is so exalted above Moses. From where Maimonides himself acknowledges, Tractat. de Regibus, that at the coming of the Messiah, ⟨in non-Latin alphabet⟩ hidden and deep things (that is, of the counsel of God) shall be revealed or laid open to all. And this persuasion they built on the promise of a new covenant to be made with them, not like the covenant made with their fathers (Jeremiah 31:32, 33). From where the Author before mentioned concludes, that it was the judgment of the ancient doctors, that they should receive a new covenant from the mouth of God himself; and all their worship being annexed and subservient to the covenant that was made with them in Horeb, upon the removal of that covenant, there was of necessity a new kind of worship, subservient thereunto, to ensue.

From all these observations we may evidently perceive wherein the force of the Apostle's argument does lie, which he insists upon in this very entrance of his discourse: rather insinuating it from their own principles, than openly pressing them with its reason, which he does afterwards. They acknowledged that the Messiah was to come, that he was to be in a special manner the Son of God, (as we shall show;) that in him God would ultimately reveal his mind and will to them, and that this revelation on many accounts would be far more excellent, than that of old made to and by Moses; which that it was all accomplished in the ministry of Jesus Christ, and that to themselves in the latter days of their Church, according to what was long before foretold, he asserts and proves; from where it was easy for them to gather, what a necessity of adhering to his doctrine and institutions, notwithstanding any contrary pleas or arguings, was incumbent on them.

But moreover the Apostle in these words has opened the spring, from where all his ensuing arguments do flow; in fixing on him who brought life and immortality to light by the Gospel. And from there takes occasion to enter upon the dogmatical part of the Epistle, in the description of the person of Christ, the Son of God, and his excellency, in whom God spoke to them, that they might consider with whom they had to do; wherein he proceeds to the end of this Chapter.

But before we proceed, we shall stay here a little to consider some things that may be a refreshment to believers in their passage, in the consideration of those spiritual truths, which for the use of the Church in general are exhibited to us, in the words we have considered.

And the first is this.

1. The revelation of the will of God, as to all things concerning his worship, our faith and obedience, is peculiarly and in a way of eminency from the Father.

This is that which the Apostle partly asserts, partly takes for granted, as the head and spring of his whole ensuing discourse. And this shall now be a little further cleared and confirmed: to which end we may observe,

1. That the whole mystery of his will antecedently to the revelation of it, is said to be hid in God, that is, the Father (Ephesians 3:9); it lay wrapped up from the eyes of men and Angels, in his eternal wisdom and counsel (Colossians 1:26, 27). The Son indeed, who is, and from eternity was in the bosom of the Father (John 1:18), as one brought up with him, his eternal delight and wisdom (Proverbs 8:29, 30), was partaker with him in this counsel (v. 31), as also his eternal Spirit, who searches and knows all the deep things of God (1 Corinthians 2:10, 11); but yet the rise and spring of this mystery, was in the Father. For the order of acting in the blessed Trinity, follows the order of subsistence. As the Father therefore is the fountain of the Trinity as to subsistence, so also to operation. He has life in himself, and he gives to the Son to have life in himself (John 5:26). And he does it by communicating to him his subsistence by eternal generation. And from there says the Son, As my Father works, so I work (v. 17), and what he sees the Father do, that does the Son likewise (v. 19), not by imitation, or repetition of the like works; but in the same works, in order of nature the will and wisdom of the Father, does proceed; so also is it in respect of the holy Ghost, whose order of subsistence denotes that of his operation.

2. That the Revelation of the mystery of the will of God, so hidden in the counsel of his will from eternity, was always made and given out in the pursuit, and for the accomplishment of the purpose of the Father; or that eternal purpose of the will of God, which is by the way of eminency ascribed to the Father (Ephesians 1:8, 9). He has abounded towards us in all wisdom and prudence, having made known to us the mystery of his will, according to his good pleasure which he has purposed in himself. It is the Father of whom he speaks, v. 3: Blessed be the God and Father of our Lord Jesus Christ. Now he abounds to us-wards in wisdom and prudence, or abundantly manifests his infinite wisdom in his dealing with us, by the revelation of the mystery of his will; and this he does in pursuit of his good pleasure, which he purposed in himself; or that purpose of his will which had its foundation solely in his good pleasure. This is the purpose of election, as is declared, v. 3, 4, 5. And this purpose is peculiarly assigned to him (John 17:6; 2 Thessalonians 2:13). For the accomplishment of this purpose, or the bringing of those predestinated thereby, to the end purposed for them by the means ordained, for the praise of God's glorious grace, is the whole revelation of the will of God, first, and last, made. He spake in his Son, and he spake in him that he might manifest his name (himself and will) to the men whom he gave him: for, says the Son, your they were, set apart for you in your eternal purpose, and you gavest them to me (John 17:6). And therefore Paul tells us, that in preaching of the Gospel, he endured all things for the elect's sake (2 Timothy 2:10), knowing that it was for their salvation, that the mystery of it was revealed from the bosom of the Father, as God also had before taught him (Acts 18:11). See Romans 11:7; chapter 8:28, &c.

3. This purpose of God being communicated with, and to the Lord Christ, or the Son, and so becoming the counsel of peace between them both (Zechariah 6:13), he rejoicing to do the work that was incumbent on him for the accomplishment of it (Proverbs 8:30, 31, 32; Psalm 40:7, 8), it became peculiarly the care and work of the Father, to see that the inheritance promised him upon his undertaking (Isaiah 53:10, 11, 12) should be given to him. This is done by the revelation of the will of God to men, concerning their obedience and salvation, whereby they are made the lot, the seed, the portion and inheritance of Christ. To this end does the Lord, that is, the Father, who said to the Lord the Son, Sit you on my right hand (Psalm 110:2), send the rod of his power out of Sion, v. 2, and that by it to declare his rule even over his enemies, and to make his people, those given to him, willing and obedient, v. 3. The inheritance given by the Father to Christ, being wholly in the possession of another, it became him to take it out of the usurper's hand, and deliver it up to him, whose right it was; and this he did, and does by the revelation of his mind in the preaching of the Word (Colossians 1:12, 13). And from these considerations it is, that

4. The whole revelation and dispensation of the will of God in and by the Word, is (as was said) eminently appropriated to the Father. Eternal life (the counsel, the purpose, ways, means, and procurer of it) was with the Father, and was manifested to us by the word of truth (1 John 1:1, 2). And it is the Father, that is, his will, mind, purpose, grace, love, that the Son declares (John 1:18), in which work he speaks nothing, but what he heard from, and was taught by the Father (John 8:28). And from there he says, the doctrine is not mine, (that is, principally and originally) but his that sent me (John 7:16). And the Gospel is called the Gospel of the glory of the blessed God (1 Timothy 1:11), which is a periphrasis of the person of the Father, who is the Father of glory (Ephesians 1:17). And we might also declare, that the great work of making this Gospel effectual on the minds of men, does peculiarly belong to the Father, which he accomplishes by his Spirit (2 Corinthians 3:18; chapter 4:6). But that is not our present business. Thus the revelation of events that should befall the Church to the end of the world, that Christ signified by his Angel to John, was first given him of the Father (Revelation 1:1). And therefore though all declarations of God and his will, from the foundation of the world, were made by the Son the second person of the Trinity, and his Spirit speaking in the Prophets (1 Peter 1:11, 12, 13), yet as it was not by him immediately, no more was it as absolutely so, but as the great Angel and Messenger of the Covenant, by the will and appointment of the Father. And therefore the very dispensers of the Gospel are said, [in non-Latin alphabet], to treat as ambassadors about the business of Christ with men in the name of God the Father; [in non-Latin alphabet], says the Apostle; as if God the Father exhorted in and by us (2 Corinthians 5:20). For to him does this whole work principally relate.

And from the appropriating of this work originally and principally to the Father, there are three things, that are particularly intimated to us.

1. The authority that is to be considered in it: the Father is the original of all power and authority; of him the whole family of heaven and earth is named (Ephesians 3:15). He is the Father of the whole family, from whom Christ himself receives all his power and authority as Mediator (Matthew 28:18), which when his work is accomplished, he shall give up again into his hand (1 Corinthians 15:28). He sent him into the world, set him over his house, gave him command to his work. The very name and title of Father, carries authority along with it (Malachi 1:6). And in the disposal of the Church, in respect of this paternal power does the Son affirm, that the Father is greater than he (John 14:28). And runs up the contempt of the word in the preaching of it by his messengers, into a contempt of this authority of the Father, he that refuses you, refuses me, he that refuses me, refuses him that sent me.

The revelation then and dispensation of the mind and will of God in the word, is to be considered as an act of supreme sovereign authority: requiring all subjection of soul and conscience in the receiving of it. It is the Father of the family that speaks in this word; he that has all power and authority essentially in him, over the souls and eternal conditions of them to whom he speaks. And what holy reverence, humility and universal subjection of soul to the word this in a particular manner requires, is easy to be apprehended.

2. There is also love. In the economy of the blessed Trinity about the work of our salvation, that which is eminently and in an especial manner ascribed to the Father, is love, as has been at large elsewhere showed (1 John 4:9, 10, 16). God, that is, the Father says he, is love. And how he exerts that property of his nature in the work of our salvation by Christ, he there shows at large: so (John 3:16), (Romans 5:7, 8). To be love, full of love, to be the especial spring of all fruits of love, is peculiar to him as the Father. And from love it is that he makes the revelation of his will whereof we speak (Deuteronomy 7:8; c. 33.3; Psalm 147:19, 20; 2 Corinthians 5:18, 19). It was out of infinite love, mercy and compassion, that God would at all reveal his mind and will to sinners. He might for ever have locked up the treasures of his wisdom and prudence, wherein he abounds towards us in his word, in his own eternal breast. He might have left all the sons of men to that woful darkness, whereunto by sin they had cast themselves, and kept them under the chains and power of it, with the angels that sinned before them, to the judgement of the great day. But it was from infinite love that he made this condescension to reveal himself and his will to us. This mixture of authority and love, which is the spring of the revelation of the will of God to us, requires all readiness, willingness and cheerfulness in the receipt of it, and submission to it; besides these also,

3. There is care eminently seen in it. The great care of the Church is in, and on the Father. He is the Husbandman that takes care of the vine and vineyard (John 15:1, 2). And from there our Savior who had a delegated care of his people, commends them to the Father (John 17), as to whom the care of them did principally and originally belong. Care is proper to a Father as such; to God as a Father. Care is inseparable from paternal love. And this also is to be considered in the revelation of the will of God.

What directions from these considerations may be taken for the use both of them that dispense the word, and of those whose duty it is to attend to the dispensation of it, shall only be marked in our passage.

For the dispensers of the word; let them,

1. Take heed of pursuing that work negligently, which has its spring in the authority, love and care of God (see 1 Timothy 4:13, 14, 15, 16).

2. Know to whom to look for supportment, help, ability, and encouragement in their work (Ephesians 6:19, 20).

3. Not be discouraged whatever opposition they meet with in the discharge of their duty, considering whose work they have in hand (2 Corinthians 4:15, 16).

4. Know how they ought to dispense the word, so as to answer the spring from where it comes; namely, with authority, love to, and care for the souls of men.

5. Consider to whom they are to give an account of the work they are called to the discharge of, and entrusted with (Hebrews 13:7).

And for them to whom the word is preached; let them consider,

1. With what reverence and godly fear, they ought to attend to the dispensation of it, seeing it is a proper effect and issue of the authority of God (Hebrews 12:25).

2. How they will escape if they neglect so great salvation declared to them from the love and care of God (Hebrews 2:3).

3. With what holiness and spiritual subjection of soul to God, they ought to be conversant in and with all the ordinances of worship that are appointed by him (Hebrews 12:28, 29).

Other observations I shall more briefly pass over. God spake in them.

2. The authority of God speaking in and by the pen-men of the Scriptures, is the sole bottom and foundation of our assenting to them, and what is contained in them, with faith divine and supernatural.

He spake in them; he then continues to speak by them, and therefore is their word received (2 Peter 3:20, 21). But this is elsewhere handled at large.

3. God's gradual revelation of himself, his mind and will to the Church, was a fruit of infinite wisdom and care towards his elect.

These are parts of his ways, says Job, but how little a portion is heard of him (Job 26:14). Though all his ways and dispensations are ordered in infinite wisdom, yet we can but stand at the shore of the ocean, and admire its glory and greatness. Little it is that we can comprehend. Yet what may be our instruction, that may further our faith and obedience is not hidden from us. And these things lie evident to us, in this gradual discovery of himself and his will.

1. That he over-filled not their vessels, he gave them out light as they were able to bear; though we know not perfectly what their condition was, yet this we know, that as no generation needed more light than they had, for the discharge of the duty that God required of them, so more light would have unfitted them for somewhat or other, that was their duty in their respective generations.

2. He kept them in a continual dependance upon himself, and waiting for their rule and direction from him; which as it tended to his glory, so it was exceedingly suited to their safety, in keeping them in an humble waiting frame.

3. He so gave out the light and knowledge of himself, as that the great work which he had to accomplish, that lay in the stores of his infinitely wise will, as the end and issue of all revelations, namely, the bringing forth of Christ into the world, in the way wherein he was to come, and for the ends which he was to bring about, might not be obviated. He gave light enough to believers to enable them to receive him; and not so much, as to hinder obdurate sinners, from crucifying him.

4. He did this work so, that the preeminence fully to reveal him, and ultimately, might be reserved for him, in whom all things were to be gathered to a head. All privileges were to be kept for, and to him; which was principally done by this gradual revelation of the mind of God.

5. And there was tender care conjoined with this infinite wisdom. None of his elect in any age, were left without that light and instruction which were needful for them in their seasons and generations: and this so given out to them, as that they might have fresh consolation and supportment, as their occasions did require. While the Church of old was under this dispensation, they were still hearkening when they should hear new tidings from Heaven for their teaching and refreshment. And if any difficulty did at any time befall them, they were sure not to want relief in this kind. And this was necessary before the final hand was set to the work. And this discovers the woful state of the present Jews. They grant that the revelation of the will of God is not perfected, and yet notwithstanding all their miseries, darkness and distresses, they dare not pretend that they have heard one word from heaven these 2000 years; that is, from the days of Malachi: and yet they labor to keep the vail upon their eyes.

4. We may see hence the absolute perfection of the revelation of the will of God by Christ and his Apostles, as to every end and purpose whatever, for which God ever did, or ever will in this world reveal himself, or his mind and will.

For as this was the last way and means that God ever designed for the discovery of himself, as to the worship and obedience which he requires, so the Person by whom he accomplished this work makes it indispensably necessary, that it be also absolutely perfect; from which nothing can be taken, to which nothing must be added, under the penalty of the extermination threatened to him that will not attend to the voice of that Prophet.

Return we now again to the words of our Apostle. Having declared the Son to be the immediate Revealer of the Gospel; in pursuit of his design, he proceeds to declare his glory and excellency, both that which he had in himself antecedent to his susception of the office of Mediator, and what he received upon his investiture therewith.

Two things in the close of this verse he assigns to him; 1. That he was appointed heir of all. 2. That by him the worlds were made. Wherein consists the first amplification of his proposition, concerning the Revealer of the Gospel, in two parts, both acknowledged by the Jews, both directly conducing to his purpose in hand.

[〈 in non-Latin alphabet 〉]; posuit, fecit, constituit; Syr. [〈 in non-Latin alphabet 〉]posuit; he placed, set, made, appointed.

1. [〈 in non-Latin alphabet 〉], whom; that is, the Son, in whom the Father spake to us; and as such, as the Revealer of the Gospel, [〈 in non-Latin alphabet 〉], God and Man. The Son as God has a natural dominion over all. To this he can be no more appointed, than he can be to be God. On what account he has his divine nature, on the same he has all the attributes and perfections of it, with all things that necessarily on any supposition attend it; as supreme dominion does. Nor does this denotation of him respect merely the human nature: for although the Lord Christ performed all the acts of his mediatory office, in, and by the human nature, yet he did them not as Man, but as God and Man in one Person (John 1:14; Acts 20:20). And therefore to him, as such, do the privileges belong that he is vested with on the account of his being Mediator. Nothing indeed can be added to him as God; but there may be to him who is God, in respect of his condescension to discharge an office in another nature which he did assume. And this salves the paralogism of Felbinger on this place; which is that wherewith the Jews and Socinians perpetually entangle themselves. Deus altissimus non potest salvâ majestate suâ ab aliquo haeres constitutus esse. Filius Dei à Deo est haeres omnium constitutus, ergo Filius Dei non est Deus altissimus. God is called [〈 in non-Latin alphabet 〉] the High, or most High God, with reference to his sovereign and supreme exaltation over all his creatures, as the next words in the place where that title is given to him do declare, [〈 in non-Latin alphabet 〉] Possessor of heaven and earth (Genesis 14:19). He is not termed Deus altissimus, the most high God, as though there were another Deus altus, an high God that is not the Altissimus, which is the sense of the Socinians. This one Deus altissimus, most high God, absolutely in respect of his divine nature, cannot be appointed an heir by any other. But he who is so this High God, as to be the eternal Son of the Father, and made Man, may in respect of the office, which in the nature of Man he undertook to discharge, by his Father be made Heir of all.

II. [⟨ in non-Latin alphabet ⟩], the Heir: [⟨ in non-Latin alphabet ⟩] is a lot, and a peculiar portion received by lot; from there, an inheritance, which is a man's lot and portion. [⟨ in non-Latin alphabet ⟩] an inheritance under controversy; [⟨ in non-Latin alphabet ⟩], an heir to goods divided by lot, or he that distributes an inheritance to others by lot. Absolutely an Heir. So the Poet of the covetous Hermocrates, [⟨ in non-Latin alphabet ⟩], He appointed himself his own heir in his last Will and Testament. It has also a more large signification, [⟨ in non-Latin alphabet ⟩], he is in Plato, whose turn it was to speak next. Strictly, it is the same with Haeres, an Heir. And an Heir is he, Qui subentrat jus, locum, & dominium rerum defuncti, ac si eadem persona esset; Who enters into the right, place, and title of him that is deceased, as if he were the same person. But yet the name of an Heir is not restrained in the Law to him that so succeeds a deceased person, in which sense it can have no place here. Haeredis nomen latiore significatione possessorem & fidei Commissarium & Legatarium comprehendit; it comprehends a Possessor, a Trustee and a Legatary; so Spigelius. This sense of the word takes off the Catachresis which must be supposed in the application of it to the Son, if it only denoted such an Heir, as Abraham thought Eliezer would be to him (Genesis 15:3, 4), one that succeeds into the right and goods of the deceased. For the Father dies not, nor does ever forego his own Title or Dominion. Neither is the Title and right given to the Son as Mediator, the same with that of God absolutely considered. This is eternal, natural, coexistent with the being of all things; that new, created by grant and donation; by whose erection and establishment the other is not at all impeached. For whereas it is affirmed, that the Father judges no man, but has committed all judgment to the Son (John 5:22, 27, 30), it respects not Title and Rule, but actual Administration.

In the latter sense of the word, as it denotes any rightful Possessor by Grant from another, it is properly ascribed to the Son; and there are three things intended in this word.

1. Title, Dominion, Lordship: Haeres est qui herus; for from there is the word, and not from aere, as Isidore supposes. The Heir is the Lord of that which he is heir to. So the Apostle (Galatians 4:1), [⟨ in non-Latin alphabet ⟩], is [⟨ in non-Latin alphabet ⟩], the Heir is Lord of all. And in this sense is Christ called [⟨ in non-Latin alphabet ⟩] the first born (Psalm 89:27), I will give him to be my first-born, higher than (or, and high above) the Kings of the earth. Princeps, Dominus, Caput familiae; the Prince, Lord, and Head of the family, that has right to the inheritance, and distributes portions to others. Hence [⟨ in non-Latin alphabet ⟩] is used for every thing that excels, and has the preeminence in its own kind (Job 18:10; Isaiah 14:30; Ezekiel 47:12), so also Colossians 1:15.

2. Possession. Christ is made actual Possessor of that which he has Title to. As he is [⟨ in non-Latin alphabet ⟩], so he is [⟨ in non-Latin alphabet ⟩]; such a Possessor as comes to his possession by the surrender or grant of another. God in respect of his Dominion is called [⟨ in non-Latin alphabet ⟩], the absolute Possessor of heaven and earth (Genesis 14:22). Christ as a Mediator is [⟨ in non-Latin alphabet ⟩], a Possessor by grant. And there was a suitableness, that he that was the Son, should thus be Heir. From where Chrysostome and Theophylact affirm, that the words denote, [⟨ in non-Latin alphabet ⟩]; the propriety of his Sonship, and the immutability of his Lordship. Not that he was thus made Heir of all, as he was [⟨ in non-Latin alphabet ⟩], the only begotten Son of the Father (John 1:14). But it was agreeable and consonant, that he who was eternally [⟨ in non-Latin alphabet ⟩], and had on that account an absolute dominion over all with his Father, becoming [⟨ in non-Latin alphabet ⟩] (Romans 8:29) the first-born among many brethren, should have a delegated Heirship of all, and be given to be the head over all to the Church (Ephesians 1:22).

3. That he has both this Title and Possession by Grant from the Father, of which afterwards. Christ then, by virtue of a Grant from the Father, is made Lord by a new Title, and has Possession given him according to his Title; he is [⟨ in non-Latin alphabet ⟩], the Heir.

III. [⟨ in non-Latin alphabet ⟩], of all. This is the object of the Heirship of Christ, his Inheritance. The word may be taken in the Masculine gender, and denote all persons; all those of whom he had spoken before, all the Revealers of the Will of God under the Old Testament; the Son was the Lord over them all; which is true: but the word in the Neuter gender denotes all things absolutely; and so it is in this place to be understood.

1. It is so used elsewhere to the same purpose (1 Corinthians 15:27), [⟨ in non-Latin alphabet ⟩], he has subjected all things to him. So Romans 9:5, [⟨ in non-Latin alphabet ⟩], Who is God over all.

2. This sense suits the Apostle's Argument, and adds a double force to his intention and design. For, 1. The Author of the Gospel being Heir and Lord of all things whatever, the sovereign disposal of all those Rites and Ordinances of Worship, about which the Jews contended, must needs be in his hand, to change and alter them as he saw good. 2. He being the Heir and Lord of all things, it was easy for them to conclude, that if they intended to be made partakers of any good in heaven or earth, in a way of love and mercy, it must be by an interest in him, which without a constant abode in Obedience to his Gospel, cannot be attained.

3. The next words evince this sense, By whom also he made the worlds. Probably they render a reason of the equitableness of this great trust made to the Son. He made all, and it was meet he should be Lord of all. However, the force of the Connection of the words, [⟨ in non-Latin alphabet ⟩], by whom also he made the worlds, equals the [⟨ in non-Latin alphabet ⟩], the All foregoing, to the [⟨ in non-Latin alphabet ⟩], or the worlds following.

4. The Inheritance given, answers the promise of it to Abraham, which was that he should be Heir of the world (Romans 4:13), namely, in his seed (Galatians 3:16), as also the request made by Christ on that promise (Psalm 2:8), both which extend it to the whole world, the Ends of the Earth.

5. The original and rise of this inheritance of Christ will give us its true extent, which must therefore more especially be considered.

Upon the creation of man God gave to him a dominion over all things in this lower world (Genesis 1:28, 29). He made him his heir, vice-gerent and substitute in the earth. And as for those other creatures to which his power and authority did not immediately extend, as the Sun, Moon and Stars, the whole inanimate host of the superior world, they were ordered by him that made them, to serve for his good and behoof (Genesis 1:14; Deuteronomy 4:19). So that even they also in a sort belonged to his inheritance, being made to serve him in his subjection to God.

Further, besides this lower part of his dominion, God had for his glory created angels in heaven above, of whom we shall have occasion hereafter to treat. These made up another branch of God's providential kingdom, the whole administred in the upper and lower world, being of each other independent, and meeting in nothing but their dependance upon, and subjection to God himself. Hence they did not so stand in the condition of their creation but that one kind or race of them might fail and perish without any impeachment of the other. So also it came to pass. Man might have persisted in his honor and dignity notwithstanding the fall and apostacy of some of the angels. When he fell from his heirship and dominion, the whole subordination of all things to him, and by him to God, was lost. And all creatures returned to an immediate absolute dependance on the government of God; without any respect to the authority and sovereignty delegated to man. But as the fall of angels did not in its own nature prejudice mankind, no more did this fall of man, the angels that persisted in their obedience, they being no part of his inheritance. However by the sin, apostacy, and punishment of that portion of the angels which kept not their first station, it was manifested how possible it was, that the remainder of them might sin after the similitude of their transgression. Things being brought into this condition, one branch of the kingdom of God under the administration of man, or allotted to his service, being cast out of that order wherein he had placed it, and the other in an open possibility of being so also, it seemed good to the Lord in his infinite wisdom to erect one kingdom out of these two disordered members of his first dominion, and to appoint one common heir, head, ruler and lord to them both. And this was the Son as the Apostle tells us (Ephesians 1:10). He gathered together in one all things in Christ, both which are in the heavens, and which are in earth, even in him. He designed [in non-Latin alphabet], to bring all into one head, and rule in him. It is not a similitude taken from casting up accounts, wherein lesser sums are in the close brought into one head, as some have imagined; nor yet an allusion to orators, who in the close of their long orations, sum up the matter they have at large treated of, that the Apostle makes use of; both which are beneath the majesty of, and no way suited to illustrate the matter he has in hand. But as Chrysostome well intimates on the place, it is as if he had said, [in non-Latin alphabet], he appointed one head to them all, angels and men, with whatever in the first constitution of the divine government was subordinate to them. So we have found the object and extent of the heirship of Christ, expressed in this word [in non-Latin alphabet], which I shall further explain in that brief scheme of the whole kingdom of Christ, which to the exposition of these words shall be subjoined.

4. [in non-Latin alphabet]; The way whereby Christ the Son came to his inheritance is in this word expressed. God appointed or placed him therein: the word may denote either those special acts whereby he came into the full possession of his heirship, or it may be extended to other preparatory acts that long preceded them; especially if we shall take it to be of the same importance with [in non-Latin alphabet] in the second aoristus. In the former sense the glorious investiture of the Lord Christ, in the full actual possession of his kingdom after his Resurrection, with the manifestation of it in his Ascension, and token of its stability in his sitting at the right hand of God, is designed. By all these God, [in non-Latin alphabet], made him, placed him with solemn investiture, heir of all. The grant was made to him upon his Resurrection (Matthew 28:18), and therein fully declared to others (Romans 1:3; Acts 13:33). As there was of Solomon's being king, when he was proclaimed by Benaiah, Zadock and Nathan (1 Kings 1:31, 32, 33, 34). The solemnization of it was in his Ascension (Psalm 68:17, 18; Ephesians 4:8, 9, 10). Typed by Solomon's riding on David's mule to his throne, all the people crying, [in non-Latin alphabet], v. 29, Let the King live. All was sealed and ratified when he took possession of his throne at the right hand of the Father; by all which he was made and declared to be Lord and Christ (Acts 2:36; Acts 4:11; Acts 5:30, 31). And such weight does the Scripture lay upon this glorious investiture of Christ in his inheritance, that it speaks of his whole power as then first granted to him (Romans 14:9; Philippians 2:7, 8, 9, 10). And the reason of it is, because he had then actually performed that work and duty upon the consideration whereof, that power and authority were eternally designed, and originally granted to him. God's actual committing all power over all things and persons in heaven and earth to be exerted and managed for the ends of his mediation, declaring this act, grant, and delegation by his Resurrection, Ascension, and sitting at his right hand, is that which this word denotes.

I will not deny, but it may have respect to sundry things preceding these, and preparatory to them; as,

1. The eternal purpose of God ordaining him before the foundation of the world, to his work and inheritance (1 Peter 1:20).

2. The covenant that was of old between the Father and Son for the accomplishment of the great work of Redemption; this inheritance being included in the contract (Proverbs 8:30, 31; Isaiah 53:10, 11).

3. The promises made to him in his types, Abraham, David, and Solomon (Genesis 15; Psalm 72).

4. The promises left upon record in the Old Testament for his supportment and assurance of success (Psalm 2; Isaiah 49; &c.).

5. The solemn proclamation of him to be the great heir and lord of all, at his first coming into the world (Luke 2:11, 30, 31, 32).

But it is the consummation of all these, whatever was intended or declared in these previous acts of the Will and Wisdom of God, that is principally intended in this expression.

Some suppose it of importance in this matter of the heirship of Christ, to assert that he was the rightful heir of the Crown and Scepter of Israel. This opinion is so promoted by Baronius as to contend that the right of the Kingdom was devolved on him, which was caused to cease for a season in Antigonus, who was slain by M. Anthony. But what was the right of the Kingdom that was in Antigonus, is hard to declare. The Hasmonaeans of whom that ruled, he was the last, were of the Tribe of Levi. Their right to the Scepter was no more but what they had won by the sword. So that by his death there could be no devolution of a right to reign to any; it being that which he never had. Nor is it probable that our Savior was the next of kin to the reigning House of Judah; nor was it any wise needful he should be so; nor is there any promise to that purpose. His lineal descent was from Nathan, and not from Solomon: of that House was Zerubbabel the Aichmalotarches; which therefore is specially mentioned in the Reformation (Zechariah 12:12). Besides the heirship promised to Christ was neither of a temporal Kingdom of Israel which he never enjoyed, nor of any other thing in dependance thereon. Were it so, the Jews must first have the dominion before he could inherit it. And such indeed was the mistake of the Disciples (as it is of the Jews to this day) who enquired not whither he would take the Kingdom to himself, but whether he would restore it to Israel.

We have opened the words; it remaineth that we consider the sense and persuasion of the Hebrews in this matter; 2. Shew the influence of this assertion into the argument that the Apostle has in hand: and 3. Annex a brief scheme of the whole lordship and Kingdom of Christ.

The testimonies given to this heirship of the Messiah in the Old Testament, sufficiently evidencing the faith of the Church guided by the rule thereof, will be mentioned afterwards. For the present I shall only intimate the continuance of this persuasion among the Jews, both then when the Apostle wrote to them, and afterwards. To this purpose is that of Jonathan in the Targum on Zechariah 4:7, [〈 in non-Latin alphabet 〉]: He shall reveal the Messiah whose name is from everlasting, who shall have the dominion over all kingdoms. See Psalm 72:11. And of him who was brought before the Ancient of days, like the Son of Man (Daniel 7), to whom all power is given they say, [〈 in non-Latin alphabet 〉], he is Messiah the King: So R. Solomon on the place: So R. Bechai on Exodus 23:21. My name is in him, he is called, says he, [〈 in non-Latin alphabet 〉], because in that name two significations are included, [〈 in non-Latin alphabet 〉], a Lord, and [〈 in non-Latin alphabet 〉], an Ambassador: the reasons of which etymology out of the Greek and Latin tongues he subjoins I confess foolishly enough: but yet he adds to our purpose. It may have a third signification of a Keeper, for the Targum instead of the Hebrew [〈 in non-Latin alphabet 〉] has [〈 in non-Latin alphabet 〉] from [〈 in non-Latin alphabet 〉]; because he, that is the Messiah, preserves or keeps the world, he is called [〈 in non-Latin alphabet 〉], the Keeper of Israel; hence it appears, that he is the Lord of all things, they being put under him, and that the whole host of things above and below are in his hand. He is also the messenger of all above, and beneath, because God has made him to rule over all; has appointed him the Lord of his house, the Ruler of all he has: which expressions how consonant they are to what is delivered by the Apostle in this place, and Chapter 3, is easily discerned.

The influence of this assertion, or common principle of the Judaical Church, into the argument that the Apostle has in hand is evident and manifest; he who is the heir and Lord of all things, spiritual, temporal, ecclesiastical, must needs have power over all Mosaical institutions, be the Lord of them, which are no where exempted from his rule.

The words being opened, and the design of the Apostle in them discovered, because they contain an eminent head of the doctrine of the Gospel concerning the lordship and Kingdom of Jesus Christ the Messiah, I shall stay here a little to give in a scheme of his whole dominion, seeing the consideration of it, will not again so directly occur to us. That which is the intendment of the words in the interpretation given of them is this,

God the Father in the pursuit of the sovereign purpose of his will, has granted to the Son as incarnate, and Mediator of the New Covenant, according to the eternal counsel between them both, a sovereign power and authority over all things in heaven and earth, with the possession of an absolute proprietor, to dispose of them at his pleasure, for the furtherance and advancement of his proper and peculiar work, as Head of his Church.

I shall not insist on the several branches of this thesis; but as I said in general confirm this grant of power and dominion to the Lord Christ, and then give in our scheme of his Kingdom in the several branches of it, not enlarging our discourse upon them, but only pointing at the heads and springs of things as they lye in the Scripture.

End of the first Chapter.

Verse 14.

The Apostle having proved the preeminence of the Son as Mediator of the New Testament above all the Angels, from those attributions of honor and glory that are made to him in the Scriptures, the like whereunto are no where made or given to Angels; that he may not appear to argue merely negatively from what is not said concerning them, adds in this last verse such a description of their natures and office, or work and employment, as shews that indeed no such thing can be rightly spoken or affirmed concerning them, as he has before manifested to be spoken and recorded concerning the Son.

*Ver. 14.* [〈 in non-Latin alphabet 〉];

There is no difference in the reading, nor much about the translation of those words. Are they not all ministering spirits, sent out to minister to (to a ministry for) them that shall inherit salvation. This was the common received doctrine of the Church concerning Angels, suitable to the Scripture, and to the purpose of the Apostle, as manifesting their dis-interest in the glory before ascribed to the Son.

Sundry things are here expressed concerning Angels, which we must briefly pass through the consideration of. As,

Their nature: they are spirits, spiritual subsistences, not qualities, or natural faculties, as the Sadducees imagined; and which by an homonymy of the name, Maimonides, More Nebuch. p. 2. cap. 3. admits also to be angels, but falsely, and without authority from Scripture or reason. This is their nature, this the Hebrews acknowledge so to be; they are created spirits, not to be compared with, or equalled to him that made and created all things.

Their office: they are ministering spirits; so are they termed (Psalm 103:21), Praise the Lord all his hosts, his ministers doing his will. Hence in general the Jews call them ministers; and among other titles assign this to God, that he is the Creator of ministering spirits or angels. And expressly in the Talmud they are called, as more frequently by the Rabbins in the Hebrew dialect, angels of ministry; above whom that the Messiah was to be, we have formerly showed from themselves.

Now what kind of office or ministry it is that is ascribed to them, the word itself does in part declare. To minister is principally about holy things; nor is it above once applied to any other ministry. And such a ministry it signifies, as is performed with honor and ease, and is opposed to ministering with labor and burden. So the ministry of the Levites in bearing the burden of the Tabernacle is called a ministry with labor (Numbers 8), when the more easy and honorable employment, which was attended by them who by reason of their age were exempted from bearing of burdens, is called such (v. 16 and Deuteronomy 18:7). Such is the ministry of angels; it is in and about holy things, and to themselves honorable and easy. And this is rendered by an expression which expresses sometimes such a general ministry as comprehends the whole service and worship of the Church (Acts 13:2), as they ministered to the Lord; that is, attended to the performance of all the duties of the Church.

This then in general is the office of the angels; they are ministering spirits, that wait on God in and about his holy services for the good of the Church; which also in the like manner ministers to God in its own state and condition. And hence it is that the Church and they do make up one family (Ephesians 4:15), and that they are all fellow-servants in the same family with them that keep the testimony of Jesus (Revelation 22:9).

And this some of the latter Jews have retained the tradition of. From where is that of Maimonides, More Nebuch. part. 2. cap. 6. which he cites out of the Talmud: the holy blessed God does nothing unless he consult with his superior family. Only not knowing the rise of the word, nor what it should signify, he tells us that in the Greek tongue it signifies a host; whereas it is purely the Latin familia without the least alteration. And the description of this superior part of the family of God is given us (Daniel 7:10): Thousand thousands did minister to him, and ten thousand times ten thousand stood before him. In which words Pseudo-Dionysius, Gregory, and Aquinas, with sundry of the schoolmen, have coined a distinction of angels into ministrantes, those that minister to God, and assistentes, those that stand before him. Whereas the whole intendment of the expression is, that all the angels stood ministering before him, as John declares the matter (Revelation 5:11). And therefore the Apostle expressly here affirms that they are all ministering spirits, cutting off one member of their distinction. Neither is there more intended in the ministry of that upper part of the family of God than is expressed concerning the lower part of it of old (Deuteronomy 18:5): God chose the priests and the Levites to stand and to minister in the name of the Lord. The same persons were both assistentes and ministrantes, they stood to minister before the Lord.

Now because of this standing and ministering of angels, that is their waiting on God in a readiness to do his will, they may be said in some sense to be the throne of God, from where he executes justice and judgment; for as he is called he that dwells between the cherubims (Psalm 80:1; Psalm 99:1), so the Jews say that the thrones mentioned (Daniel 7) were the higher princes or angels, as Abarbinel on the place. This then is their office, they are all ministering spirits.

Their execution of their office in their actual employment is here also expressed. They are ministering spirits, sent out to a ministry; sent out, that is they are daily so, continually so, the word denoting the present time which is always. They stand before the presence of God, and are continually sent out by him, sometimes some, sometimes others, always those that are sufficient for his work.

Now as we observed before that [〈 in non-Latin alphabet 〉] denotes the whole family service of God, which in general is ascribed to these children and servants of his in the upper part thereof, they being [〈 in non-Latin alphabet 〉], ministring spirits; so here the execution of their work is expressed by two words which comprize the whole ministry of the Church; [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], apostleship and labouring ministry; and therein the harmony is still preserved that is between both parts of the family of God. And as in the service of the Church, the ministers thereof do not minister to men but to the Lord, for and in the behalf of men (Acts 13:2), so is it with these spirits also, they are sent out to minister for the good of men, but it is the Lord to whom they minister; his ministers they are, not ours (Psalm 103:21), though in their ministry, belonging to the same family with believers, they are their fellow servants. As all the servants of a King, though otherwise greatly differenced, agree in this, that they are all servants to the same Person. And these two words express both their honor, that they are immediately sent out from the presence of God, they are his apostles, as also their obedience and diligence, they undertake [〈 in non-Latin alphabet 〉], a ministry to be discharged with care and due observance of him by whom they are sent.

4. There is expressed the restriction of their ministry to the especial object of their work and employment; it is for them that shall be heirs of salvation; [〈 in non-Latin alphabet 〉]; for them, for their sakes, for their good, in their behalf, who shall inherit salvation. Heirs they are at present, and hereafter shall inherit or actually obtain salvation by virtue of their heirship, that is, elect believers. Yet the Apostle speaks not of them as elect, nor yet absolutely as believers; but as of heirs, which they obtain by the privilege of adoption. This gives them heirship and an interest in the family of God. And the ministry of the superior part of the family in behalf of the lower, respects them as such, that is, as adopted, as children, as heirs, as co-heirs with Christ (Romans 8:16, 17). This privilege I say among others innumerable and inexpressible we have by our adoption, that being admitted into the family of God, those blessed angels whose special ministry respects that family have us under their constant care.

It is true, that the ministry of angels is not always absolutely restrained to the Church or family of God; they are employed also in the government of the world. So the angel that was sent to Daniel affirms, that in the first year of Darius he stood to confirm and strengthen him (Daniel 11:1), that is, to assist him in the wielding of his new gotten empire. As also (chapter 10:13, 20, 21) he declares how he acted in opposition to the Prince of Persia, and stirred up the Prince of Grecia; that is, how he should do so in the appointed time. And so also doubtless are they employed about other affairs in the world, from where much good redounds to many who yet belong not to the family of God. But yet two things we may here observe: First, that though this ministry of theirs was not immediately, yet it was ultimately for the Church. For their sakes were those mighty empires first raised, and afterwards razed to the ground. And this is that which they consider in their ministry. See Zechariah 1:8, 9, 10, 11. And from there it appears that the Prince of the Kingdom of Persia, who withstood the angel, was not any angel of God but the King of Persia himself, who laboured to obstruct the work committed to him. Secondly, that the Apostle treats in this place of that immediate respect which the ministry of the angels had to the Church, because in that regard alone he carries on his comparison between them and the Son, that only being to his purpose in hand.

But it may be objected, that this their ministry will not clearly evince their inferiority and subordination to Christ, seeing he himself also was sent, and that for the good of them who shall inherit salvation; and is from there called the Apostle of our profession. But the differences between him and them in their being sent are so great and manifest, that his superiority to them, and preheminence above them, is not in the least thereby impeached. He was sent by his own voluntary previous choice and condescension; they are so, in pursuit of the state and condition of their creation. He was sent to minister in the form of a servant, only for a short season, in the days of his flesh; they continue to be so from the beginning to the end of the world. He was sent to that great and mighty work of mediation which none was worthy to undertake, none able to go through withal but himself alone, the only begotten Son of God; they are sent about the ordinary concernments of the saints. He as the Son; they as servants. He as the author of the whole work of the redemption and salvation of the Church; they as subordinate assistants in the particular promotion of it. The general agreement then of his and their being sent for the good of the Church, has so many and so great differences in the manner, causes and ends of it, that it no way takes off from the evidence of their subordination and subjection to him. And with this demonstration the Apostle closes the argument he had so long insisted on.

Of the nature of this ministry of Angels for the good of them that shall inherit salvation, because it belongs not directly to the present design of the Apostle, and would in the full consideration of it cause a long diversion from the work in hand, I shall not treat, although it be a matter singularly deserving our meditation. For the present it may suffice us to observe, that in the government and protection of his Saints here below, both as to the dispensation of grace and providence, God is pleased to make use of the ministry of Angels, wherein much of their honor and our safety does consist. For a close of the whole, we may only observe the way and manner whereby the Apostle proposes this doctrine of the ministry of Angels to the Hebrews; Are they not? says he; he speaks of it as a matter well known to them, and acknowledged by them. Their nature, their dignity, their office was declared in the Old Testament. From there were they instructed, that as to their nature they were spirits; in dignity, thrones, principalities and powers; in office, ministers to God, sent out for the good of his Church. And therefore these things the Apostle in sundry places takes for granted, as those that were already known and received in the Church of God (Romans 8:32; Ephesians 1:20, 21; Colossians 1:16). This doctrine then I say was propagated from the Jews to the Christians. And from them also came forth much of that curiosity and superstition about Angels, which afterwards infected the minds of many in the Christian Church. For after they were forsaken of God, and began to give up themselves to vain speculations, there was not any thing wherein the vanity of their minds did more early manifest itself, than in their imaginations about Angels, wherein they exercise themselves to this day. For to omit their monstrous figments about the original of Devils, most of whom they affirm to have been begotten by Adam on Lilith before God formed Eve, and many to have issued from Adam and Eve severally while they lived separate an 150 years after the death of Abel, as later follies; it is certain that some of them began to vent curiosities about Angels in the Apostles time (Colossians 2:18), and to express their fancies about their names, orders, degrees and employments. And this they continue yet to do, although they peremptorily deny that they are to be invocated or prayed to, wherein they are out-done by others. Names they have invented for them innumerable, and those many of them uncouth and insignificant. Orders also or degrees they assign to them, some four, some five, some seven, some nine, some thirteen, according as it has seemed good to this or that great master among them. From them the Pseudodionysius about the fourth or fifth century after Christ, took the occasion and rise of his operous figment about the Celestial Hierarchy, though he mixed their inventions with many Peripatetical and Pythagorean notions. Aristotle proportioned the number of the Intelligencies to the Spheres of the Heavens, more he granted not. The Pythagoreans and Platonists asserted all things here below to be influenced by the Planets in their orbs, the inferior receiving a communication of virtue from the higher, and imparting it to them beneath. So they interpreted the exsection of Saturn by Jupiter, as that of Coelum by Saturn to be the interception of their procreative influence, that it should not immediately be communicated to things below but by them. Out of all these fancies did Dionysius raise his Hierarchy. From the Jews he took the disposition of his Angels into orders of superiority and rule; from Aristotle their number, placing an order instead of a single Intelligence, to answer what is taught in the Scripture concerning their multitude; and from the Pythagorean Platonists the communication of light, knowledge and illumination from God by the highest to the lowest series or order, and from them to men on earth. And on this foundation, such as it is, are built the discourses of many commentators on this place; in their enquiries, whether Angels of the superior orders are sent forth to minister for the good of believers; which is denied by many, though by some later expositors, as Estius, Ribera, Tena, A Lapide granted, and proved not without much ado. So hard is it sometimes for men to cast down scarecrows of their own setting up.

It remains only that we close our whole discourses on this chapter with some observations for our own use and instruction from this last verse; as,

1. The highest honor of the most glorious spirits in Heaven, is to minister to the Lord in the service whereunto he appoints them. This is the office, this the work of Angels; and this is their honor and glory. For what greater honor can a creature be more partaker of, than to be employed in the service of his Creator? What greater glory than to stand in the presence, and to do the will of the King of Heaven? If it be an honor on earth to stand before princes, dying perishing men, and that to men in nature and kind equal to those before whom they stand, what is it for them, who by nature are at an infinite distance from the glory of God, to stand before him who lives for ever and ever? And surely it will be unconceivably woeful to poor souls at the last day, to find how they despised in this world a share and interest in that service, which is and ever was the glory and honor of Angels.

2. Such is the love and care of God towards his Saints laboring here below, that he sends the most glorious attendants on his throne to minister to him, in taking care of them. He who gave his only Son for them, will not spare to send his holy Angels to them. Heaven and earth shall be witnesses of his care of them, and the value that he puts upon them.

Now this being a matter of so great importance as it is to the churches' consolation, and the doctrine directly taught in the text, we may a little farther enquire into it, in answer to these two questions.

First, therefore God is pleased to use the ministry of Angels in the dispensation of his care and good will to the Church, the heirs of salvation, seeing he can by an almighty facility exert all the effects of it by his own immediate power?

Secondly, to what especial end and purpose does God make use of the ministry of Angels for the good of them that believe?

For the first of these, the principal account of it is to be resolved into his own sovereign will, wisdom, and pleasure. Thus are we always to live in a holy admiration of him, whenever we consider any of his works or ways (Romans 11:33). Herein are we to rest, and to put a stop to all our enquiries: So it pleased him (Matthew 11:25). And he gives no account of his matters (Job 33:12, 13). This we are to acquiesce in as the great reason of all God's dispensations and ways, even his own infinite wisdom and sovereign pleasure. He alone knows what becomes his own goodness and greatness, and of creatures not one, but as he is pleased to reveal it. For can we find out the Almighty to perfection? Can we by searching find out God (Job 11:7)? How shall poor limited finite creatures come to know what beseems the Infinite Holy One to do, any otherwise but as himself declares that he has done it? And then we know the work is holy and wise, and such as becomes infinite perfection, because he has done it. Herein then we principally rest, as to the meetness and condecency of the ministry of Angels; God has appointed it. Whereunto we may add those other reasons which the Scripture suggests to us, as,

1. God does it for the preserving and manifestation of the glorious order of his Kingdom. God is pleased to rule his creation as a supreme Lord and King. Hence there is so often mention made in the Scripture, that he is the King, the only Potentate, the Lord of Lords and King of Kings; as also of his Throne, his Kingdom, Dominion, Reign and Government. And God does this, that he might thereby give an understanding of his sovereignty to his creatures, and make way thereby for the manifestation of his glory. Now to a Kingdom there are three things essential; Rule, Obedience, and Order. In this Kingdom, the sovereign rule is in the hand of God alone, the Kingdom or Monarchy is his. Obedience is the work and duty of the whole creation, every thing according to its nature, capacity, and condition. The glory of both these lies in Order. Hereof there are two parts: first, that which respects the being of the creatures in their dependance on God; secondly, that which respects their operation in obedience to him. God has in infinite wisdom endowed the works of his hands with such various natures, whereon their uses do depend, as that they are placed thereby in several ranks, series, and orders, in a useful subserviency to one another, so far as they are advantaged thereby in their common and absolute subjection to himself. This is the Order of their Being; the Order of their Operation is such as they are fitted for by their natures, and whereby they set out the glory of this Kingdom of God. Thus he takes the Angels, being fitted thereunto in that place which they hold in the Order of Nature and Being, to the next and immediate attendance upon the Throne of his Kingdom. There they wait upon him, to receive and execute his commands in all the affairs of his Kingdom. So are they everywhere described in the Scripture (Psalm 68 and 103; Daniel 7; Revelation 5; Isaiah 6, and elsewhere). And by this ministry of Angels does God insinuate to us the glory and order of his Kingdom. His glorious and fiery Throne being attended with millions of these mighty Angels ready to accomplish his will. And whereas God has erected imperium in imperio, a Kingdom in a Kingdom, like the wheels within the wheels in Ezekiel's Vision; namely the oeconomical dispensatory Kingdom of Christ in his oecumenical Kingdom over the whole creation; and has annexed thereunto the principal manifestation of his glory, rule, and dominion, those blessed ministers do principally attend the affairs thereof. And thus, though God can govern and dispose of all things, solo nutu, by the Almighty immediate emanations of his own power, yet for the manifestation of the glory of his Kingdom, especially of that rule which is committed to the Lord Christ, he uses the ministry of his creatures, in that order which his infinite wisdom had disposed them to at the first creation.

2. God is pleased to do this to exercise the obedience of the Angels themselves; and that upon a three-fold account. First, to keep, preserve, and rule them fitly to their state and condition. Being creatures, they have a natural and necessary dependance on God their Creator; and being intellectual creatures they have a moral dependance on him according to a law and rule, with reference to the utmost end whereunto they were created. This requires their constant obedience to the will of God, without which they leave and forsake the law of their creation and condition, and also deviate from the end for which they were made. Therefore to exercise them to and in this their obedience, God makes use of their ministry and service in his government of the Church. And this they shall continue to do to the end of the world, when the course of their obedience being accomplished, they shall be everlastingly satiated with the contemplation of God's infinite excellencies, and enjoyment of him as their reward. Secondly, that in them he might give an example of ready obedience to the Church. These Angels of God being in their nature excellent, and great in power, always ready, watchful, and free from all diversions or avocations, eminent in light and holiness as always beholding the face of God, and filled with his grace, are proposed to us in their obedience and readiness to do the will of God, as an example and pattern which we are to imitate to our utmost, though we are never able perfectly to express. And from there are we directed by our Savior to pray, that we may do the will of God on earth, as it is done by them in heaven. Thirdly, that they themselves may be made partakers of this singular honor and glory to serve the most High God in his most glorious work; the preservation and salvation of his Church; for that this is their honor was before declared.

3. God employs them in an especial manner in this ministry for the good of them that are heirs of salvation, to manifest to them the greatness and glory of the work of the gathering, preserving and redemption of his Church, with the value that he puts upon all the fruits of the death and concernments of the mediation of his Son Jesus Christ. For as of themselves they desire to look particularly into these things, which in general appear so glorious to them (1 Peter 1:12), that their delight in the wisdom and love of God may be more and more increased; so by God's dealings with his Church, in whose behalf they are employed, they learn therein the manifold wisdom of God, and riches of his grace (Ephesians 3:10). And thus in all their employment about the saints wherein they are sent out to minister for their good, they learn much of the wisdom and love of God, and are thereby excited to honor, applaud, glorify him and praise him. Somewhat of this they shall see in the least and meanest work toward any believer that is committed to them. And they eternally rejoice in the over-flowings of the love and grace of God, taking care of all the concernments of the poorest and meanest of his servants.

4. This is done, that God may in an especial manner give glory and honor to Jesus Christ thereby. This is his will, that all men should honor the Son as they honor the Father (John 5:23). He has therefore raised him up, and given him honor and glory; and in particular exalted him far above the angels, putting them in subjection to him as their Head, Prince, Ruler and Governor (Ephesians 1:21, 22). Neither is it a show of glory, or a titular kingdom and dominion that he has given to Jesus Christ, but a real and absolute sovereignty, wherein all things subject to him are at his absolute disposal: and therefore must the angels themselves be at his service in the affairs of his kingdom, and so they acknowledge themselves to be, and the fellow-servants of them that keep his testimony (Revelation 22:9). Now the heart and love of Jesus Christ is greatly upon that part of his Church and people which are laboring with sin, affliction and persecution here below (Hebrews 2:17; chapter 4:15). It is then greatly for his honor and glory (which in all things the Father aims at (Colossians 1:18, 19)) that the glorious angels should be employed for the good and in the behalf of all his poor laboring saints. This honor is done to Jesus Christ in heaven, when all the attendants of the throne of God do see that care that is taken about the meanest that believe in him.

5. The love, and care, and condescension of God to his saints is hereby manifested to the saints themselves. God employs the angels for their good, that they may know how he cares for them, and be comforted thereby (Psalm 91:10). The saints of God have mean and low thoughts of themselves, as it becomes them to have. They know and confess that they are less than all the mercies of God, and unworthy that he should have any regard of them. Such thoughts as these their mean terrene condition, and their manifold sins and failings do fill them withal. Of the glorious angels, their thoughts and apprehensions are high and honorable. Their nature, their state and condition, their power and greatness, their holiness, and enjoyment of the presence of God, do all present them to their minds under a notion of much excellency and glory. Hence some weak, superstitious, and curious minds have been drawn to adore them with religious worship and adoration; the saints know sufficiently the folly hereof. But yet when they consider that God is pleased to use, employ and send out these glorious spirits to take care of them, to do them good, to watch over them, and round about them, to keep them from evil: this fills them as with a holy admiration of the infinite love and condescension of God towards them, so also of the excellency of the mediation of the Lord Christ, who has brought them into this condition of favor, from both which much spiritual comfort and rejoicing in the Lord do arise. And for this end also does God choose to do that mediately by the ministry of angels, which otherwise by an inconceivable facility he could do by his own immediate power.

6. A blessed intercourse, society, communion and fellowship is hereby maintained and kept up between the several parts of the family of God; that of angels above, and this of believers below. It has been formerly declared, how the angels in heaven, and all elect believers were reduced into one family, when God reconciled the things in heaven and earth to himself, and brought them all into subjection to and dependence upon one common Head Christ Jesus (Ephesians 1:10). From hence are angels and men reduced into one family; the family in heaven and earth; the angels by transition, men by adoption. Now it is the will of God, that for the honor of our Lord Jesus Christ, the immediate Head of this family, that there should be an intercourse and a helpful communion between the several parts of it; for to this end are we brought into the society of the innumerable company of angels (Hebrews 12:22). Now because our goodness, our usefulness, our helpfulness is confined and limited to the saints that are in the earth (Psalm 16:3), not extending itself to God, or any of his holy ones above, we cannot help, assist, counsel nor advise the angels, nor do they in anything stand in need of our aid or assistance. And since the communication of our minds to them by way of religious subjection, adoration, faith, trust, affiance, is absolutely forbidden to us; it remains that this fellowship and society must be maintained by the aid, help and assistance which they are able to afford to us, and which we stand in need of. And on this account does God employ them about the affairs and concernments of believers, that so a becoming fellowship may be kept up in the family of Christ, and a usefulness between the several parts thereof.

7. God makes use of the ministery of Angels in the service of the Church to reproach, awe, restrain and torment the Devil. It is a continual reproach cast upon Sathan, when he sees those to whom he is like in nature, and with whom he was sometimes a companion in glory, willingly, cheerfully, triumphantly obeying the will of God in the service of Christ, having by his wickedness cast out himself from the same honourable employment, and mancipated himself to the vilest services that any part of the creation of God is cast down to. The whole work of the Angels is a continual reproach to Sathan, for his sin and folly. It cries to him, This might have been your work, this might have been your condition; the gnawing of which consideration is no small part of his torment and present restless vexation. They also put an awe upon him in all his attempts. He knows well their power, their authority, their commission, and that it is not for him to contend with them. With one word they can at any time defeat him: The Lord rebuke you, Sathan; the Lord rebuke you. And he knows not where he may meet with them in his attempts. And this keeps him in continual awe, and perpetual uncertainties of success in all that he undertakes or goes about. And hereby God also in many things frustrates his endeavours, restrains his power, and disappoints his malice. It is inconceivable what havock he would make of the lives, and liberties, and estates of the saints, did not these watchers from the Holy One disappoint him. And all these things adde to his torment. Much of his present punishment consists in the endless workings of wrath, envy, malice, blood-thirstiness and rage; now as these where ever they are found but in the least degree are tormenting passions, so where they are all in their height rage and fury, and are not by any considerable vent abated or slacked, what can be worse in hell it self but only the immediate wrath of God? But thus is it with Sathan from this ministery of Angels. He sees the Church and every member of it, all whom he seeks to devour, encamped about, protected and defended by this heavenly host, so that he cannot in any measure have his will at them; yes, that he cannot touch the soul of any one of them, nor cause an hair of the head of any one of them to perish. This fills him with self-devouring rage envy and wrath. And thus does God by this way accomplish his judgment upon him. And these are some of the reasons which the Scripture intimates to us, why the Lord is pleased thus to make use of the ministery of Angels; which may suffice for an answer to the first question before proposed.

2. The second is, To what ends and purposes does God make use of the ministery of Angels, for the good of them that do believe.

The thing it self we suppose in both these questions. It is so directly asserted in the words of the Apostle, and so many instances are given of it else-where in the Scripture, that it needs not any especial confirmation. It will also be farther declared in our annumeration of the ends and purposes of it ensuing. As,

1. In general, God does it to communitate by them the effects of his care and love to the Church by Jesus Christ. This God represented to Jacob in the vision that he gave him of the ladder which stood upon the earth, and whose top reached to heaven (Genesis 28:12, 13). For although the Jews say somewhat to the purpose, when they affirm this ladder to have denoted the dependance of all things here below on them above under the rule of the providence of God, yet they say not all that was signified thereby. Our Savior tells us (John 1:52) that from there his disciples should see heaven opened, and Angels ascending and descending upon the Son of man, plainly alluding to this vision of Jacob. For those words, [〈 in non-Latin alphabet 〉], upon the son of man, cannot denote meerly the object of Angelical ministration, that they should be exercised in their work about his person, but also that by him, by means of his mediation the Angels ascend and descend in the work of ministring to the saints. It is true, the great instance of their ministery was given in and about the person of Christ as head of the Church. They declared his conception and nativity (Matthew 1:20; Luke 1:35; Luke 2:11, 12). They ministred to him after his temptation (Matthew 4:11). They strengthned him in his agony (Luke 22:43). They were witnesses of his resurrection and ascension (Luke 24:4; Acts 1:10, 11). But by him and on his account they perform the offices of their mission towards others also, even all the heirs of salvation; but this still upon the account of Christ. They ascend and descend on his mediation, sent by his authority, aiming at his glory, doing his work, carrying on his interest, as in the following particulars will appear: For,

1. They are sent in an extraordinary manner to make revelations of the will of God, about things tending to the obedience and spiritual advantage of them that do believe. Hereof we have many instances in the Old Testament, especially in God's dealing with the Patriarchs before the giving of the Law. For although the Second Person of the Trinity the Son of God himself did often appear to them, as to Abraham (Genesis 18:1, 2; with chapter 19:24) and to Jacob (chapter 32:24), whom he calls [〈 in non-Latin alphabet 〉] (Genesis 48:16), yet God also made frequent use of created Angels in the revelation and discovery of his mind and will to them, as is evident from many passages in their story. That he used their ministration in the giving of the Law, we have before abundantly shewed, the Holy Ghost declaring and affirming of it (Psalm 68:17, 18; Acts 7:63). The like also he continued to do in the visions of them granted to the prophets that ensued to the end of that dispensation, especially to Ezekiel and Zechariah. So also the same was done under the New Testament, as to omit others, we have an especial instance (Revelation 1:1). How far God is pleased to continue this ministration of Angels to this day is hard to determine. For as many have pretended to revelations by Angels, which have been meer delusions of Sathan, or imaginations of their own brains: so to say that God does not, or may not send his Angels to any of his saints to communicate his mind to them, as to some particulars of their own duty according to his word, or to fore-shew to them somewhat of his own approaching work, seems in my judgment to be unwarrantably to limit the Holy One of Israel. Howbeit such things in particular are to be duly weighed with sobriety and reverence.

2. God by them suggests good motions into the minds of his Saints. As the devil sets himself on work to tempt them to evil, by suggestions suited to the principle of sin within them; so God employs his holy Angels to provoke them to that which is good, by suggesting that to them which is suitable to the principle of spiritual life and grace that is in them. And as it is difficult to discover the suggestions of Satan in most cases from the workings of our own minds, and our unbelief in them, partly because of their connaturalness one to the other, and partly because his impressions are not sensible nor produce any effects but as they mix themselves with our own darkness and lusts; so it is no less difficult distinctly to take notice of these Angelical motions upon the like account on the other hand. For being suitable to the inclinations of that principle of grace which is in the hearts of believers, and producing no effect but by them, they are hardly discerned. So that we may have the benefit of many Angelical suggestions of good things, which we ourselves take no notice of. And if it be enquired how these good motions from Angels are or may be distinguished from the motions of the Holy Ghost, and his actings in believers; I answer, that they are differenced sundry ways; as, 1. These Angelical are ab extra, from without; Angels have no inbeing in us, no residence in our souls, but work upon us as an external principle. Whereas the Holy Spirit abides with us, and dwells in us, and works ab intra, from within the very principles of our souls and minds. From where it follows, 2. That these Angelical motions consist in occasional impressions on the mind, fancy and imagination, by advantages taken from outward objects and present disposition of the mind, rendering it meet to receive such impressions; and so disposing it to affect the heart, the will and the affections, whereas the Holy Ghost closes in his operations with all the faculties of the soul, really and immediately exciting every one of them to gracious actings according to their nature and quality. From where also it appears, 3. That Angelical motions communicate no strength, power or ability to men to act, do or perform the good which they guide and direct to. Only they provoke and stir up men to act and exert the strength which they have, in the duties that they are minded of. But the Holy Ghost in his motions does really communicate spiritual grace, strength and power to the faculties of the soul, enabling them to a right performance of the duties proposed to them. And 4. Whereas Angelical impressions are transient, and abide not at all in themselves, but only in the effects which the mind warned and excited by them does produce; there is a constant, abiding, effectual work of the Holy Ghost in the hearts of believers, enabling them to will and to do, according to his good pleasure. And this is a second part of the ministry of Angels in particular, the benefit whereof we are oftener made partakers of than perhaps we are aware. And these motions which are an effect of their ministry, the Sadducees of old took to be Angels, denying all spiritual subsistences from whom they should proceed.

3. God sends forth his Angels to this ministry for the good of believers, to preserve them from many dangers, and ruinous casualties, that would otherwise befall them. Much of the design of Psalm 91 is to acquaint us therewithal; for though the charge of Angels is expressed only in verses 11 and 12, yet as the expression there, of keeping us in all our ways, that we stumble not, is comprehensive of all the dangers which we are or may be exposed to, so the same work of theirs respects all the evils and casualties enumerated in the beginning of the Psalm. And to this purpose also is it said, that the Angel of the Lord encamps about them that fear him, as they did about Elisha of old; namely, to preserve them from the dangers that they are exposed to. Nor is this impeached by the observations of the evils, troubles, calamities and miseries that befall the people of God; for God has not given his Angels a commission to act ad ultimum virium, to the utmost of their strength, viis & modis for the preservation of his; but only to act according to his especial good pleasure; and this they always do. Now it is the will of God, that his Saints should be exercised with various troubles and calamities, for the trial of their faith and obedience. But yet in the ordering and management of these calamitous accidents or troubles, they have no less benefit by the ministry of Angels, than they have in respect of those from which they are preserved by them. For inasmuch as they also are designed and ordered for their good, their exposing to them in their seasons, supportment under them during their continuance, and deliverance from them in the appointed time thereof, are all signal mercies which they receive by the ministry of Angels.

4. By this ministry of Angels, does God in particular preserve us from the sudden and violent incursions of Satan. Satan in the Scripture is called a serpent from his subtlety and lying in wait to do mischief; and a lion, from his rage and fury and spoiling from his lurking places. And as the one, and the other, he continually seeks the harm, mischief, and ruin of the whole man; not only of our souls in sin and desert of punishment, but of our bodies in our lives, health and welfare. Hence we find so many in the Gospel troubled with bodily infirmities from the assaults and impressions of Satan. And what he prevails to do against any one, that he is continually attempting against all the whole seed of Abraham. Hereunto also belong all those hurtful terrors, affrightments and surprisals, which he endeavors by himself and his agents to cast upon us. Had he his liberty, he would make our whole lives to be filled with disappointments, horrors, vain fear and perplexities, if he could proceed no farther. Now in all these designs it is more probable that he is prevented by the ministry of Angels. We find in the first of Job, that in all the devil's walks in the earth for the executing of his malice, the Angels still observe him, and are ready to answer him when he comes with his accusations against the Saints into the presence of the Lord. And hereon depends the safety and security of our lives; without which Satan would by all means continually attempt to fill them with terrors, vexations, losses and troubles. Not one of us should escape him any better than Job did, when God for a season suspended his protection over his relations, possessions and enjoyments.

5. They are in their ministry appointed to be witnesses of the obedience, sufferings, and worship of the disciples of Christ; that they may give testimony to them before God, and in the great assembly of the last day, so glorifying God for the grace bestowed upon them, and the assistance afforded to them. Thus Paul tells us that the Apostles in their preaching and sufferings, were made a spectacle to Angels (1 Corinthians 4:9). The holy Angels of God looked on, rejoicing to behold how gloriously they acquitted themselves in the work and ministry committed to them. And to this end does he charge Timothy before the elect Angels, to look to and discharge aright the work of an Evangelist (1 Timothy 5:21), because they were appointed of God to be witnesses of his faithfulness and diligence therein. And it is not improbable but he has respect to the presence of Angels in the assemblies of the Saints for the worship of God, where he enjoins modesty and sobriety to women in them on their account (1 Corinthians 11:10). And from that particular instance, a general rule may be drawn, for the observation of comeliness and order in all our assemblies; namely from the presence of these holy witnesses at all our solemn worship. For church-assemblies are the court, the dwelling place, the throne of Jesus Christ, and therefore in them he is in an especial manner attended by these glorious ministers of his presence. And therefore although an holy regard to God and our Lord Jesus Christ himself be the first and principal motive to a right and holy acquitment of our selves in all our obedience, sufferings, and worship; yet in subordination thereunto, we may have also respect to the Angels, as those who are employed by him to be witnesses of our ways and carriage. Such a respect I mean, as may administer occasion to them to glorify God in Christ on our behalf; that so all the honor may finally redound to him alone.

6. God uses the ministry of Angels, to avenge his elect of their enemies and persecutors, to render to them a recompense and vengeance even in this world, in the due and appointed season. Thus by an Angel he destroyed the army of Sennacherib when he intended and threatened the destruction of Jerusalem. And by an Angel he smote Herod in the midst of his pride and persecution (Acts 12). And this ministry of theirs is in an especial manner pointed to in several places of the Revelation, where the judgments of God are foretold to be executed on the persecution of the world. And this work they wait for in an holy admiration of the patience of God towards many a provoking generation; and are in a continual readiness to discharge it to the uttermost, when they shall receive their commission so to do (Daniel 7).

7. They carry the souls departed into Abraham's bosom (Luke 16:22).

8. Lastly, the ministry of Angels respects the general resurrection and day of judgment. The Lord Christ is every where described coming to judgment at the last day, attended with all his holy and glorious Angels (Matthew 24:31; Chapter 25:31; 2 Thessalonians 1:7, 8; Jude 14:15). And great shall be their work towards the elect in that day, when the Lord Christ shall be admired even by them, in all those that do believe. For although the work of the resurrection, like that of the creation, is to be effected by the immediate operation of almighty power, without the interveniency of any secondary finite agents limited in their power and operation; yet many things preparatory thereunto, and consequents thereof, shall be committed to the ministry of Angels. By them are the signs and tokens of it to be proclaimed to the world, to them is the sounding of the last trumpet, and general summons given out to all flesh to appear before Jesus Christ committed, with all the glorious solemnity of the judgment itself. And as they bear and accompany the departing souls of the Saints into the receptacles of their rest in Heaven, so doubtless also shall they accompany them in their joyful return to their beloved old habitations. By them also will the Lord Christ gather them together from all parts wherein their redeemed bodies have been reduced into dust; and so also at length by them bring all the heirs of salvation triumphantly into the full possession of their inheritance.

And thus much may suffice to have spoken about the ministry of Angels here mentioned by the Apostle; by all which it farther appears, how neither in their nature, nor their office they are any way to be compared with the Son of God in his ministry towards the Church. Some deductions also for our especial use and instruction may here be added from what has been spoken. As,

1. That we ought to be very careful to use sobriety in our speculations and meditations about this matter. Herein does the caution of the Apostle take place in an especial manner, that we should be wise to sobriety (Romans 12:3), and not to think ourselves wise above that which is written. This some neglecting of old, and endeavoring to intrude themselves into the things which they had not seen (Colossians 2:18), that is boasting of the knowledge and acquaintance with Angels, which they had no ground for, nor any safe instruction in, fell into pride, curiosity, superstition and idolatry, as the Apostle in that place declares. And almost in all ages of the Church, men have failed on this account. The curiosity of the Jews we did in some measure before manifest. To them in their imaginations succeeded the Gnostics; whose portentous Aeons and genealogies of inferior deities, recounted by Irenaeus, Origen, Tertullian, Epiphanius and others of the ancients, were nothing but wicked and foolish imaginations about Angels. To them succeeded those about the beginning of the fourth century; who flatly worshipped Angels, and had conventicles, or private meetings for that purpose, who are expressly condemned in the thirty-fifth canon of the Council of Laodicea, in the year 364, in these words, [⟨in non-Latin alphabet⟩]; wherein they plainly adjudge that practice to be idolatry and apostasy from Jesus Christ. After these, about the end of the fourth, or beginning of the fifth century, he vented his curious speculations about their hierarchy, orders and operations, who personated Dionysius the Areopagite, of whom we spoke before. From them all did that sink of idolatry, superstition and heresies, the Church of Rome, derive her present speculations, adoration, worship and invocation of Angels. But as these things are all of them without, besides and against the Word in general, so they are in particular expressly prejudged and condemned by the Apostle in the place to the Colossians before mentioned: and of such kind of needless, useless, unprofitable, dangerous speculations we are to beware; and many of them I could in particular recite, but that I would not teach them to any, by condemning them before all; but yet,

2. Danger should not deter us from duty. Because some have miscarried in this matter, we ought not therefore wholly to neglect it; there being so great a concernment of the glory of God, and our own good enwrapped therein. Had others erred or wandered indeed, because they had neither way to walk in, or guide to attend to, it had been sufficient to restrain us from attempting any thing in this matter: but whereas it is evident, that they wilfully neglected the way, or pressed farther than the paths of it lead them, and despised their guide, following their own imagination instead thereof, shall others be discouraged in their duty, whereas they may avoid their miscarriages? Wary indeed this may and ought to make us in our enquiries, but not neglective of our duties. We have the Word of God for our way and guide; if we go not besides it, if we go not beyond it, we are as safe when we treat of angels, as if we treated of worms. We have seen in part of what signal use their ministry is as to our good, and the glory of Jesus Christ. And it is pride to the height, not to enquire after what may be known, because there are many things that we may not know nor comprehend. If that take place it will debar us from all search into the mysteries of the Gospel. For upon our utmost attainments we know but in part. God's Revelation is the object of our knowledge. So far as that is made and given, so far we may enquire and learn. Besides it is the height of ingratitude not to search after what may be known of this great privilege and mercy whereof we are made partakers in the ministry of angels. God has neither appointed nor revealed it for nothing. He expects a reverence of praise and glory for it: and how can we bless him for it, when we know nothing of it? This ministry then of angels is that which with sobriety we are in a way of duty to enquire into.

3. Let us on this account glorify God and be thankful. Great is the privilege, manifold are the blessings and benefits that we are made partakers of by this ministry of angels. Some of them have been before recounted. What shall we render for them, and to whom? Shall we go and bow ourselves down to the angels themselves, and pay our homage of obedience to them? They all cry out with one accord, see you do it not, we are your fellow servants: What shall we then do? Why say they, Worship God: glorify and praise him, who is the God of all angels; who sends them, who employs them, to whom they minister in all that they do for us. Let us bless God I say for the ministry of angels.

Moreover, these words afford us other instructions, which I shall only name, and put a close to our discourses on this chapter: as,

3. The Socratical fancy of one single guardian angel attending every one; as it is if admitted a real impeachment of the consolation of believers, so a great inducement to superstition and idolatry. The further evidencing of this truth, I remit to what has been already delivered about the ministry of angels in general.

4. Believers obtain heaven by inheritance, and free gift of their Father, and not by any merit of their own. Heirs among men claim their inheritance jure nascendi, because they are born to it, not because they deserve it better than others. Believers look for theirs jure adoptionis, by right of adoption, whereby they become sons, heirs of God, and co-heirs with Jesus Christ.

Verse 13.

The next verse contains the last testimony produced by the Apostle for the confirmation of the preeminence of the Lord Christ above angels, in the words ensuing.

*Ver. 13.*[〈 in non-Latin alphabet 〉].

There is no difference about the reading of these words. As they are here expressed by the Apostle, so are they in the translation of the LXX, and the original text is exactly rendered by them.

*Verse 13.*But to which of the angels said he at any time, Sit you on my right hand, until I make (put, place) your enemies your foot-stool, (the foot-stool of your feet.)

The usefulness of this testimony for the confirmation of the dignity and authority of the Messiah, is evidenced by the frequent quotation of it in the New Testament; as by our Savior himself (Matthew 22:42), by Peter (Acts 2:34, 35), and twice by our Apostle in this place, and (1 Corinthians 15:28).

As the words are here used we may consider the introduction of the testimony, and the testimony itself.

The introduction of the testimony is by way of interrogation; To which of the angels said he at any time? And herein three things may be observed.

1. That in the interrogation, a vehement negation is included; he said not at any time to any angels; he never spake these words or the like concerning them: there is no testimony to that purpose recorded in the whole Book of God. The way of expression puts an emphasis upon the denial. And the speaking here relates to what is spoken in the Scripture, which is the only means of our knowledge, and rule of our faith in these things.

2. That he makes application of this testimony to every angel in heaven severally considered. For whereas he had before sufficiently proved the preeminence of the Messiah above the angels in general, to obviate their thoughts about the especial honor and dignity of any one or more angels, or angels in a singular manner, such as indeed they conceived, he applies the present testimony to every one of them singly and individually considered. To which of the angels said he at any time?

3. A tacit application of this testimony to the Son, or the Messiah; to the angels he said not, but to the Son he said, Sit you on my right hand.

That the testimony itself does clearly prove the intendment of the Apostle, provided the words were originally spoken of him, or to him, to whom they are applied, is beyond all exceptions. For they contain an elogium of him of whom they are spoken, and an assignation of honor and glory to him, beyond what ever was or can be ascribed to any angel whatever. It remains therefore that this be first proved, and then the importance of the testimony itself explained.

For those that believe the Gospel, the authority of the Lord Christ and his Apostles applying this testimony to him, is sufficient for their conviction. By our Savior as was observed it is applied to the Messiah in Thesi (Matthew 22:42, 43, 44). And had not this been generally acknowledged by the Scribes and Pharisees, and whole Church of the Jews, as it had not been to his purpose to have mentioned it, so they had not been reduced to that conviction and shame by it as they were. The Apostles apply it to the true Messiah in Hypothesi; and herein does our faith rest.

But a considerable part of the controversy which we have with the Jews relating much to this Psalm, we must yet farther clear the application of it to the Messiah from their exceptions.

Of the Targum or Chaldee Paraphrase there are two copies, one printed in Arias Bible, the other in the Basil Edition by Buxtorf. The title of the Psalm in both of them is, [⟨ in non-Latin alphabet ⟩], A song by the hand of David. And the beginning of it is thus rendered by the former of them, The Lord said by his word that he would give me the Kingdom, because I studied the doctrine of the Law of his right hand; wait you until I make your enemies your foot-stool. By the other thus, The Lord said by his word, that he would appoint me the Lord of all Israel; but he said to me again, Stay for Saul who is of the Tribe of Benjamin until he die, for a Kingdom will not admit of a Companion; and after that I will make your enemies your foot-stool.

Besides what appears from other considerations, it is hence sufficiently evident, that this Targum was made after the Jews began to be exercised in the controversy with Christians, and had learned to corrupt by their glosses all the testimonies given in the Old Testament to the Lord Christ, especially such as they found to be made use of in the New. Their corrupting of the sense of the Holy Ghost in this place by a pretended translation, is openly malitious against evident light and conviction. The Psalm they own from the title to be written by David, but they would have him also to be the subject of it, to be spoken of in it. And therefore those words, The Lord said to my Lord, they translate, The Lord said to me; which assertion is contrary to the text, and false in itself; for whoever were the pen-man of the Psalm, he speaks of another person. The Lord said to my Lord; say they, The Lord said to me. And thereunto are annexed those imaginations about studying the Law, and waiting for the death of Saul, which in no case belongs to the text or matter in hand.

Others therefore to avoid this rock affirm, that the Psalm speaks of David, but was not composed by him, being the work of some other who calls him Lord. So David Kimchi on the place. And this he endeavours to prove from the inscription of the Psalm, [⟨ in non-Latin alphabet ⟩], that is says he, A Psalm spoken to David; for it denotes the third, and not the second case or variation of nouns.

But this is contrary to the use of that prefix throughout the whole Book of Psalms; and if this observation might be allowed, all Psalms with this title, [⟨ in non-Latin alphabet ⟩], le David, which are the greatest part of those composed by him, must be adjudged from him, contrary to the received sense and consent of Jews and Christians. But fully to manifest the folly of this pretence and that the author of it contradicted his own light out of hatred to the Gospel, there are sundry Psalms with this title, [⟨ in non-Latin alphabet ⟩], le David, which are expressly affirmed to be composed and sung by him to the Lord; as Psalm 18, whose title is, To the chief Musician, [⟨ in non-Latin alphabet ⟩], (where the prefix is repeated) to David the servant of the Lord, who spoke to the Lord the words of this song. So directly do the modern Rabbins contradict their own light, out of hatred to the Gospel.

Evident then it is that David is not treated of in this Psalm, in that he being the pen-man of it, calls him his Lord; concerning whom he treats. Besides, to omit other instances of alike cogency, how or when did God swear to David that he should be a Priest, and that for ever after the order of Melchisedeck? The Jews knew well enough that David had nothing to do with the Priesthood. So that David had no concernment in this Psalm, but only as he was the pen-man of it. He was not herein so much as a type of the Messiah, but speaks of him as his Lord.

Therefore others of them, as Jarchi, and Lipman, and Nizzachon affirm that it is Abraham who is spoken of in this Psalm, of whom the one says it was composed by Melchizedech, the other by his servant Eliezer of Damascus. But the fondness of these presumptuous figments is evident. Melchizedech on all accounts was greater than Abraham, above him in degree, dignity and office, as being a King and Priest of the High God, and therefore blessed him, and received tithes of him; and on no account could call him his Lord. Eliezer did so, being his servant, but how could he ascribe to him the sitting at the right hand of God? How the sending forth the rod of his power from Sion? How being a Priest for ever after the order of Melchizedeck, or indeed any one thing mentioned in the Psalm? These things deserve not to be insisted on, but only to manifest the woful pretences of the present Judaical infidelity.

It appears from the Dialogue of Justin Martyr with Trypho, that some of them of old applied this Psalm to Hezekiah. But not one word in it can rationally be conceived to respect him, especially that which is spoken about the Priesthood utterly excludes him; seeing his great Grand-father a man of more power than himself, was smitten with Leprosy, and lost the administration of his Kingdom for one single attempt to invade that office (2 Chronicles 26).

It remains then that this Psalm was written concerning the Messiah and him alone, for no other subject of it can be assigned. And this use in our passage we may make of the Targum, that whereas those words, The Lord said, do not intend a word spoken, but the stable purpose or decree of God; as Psalm 2:7, its author has rendered them, [⟨ in non-Latin alphabet ⟩], The Lord said in or by his word; that is his Wisdom, his Son, with whom and to whom he speaks, and concerning whom his decree and purpose is here declared.

It remains only that we consider the objections of the Jews against our application of this Psalm to the Messiah. And these are summed up by Kimchi in his exposition of the text. The Hereticks, says he, expound this Psalm of Jesus; and in the first verse they say the Father and Son are designed; and they read Adonai with Camets under Nun, in which use the true God is signified by that name. And verse the third, in [in non-Latin alphabet] they read Chirick under Ain, so making it signify with you. And what is there said of the beauty of holiness, they ascribe to that which is from the womb. But in all copies that are found, from the rising of the Sun to the going down of it, Chiric is with Nun in Adoni, and Patha with Ain in Hammeka. And Gerolmus (Hierom) erred in his translation. And for the error, if the Father and Son be the Godhead, how does one stand in need of the other? And how can he say to him, You are a Priest? He is a Priest who offers sacrifice, but God does not. Of the like nature are the rest of his exceptions to the end of his notes on that Psalm. To this Lipman adds a bitter blasphemous discourse about the application of those words, from the womb, v. 3. to the womb of the blessed Virgin.

Our cause is not at all concerned in these mistakes, whether of Jews or Christians. For the Jews, their chief enmity lies against the Deity of our Lord Jesus Christ, and therefore whatever testimony is produced concerning him, they presently imagine that it is for the proof of his divine nature. This lies at the bottom of these exceptions of Kimchi. Hence he conceives, that our argument from this place lies in the word [in non-Latin alphabet], and the pointing it with Camets, Adonai, so making it to be the proper name of God; when we acknowledge that it is Adoni pointed with Chiric, and signifies my Lord; so it is rendered by the Evangelist (Matthew 22:45), so by the LXX. and by Hierom, Domino meo. And the argument of our Savior lies not in the word [in non-Latin alphabet], but that he being the Son of David was also then the Lord of David, which he could no otherwise be but upon the account of his divine nature.

In the words reflected on by Kimchi, it is confessed that there have been mistakes among translators and expositors. Those words [in non-Latin alphabet] are rendered by the LXX [in non-Latin alphabet], and by the Vulgar from them tecum principium, with you is the beginning; which has misled many expositors. But Kimchi knew that Hierom had translated them, Populi tui duces spontanei, Your people shall be willing leaders: giving both the significations of [in non-Latin alphabet], though one would suffice; Your people are, or shall be willing. But this pertains not to the cause under consideration.

In like manner have those other words been misrendered by the same translation, [in non-Latin alphabet], say the LXX; and the Vulgar, Exutero ante luciferum genui te; From the womb before the morning Star have I begotten you; which gave occasion to many uncouth expositions, in Justin Martyr, Tertullian, Epiphanius, Austin, and others. But the words are rightly rendered, The dew of your birth is from the womb of the morning; and express the rise and flourishing of the kingdom of the Messiah. These things prove indeed that it is dangerous to interpret the Scripture without heedful attending to the original text; but that the Messiah is not intended in this Psalm, they prove not.

For what they further object on our supposition of the divine nature of Christ, That there was no need that God should promise God his assistance, it is but an open effect of their ignorance or malice. Assistance is not promised the Messiah as God, but as made Man for our sakes; and so as a Priest did he offer that sacrifice without an interest wherein both they and we must eternally perish.

To conclude this discourse, we have many of their own masters concurring with us in the assignation of this Psalm to the Messiah; and to that purpose they freely express themselves, when their minds are taken off from the consideration of the difference that they have with Christians. Thus the Author [in non-Latin alphabet], in his signs of the coming of the Messiah: Armillus shall stir up all the world, says he, to war against the Messiah; [in non-Latin alphabet], whom the holy God shall not compel to war, but shall only say to him, Sit you at my right hand; referring to this place. So Saadias Gaon, on Daniel 7:13. [in non-Latin alphabet], This is Messiah our righteousness, as it is written, The Lord said to my Lord, Sit you on my right hand. They affirm the same in Midrash Tehillim, on Psalm 18:35. [in non-Latin alphabet], Rabbi Joden said, In the world to come, the holy blessed God shall cause Messiah the King to sit on his right hand, as it is written, The Lord said to my Lord, Sit you on my right hand. And to the same purpose are the words of R. Moses Haddarsan in Bereshith Rabba, on Genesis 18:1. [in non-Latin alphabet]. Rabbi Berechia in the name of Rabbi Levi opened that which is spoken, You shall give me the shield of your salvation, and your right hand shall sustain me (Psalm 18:36). In the world to come the holy blessed God shall cause Messias the King to sit on his right hand, as it is written, The Lord said to my Lord, Sit you on my right hand. And Abraham shall sit at his left hand; and the face of Abraham shall be pale, and he shall say, The Son of my Son sits on the right hand, and I on the left. But God shall appease him, and say to him, The Son of your Son sits at my right hand, and I am at your right hand, as it is written, Your loving kindness shall increase me. And so on Psalm 17. Rabbi Joden in the name of R. Chijah, [in non-Latin alphabet], The holy blessed God shall place Messiah the King at his right hand, as it is said, The Lord said to my Lord.

Thus setting aside the mixture of their follies and impieties wherein we are not concerned, we have a sufficient suffrage from the Jews themselves to our assignation of this prophetical Psalm to the Messiah; which is enough to stop the mouths of their modern gain-sayers, who neither are able to assign any other person to whom it should belong. Having then removed their objections we may return to the interpretation of the words.

The matter intended in the first part of these words, or sitting at the right hand of God, has been somewhat spoken to already, and I shall adde but little in the further explanation of it in this place.

Some things controverted on these words we may well omit the consideration of; as whether were the more honourable place of old the right hand or the left: besides they have been sufficiently spoken to already on verse 3. For whereas there is no mention made any where of sitting at the left hand of God, as was observed, there is no comparison to be feigned between the one and the other. Besides the pretence of the left hand to have been the most honourable place of old, is most vain; insisted on by some who had a desire to vent new observations of old matters to little purpose. And Bellarmine shews what good leisure he had in managing of controversies, when he spent more time and labor in answering an objection against the Popes Supremacy, from Peters being placed in old Seals on the left hand of Paul, than of many texts of Scripture plainly overthrowing his pretensions.

Neither shall we consider their claim to this testimony, who understanding the human nature of Christ to be to be only intended and spoken to, affirm that its sitting at the right hand of God consists in a real communication of all divine properties and attributes to that nature; a pretence very remote from the Apostles design and importance of the words.

For the introductory preface of this testimony, To which of the Angels said he at any time, we have already considered it. In the testimony it self we must consider, 1. The person speaking, the Lord. 2. The person spoken to, my Lord. 3. The nature and manner of this speaking, said. 4. The thing spoken, Sit on my right hand. 5. The end hereof as to work and operation, make your enemies your foot-stool. 6. The limitation of it as to duration, until.

1. The person speaking is the Lord, The Lord said. In the Greek both the person speaking, and the person spoken to, are expressed by the same name, [⟨ in non-Latin alphabet ⟩], Lord; only the person spoken to is not absolutely called so, but with relation to the Psalmist, [⟨ in non-Latin alphabet ⟩], to my Lord; David calls him his Lord (Matthew 22:43). But in the Hebrew they have different denominations; the person speaking is Jehovah, [⟨ in non-Latin alphabet ⟩], that is, God the Father; for though the name be often used where the Son is distinctly spoken of, and sometimes in the same place each of them are mentioned by that name, as (Genesis 19:24; Zechariah 2:8, 9) because of their equal participation of the same divine nature signified thereby, yet where Jehovah speaketh to the Son, or of him as here, it is the Person of the Father that is distinctly denoted thereby; according as was shewed at the entrance of this Epistle.

2. The person spoken to is the Son; [⟨ in non-Latin alphabet ⟩], the Lord, David's Lord; in what respect we must now enquire. The Lord Christ the Son is in respect of his divine nature of the same essence, power, and glory with the Father (John 10:30). Absolutely therefore and naturally in that respect he is capable of no subordination to the Father, or exaltation by him, but what depends on and flows from his eternal generation (John 5:26). By dispensation he humbled himself and emptied himself of this glory (Philippians 2:7, 8), not by a real parting with it, but by the assumption of human nature into personal union with himself, being made flesh (John 1:14), wherein his eternal glory was clouded for a season (John 17:5), and his Person humbled to the discharge of those acts of his mediation which were to be performed in the human nature (Philippians 2:9, 10). This Person of Christ is here spoken to, not in respect of his divine nature only, which is not capable of exaltation or glory by the way of free gift or donation; nor in respect of his human nature only, which is not the King and Head of the Church; but with respect to his whole Person, wherein the divine nature exerting its power and glory with the will and understanding of the human nature, is the principle of those theandrical acts, whereby Christ ruleth over all in the kingdom given him of his Father (Revelation 1:17, 18). As he was God he was David's Lord, but not his Son. As he was Man he was David's Son, and so absolutely could not be his Lord. In his Person as he was God and Man he was his Lord and his Son: which is the intention of our Saviour's question (Matthew 22:45).

3. For the nature and manner of this speaking, when and how God said it, four things seem to be intended in it. 1. The Eternal Decree of God concerning the Exaltation of the Son incarnate. So David calls this Word the Decree, the Statute or Eternal Appointment of God (Psalm 2:7). This is [in non-Latin alphabet], the Internal and Eternal Word, or speaking of the Mind Will and Counsel of God; referred to by Peter (1 Peter 1:20). God said this in the Eternal Purpose of his Will, to and concerning his Son. 2. The Covenant and Compact that was between the Father and Son about and concerning the Work of Mediation, is expressed also in this saying. That there was such a Covenant, and the nature of it, I have elsewhere declared. See Proverbs 8:30, 31; Isaiah 53:10, 11, 12; Zechariah 6:12, 13; John 17:4, 5, 6. In this Covenant, God said to him, Sit you at my right hand; which he also pleaded in and upon the discharge of his work (Isaiah 50:8, 9; John 17:4, 5). 3. There is also in it the Declaration of this Decree and Covenant, in the prophesies and promises given out concerning their accomplishment and execution from the foundation of the world (Luke 1:40; 1 Peter 1:11, 12; Genesis 3:15). He said it by the mouth of his holy prophets which have been since the world began. And in this sense David only recounts the prophesies and promises that went before (Luke 24:25, 26, 27). And all these are comprised in this speaking here mentioned, Thus the Lord said to him. And all these were past, when recorded by David. But he yet looks forward by a Spirit of prophesie into the actual accomplishment of them all, when upon the Resurrection of Christ, and the fulfilling of his work of Humiliation, God actually invested him with the promised Glory; which is the fourth thing intended in the expression (Acts 2:33, 36; Acts 5:33; 1 Peter 1:20, 21). All these four things center in a new Revelation now made to David by the Spirit of Prophesie. This he here declares as the stable Purpose Covenant and Promise of God the Father, revealed to him: The Lord said.

And this also gives us an account of the manner of this Expression, as to its imperative Enunciation, Sit you: It has in it the force of a promise, that he should do so, as it respected the Decree Covenant and Declaration thereof from the foundation of the world; God engaging his faithfulness and Power for the effecting of it in its appointed season, speaks concerning it as a thing instantly to be done. And as those words respect the glorious accomplishment of the thing itself, so they denote the acquiescence of God in the work of Christ, and his Authority in his glorious Exaltation.

4. The thing spoken about is Christ's sitting at the right hand of God; wherein that consists has been declared on verse 3. In brief, it is the Exaltation of Christ into the glorious Administration of the Kingdom granted to him, with Honor, Security and Power, or as in one word our Apostle calls it, his Reigning (1 Corinthians 15:25). Concerning which we have treated already at large.

And herein we shall acquisce, and not trouble ourselves with the needless curiosity and speculation of some about these words. Such is that of Maldonat on Matthew 16. before remarked on verse 3. Says he, Cum filius dicitur sedere ad dextram Patris, denotatur comparatio virtutis filii & Patris, & potentia filii major dicitur ratione functionis Officii & administrationis Ecclesiae. Paterque videtur fecisse filium quodammodo se superiorem, & donasse illi nomen etiam supra ipsum Dei nomen, quod omnes Christiani tacitè significant, cùm audito nomine Jesu detegunt caput, audito autem nomine Dei, non item. Than which nothing could be more presumptuously nor foolishly spoken. For there is not in the words the least intimation of any comparison between the Power of the Father and the Son, but only the Father's Exaltation of the Son to Power and Glory expressed. But, as was said, these things have been already considered.

5. There is in the words the end aimed at in this sitting down at the right hand of God, and that is, the making of his Enemies the foot-stool of his feet. This is that which is promised to him in the state and condition whereunto he is exalted. For the opening of these words we must enquire, 1. Who are these Enemies of Christ. 2. How they are to be made his foot-stool. 3. By whom.

For the first, we have shewed that it is the glorious Exaltation of Christ in his Kingdom that is here spoken of; and therefore the Enemies intended must be the Enemies of his Kingdom, or Enemies to him in his Kingdom; that is, as he sits on his Throne carrying on the work designed, and ends of it. Now the Kingdom of Christ may be considered two ways. First, in respect of the Internal Spiritual Power and Efficacy of it, in the hearts of his subjects. Secondly, with respect to the outward glorious Administration of it in the world. And in both these respects it has enemies in abundance: all and every one whereof must be made his foot-stool. We shall consider them apart.

The Kingdom, Rule or Reigning of Christ in the first sense, is the Authority and Power which he puts forth for the conversion sanctification and salvation of his Elect. As he is their King he quickens them by his Spirit, sanctifies them by his grace, preserves them by his faithfulness, raiseth them from the dead at the last day by his power, and gloriously rewardeth them to Eternity in his righteousness. In this work the Lord Christ has many enemies; as the Law, Sin, Sathan, the World, Death, the Grave and Hell: all these are enemies to the Work and Kingdom of Christ, and consequently to his Person, as having undertaken that work.

1. The Law is an enemy to Christ in his Kingdom; not absolutely, but by accident, and by reason of the consequents that attend it, where his subjects are obnoxious to it. It slays them (Romans 7:9, 10, 11), which is the work of an enemy; is against them, and contrary to them (Colossians 2:14); and contributes strength to their other adversaries (1 Corinthians 15:56), which discovers the nature of an enemy.

2. Sin is universally and in its whole nature an enemy to Christ (Romans 8:7). Sinners and enemies are the same (Romans 5:8, 10; Colossians 1:21). It is that which makes special direct and immediate opposition to the quickning sanctifying and saving of his people (Romans 7:21, 23; James 1:14, 15; 1 Peter 2:11).

Satan is the sworn enemy of Christ, the adversary that openly, constantly, avowedly opposes him in his throne (Matthew 16:18; Ephesians 6:12; 1 Peter 5:8). And he exerts his enmity by temptations (1 Corinthians 7:5; 1 Thessalonians 3:5), accusations (Revelation 12:10), persecutions (Revelation 2:10), all which are the works of an enemy.

The world is also a professed enemy of the kingdom of Christ (John 15:18); in the things of it, the men of it, the rule of it, it sets itself against the work of the Lord Christ on his throne. The things of it, as under the curse and subject to vanity, are suited to alienate the hearts of men from Christ, and so act an enmity against him (James 4:4; 1 John 2:15, 16, 17; 1 Timothy 6:9, 10, 11; Matthew 13:22). The men of the world act the same part (Matthew 10:22; chapter 24:9); by examples, by temptations, by reproaches, by persecutions, by allurements, they make it their business to oppose the kingdom of Christ. And to that end is the rule of it for the most part directed or over-ruled (1 Corinthians 15:24, 25).

Death is also an enemy; so it is expressly called (1 Corinthians 15:26); it designs execution of the first curse against all believers, and therein contributes aid and assistance to all other adversaries, giving up itself to the service of Satan, and therefore said to be in his power (chapter 2:14 of this Epistle), and borrows a sting of sin (1 Corinthians 15:56) to make itself the more terrible and sharp.

The grave is an adversary also; it fights against the faith of the subjects of Christ, by reducing their mortality into corruption, and holding fast the dead until they are powerfully rescued from the jaws of it.

Lastly, hell is that enemy in a subordination whereunto all these others do act. They all aim to bring men into hell, which is an eternal enemy where it prevails. This attends the workings and successes of those other adversaries to consume and destroy, if it were possible, the whole inheritance of Christ (Revelation 6:8). All these are enemies to Christ in his work and kingdom, with every thing that contributes aid or assistance to them, every thing that they make use of in the pursuit of their enmity against him.

Now all these enemies, as far as they oppose the spiritual internal carrying on of the work of Christ, must be made the footstool of his feet.

The expression is metaphorical, and is to be interpreted and applied variously, according to the nature and condition of the enemies with whom he has to do. The allusion in general is taken from what was done by Joshua his type, towards the enemies of his people (Joshua 10:24); to show the ruin of their power, and his absolute prevalency against them, he caused the people to set their feet upon their necks: see 2 Samuel 22:39; Psalm 8:6. To have his enemies then brought under his feet, is to have an absolute complete conquest over them; and their being made his footstool, their perpetual and unchangeable duration in that condition, under the weight of whatever burden he shall be pleased to lay upon them.

This being that which is to be done, we may consider how it is accomplished; now this whole work of conquest and prevalency over all his enemies is done: 1. Meritoriously. 2. Exemplarily. 3. Efficiently.

1. Meritoriously: by his death and blood-shedding he has procured the sentence of condemnation in the cause depending between him and them, to be pronounced against them, so that they shall have no more right to exert their enmity against him or his. He has given them all their death's wounds, and leaves them to die at his pleasure. So has he prevailed against the law (Galatians 3:13; Colossians 2:14; Romans 7:6). He has removed that strength which it gave to sin (1 Corinthians 15:55, 56), so that it has no right to disquiet or condemn any of his subjects for the future. And (2.) against sin (Romans 8:2, 3), so that it should not reign in, nor condemn his any more. And (3.) Satan also (Hebrews 2:14, 15), as to all pretence of liberty or right to any part of his cursed work. And (4.) so likewise the world (John 16:33; Galatians 1:4). And against (5.) death (Hebrews 2:14, 15; 1 Corinthians 15:55, 56), with (6.) the grave, and (7.) hell, or the wrath to come (1 Thessalonians 1:10). They are all meritoriously conquered in his death and resurrection. And all this has he done for his Church.

2. Exemplarily: all these adversaries peculiarly exercised their enmity against, and tried their strength and power upon his own person. The law brought its curse upon him (Galatians 3:13), sin its guilt (2 Corinthians 5:21; Romans 8:2, 3), Satan put forth all his power against him (Colossians 2:15), as also did the world, in all sorts of things and persons, in all kinds of opposition and persecutions. Death also he tasted of (Hebrews 2:9), and lay in the grave, descending into the lower parts of the earth (Ephesians 4:9). And he was not unassaulted by the pains of hell when he bore our iniquities (Isaiah 53:5, 6, 10). Now all of them did he absolutely conquer in his own person. For he satisfied the law, removed the curse, and took it away (Romans 8:3), made an end of sin (Daniel 9:24), destroyed the Devil (Hebrews 2:14), and triumphed over him (Colossians 2:15), subdued the world (John 16:33), conquered death (Acts 2:24), and the grave (v. 27), and hell also. And in his own person has he set an example of what shall be done in and for the whole Church.

3. It is done efficiently in, by and for his whole Church; and this in three instances. (1.) Initially in their union with himself: when, and as he unites any of them to himself, he begins the conquest of all enemies in them, and for them, giving them a right to the complete total and final victory over them all. (2.) Gradually he carries them on in their several seasons towards perfection, treading down their enemies by degrees under them. And (3.) perfectly at the last day; when having freed them from the law, and sin, trodden down Satan, prevailed against the world, recovered them from death, rescued them from the grave, and delivered them from hell, he shall be himself perfectly victorious in them, and they made completely sharers in his victory; wherein the making of all his enemies his footstool consists.

Secondly, the kingdom of Christ respects his administration of it visibly in this world, in the profession and obedience of his subjects to him; and this also with the opposition made to it, is respected in this expression. God the Father in the exaltation of Jesus Christ has given to him all nations for his inheritance, and the utmost parts of the earth for his possession (Psalm 2:8). Upon this grant a twofold right ensued. (1.) A right to call gather and erect his Church, in any nation, in any part of the world; to give to it his laws and ordinances of worship, to be owned and observed by them in a visible and peaceable manner (Matthew 28:18, 19, 20). (2.) A right, power and authority to dispose of and order all nations and persons, for the good benefit and advantage of his kingdom. In pursuit of this grant and right, erecting his Church, and therein his visible kingdom in the world, great opposition is made to him by all sorts of persons stirred, excited and instigated thereunto by Satan. And as this enmity was first acted against himself in his own person (Psalm 2:1, 2, 3), so it has continued against him in his Church in all ages and places, and will do so to the end of the world. The world understands not his right, hates his government, and would not have him to reign. Hence has been all that rage which has been executed upon the professors of his name. Kings, rulers, potentates, counsellors, the multitude have set themselves against him. They are many of them, and have been his enemies. Great havoc and destruction have they made of his subjects all the world over, and continue to do so in most places to this very day. Especially in these latter ages after other means failed him, Satan has stirred up a fierce, cruel, subtle adversary to him, who he has foretold his disciples of under the name of Antichrist, the Beast, and false Prophet. After the ruin of many other, this enemy by various subtleties and pretences has drawn the world into a new combination against him; and is at this day become the greatest and most pernicious adversary that he has in this world. Now the aim and design of all these, is to dethrone him by the ruin of his kingdom which he has set up in the world. And this in every age they have hoped to accomplish, and continue to do so to this day; but in vain. For as hitherto, his kingdom and interest in the world has been maintained against all their enmity and opposition, themselves been frustrated and brought to destruction one after another; so by virtue of this promise he shall reign in security and glory, until all their hearts be broken, their strength ruined, their opposition finished, and themselves brought under his feet to all eternity, as our Apostle declares (1 Corinthians 15:24, 25). And this may suffice to declare the meaning of these words.

Thirdly, we are to consider by whom these enemies of Christ shall be made thus his footstool: I will make them, says God the Father to him. And this expression wants not its difficulty. For is it not the work of Christ himself, to subdue and conquer his enemies? Is it not said, that he shall do so? So doing is he described in the Revelation with glory and power (Revelation 19:11, 12, 13, 14), from Isaiah 63:2, 3, 4, 5, 6. Who should this work more become, or belong to than him, who was persecuted and opposed by them? And does it not directly belong to his kingly power? From where is it then, that he is here described as one resting in glory and security at his Father's right hand, while he subdues his enemies.

Answer, there is no doubt but that the work of subduing the enemies of the mediation and kingdom of Christ, is immediately wrought by himself. All prophecies of him, all promises made to him, the nature of his office, do all require that so it should be; and so the Apostle directly expresses it (1 Corinthians 15:26). But yet there are sundry reasons why that work which is immediately wrought by the Son, may by the way of eminence be ascribed to the Father, as we see this to be.

First, power and authority to subdue and conquer all his enemies, is given to the Lord Christ by the Father in the way of reward; and it is therefore said to be his work, because the authority for it is from him. See Isaiah 53:12; John 5:27; Philippians 2:9; Romans 14:9. This power then I say of subduing all his enemies, being granted to the Lord Christ in the love of the Father, as a reward of the travail of his soul which he underwent in his work on the earth, is ascribed to the Father as his. And this expression signifies no more, but that as God has given him authority for it, so he will abide by him in it, until it be accomplished: and on this account he takes it on himself as his own.

Secondly, the work of subduing enemies is a work of power and authority. Now in the economy of the Holy Trinity, among the works that outwardly are of God, those of power and authority are peculiarly ascribed to the Father; as those of wisdom, or wisdom in the works of God, is to the Son, who is the Eternal Wisdom of the Father. And on this account the same works are ascribed to the Father and the Son. Not as though the Father did them first, or only used the Son as an immediate instrumental cause of them; but that he works by him as his own Eternal and Essential Wisdom (John 5:17, 19). But there is also more in it as the Son is considered as Mediator, God and man, for so he receives and holds his especial kingdom by grant from his Father, and therefore the works of it may be said to be his.

VI. The last thing remaining for the exposition of these words, is the consideration of the appearing limitation of this administration of the kingdom of Christ, in his sitting at the right hand of God — [in non-Latin alphabet], until; until I make your enemies, &c.

First, it is confessed, and may be proved by instances, that those particles thus used, are sometimes exclusive of all things to the contrary before the time designed in them, but not assertive of any such thing afterwards. In that sense no limitation of the duration of the Kingdom of Christ is here intimated; but only his secure and glorious reign to the accomplishment of his work in the subduing of his enemies is asserted. The only time of danger is, while there is opposition; but this says God, I will carry it through to the end. And this sense is embraced by many, to secure thereby the promises that are made to the Lord Christ of the perpetuity of his Kingdom. So Isaiah 9:7, of the increase of his government there shall be no end, upon the throne of David and his Kingdom, to order it, and to establish it, with judgement and justice, from henceforth even for ever. His Kingdom shall not be destroyed, but stand for ever (Daniel 2:24); it is an everlasting Kingdom (chapter 7:27).

Others suppose that this perpetuity of the Kingdom of Christ is not absolutely exclusive of all limitation, but that these two things only are intimated in those prophecies and promises.

1. That his Kingdom shall not be like the kingdoms of the earth, obnoxious to change and mutation, by intestine divisions, or outward force, or secret decays, by which means all the kingdoms of the earth have been ruined and brought to nought. In opposition hereunto, the Kingdom of Christ is asserted to be perpetual, as that which no opposition shall ever prevail against, no means ever impair; which yet hinders not, but that a day may be prefixed to its end.

2. The continuance of it to the total full accomplishment of all that is to be performed in it or by it in the eternal salvation of all his subjects, and final destruction of all his enemies, is in these and the like places foretold; but yet when that work is done, that Kingdom and rule of his may have an end.

And in this sense, the term of limitation here expressed seems to be expounded by the Apostle (1 Corinthians 15:24): at the end, he shall deliver up the Kingdom to God the Father. For although those words may admit of another interpretation, namely, that he shall give up an account to the Father of the accomplishment of the whole work committed to him as King of his Church, which he may do and not cease from holding the same Kingdom still; yet as they are further interpreted by the Son's coming into a new subjection to the Father, that God may be all in all (as v. 28), they seem to imply directly the ceasing of his Kingdom.

Though this matter be not indeed without its difficulty, yet the different opinions about it seem capable of a fair reconciliation; which we shall attempt in the ensuing proposals.

1. The Lord Christ as the Son of God shall to all eternity continue in the essential and natural dominion over all creatures, and they in their dependence upon him, and subjection to him. He can no more divest himself of that dominion and Kingdom, than he can cease to be God. Suppose the being of any creatures, and that subjection to him which is the rise of this Kingdom is natural and indispensable.

2. As to the oeconomical Kingdom of Christ over the Church, and all things in order to the protection and salvation thereof, the immediate ends of it will cease. All his saints being saved, all his sons brought to glory, all his enemies subdued, the end of that rule which consisted in the guidance and preservation of the one, in the restraint and ruin of the other, must necessarily cease.

3. The Lord Christ shall not so leave his Kingdom at the last day, as that the Father should take upon himself the administration of it. Upon the giving up of his Kingdom, whatever it be, the Apostle does not say, the Father shall rule, or reign, as though he should exercise the same Kingdom; but that God shall be all in all; that is, God the Father, Son, and Holy Ghost, without the use or intervention of such ways or means as were in use before, during the full continuance of the dispensatory Kingdom of Christ, shall fill and satisfy all his saints, support and dispose of the remnant creation.

4. This ceasing of the Kingdom of Christ is no way derogatory to his glory, or the perpetuity of his Kingdom; no more than his ceasing to intercede for his people is to that perpetuity of his Priesthood, which he has by oath confirmed to him. His Prophetical Office also seems to cease, when he shall teach his people no more by his Word and Spirit.

5. In three respects the Kingdom of Christ may be said to abide to eternity. First, in that all his saints and angels shall eternally adore and worship him on the account of the glory which he has received as the King and Head of the Church, and be filled with joy in beholding of him (John 17:22, 24). Secondly, in that all the saints shall abide in their state of union to God, through him as their Head; God communicating of his fullness to them, through him; which will be his eternal glory, when all his enemies shall be his footstool. Thirdly, in that as the righteous Judge of all, he shall to all eternity continue the punishment of his adversaries.

And this is the last testimony insisted on by the Apostle to prove the preeminence of Christ above angels, and consequently above all that were used or employed of old in the disposition and administration of the Law; which was the thing he had undertaken to make good. And therefore in the close of this chapter, having denied that any of these things are spoken concerning angels, he shuts up all with a description of their nature and office, such as was then known and received among the Jews; before the consideration whereof, we must draw out from what has been insisted on, some observations for our own instruction, which are these that follow.

1. The authority of God the Father in the exaltation of Jesus Christ as the Head and Mediator of the Church, is greatly to be regarded by believers. He says to him, sit you at my right hand. Much of the consolation and security of the Church depends on this consideration.

2. The exaltation of Christ is the great pledge of the acceptation of the work of mediation performed in the behalf of the Church. Now, says God, sit you at my right hand; the work is done wherein my soul is well pleased.

3. Christ has many enemies to his Kingdom; says God, I will deal with all of them.

IV. The kingdom and rule of Christ is perpetual and abiding, notwithstanding all the opposition that is made against it. His enemies rage indeed, as though they would pull him out of his throne; but altogether in vain. He has the faithfulness and power, the Word and right hand of God, for the security of his kingdom.

V. The end whereunto the Lord Jesus Christ will assuredly bring all his enemies, let them bluster while they please, shall be to them miserable and shameful, to the saints joyful, to himself victorious and triumphant.

It is the administration of the kingdom of Christ in the world that this truth principally respects. Great is the enmity of this world against it; great the opposition that is and has always been made to it: but this will be the assured issue of it, ruin to the enemies, joy to the saints, glory to Christ. This is that which is typed to us in the prophecy of Gog. That prophecy is a recapitulation of all the enmity that is acted in the world against the interest of Christ. What his counsel is, the prophet declares (Ezekiel 38:11): "I will go up to the land of unwalled villages; I will go up to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates." They look upon the church of Christ as a feeble people, that has no visible power or defence, and therefore easy to be destroyed; this encourages them to their work; who or what can deliver them out of their hand? With this resolution they come upon the breadth of the earth, and compass the camp of the saints, and the beloved city (Revelation 20:9). They go about their work with glory and terror, as if they would do it in a day. So they have done in all ages, so they continue to do to this day; and what is the issue? This city which they look on as an unwalled town, no way defensible or tenable, is not yet taken by them, nor ever shall be; but there they fall before it, one after another, and their bones lie under the walls of the city they oppose. They fall upon the mountains of Israel, and leave a stink behind them, the shame and reproach of their names to eternity. Sometimes they seem to have prevailed, and to have done their work — but still the issue is, that they die, or are destroyed and go down to the pit, and come under the feet of Christ, leaving the city untaken. Disappointment, shame and everlasting punishment is their portion. And they find at last by experience that this feeble folk whom they so despise, are wise, and have their habitation in a rock. This pledge we have already of the truth proposed; that all who have formerly risen up in enmity to the kingdom of Christ, are dead, gone, perished, under his feet, and have left their work undone; as far from accomplishment as the first day they undertook it. The same shall be the lot of those that are, and those that follow, to the end of the world. And when they have all done their utmost, then shall the end be; then shall all their misery be completed, the joy of the saints filled, and the glory of Christ exalted.

For the enemies themselves; what can be more shameful to them, than to be so stupid, as not to learn from the experience of so many hundred of years to give over a work wherein never any prospered? More miserable than to engage in that design, wherein they must necessarily fall and be ruined? More woeful than to work out their own eternal destruction under the wrath of Christ, in a business wherein they had no success? And what profit is it if for the present they grow a little rich with the gain of oppression, if there be a worm in it that will devour both it and them? What advantage if they drink a little precious blood and find sweetness in it, if it make them sick and swell and die. The beloved city still abides, and their misery shall never end.

For the saints; what more joyful thing can there be, than for them to take a view of these things; to look backwards and see all the Nimrods of the earth that have opposed the kingdom of Christ, lying in shame and misery with their necks under the footstool of his feet? There they may see Pharaoh lie, and Nebuchadnezzar, Nero, Domitian, Dioclesian, with all their multitudes, and all that have walked in their steps, brought down to the sides of the pit, in shame and eternal misery, for their opposition to the kingdom of Christ. There are they fallen and perished all of them, who laid their swords under heads, and caused terror in the land of the living.

And the like prospect may they take of what is to come; they may by faith see Babylon fallen, the whole conspiracy that is in the world against them and their Lord disappointed, and all his enemies that shall arise even to the consummation of all things, brought to ruin. How may they triumph in a glorious prospect of this certain and unavoidable issue of the opposition that is made to the kingdom of their Redeemer? And this must be the issue of these things.

1. God has promised to the Lord Christ from the foundation of the world, that so it should be. It was part of his eternal covenant and compact with him, as has been declared. And after the first promise of breaking the serpent's head, and prevailing therein against the enmity of his seed; no season of the church passed, wherein the promises of the same success and issue were not renewed; and hereunto do the writings of Moses, the Psalms and the Prophets bear witness. And hereof it was that Enoch the seventh from Adam prophesied so expressly to the old world before the flood (Jude, v. 14, 15). Other prophecies and promises to the same purpose occur everywhere in the Scripture. And this God also in several ages for the greater pledge of his veracity, typed out; as in the victory of Abraham over the four kings, representing the great monarchies of the world; wherein he had a pledge, that he should be heir of the world in his seed: in the conquest of Canaan the seat and inheritance of the church by Joshua; in the successes and victories of David, and by many signal instances given in the visible ruin of the most potent opposers of his interest in the world. And it cannot be that this Word of God should be of none effect.

2. The Lord Christ expects this issue and event of all things, and shall not be frustrated in his expectation. Having received the engagement and faithful promises of his Father, he rests in the foresight of its accomplishment. And from there it is that he bears all the affronts that are put upon him, all the opposition that is made to him and his kingdom, with patience, long-suffering, and forbearance. When we consider the injuries, reproaches, oppressions, persecutions, blasphemies, that he is exposed to in his ways, his servants, his Spirit and worship, we are ready to admire at his patience (as we ought to do) that he breaks not forth against his enemies as a consuming fire. But he knows the time and season that is allotted for the execution of vengeance upon them; and nothing of their pride, rage, boasting or triumphing against him shall ever provoke him to anticipate their ruin; so secure he is of their destruction in the appointed season, and so certain of their day that is coming.

3. He is himself furnished with authority and power for the accomplishment of this work; when and how he pleases. He has not only assurance of the Father's concurrence, but is himself also thoroughly armed and furnished with power to destroy all his enemies even in a moment. And he will not fail to put forth his power in the appointed season; he will bruise them all with a rod of iron, and dash them in pieces like a potter's vessel. If all his enemies should at once combine themselves against him, should the world receive the utmost contribution of craft, subtlety, and strength that Hell is able to afford to it, what is it all to stand before the incomprehensible power of Jesus Christ? See Revelation 6:16.

4. His glory and honor require that it should be so: this is a thing that he is very tender in. God has raised him up, and given him glory and honor, and care must be taken that it be not lost or impaired. Now if his enemies should go free, if they could by any means subduct themselves from under his power, or be delivered from his wrath, where would be his glory, where his honor? Here they reproach him, blaspheme him, despise him, persecute him, shall they escape and go free? Shall they always prosper? What then would he do to his great name? The glory of Christ indispensably requires that there be a season, a day appointed for the eternal ruin of all his stubborn adversaries.

5. His saints pray that it may be so; and that both upon his account and their own. Upon his, that his glory which is dearer to them than their lives may be vindicated and exalted; their own, that their miseries may be ended, that the blood of their fellow servants may be revenged, that the whole Church may be delivered, and all promises fulfilled. Now he will not disappoint their prayers, nor frustrate their expectations in any thing, much less in those that are of so great importance. He will avenge his elect, he will avenge them speedily.

6. His enemies deserve it to the utmost; so that as well his justice as his glory and interest and people are concerned in their destruction. In the most of them their outrage against him is notorious, and visible in the eyes of men and angels; in all of them there is a cruel, old, lasting enmity and hatred, which he will lay open and discover at the last day, that all shall see the righteousness of his judgments against them. God has given him a kingdom, appointed him to reign; they declare that he shall not do so, and endeavour their utmost to keep him from his throne, and that with scorn, despite, and malice; so that while God is righteous, and the scepter of Christ's kingdom a scepter of righteousness, themselves call aloud for their own destruction.

The uses of this truth in the comfort of the disciples of Christ, against all fears, despondencies, and other effects of unbelief, with the terror of wicked men, are obvious and exposed to all.

Verse 10, 11, 12.

In the following verses, the Apostle by another illustrious testimony taken out of Psalm 102 confirms his principal assertion in the words ensuing.

*Vers. 10, 11, 12.* *Vers. 10.* [in non-Latin alphabet]. *Vers. 11.* [in non-Latin alphabet]; *Vers. 12.* [in non-Latin alphabet].

In the last verse for [in non-Latin alphabet] one copy has [in non-Latin alphabet], to answer to [in non-Latin alphabet]. And M.S.T. [in non-Latin alphabet].

The words are the same in the Greek Bibles as in this place of the Apostle, nor is there any foot-step of any other old translation of them in the Psalm. The Syriac differs little, [in non-Latin alphabet] it renders [in non-Latin alphabet], and again, to shew that [in non-Latin alphabet] is no part of the testimony cited, but serves only to the introduction of another. v. 11. For [in non-Latin alphabet], they shall perish; [in non-Latin alphabet], they shall pass away; alluding to that of (2 Peter 3:10) [in non-Latin alphabet], the heavens shall pass away with a noise: [in non-Latin alphabet], but you abide, you continue, [in non-Latin alphabet], & tu stans es, & tu stas, & tu stabilis es; and you stand, you are standing; answering the Hebrew, [in non-Latin alphabet] in the Psalm. [in non-Latin alphabet], you shall roll them up. [in non-Latin alphabet], which words interpreters render variously, though to the same purpose; involves, Boderianus, roll them; complicabis, Tremelius, fold them, Duplicabis; D'Dieu, double them up. And it is manifest, that the translator reads [in non-Latin alphabet], and not [in non-Latin alphabet]; and I doubt not but the same word was inserted into the translation of the Psalm from this place of the Apostle, [in non-Latin alphabet], you are the same, or you are, I am. [in non-Latin alphabet]; Boderia: Et tu sicut existens es; and you are as you exist. Tremel. Tu autem sicut es, eris; But you shall be as you are. Properly, And you, as you are, are; that is, are the same.

The translation of the Apostle in all things material answers the original in the Psalm; v. 26, 27. [in non-Latin alphabet], you, O Lord, is supplied out of the verse foregoing, I said, O my God. [in non-Latin alphabet], of old, before it was; that is, [in non-Latin alphabet], or [in non-Latin alphabet], in the beginning. And our translation needed not to have used any difference of expression in the Psalm and this place of the Apostle, as they do; there, of old; here, in the beginning. You have founded (not laid the foundation of) the earth. And the heavens are the works: [in non-Latin alphabet], the work, which the Greek renders works, because of their variety; of your hands.

They shall perish; but you shall stand, or dost abide. The word used in our Translation of the Psalm, (endure) does ill answer the Original, but the margin gives relief. Psalm. Yea all of them shall wax old like a garment; here, And they shall all wax old as does a garment. A little variety without difference, and that needless; the Greek Text exactly expressing the Hebrew. And as a vesture shall you fold them up; shall you change them. The change of a vesture, whereunto the change of the Heavens is compared, being by folding up, and laying aside, at least from former use; the Apostle instead of [in non-Latin alphabet], you shall change, renders the word by [in non-Latin alphabet], you shall fold, or roll them up: [in non-Latin alphabet], & tu ipse, and you are he; [in non-Latin alphabet]; and your years shall have no end; shall not fail, [in non-Latin alphabet], shall not consume.

There is no question but that these words do sufficiently prove the preeminence of him of whom they are spoken, incomparably above all creatures whatever. Two things therefore are questioned by the enemies of the truth contained in them: 1. Whether they were originally spoken at all of Christ, which the present Jews deny. 2. Whether they are spoken all of Christ, which is questioned by the Socinians. These enquiries being first satisfied, the words shall be opened, and the force of the Apostle's argument from there declared.

1. That what is spoken in this Psalm does properly respect the Messiah is denied by the present Jews. That it was owned by the ancient Hebrews is sufficiently evident from hence, that the Apostle dealing with them on their own principles, urgeth them with the testimony of it. The Psalm also itself gives us light enough into the same instruction. It is partly euctical, partly prophetical; both parts suited to the condition of the Church when the Temple was wasted, and Sion lay in the dust during the Babylonish Captivity. In the prophetical part there are three things signal.

1. The redemption of the people, with the re-edification of the Temple, as a type of that spiritual Temple and worship which was afterwards to be erected. As v. 13. You shall arise and have mercy upon Sion, for the time to favor her, yea the set time is come. And v. 16. When the Lord shall build Sion, he shall appear in his glory.

2. The calling of the Gentiles to the Church and worship of God, v. 15. The Heathen shall fear the name of the Lord, and all the Kings of the earth your glory. V. 21, 22. To declare the name of the Lord in Sion, and his praise in Jerusalem, when the people are gathered together, and the kingdoms to serve the Lord.

3. Hereby the creation of a new people, a new world, is brought in: v. 18. This shall be written for the generation to come, (the world to come) and the people that shall be created (the new creation of Jews and Gentiles) shall praise the Lord. These are the heads of the prophetical part of the Psalm, and they all respect things every where peculiarly assigned to the Son who was to be incarnate; or the days of the Messiah, which is all one. For,

1. The redemption and deliverance of the Church out of trouble is his proper work. Where ever it is mentioned, it is he who is intended. Psalm 98:18. so signally, (Zechariah 2:8, 9, 10, 11, 12, 13) and other places innumerable.

2. The bringing in of the Gentiles is acknowledged by all the Jews to respect the time of the Messiah, it being he who was to be a light to the Gentiles; and the salvation of God to the ends of the earth.

3. Also the generation to come, and people to be created, the Jews themselves interpret of the [in non-Latin alphabet], world to come, or the new state of the Church under the Messiah. These two last put together, the gathering of the people, and the world to come, created for the praise of God, makes it evident that it is the Son whom the Psalmist has respect to.

Grotius in this place affirms, that the Apostle accommodates to the Messiah what was spoken of God. And he thinks it a sufficient argument to prove, the words were not spoken of the Messiah, because they were spoken of God: whereas they are produced by the Apostle to prove his excellency from the properties and works of his divine nature. And he addes, as the sense of the words, as accommodated to Christ, You have laid the foundation of the earth, that is, the world was made for your sake. But this interpretation, or violent detortion of the words destroys itself. For if they are spoken of God absolutely, and not of the Messiah to whom they are accommodated, how can it be said that the world was made for his sake, and not by him? Both senses of the words cannot be true. But this is indeed plainly to deny the authority of the Apostle.

It appeareth then, that many things in this Psalm are spoken directly and immediately of the Son; though it be probable also that sundry things in it are affirmed distinctly of the Person of the Father. And hence it may be are those frequent variations of speech from the second to the third person, that occur in this Psalm.

2. As to the second enquiry, the Socinians, who grant the divine authority of this Epistle, and therefore cannot deny but that these words some way or other belong to the Lord Christ, yet plainly perceiving that if they are wholly understood of him, that there is an end of all their religion; (the creation, not of a new, but of that world which was made of old, and which shall perish at the last day, being here ascribed to him) fix here upon a new and peculiar evasion. Some words, they say, of this testimony belong to Christ, (so much they will yield to the authority of the Apostle) but not all of them; whereby they hope to secure their own error. Now because if this pretence hold not, this testimony is fatal to their persuasion, I hope it will not be unacceptable, if in our passage we do consider the distribution they make of the words according to their supposition, and the arguments they produce for the confirmation of their exposition, as they are managed by Crellius or Schlictingius in their comment on this place.

He says, that this testimony does so far belong to Christ, as it pertaineth to the scope of the Writer of the Epistle. This Scripture, says he, as appears from v. 4. is to prove, that after Christ sate down at the right hand of God, he was made more excellent than the Angels; whereto the affirming that he made heaven and earth, does no way conduce.

Answ. 1. Suppose that to be the scope of the Apostle which is intimated; how does this Author know that it suits not his purpose to shew that the Lord Christ is God, by whom Heaven and Earth were made, seeing it is manifest that himself thought otherwise, or he had not produced this testimony thereof. 2. The Testimony is not unsuited to the scope pretended. For whereas in the Administration of his Office the Son was apparently for a while made lower than the Angels, he may in these words discover the equity of his after Exaltation above them, in that in his Divine Nature and Works he was so much more excellent than they. 3. The true and proper design of the Apostle we have before evinced, which is to prove the Excellency of the Person by whom the Gospel was revealed, and his Preheminence above Men and Angels, which nothing does more unquestionably demonstrate than this, that by him the world was created; from where the Assignation of a Divine Nature to him does undeniably ensue.

2. To promote this Observation, he addes a large discourse about the use and application of testimonies out of the Old Testament in the New, and says, That they are made use of by the writers of it, either because of some agreement and likeness between the things intended in the one and the other, or because of some subordination. In the former way, that which is spoken of the Type, is applied to the Anti-type; and sometimes for likeness sake, that which was spoken of one thing is applied to another, as (Matthew 15:7, 8) our Savior applies those words of Isaiah to the present Jews, which were spoken of their fore-fathers.

Answ. That which is spoken in the first place of an instituted Type, is also spoken of the Anti-type or things pre-figured by it, so far as it is represented by the Type; so that one thing teaches another, and thereon the words have a double application; first to the Type; ultimately to the Anti-type. But herein such testimonies as this have no concernment. 2. The Scripture sometimes makes use of Allegories, illustrating one thing by another, as (Galatians 4:21, 22, 23, 24). Neither has this any place here. 3. That what is spoken of one, should because of some similitude be affirmed to be spoken of another, and nothing agree properly to him, is untrue, and not to be exemplified with any seeming instance. 4. The words of Isaiah, chap. 29:13. which our Savior makes use of (Matthew 15:7, 8, 9) were a Prophesie of the Jews who then lived, as both our Savior expresly affirms, and the Context in the Prophet does plainly declare.

Some things he addes, Are applied to others than they are spoken of, because of their subordination to him or them of whom they are spoken. Thus things that are spoken of God are applied to Christ, because of his subordination to him; and of this, says he, we have an instance in (Acts 13:47) where the words spoken of the Lord Christ (Isaiah 49:6), I have set you to be a light to the Gentiles, that you should be for salvation to the ends of the earth; are applied to the Apostles because of their subordination to Christ. And in this case the words have but one sense, and belong primarily to him of whom they are first spoken, and are secondarily applied to the other.

Answ. According to this Rule, there is nothing that ever was spoken of God, but it may be spoken of and applied to any of his Creatures: All things being in subordination to him. At least it may be so in that wherein they act under him, and are in a peculiar subordination to him. And yet neither can such a subordination, according to this mans Opinion, be applied to Christ, who in the Creation of Heaven and Earth was in no other subordination to God, than any other things not yet made or existing; so that this Rule, that what is spoken of God is applied to them who are in subordination to him, as it is false in it self, so it is no way suited to the present business; Christ being in this man's judgment in no subordination to God when the world was made, being absolutely in all respects in the condition of things that were not. Nor does the instance given at all prove or illustrate what is pretended. The Apostle in the citing of those words to the Jews, does not in the least apply them to himself, but only declares the ground of his going to preach the Gospel to the Gentiles; which was, that God had promised to make Him whom he preached to be a Light, and to bring salvation to them also.

Therefore he addes, 3. what is direct to his pretension, That all the words, or things signified by them in any testimony, which are firstly spoken of one, and then are for some of the causes mentioned, (that is, conveniency, similitude or subordination) applied to another, are not to be looked on as proper to him to whom they are so applied; but so much of them is to be admitted as agrees to the scope of him by whom the testimony is used: as in the testimony produced, v. 7. I will be to him a Father, and he shall be to me a Son; the words immediately following are, If he shall offend against me, I will chastise him with the rod of men; which words being spoken of Solomon, can no way be applied to Christ.

Answ. What is spoken of any type and of Christ jointly, is not so spoken for any natural conveniency, similitude or subordination, but because of God's institution, appointing the type so to represent and shadow out the Lord Christ, that what he would teach concerning him should be spoken of the type whereby he was represented. Now no person that was appointed to be a type of that, being in all things a type, it is not necessary that whatever was spoken of him was also spoken of Christ, but only what was spoken of him under that formal consideration of an instituted type. This we shewed the case to have been with Solomon, of whom the words mentioned were spoken, as he bare the person of Christ: other things being added in the same place, that belonged to him in his own personally moral capacity. And therefore those things (as that, if he offend against me) are not at all mentioned by the Apostle, as not being spoken of him as a type. And this plainly over-throws the pretension of our Commentator. For if the Apostle would not produce the very next words to the testimony by him brought, because they did not belong to him of whom he spake, it proves undeniably that all those which he does so urge and produce were properly spoken of him. And I cannot reach the strength of this inference, because in a place where all that was spoken was not spoken of Christ, the Apostle makes use of what was so spoken of him, and omits that which was not; therefore of that which he does produce in the next place, somewhat does belong to him, and somewhat does not. If any thing be offered to this purpose, it must be in an instance of a testimony produced, in the words whereof, which are produced, and not in what may follow in the same chapter and Psalm, there is that affirmed, which does now no more belong to Christ, than the making of heaven or earth belongs to this writer, which is the case in hand.

Having premised these general considerations, he makes application of them in particular to his interpretation of this testimony used by the Apostle.

These words, says he, being first expressly spoken of God, and here by this writer referred to Christ, we must consider what in them makes to his scope and purpose, what is agreeable to the nature and condition of Christ, who certainly was a man; and such certainly is not he which the Psalm speaks of, about the creation of heaven and earth. And this was well known to them with whom the Apostle had to do.

But any one may perceive that these things are spoken gratis, and upon the supposition that Christ was a mere man, and not God by nature. When the words themselves ascribing a pre-existence to the world, and omnipotency to him, do prove the contrary. What is the scope of the Apostle in the whole discourse under consideration, has been shewed; as also how directly this whole testimony tends to the proof of what he had proposed. It is true, that the words are spoken of him who is God, but no less true, the Apostle being judge, that it is the Son of God who is that God. It is true, that he also was man, and nothing is ascribed to him but what belongs to him, who was man, but not as he was man. And such was the creation of heaven and earth.

The opinion of these men is, that whereas two things are mentioned in the words, the creation of the world, which was past; and the dissolution or destruction of it, which was to come, that the latter is assigned to Christ, but not the former: and for this division of the words, which confessedly is not in the least intimated by the Apostle, he gives these reasons.

1. All the words of the Psalm being manifestly spoken of the high God, and no word in the Psalm declaring Christ to be that God, yet of necessity if these words be applied to Christ, he must be supposed to be the high God there spoken of. But if this divine writer had taken this for granted, he had been eminently foolish to go about to prove by arguments and testimonies, that the Creator does excel all creatures. He should use in a matter no way doubtful witnesses no way necessary.

This is the first reason whereby he would prove that the Apostle did not apply the words to Christ, though himself say plainly that he does; for his preface to them is, But to the Son he said: or that if he does so, he does it wondrous foolishly; for such liberty do poor worms take to themselves. That the Psalm so speaks of the high God, that it directly and peculiarly intends Christ the Son of God, has been in part declared, and shall farther afterwards be evinced. And the elogium in these words given to him proves him to be so. And though he affirm that it was a foolish thing in the Apostle to prove from the works of him that is God, that he is above the Angels, the most glorious of made creatures, yet God himself most frequently from these his works, his omniscience, omnipresence, and other attributes declared in them, proves his excellency in comparison of idols, which have no existence but in the imagination of men. See (Isaiah 41:20, 21, &c.).

By this testimony then, the Holy Ghost with infinite wisdom proves, that he who was made less for a little while than the Angels, in one respect, was absolutely and in his own person infinitely above them, as being the Creator of heaven and earth.

He adds, Secondly, those Hebrews to whom he wrote were either persuaded that Christ was God, the Creator of heaven and earth, or they were not; if they were, what need of all these arguments and testimonies? One word might have dispatched this whole controversy, by affirming that Christ was the Creator, Angels creatures, between whom there could be no comparison; nor any reason to fear that the law given by the administration of Angels should be preferred to the Gospel whereof he was the Author: if we shall say the latter, that they did not yet believe it; how do we suppose that he takes a great deal of pains to little purpose? For he assures and takes for granted, that that was true which was alone in question. What need he then to prove by so many arguments that Christ was more excellent than the Angels, and to take that for granted which would have put it out of question, namely that he was God who made heaven and earth.

Answ. This dilemma has as much force against the other testimonies produced in this chapter or elsewhere by the Apostle, as it has against this; so that the using of it does scarce argue that reverence to the Holy Word of God which is required of us. But the truth is, grant whether of the suppositions you please, nothing of inconveniency as to the Apostles argumentation will ensue. Let it be granted that they did believe, and that expressly Christ to be God; have believers no need to have their faith confirmed by testimonies out of the Word, that may not so readily occur to themselves? Have they no need to be strengthened in the faith, especially in such points as were in those days greatly opposed, as was this of the eternal glory of the Messiah, concerning which the believing Hebrews had to do with learned and stubborn adversaries continually. And if the Apostle might have ended the whole controversy, by plainly affirming that he was the Creator of all things, and the angels creatures; might he not as well have ended the dispute about his preeminence above angels with one word, without citing so many testimonies to prove it? But had he then unfolded the mysteries of the Old Testament to the Hebrews, which was his design? Had he manifested that he taught nothing but what was before revealed (though obscurely) to Moses and the Prophets, which he aimed to do, thereby to strengthen and confirm in the faith those that did believe, and convince gainsayers? Again, suppose some of them to whom he wrote did not yet expressly believe the Deity of Christ, as the Apostles themselves did not for a while believe his Resurrection; could any more convincing way be fixed on to persuade them thereunto, than by minding them of those testimonies of the Old Testament, wherein the attributes and works of God are ascribed to him? Nor was it now in question whether Christ was God or no; but whether he were more excellent than the angels that gave the Law: and what more effectual course could be taken to put an end to that enquiry, than by proving that he made the heaven and earth; that is, producing a testimony, wherein the creation of all things is assigned to him, is beyond the wisdom of man to invent.

3. He adds, that Christ might be spoken of in this place, either in respect of his human nature, or of his divine; if of the former, to what end should he make mention of the creation of heaven and earth; Christ as a man, and as made above the angels, made not heaven and earth. If as God, how could he be said to be made above the angels?

But the answer is easy; Christ is said to be made above, and more excellent than the angels, neither absolutely as God, nor absolutely as man, but as he was God-Man, the Mediator between God and man; in which respect as Mediator for the discharge of one part of his office, he was a little while made lower than they; and so the creation of heaven and earth does demonstrate the dignity of his Person, and the equity of his being made more excellent than the angels in his office. And this fully removes his following exceptions, that the remembering of his Deity could be no argument to prove that the humanity was exalted above the angels: for it is not an argument of the exaltation of his humanity, but the demonstration of the excellency of his Person that the Apostle has in hand.

4. He alleges, that it is contrary to the perpetual use of the Scripture, to affirm absolutely of Christ that he created any thing. When any creation is ascribed to him, it is still applied to him as the immediate cause, and said to be made by him, or in him; he is nowhere absolutely said to create. And if he created the world, why did not Moses as plainly attribute that to him, as the writers of the New Testament do the new creation?

Answ. Were it affirmed in this only place that Christ made all things, yet the words being plain and evident, and the thing itself agreeable to the Scripture in other places, and not repugnant to any testimony therein contained, there is no pretence for them who truly reverence the wisdom and authority of the Holy Ghost in the Word, to deny the words to be spoken properly and directly: nor if we may take that course will there be any thing left sacred and [illegible] in the Scripture. Besides, we have showed already the vanity of that distinction, of God's making things by Christ, as though it denoted any subordination in causality; nor will the Socinians themselves admit of any such thing, but confute that notion in the Arians. But this is not the only place wherein it is affirmed that Christ made all things that are in the heaven and the earth (John 1:1, 2; Colossians 1:16; verse 3 of this chapter, with sundry other places affirm the same). For what they exact of Moses, did we not believe that God knew what revelation of himself became that dark dispensation better than they, we might consider it. But yet there are even in Moses himself many, and his expositors the Prophets more testimonies of the creation of the world by the Word, that is, the Son of God, which have elsewhere been opened and vindicated.

5. He concludes; that the order and method of the Apostles procedure do evince, that this creation of heaven and earth is not attributed to him. For we see that he proves the excellency of Christ above angels from his name that he is by the way of eminency called the Son of God; and then he proceeds to his adoration by angels; and in the third place, he goes on to the kingly honor and throne of Christ; after which he produces the testimony we insist upon, and then adds the end of that kingdom which Christ now administers in the earth; to what end in this discourse should he mention the creation of heaven and earth; when if that be omitted all the series of the discourse agrees and hangs well together? For having declared the kingdom of Christ, with the continuance of his Person for ever, he asserts an eminent effect of the kingdom in the abolition of heaven and earth, and then the end of that kingdom itself.

But this Analysis of the Apostles discourse, agreeth not to the mind of the Apostle, or his Design in the place; nor to the Principles of the men that formed it, nor is indeed any thing but vain words, to perswade us that the Apostle did not say that which he did say, and which is written for our instruction. It is not first agreeable to their own Principles; for it placeth the naming of Christ, the Son of God, and his Adoration by the Angels, as antecedent to his being raised to his Kingly Throne, both which, especially the latter, they constantly make consequent to it, and effects of it. Nor is it at all agreeable to the Apostles design, which is not to prove by these Testimonies directly that Christ was exalted above Angels; but to shew the dignity and excellency of his person who was so exalted, and how reasonable it is that it should be so; which is eminently proved by the Testimonie under consideration. For the proof of this excellency, the Apostle produceth those Testimonies that are given to him in the Old Testament; and that as to his Name, his Honor and Glory, and his Works in this place. Neither is there any reason of ascribing the Destruction of Heaven and Earth to the Kingly Power of Christ, excluding his Divine Power in their Creation; for the Abolition of the world, (if such it is to be) or the change of it, is no less an effect of Infinite Power than the Creation of it; nor does it directly appertain to the Kingdom of Christ, but by accident, as do other works of the Providence of God.

These Exceptions then being removed, before we proceed to the Interpretation of the words, we shall see what Evidence may be added to what we have already offered from the Psalm, to evince and prove, that this whole Testimony does belong to him, which were there no other, (as there are very many) Testimonies to this purpose, were abundantly sufficient to determine this Controversie.

We have the authority of the Apostle for it, ascribing it to him; the word And, in the beginning of the verse relates confessedly to; but to the Son he says, v. 8. as if he had said: but to the Son he says, your Throne, O God, is for ever and ever; and to the Son he said, You O God, in the beginning hast founded the earth. Again, the whole testimony speaks of the same person: there being no color of thrusting another person into the text not intended in the beginning: so that if any part of what is spoken do belong to Christ, the whole of necessity must do so. To suppose that in this sentence, you have laid the foundation of the earth, and you shall fold them up as a garment, that one person is understood in the first place, another in the latter, no such thing being intimated by the Psalmist or the Apostle, is to suppose what we please, that we may attain what we have a mind to. One person is here certainly and only spoken to; if this be the Father, the words concern not Christ at all, and the Apostle was deceived in his allegation of them; if the Son, the whole is spoken of him, as the Apostle affirms. Nor 3. Can any reason be assigned why the latter words should be attributed to Christ, and not the former. They say it is because God by him shall destroy the world, which is the thing in the last words spoken of; but where is it written that God shall destroy the world by Christ? If they say in this place; I say then Christ is spoken to, and of in this place; and if so, he is spoken of in the first words and you Lord, or not at all. Besides, to whom do those closing words belong, but you are the same, and your years fail not? If these words are spoken of Christ, it is evident that all the foregoing must be so also; for his enduring the same, and the not failing of his years; that is, his Eternity is opposed to the creation and temporary duration of the world. If they say, that they belong to the Father primarily, but are attributed to Christ, as that of changing or abolishing the world, because the Father does it by him, I desire to know what is the meaning of these words, you are the same by Christ? And your years fail not by Christ? Is not the Father Eternal but in the man Christ Jesus? If they say, that they belong not at all to Christ; then this is the sum of what they say; the beginning of the words, and the close of them, if spoken of Christ would prove his infinite power, Eternity and divine nature; one passage there is in the words which we suppose will not do so, therefore we will grant, that that passage concerns him, but not the beginning, nor end of the testimony, though spoken undeniably of the same person; which whether it becomes men professing a reverence of the Word of God is left to themselves to judge. Besides, should we grant all these suggestions to be true, the Apostle by his citing of this testimony would prove nothing at all to his purpose, no not any thing toward that which they affirm him to aim at; namely, that he was made more excellent than the Angels: for from where out of these words shall any such matter be made to appear? They say in that by him God will fold up the Heavens as a vesture; but first, no such thing is mentioned nor intimated. He who made them, is said to fold them; and if they say that from other places it may be made to appear, that it shall be done by Christ; then as this place must be laid aside as of no use to the Apostle, so indeed there is nothing ascribed to Christ, but what the Angels shall have a share in, and that probably the most principal; namely in folding up the creation as a garment, which is a work that servants are employed in, and not the King, or Lord himself. Indeed he that shall without prejudice consider the Apostle's discourse, will find little need of arguments to manifest whom he applies this testimony to. He calls him [in non-Latin alphabet], in the beginning, using that word which perpetually in the New Testament denotes the Lord Christ, as plainly expounding the text so far, as to declare of whom it speaks. Nor does this testimony ascribe any thing to him, but what in general he had before affirmed of him; namely, that by him the worlds were made; nor was it ever heard of, that any man in his right wits should cite a testimony to confirm his purpose, containing words that were never spoken of him to whom he applies them; nor is there scarce any thing in them, that can tolerably be applied to him; and the most of it would declare him to be that which he is not at all: so that the words as used to his purpose must needs be both false and ambiguous. Who then can but believe on this testimony of the Apostle, that Christ the Lord made Heaven and Earth; and if the Apostle intended not to assert it, what is there in the text or near it, as a buoy to warn men from running on a shelf, there where so fair a harbour appears to them? From all that has been said it is evident, that this whole testimony belongs to Christ, and is by the Apostle asserted so to do.

Proceed we now to the interpretation of the words; the person spoken of, and spoken to in them; is the Lord; [⟨in non-Latin alphabet⟩], you Lord. The words are not in the Psalm in this verse, but what is spoken is referred to [⟨in non-Latin alphabet⟩], my God, I said, O my God; take me not away in the midst of my days; comforting himself under the consideration of the frailty and misery of his life, with the thoughts and faith of the eternity and power of Christ. For be our lives never so frail, yet as to life eternal, because he liveth we shall live also; and he is of power to raise us up at the last day (John 14:19; 1 Corinthians 15), and that is the ground of all our consolation against the brevity and misery of our lives. Whereby it also further appears, that it is the Lord Christ whom the Psalmist addresses himself to; for from the absolute consideration of the omnipotency and eternity of God, no consolation can be drawn. And indeed, the people of the Jews having openly affirmed that they could not deal immediately with God, but by a Mediator, which God eminently approved in them, wishing that such an heart would always abide in them (Deuteronomy 5:25, 26, 27, 28, 29), so as he suffered them not to approach his typical presence between the Cherubims, but by a typical Mediator, their High Priest; so also were they instructed in their real approach to God, that it was not to be made immediately to the Father, but by the Son, whom in particular the Apostle declares the Psalmist in this place to intend.

Concerning this person or the Lord he affirms two things; or attributes two things to him; 1. The creation of heaven and earth: 2. The abolition or change of them: from that attribution he proceeds to a comparison between him and the most glorious of his creatures; and that as to duration or eternity: frailty and change in and of himself, one of the creatures, being that which in particular he addresses himself to the Lord about.

2. The time or season of the creation is first intimated; [⟨in non-Latin alphabet⟩], for [⟨in non-Latin alphabet⟩], that is, [⟨in non-Latin alphabet⟩], in the beginning, or as the word is here, [⟨in non-Latin alphabet⟩], of old; before they were, or existed. They had their being and beginning from you; of old they were not; but in your season you gave existence or being to them.

*Verse 10.* You hast laid the foundation of the earth, and the heavens are the works of your hands.

Two things are observable in this expression of the creation of all things: (1.) The distribution made of them into heaven and earth; being distinctly mentioned. In the consideration of the works of God, to admire his greatness, power and wisdom in them, or to set forth his praise for them, it is usual in the Scripture to distribute them into parts, the more to fix the contemplation of the mind upon them, and to excite it to faith, admiration and praise. So deals the Psalmist with the works of God's providence in bringing the children of Israel out of Egypt (Psalm 136): he takes as it were that whole curious work into its several pieces, and subjoins that inference of praise to every one of them, for his mercy endures for ever. And so he deals with the works of creation (Psalm 19), and in sundry other places. (2.) What is peculiar in the expressions with respect to each of them. Of the earth it is said, he founded it; because of its stability and unmoveableness; which is the language of the Scripture; he set it fast, he established it, that it should not be moved for ever. It may be also the whole fabric of heaven and earth is compared to an edifice or building; whereof the earth as the lowest and most depressed part is looked on as the foundation of the whole; but the stability, unmoveableness and firmness of it, is that which the word expresses, and which is most properly intended. (2.) Of the heavens, that they are the works of his hands; alluding to the curious frame and garnishing of them with all their host or glorious lights wherewith they are adorned. The [⟨in non-Latin alphabet⟩] (Job 26:13), the beautifulness, adorning, or garnishing of the heavens, in the curious glorious forming and fashioning of them, is that which in a way of distinction the Psalmist aims to express in these words, the heavens are the works of your hands; that which your hands, your power with infinite wisdom has framed so as to set off, and give lustre and beauty to the whole fabric; as a master-workman does the upper and more noble parts of his building; this is the first thing assigned to the Lord in this testimony of his glory.

The second is in the change or abolition of them. Most suppose that the heavens and the earth at the last day shall only be changed, altered, or renewed, as to their quality and beauty; some that they shall be utterly destroyed, consumed and abolished. The discussing of that doubt belongs not directly to the interpretation or exposition of this place; neither sense of the words conducing particularly to the Apostle's purpose and design in reciting this testimony. It is enough to his argument, that the work which was of old in the creation of the world, and that which shall be in the mutation or abolition of it, which is no less an effect of infinite power than the former, is ascribed to the Lord Christ. Whatever the work be, he compares them to a garment no more to be used, or at least not to be used in the same kind wherein it was before; and the work itself to the folding up, or rolling up of such a garment, intimating the greatness of him by whom this work shall be performed, and the facility of the work to him. The whole creation is as a garment, wherein he shows his power clothed to men. From where in particular he is said to clothe himself with light as with a garment. And in it, is the hiding of his power: hid it is, as a man is hid with a garment; not that he should not be seen at all, but that he should not be seen perfectly, and as he is; it shows the man, and he is known by it; but also it hides him that he is not perfectly or fully seen. So are the works of creation to God; he so far makes them his garment or clothing, as in them to give out some instances of his power and wisdom; but he is also hid in them, in that by them no creatures can come to the full and perfect knowledge of him. Now when this work shall cease, and God shall uncloth or unveil all his glory to his saints, and they shall know him perfectly, see him as he is, so far as a created nature is capable of that comprehension, then will he lay them aside, and fold them up, at least as to that use, as easily as a man lays aside a garment that he will wear or use no more. This lies in the metaphor.

On this assertion he insinuates a comparison between this glorious fabric of heaven and earth and him that made them, as to durableness and stability; which is the thing he treats about, complaining of his own misery or mortality. For the heavens and the earth, he declares that they are in themselves of a flux and perishing nature; [in non-Latin alphabet], isti, they shall perish. The word immediately relates to the heavens, but by the figure Zeugma comprehends and takes in the earth also; the earth and the heavens shall perish. This fading nature of the fabric of heaven and earth with all things contained in them, he sets forth, first, by their future end, they shall perish; secondly, their tendency to that end; they wax old as a garment. By their perishing the most understand their perishing to their present condition and use, in that alteration or change that shall be made of them. Others their utter abolition. And to say the truth, it were very hard to suppose that an alteration only, and that to the better, a change into a more glorious condition, should be thus expressed, [in non-Latin alphabet] that word, as the Greek also, being always used in the worst sense for a perishing by a total destruction. Their tendency to this condition is their waxing old as a garment. Two things may be denoted in this expression; 1. The gradual decay of the heavens and earth waxing old, worse, and decaying in their worth and use; 2. A near approximation, or drawing nigh to their end and period. In this sense, the Apostle in this epistle affirms that the dispensation of the covenant which established the Judaical worship and ceremonies did wax old and decay (Chap. 8:13). Not that it had lost any thing of its first vigor, power and efficacy before its abolition. The strict observation of all the institutions of it by our Savior himself, manifests its power and obligation to have continued in its full force. And this was typified by the continuance of Moses in his full strength and vigor, until the very day of his death. But he says, it was old and decayed, when it was [in non-Latin alphabet] near to a disappearance, to its end, period, and an utter uselessness, as then it was; even as all things that naturally tend to an end, do it by age and decays. And in this, not the former sense are the heavens and earth said to wax old, because of their tendency to that period, which either in themselves, or as to their use, they shall receive; which is sufficient to manifest them to be of a changeable perishing nature. And it may be, that it shall be with these heavens and earth at the last day, as it was with the heavens and earth of Judaical institutions (for so are they frequently called, especially when their dissolution or abolition is spoken of) in the day of God's creating the new heavens and the earth in the Gospel according to his promise. For though the use of them and their power of obliging to their observation was taken away and abolished, yet are they kept in the world, as abiding monuments of the goodness and wisdom of God in teaching his church of old. So may it be with the heavens and earth of the old creation; though they shall be laid aside at the last day from their use, as a garment to clothe and teach the power and wisdom of God to men, yet may they be preserved as eternal monuments of them.

In opposition hereunto it is said of Christ, that he abides, he is the same, and his years fail not. One and the same thing is intended in all these expressions; even his eternal and absolutely immutable existence. Eternity is not amiss called a nunc stans; a present existence wherein, or whereunto, nothing is past or future; it being always wholly present in and to its self. This is expressed in that [〈 in non-Latin alphabet 〉], you stand, abide, endure, alter not, change not: The same is also expressed in the next words; [〈 in non-Latin alphabet 〉], you are he, or are the same, or as the Syriac has it; the same that you are. There is an allusion in these words to, if not an expression of that name of God, I am; that is, who is of himself; in himself always absolutely and unchangeably the same. And this [〈 in non-Latin alphabet 〉], tu ipse, the Hebrews reckon as a distinct name of God. Indeed [〈 in non-Latin alphabet 〉], are all the same name of God, expressing his eternal and immutable self-subsistence.

The last expression also though metaphorical is of the same importance. Your years fail not. He who is the same eternally, properly has no years which are a measure of transient time, denoting its duration, beginning and ending. This is the measure of the world, and all things contained therein. Their continuance is reckoned by years. To show the eternal subsistence of God in opposition to the frailty of the world, and all things created therein; it is said, his years fail not; that is, theirs do and come to an end; of his being and existence there is none.

How the Apostle proves his intendment by this testimony has been declared in the opening of the words, and the force of it to his purpose lies open to all; we may now divert to those doctrinal observations which the words offer to us. As,

1. All the properties of God, considered in the Person of the Son the head of the Church, are suited to give relief, consolation and supportment to believers in all their distresses. This truth presents itself to us from the use of the words in the Psalm, and their connection in the design of the Psalmist. Under the consideration of his own mortality and frailty, he relieves himself with thoughts of the omnipotency and eternity of Christ; and takes arguments from there to plead for relief.

And this may a little further be unfolded for our use in the ensuing observations.

1. The properties of God are those whereby God makes known himself to us; and declares both what he is, and what we shall find him to be in all that we have to deal with him: He is infinitely holy, just, wise, good, powerful, &c. And by our apprehension of these things, are we led to that acquaintance with the nature of God which in this life we may attain (Exodus 34:5, 6, 7).

2. God oftentimes declares and proposes these properties of his nature to us for our supportment, consolation and relief in our troubles, distresses and endeavors after peace and rest to our souls (Isaiah 40:27, 28, 29, 30, 31).

3. That since the entrance of sin, these properties of God absolutely considered will not yield that relief and satisfaction to the souls of men, which they would have done and did, while man continued obedient to God according to the law of his creation. Hence Adam upon his sin knew nothing that should encourage him to expect any help, pity or relief from him, and therefore fled from his presence and hid himself. The righteousness, holiness, purity and power of God all infinite, eternal, unchangeable, considered absolutely, are no way suited to the advantage of sinners in any condition (Romans 1:32; Hebrews 1:12).

4. These properties of the divine nature are in every person of the Trinity entirely; so that each Person is so infinitely holy, just, wise, good and powerful, because each person is equally partaker of the whole divine nature and being.

5. The Person of the Word, or the Eternal Son of God, may be considered either absolutely as such, or as designed in the counsel, wisdom and will of the Father, by and with his own will and consent, to the work of mediation between God and man (Proverbs 8:22, 27, 28, 29, 30, 31). And in him as such, it is that the properties of the nature of God are suited to yield relief to believers in every condition: For,

1. It was the design of God in the appointment of his Son to be Mediator to retrieve the communion between himself and his creature that was lost by sin. Now man was so created at first, as that every thing in God was suited to be a reward to him, and in all things to give him satisfaction. This being wholly lost by sin, and the whole representation of God to man becoming full of dread and terror, all gracious intercourse in a way of special love on the part of God, and spiritual willing obedience on the part of man was intercepted and cut off. God designing again to take sinners into a communion of love and obedience with himself, it must be by representing to them his blessed properties as suited to their encouragement, satisfaction and reward. And this he does in the Person of his Son, as designed to be our Mediator (Hebrews 1:2, 3). For,

2. The Son is designed to be our Mediator, and the Head of his Church, in a way of Covenant, wherein there is an engagement for the exerting of all the divine properties of the nature of God for the good and advantage of them, for whom he has undertaken, and whom he designed to bring again into favor and communion with God. Hence believers do no more consider the properties of God in the Person of the Son absolutely, but as engaged in a way of Covenant for their good, and as proposed to them for an everlasting satisfactory reward. This is the ground of his calling upon them so often to behold, see and consider him; and thereby to be refreshed. They consider his power, as he is mighty to save: His eternity, as he is an everlasting reward; his righteousness, as faithful to justify them: All his properties, as engaged in Covenant for their good and advantage. Whatever he is in himself, that he will be to them in a way of mercy. Thus do the holy properties of the divine nature become a means of supportment to us, as considered in the Person of the Son of God. And this is,

A great encouragement to believing: the Lord Christ as the Wisdom of God inviting sinners to come in to him, and to be made partakers of him, lays down all his divine excellencies as a motive thereunto (Proverbs 8:14, 15, &c.). For on the account of them, he assures us that we may find rest, satisfaction, and an abundant reward in him. And the like invitation does he give to poor sinners (Isaiah 45:22): "Look to me, and be saved all the ends of the Earth, for I am God, and there is none else." They may justly expect salvation in him who is God, and in whom all divine attributes are proposed to their benefit; as they find who come to him (v. 24, 25). The consideration hereof prevents all the fears, and answers all the doubts of them that look up to him.

An instruction how to consider the properties of God by faith for our advantage, that is, as engaged in the Person of the Son of God for our good. Absolutely considered they may fill us with dread and terror, as they did them of old, who concluded when they thought they had seen God, or heard his voice, that they should die. Considered as his properties, who is our Redeemer, they are always relieving and comforting (Isaiah 54:4, 5).

The whole old creation, even the most glorious parts of it, hastening to its period, at least of our present interest in it, and use of it, calls upon us not to fix our hearts on the small perishing shares which we have therein, especially since we have him who is omnipotent and eternal for our inheritance. The figure or fashion of this world, the Apostle tells us, is passing away; that lovely appearance which it has at present to us; it is hastening to its period, it is a fading dying thing, that can yield us no true satisfaction.

The Lord Christ the Mediator, the Head and Spouse of the Church, is infinitely exalted above all creatures whatever, in that he is God over all, omnipotent and eternal.

The whole world, the heavens and earth, being made by the Lord Christ, and being to be dissolved by him, is wholly at his disposal, to be ordered for the good of them that do believe. And therefore,

There is no just cause of fear to believers, from any thing in heaven or earth, seeing they are all of the making, and at the disposal of Jesus Christ.

Whatever our changes may be, inward or outward, yet Christ changing not, our eternal condition is secured, and relief provided against all present troubles and miseries. The immutability and eternity of Christ is the spring of our consolation and security in every condition.

The sum of all is, that,

Such is the frailty of the nature of man, and such the perishing condition of all created things, that none can ever obtain the least stable consolation, but what arises from an interest in the omnipotency, sovereignty, and eternity of the Lord Christ. This I say is that which the words insisted on as they are used in the Psalm do instruct us in; and this therefore we may a little farther improve.

This is that which we are instructed in by the Ministry of John Baptist (Isaiah 40:6, 7, 8). "The voice cried, all flesh is grass, and all the goodliness thereof is as the flower of the field; the grass withers, and the flower fades, because the Spirit of God blows upon it; surely the people is grass: the grass withers, the flower fades, but the word of our God shall stand for ever." All is grass, fading grass; though it bloom and appear goodly for a little season, yet there is no continuance, no consistency in it. Every wind that passes over it causes it to wither: this is the best of flesh; of all that in and by ourselves, we are, we do, we enjoy, or hope for. The crown of the pride of man, and his glorious beauty, is but a fading flower (Isaiah 28:1). What joy, what peace, what rest can be taken in things that are dying away in our hands, that perish before every breath of wind that passes over them? Where then shall this poor creature, so frail in itself, in its actings, in its enjoyments, seek for rest, consolation, and satisfaction? In this alone, that the Word of the Lord abides for ever; in the eternally abiding Word of God; that is, the Lord Jesus Christ as preached in the Gospel: so Peter applies these words (1 Peter 1:25). By an interest in him alone, his eternity and unchangeableness, may relief be obtained against the consideration of this perishing dying state and condition of all things. Thus the Psalmist tells us, that verily every man living in his best estate is altogether vanity (Psalm 39:5), and from there takes the conclusion now insisted on (v. 7). "And now Lord, seeing it is thus: seeing this is the condition of mankind, what is from there to be looked after? What is to be expected? Nothing at all; not the least of use or comfort? What wait I for? My hope is in you; from you alone as a God eternal, pardoning and saving, do I look for relief."

Man indeed in this condition seeks oftentimes for satisfaction from himself, from what he is, and does, and enjoys; and what he shall leave after him; comforting himself against his own frailty with an eternity that he fancies to himself in his posterity, and their enjoyment of his goods and inheritance. So the Psalmist tells us (Psalm 49:11): "Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; and they call their lands after their own names." They see indeed that all men die, wise men and fools (v. 10), and cannot but from there observe their own frailty. Therefore they are resolved to make provision against it; they will perpetuate their posterity, and their inheritance. This they make use of to relieve them in their inmost imaginations. But what censure does the Holy Ghost pass upon this contrivance (v. 12)? "Nevertheless," says he, "notwithstanding all these imaginations, man being in honor abides not, he is like the beasts that perish"; which he farther proves (v. 17, 18, 19, 20), showing fully that he himself is no way concerned in the imaginary perpetuity of his possessions; which as they are all of them perishing things, so himself dies and fades away, while he is in the contemplation of their endurance. And the truth proposed may be farther evidenced by the ensuing considerations.

Man was made for Eternity. He was not called out of nothing, to return to it again. When he once is, he is for ever; not as to his present state, that is frail and changeable; but as to his Existence in one condition or other. God made him for his Eternal Glory, and gave him therefore a subsistence without End. Had he been created to continue a day, a moneth, an year, a thousand years, things commensurate to that space of time might have afforded him satisfaction. But he is made for ever.

He is sensible of his condition. Many indeed endeavour to cast off the thoughts of it: they would fain hope that they shall be, no longer than they are here. In that case they could find enough as they suppose to satisfy them, in the things that are like themselves. But this will not be; they find a witness in themselves to the contrary; somewhat that assures them of an after-reckoning; and that the things which now they do, will be called over in another world. Besides the conviction of the Word with them that enjoy it, puts the matter out of question. They cannot evade the testimony it gives to their eternal subsistence.

Hence men are exposed to double trouble and perplexity. First, that whereas their eternal subsistence, as to the enjoyment of good or bad, depends upon their present life, that that is frail, fading, perishing. They are here now, but when a few days are come and gone, they must go to the place from where they shall not return. They find their subsistence divided into two very unequal parts, a few days and Eternity; and the latter to be regulated by the former. This fills them with anxiety, and makes them sometimes weary of life, sometimes hate it, always almost solicitous about it, and to bewail the frailty of it. Secondly, that no perishing thing will afford them relief or supportment in this condition. How should it? They and these are parting every moment, and that for Eternity. There is no comfort in a perpetual taking leave of things that are beloved. Such is the life of man as to all earthly enjoyments. It is but a parting with what a man has; and the longer a man is about it, the more trouble he has with it. The things of this Creation will not continue our lives here, because of our frailty; they will not accompany us to Eternity, because of their own frailty; we change, and they change; we are vanity, and they are no better.

An interest in the omnipotency, sovereignty, and Eternity of the Lord Christ will yield a soul relief and satisfaction in this condition. There is that in them, which is suited to relieve us under our present frailty, and to give satisfaction to our future Eternity.

What we have not in our selves, by an interest in Christ we have in another. In him we have stability and unchangeableness: for what he is in himself he is to us, and for us. All our concernments are wrapped up and secured in him. He is ours, and though we in our own persons change, yet he changes not, nor our interest in him which is our life, our All. Though we die, yet he dies not; and because he lives, we shall live also. Though all other things perish and pass away, that we here make use of, yet he abides a blessed and satisfying portion to a believing soul. For as we are his, so all his is ours; only laid up in him, and kept for us in him. So that under all disconsolations that may befall us from our own frailty and misery, and the perishing condition of outward things, we have sweet relief tendered us in this, that we have all good things treasured up for us in him. And faith knows how to make use of all that is in Christ, to the comfort and supportment of the soul.

When our frailty and changeableness have had their utmost effect upon us; when they have done their worst upon us, they only bring us to the full enjoyment of what the Lord Christ is to us, that is an exceeding great reward, and a full satisfaction to Eternity. Then shall we live for ever in that which we now live upon; being present with him, beholding his Glory, and made partakers of it. So that both here, and hereafter, there is relief, comfort and satisfaction for believers laid up in the excellencies of the Person of Jesus Christ. And this should teach us,

The misery of those who have no interest in him; and have therefore nothing to relieve themselves against the evils of any condition. All their hopes are in this life; and from the enjoyments of it. When these are once past, they will be eternally and in all things miserable; miserable beyond our expression, or their apprehension. And what is this life? A vapor that appeareth for a little while: what are the enjoyments of this life? Dying perishing things, and to them, fuel to lust, and so to Hell. Suppose they live twenty, thirty, forty, sixty years; yet every day they fear, or ought to fear, that it will be their last. Some die often every day from the first to last, of the utmost extent of the life of man: so that every day may be the last to any one; and whose then will be all their treasures of earthly things. And the relief which men have against the tormenting fears that the frailty of their condition does expose them to, is no whit better than their troubles. It is sinful security, which gives the fullness of their misery an advantage to surprise them, and themselves an advantage to aggravate that misery, by the increase of their sin. In the mean time spes sibi quisque; every one's hope is in himself alone; which makes it perpetually like the giving up of the ghost. Surely the contentment that dying man can take in dying things, is very contemptible. We must not stay to discover the miseries of the life of man, and the weakness of the comforts and joys of it: but whatever they be, what becomes of them, when they have serious thoughts of their present frailty, and future eternity? This following eternity is like Pharaoh's lean kine, which immediately devours all the fat pleasures of this present life, and yet continues as lean and miserable as ever. The eternal misery of men will not be in the least eased, yes, it will be greatened by the enjoyments of this life, when once it has devoured them. And this is the portion of them that have no interest in the eternity and immutability of the Son of God. Their present frailty makes them continually fear eternity, and their fear of eternity embitters all things that they should use for the relief of their frailty; and that security which they provide against both, increases their misery, by sin here, and suffering hereafter.

This also will teach us how to use these earthly things; how dying persons should use dying creatures. That is, to use them for our present service and necessity, but not as those that look after rest or satisfaction in them, which they will not afford us. Use the world, but live on Christ.

Not to despond under a sense of our present frailty; we see what blessed relief is provided against our fainting on that account.

Verse 8, 9.

Having given an account of what the Scripture teaches and testifies concerning Angels, in the following verses, he shows how much other things, and far more glorious are spoken to and of the Son, by whom God revealed his will in the Gospel.

Ver. 8, 9. [in non-Latin alphabet].

[in non-Latin alphabet]. But to the Son. Syr. [in non-Latin alphabet], but of the Son he says; which is necessarily supplied as to the Apostle's design. In the Psalm the words are spoken by way of apostrophe to the Son; and they are recited by the Apostle as spoken of him; that is, so spoken to him, as to continue a description of him and his state or kingdom.

[in non-Latin alphabet], Psalm 45:7 is the place from where the words are taken. [in non-Latin alphabet]. The LXX render these words as the Apostle. Aquila, [in non-Latin alphabet], for [in non-Latin alphabet]. Your Throne O God for ever and yet; Symmachus, [in non-Latin alphabet], Your Throne O God is everlasting and yet; and that because it is not said [in non-Latin alphabet], but [in non-Latin alphabet], absolutely; [in non-Latin alphabet], as in the translation of Aquila.

[in non-Latin alphabet] is a kingly throne; nor is it ever used in Scripture for [in non-Latin alphabet], a common seat. Metonymically it is used for power and government, and that frequently. The LXX almost constantly render it by [in non-Latin alphabet], and [in non-Latin alphabet] is [in non-Latin alphabet], Athenae. lib. 5. A free open seat with a foot-stool. And such a throne is here properly assigned to the Lord Christ, mention of his foot-stool being immediately adjoined. So God says of himself, Heaven is my Throne, and the Earth is my Foot-stool: as the heathen termed Heaven, [in non-Latin alphabet], the Throne of God.

Your Throne, O God, [in non-Latin alphabet], In seculum & usque; in sempiternum & perpetuo; in seculum seculorum. The duration denoted by the conjunction of both these words, is mostly an absolute perpetuity, and a certain uninterrupted continuance, where the subject spoken of admits a limitation. Many of the Greek interpreters render [in non-Latin alphabet] by [in non-Latin alphabet], attending to the sound rather than the use and signification of the word; so is yet in our language. This we express by, For ever and ever.

[in non-Latin alphabet]; the variation of [in non-Latin alphabet] in the first place before mentioned, takes off from the elegancy of the expression, and darkens the sense; for the article prefixed to the last [in non-Latin alphabet] declares that to be the subject of the proposition.

The words of the Psalmist are, [in non-Latin alphabet]. Shelet is Virga and Sceptrum, and in this place is rendered by Aquila [in non-Latin alphabet], a rod, a staff, a scepter; always a scepter when referred to rule, as in this place it is called the scepter of the kingdom.

A Scepter [in non-Latin alphabet], from [in non-Latin alphabet], rectus fuit, to be right, straight; upright principally in a moral sense: [in non-Latin alphabet], of uprightness. [in non-Latin alphabet] is properly such a rectitude as we call straight, opposed to crooked; and metaphorically only is it used for moral uprightness, that is, equity and righteousness. Syr. [in non-Latin alphabet]; Boderianus, Sceptrum erectum, a scepter lifted up, or held upright. The Paris Edition, Sceptrum protensum, a scepter stretched out; and the stretching out of the scepter was a sign and token of mercy (Esther 5:2). Tremelius, Virga recta, which answers mischor in both its acceptations. Erpenius to the same purpose, Sceptrum rectum, a right scepter.

You have loved Righteousness, and hated [〈 in non-Latin alphabet 〉], Iniquity, Unrighteousness, Wickedness; [〈 in non-Latin alphabet 〉], propterea, propter quod, quare, ideo, idcirco; Therefore, for which cause. Some copies of the LXX and Aquila read [〈 in non-Latin alphabet 〉]; so that [〈 in non-Latin alphabet 〉] seems to have been taken into the LXX from this rendring of the words by the Apostle.

[〈 in non-Latin alphabet 〉] God your God, has anointed you. The words in Greek and Hebrew are those from where the Names of Christ and Messiah are taken, which are of the same importance and signification, the Anointed one. And the same is expressed by the Targumist. Aquila, [〈 in non-Latin alphabet 〉].

Has anointed you, [〈 in non-Latin alphabet 〉], the Instrument in doing of the thing intended, expressed by the Accusative Case; whereof there are other instances in that Language. Of old the LXX read [〈 in non-Latin alphabet 〉], with the Oil of delight, or Ornament; so that [〈 in non-Latin alphabet 〉] came also into the Greek Version from this place of the Apostle, and is more proper than the old reading, the Oil of rejoycing, Joy or Gladness.

[〈 in non-Latin alphabet 〉], before, or above those that partake with you. Your fellows, or companions: so Symmachus, [〈 in non-Latin alphabet 〉].

*Vers. 8, 9.* But to the Son (he says) Your Throne, O God is for ever, the Scepter of your Kingdom is a Scepter of Righteousness. You have loved Righteousness, and hated Iniquity, therefore God, your God, has anointed you with the Oil of gladness above your fellows.

This testimony is produced by the Apostle in answer to that fore-going concerning Angels. Those words, says he, were spoken by the Holy Ghost of the Angels, wherein their Office and Employment under the Providence of God is described. These are spoken by the same Spirit of the Son, or spoken to him; denoting his Praeexistence to the Prophesies themselves.

There is little or no difficulty to prove that this Testimony belongs properly to him by whom it is applied by the Apostle. The antient Jews granted it, and the present Doctors cannot deny it: One of them says indeed, [〈 in non-Latin alphabet 〉], this Psalm is spoken of David or the Messiah. These are the words, and this is the opinion of Aben-Ezra, who accordingly endeavours to give a double sense of the chief passages in this Psalm; one as applied to David, another as applied to the Messiah which he enclines to. Jarchi turns it into an Allegory, without any tollerable sense throughout his discourse. But though it might respect them both, yet there is no pretence to make David the subject of it; the Title and whole Contexture of it excluding such an Application.

The Targum wholly applies the Psalm to the Messiah; which is somewhat a better evidence of the Conception of the antient Jews, than the private Opinion of any later Writer can give us. And the Title of the Psalm in that Paraphrase, would make it a Prophesie given out in the days of Moses, for the use of the Sanedrin; which manifests what account it had of old in their Creed concerning the Messiah.

Some Christian Interpreters have so far assented to the latter Rabbins, as to grant that Solomon was primarily intended in this Psalm as a Type of Christ; and that the whole was an Epithalamium or Marriage-song, composed upon his Nuptials with the Daughter of Pharaoh. But there want not important Reasons against this Opinion. For,

1. It is not probable that the Holy Ghost should so celebrate that Marriage, which as it was antecedently forbidden by God, so it was never consequently blessed by him, she being among the number of those strange women which turned his heart from God, and was cursed with barrenness; the first forreign breach that came upon his Family and all his Magnificence being also from Egypt, where his transgression began.

2. There is scarce any thing in the Psalm that can with propriety of speech be applied to Solomon. Two things are especially insisted on in the former part of the Psalm; first, the Righteousness of the Person spoken of in all his ways and administrations, and then the perpetuity of his Kingdom. How the first of these can be attributed to him, whose transgressions and sins were so public and notorious; or the latter to him who reigned but forty years, and then left his Kingdom broken and divided to a wicked foolish son, is hard to conceive.

As all then grant that the Messiah is principally, so there is no cogent reason to prove that he is not solely intended in this Psalm. I will not contend, but that sundry things treated of in it might be obscurely typified in the Kingdom and Magnificence of Solomon; yet it is certain, that most of the things mentioned, and expressions of them, do so immediately and directly belong to the Lord Christ, as that they can in no sense be applied to the person of Solomon; and such are the words insisted on in this place by our Apostle, as will be made evident in the ensuing explication of them.

We must then in the next place consider what it is that the Apostle intends to prove and confirm by this testimony, whereby we shall discover its suitableness to his design. Now this is not, as some have supposed, the Deity of Christ; nor does he make use of that directly in this place, though he do in the next verse, as a medium to prove his Preheminence above the Angels, although the testimonies which he produceth do eminently mention his Divine Nature. But that which he designs to evince is this only, that He whom they saw for a time made lower than the Angels, chap. 2.10. was yet in his whole Person, and as he discharged the Office committed to him, so far above them, as that he had Power to alter and change those Institutions which were given out by the ministery of Angels. And this he does undeniably by the testimonies alledged, as they are compared together. For whereas the Scripture testifies concerning Angels, that they are all servants, and that their chiefest Glory consists in the discharge of their Duty as servants; to Him a Throne, Rule, and Everlasting Dominion, administred with Glory, Power, Righteousness and Equity are ascribed: from where it is evident, that he is exceedingly exalted above them, as is a King on his Throne above the servants that attend him and do his pleasure.

And this is sufficient to manifest the design of the Apostle, as also the evidence of his Argument from this testimony. The Exposition of the words belongs properly to the place from where they are taken. But yet that we may not leave the Reader unsatisfied as to any particular difficulty that may seem to occur in them, this Exposition shall be here also attended.

The first thing to be attended in them, is the Compellation of the Person spoken to, O God; Your Throne, O God.

Some would have Elohim to be a name common to God with others, namely Angels, and Judges; and in that large acceptation to be here ascribed to the Lord Christ; so that though he be expressly called Elohim, yet that proves him not to be God by Nature, but only to be so termed in respect of his Office, Dignity and Authority; and this is contended for by the Socinians. But this gloss is contrary to the perpetual use of the Scripture; for no one place can be instanced in, where the name Elohim is used absolutely, and restrained to any one person, wherein it does not undeniably denote the true and only God. Magistrates are indeed said to be Elohim, in respect of their Office, but no one Magistrate was ever so called; nor can a man say without blasphemy to any of them, You are Elohim, or God. Moses also is said to be Elohim, a God, but not absolutely; but a God to Pharaoh, and to Aaron; that is, in God's stead, doing and performing in the name of God what he had commanded him. Which places Jarchi produceth in his Comment, to countenance this sense but in vain.

It is then the True God that is spoken to in this Apostrophe, Elohim, O God. This being granted, Erasmus starts a new Interpretation of the whole words, though he seemeth not to approve of his own invention: it is uncertain, says he, whether the meaning be, Your throne, O God, or God is your throne for ever: in the first way, the word is an Apostrophe to the Son, in the latter it expresseth the Person of the Father. And this Interpretation is embraced and improved by Grotius, who granting that the word Elohim used absolutely signifieth as much as Elohe Elohim, the God of Gods, would not allow that it should be spoken of Christ, and therefore renders the words, God shall be your seat for ever, that is, shall establish you in your Throne. And this Evasion is also fixed on by Aben-Ezra, from Hagaon: God shall establish your throne. May men be allowed thus to thrust in what words they please into the Text, leading to another sense than what it self expresseth, there will not much be left certain in the whole Book of God. However, in this present instance, we have light enough to rebuke the boldness of this attempt. For, 1. The Interpretation insisted on is contrary to all old Translations, whose language would bear a difference in the word, expressing it in the Vocative Case, O God. 2. Contrary to the received sense of Jews and Christians of old, and in especial of the Targum on the Psalm, rendring the words, Your throne, O God, is in heaven, for ever. 3. Contrary to the contexture and design of the Apostles discourses, as may appear from the consideration of the preceding Enarration of them. 4. Leaves no tollerable sense to the words; neither can they who embrace it declare in what sense God is the throne of Christ. 5. Is contrary to the universally constant use of the expression in Scripture; for where ever there is mention of the Throne of Christ, somewhat else, and not God, is intended thereby. 6. The word supplied by Grotius from Saadias and Aben-Ezra, to induce a sense to his Exposition, [shall establish] makes a new Text, or leads the old utterly from the intention of the words. For whereas it cannot be said, that God is the throne of Christ, nor was there any need to say, that God was for ever and ever, which two things must take up the whole intendment of the words, if God the Father be spoken of, the adding of, shall establish, or confirm, into the Text, gives it an arbitrary sense, and such as by the like suggestion of any other word, (as shall destroy) may be rendred quite of another importance.

It is Christ then, the Son, that is spoken to and denoted by that name Elohim, O God, as being the true God by Nature, though what is here affirmed of him be not as God, but as the King of his Church and People; as in another place, God is said to redeem his Church with his own blood.

Secondly, We may consider what is assigned to him, which is his Kingdom; and that is described, 1. By the Insignia regalia, the Royal Ensigns of it, namely his Throne and Scepter. 2. By its duration, it is for ever. 3. His manner of Administration, it is with Righteousness; his Scepter is a Scepter of righteousness. 4. His furniture or preparation for this Administration, he loved righteousness and hated iniquity. 5. By an adjunct privilege, unction with the Oil of gladness: Which, 6. is exemplified by a comparison with others, it is so with him, above his fellows.

The first insigne regium mentioned, is his Throne, whereunto the Attribute of Perpetuity is annexed, it is for ever. And this Throne denotes the Kingdom itself. A Throne is the seat of a King in his Kingdom, and is frequently used metonymically for the Kingdom itself, and that applied to God and man. See (Daniel 7:9; 1 Kings 8:2, 7). Angels indeed are called Thrones (Colossians 1:16), but that is either metaphorically only, or else in respect of some especial service allotted to them; as they are also called Princes (Daniel 10:13), yet being indeed servants (Revelation 22:9; Hebrews 1:14). These are no where said to have Thrones; the Kingdom is not theirs, but the Son's. And whereas our Lord Jesus Christ promiseth his Apostles that they shall at the last day sit on Thrones judging the Tribes of Israel: as it proves their participation with Christ in his Kingly Power, being made Kings to God (Revelation 1:5), and their interest in the Kingdom which it is his pleasure to give them, so it proves not absolutely that the Kingdom is theirs, but his on whose Throne theirs do attend.

Neither does the Throne simply denote the Kingdom of Christ, or his supreme Rule and Dominion; but the Glory also of his Kingdom, being on his Throne, is in the height of his Glory. And thus because God manifests his Glory in Heaven, he calls that his Throne, as the Earth is his footstool (Isaiah 66:1). So that the Throne of Christ is his Glorious Kingdom elsewhere expressed by his sitting down at the right hand of the Majesty on high.

Secondly, To this Throne Eternity is attributed; it is [〈 in non-Latin alphabet 〉], for ever and ever. So is the Throne of Christ said to be in opposition to the frail mutable kingdoms of the earth. Of the increase of his government and peace there shall be no end, upon the Throne of David, and upon his kingdom to order it, and to establish it with judgement and with justice from henceforth and for ever (Isaiah 9:7). His dominion is an everlasting dominion which shall not pass away, and his kingdom that which shall not be destroyed (Daniel 7:14; Micah 4:7; Psalm 72:7, 17; Psalm 145:13). It shall neither decay of itself, nor fail through the opposition of its enemies: for he must reign until all his enemies are made his footstool (1 Corinthians 15:24, 25, 26, 27). Nor is it any impeachment of the perpetuity of the Kingdom of Christ, that at the last day he shall deliver it up to God the Father (1 Corinthians 15:24). Seeing that then shall be an end of all rule. It is enough that it continue until all the ends of rule be perfectly accomplished; that is, until all the enemies of it be subdued, and all the Church be saved, and the righteousness, grace, and patience of God be fully glorified; whereof afterwards.

Thirdly, The second insigne Regium, is his Scepter. And this though it sometimes also denotes the kingdom itself (Genesis 49:10; Numbers 24:17; Isaiah 14:5; Zechariah 10:11), yet here it denotes the actual administration of rule, as is evident from the adjunct of uprightness annexed to it. And thus the Scepter denotes both the laws of the kingdom, and the efficacy of the government itself. So that which we call a righteous government, is here called a scepter of uprightness.

Now the means whereby Christ carries on his Kingdom, are his Word and Spirit, with a subserviency of power in the works of his Providence, to make way for the progress of his Word to avenge its contempt. So the Gospel is called, The rod of his strength (Psalm 110:2). See (2 Corinthians 10:4, 5, 6). He smites the earth with the rod of his mouth, and slays the wicked with the breath of his lips (Isaiah 11:4). And these are attended with the sword of his power and Providence (Psalm 45:3; Revelation 19:15), or his rod (Psalm 2:8), or sickle (Revelation 14:18). In these things consists the Scepter of Christ's Kingdom.

Fourthly, Concerning this Scepter it is affirmed, that it is a scepter of uprightness. [〈 in non-Latin alphabet 〉]; or [〈 in non-Latin alphabet 〉], denotes either the nature of the Scepter, that it is straight and right, or the use of it, that it is lifted up or stretched out, as was showed in the opening of the words. In the first sense it denotes righteousness, in the latter mercy. According to the first sense, the following words, you have loved righteousness, discover the habitual root of his actual righteous administration. According to the latter, there is a progress made in them to a farther qualification of the rule of Christ, or of Christ in his rule. But the former sense is rather to be embraced; the latter metaphor being more strained and sounded only in one instance that I remember in the Scripture, and that not taken from among the people of God, but strangers and oppressors (Esther 5:2).

The Scepter then of the Kingdom of Christ is a scepter of righteousness, because all the laws of his Gospel are righteous, holy, just, full of benignity and truth (Titus 2:11, 12). And all his administration of grace, mercy, justice, rewards and punishments, according to the rules, promises and threats of it, in the conversion, pardon, sanctification, trials, afflictions, chastisements, and preservation of his Elect, in his convincing, hardening, and destruction of his enemies, are all righteous, holy, unblameable and good (Isaiah 11:4, 5, 6; Isaiah 32:7; Psalm 145:17; Revelation 15:34; Revelation 16:5), and as such will they be gloriously manifested at the last day (2 Thessalonians 1:10), though in this present world they are reproached and despised.

Fifthly, The habitual frame of the heart of Christ in his regal administrations. He loves righteousness and hates iniquity. This shows the absolute completeness of the righteousness of Christ's Kingdom, and of his righteousness in his Kingdom. The laws of his rule are righteous, and his administrations are righteous, and they all proceed from an habitual love to righteousness, and hatred of iniquity in his own person. Among the governments of this world, oftentimes the very laws are tyrannical, unjust and oppressive; and if the laws are good and equal, yet oftentimes their administration is unjust, partial and wicked; or when men do abstain from such exorbitancies, yet frequently they do so upon the account of some self-interest and advantage, like Jehu, and not out of a constant, equal, unchangeable love of righteousness and hatred of iniquity; but all these are absolutely complete in the Kingdom of Jesus Christ. For whereas the expression both in the Hebrew and the Greek seems to regard the time past, you have loved righteousness and hated iniquity, yet the constant present frame of the heart of Christ in his rule is denoted thereby; for the Greek Translation exactly follows and expresses the Hebrew. Now there being no form of verbs in that language expressing the present time, there is nothing more frequent in it than to denote that which is present and abiding, by the praeterperfect tense, as it does in this place.

Sixthly, The consequence of this righteous rule in Christ is, his anointing with the oil of gladness; wherein we may consider, (1.) The Author of the privilege conferred on him; that is, God, his God. (2.) The privilege itself, unction with the oil of gladness. (3.) The connection of the collation of this privilege to what went before; therefore, or for which cause.

1. For the Author of it, it is said to be God. [〈 in non-Latin alphabet 〉], God your God. Many both ancient and modern expositors do suppose, that [〈 in non-Latin alphabet 〉], in the first place, or God, is used in the same sense as [〈 in non-Latin alphabet 〉], in the verse foregoing, and that it ought to be rendered O God, and the words to be read, therefore, O God, your God has anointed you; but as no old translation gives countenance to this conception, so that reduplication of the name of God, by an application of it in the second place, as God my God, God your God, God the God of Israel, being frequent in the Scripture, there is no cogent reason why we should depart in this place from that sense of the expression. The name God, in the first place, denotes him absolutely who conferred this privilege on the Lord Christ, that is God; and in the second place, a reason is intimated of the collation itself, by an appropriation of God to be his God in a peculiar manner.

God is said to be the God of the Son, upon a threefold account. 1. In respect of his divine nature; as he is his Father, so his God, from where he is said to be God of God; as having his nature communicated to him by vertue of his Eternal Generation (John 1:14). 2. In respect of his human nature, as he was made of a woman made under the law; so God also was his God; as he is the God of all creatures (Psalm 16:3, Psalm 22:1). 3. In respect of his whole person, God and Man, as he was designed by his Father to the work of mediation; in which sense he calls him his God and his Father (John 20:17). And in this last sense is it, that God is here said to be his God; that is, his God in especial covenant, as he was designed and appointed to be the Head and King of his Church: for therein did God the Father undertake to be with him, to stand by him, to carry him through with his work, and in the end to crown him with glory. See Isaiah 49:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11; chapter 50:4, 5, 6, 7, 8, 9.

2. For the privilege itself, it is unction with the oil of gladness. There may be a double allusion in these words. 1. To the common use of oil, and anointing, which was to exhilerate and make the countenance appear cheerful at feasts and public solemnities (Psalm 104:15, Luke 7:37). 2. To the especial use of it in the unction of kings, priests and prophets (Exodus 30). That the ceremony was typical, is evident from Isaiah 61:1, and it denoted the collation of the gifts of the Holy Ghost, whereby the person anointed was enabled for the discharge of the office he was called to. And in this sense there is commonly assigned a threefold unction of Christ. 1. At his conception, when his human nature was sanctified by the Holy Spirit (Luke 1:35), and radically endowed with wisdom and grace which he grew up in (Luke 2:40, 52). 2. At his baptism and entrance into his public ministry, when he was in an especial manner furnished with those gifts of the Spirit which were needful for the discharge of his prophetical office (Matthew 3:17, John 1:3). At his ascension, when he received of the Father the promise of the Spirit, to pour him forth upon his disciples (Acts 2:33). Now though I acknowledge the Lord Christ to have been thus anointed, and that the communication of the gifts and graces of the Spirit to him in fulness, is called his unction; yet I cannot grant that any of them are here directly intended. But that which the Apostle seems here to express with the Psalmist, is the glorious exaltation of Jesus Christ, when he was solemnly enstated in his kingdom: this is that which is called the making of him both Lord and Christ (Acts 2:36). When God raised him from the dead, and gave him glory (1 Peter 1:21), he is called Christ from the unction of the Spirit; and yet here in his exaltation, he is said in especial manner to be made Christ; that is, taken gloriously into the possession of all the offices and their full administration, whereunto he was anointed and fitted by the communication of the gifts and graces of the Spirit to him. It is, I say, the joyful glorious unction of his exaltation, when he was signally made Lord and Christ, and declared to be the anointed one of God that is here intended: see Philippians 2:9, 11, which also appears.

1. From the adjunct of this unction; he is anointed with the oil of gladness; which denotes triumph and exaltation, freedom from trouble and distress: whereas, after those antecedent communications of the Spirit to the Lord Christ, he was a man of sorrows, acquainted with grief, and exposed to innumerable evils and troubles.

2. The relation of this privilege granted to the Lord Christ to what went before, he loved righteousness, and hated iniquity, expressed by [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], (the third thing considerable in this last clause of the testimony) does plainly declare it. The Lord Christ's love to righteousness and hatred to iniquity, proceeded from his unction with the graces and gifts of the Spirit; and yet they are plainly intimated here to go before this anointing with the oil of gladness; which is therefore mentioned, as the consequent of his discharge of his office in this world, in like manner as his exaltation every where is (Philippians 2:9, 11; Romans 14:9). And if this anointing denote the first unction of Christ, then must he be supposed to have the love to righteousness mentioned, from elsewhere, as antecedent thereunto, which is not so. Therefore these words, [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], do declare at least a relation of congruency and conveniency to an antecedent discharge of office in the Lord Christ, and are of the same importance with [〈 in non-Latin alphabet 〉] (Psalm 2:9), and so can respect nothing but his glorious exaltation, which is thus expressed.

The last thing considerable in the words, is the prerogative of the Lord Christ in this privilege; he is anointed above his fellows. Now these fellows, companions, or associates of the Lord Christ, may be considered either generally, for all those that partake with him in this unction, which are all believers, who are co-heirs with him, and thereby heirs of God (Romans 8:17), or more especially for those who were employed by God, in the service, building, and rule of his Church in their subordination to him; such as were the prophets of old, and afterwards the Apostles (Ephesians 2:20). In respect to both sorts the Lord Christ is anointed with the oil of gladness above them; but the latter sort are especially intended; concerning whom the Apostle gives an especial instance in Moses (chapter 3), affirming the Lord Christ in his work about the Church to be made partaker of more glory than he. In a word, he is incomprehensibly exalted above angels and men.

And this is the first testimony whereby the Apostle confirms his assertion of the preheminence of the Lord Christ above angels, in that comparison which he makes between them; which also will afford the ensuing observations.

I. The conferring and comparing of Scriptures is an excellent means of coming to an acquaintance with the mind and will of God in them. Thus deals the Apostle in this place; he compares what is spoken of Angels in one place, and what of the Son in another, and from there manifests what is the mind of God concerning them. This duty lyes in the command we have to search the Scriptures (John 5:39). [in non-Latin alphabet], make a diligent investigation of the mind of God in them, comparing spiritual things with spiritual. What God has declared of the mind of the Spirit in one place, with what in like manner he has manifested in another. God to try our obedience, and to exercise our diligence, to a study in his Word day and night (Psalm 1:2), and our continual meditation thereon (1 Timothy 4:15), ([in non-Latin alphabet], Meditate on these things, be wholly in them) has planted his truths with great variety up and down his Word; yes, here one part, and there another of the same truth, which cannot be throughly learned, unless we gather them together into one view. For instance, in one place, God commands us to circumcise our hearts, and to make to ourselves new hearts, that we may fear him; which at first consideration seems so to represent it not only as our duty, but also within our power, as though we had no need of any help from grace for its accomplishment. In another he promises absolutely to circumcise our hearts, and to give us new hearts to fear him, as though it were so his work, as not to be our concernment to attempt it. But now these several places being spiritually compared together, make it evident, that as it is our duty to have new and circumcised hearts, so it is the effectual grace of God that must work and create them in us. And the like may be observed in all the important truths that are of divine revelation. And this,

1. Discovers the root of almost all the errors and heresies that are in the world. Men whose hearts are not subdued by faith and humility to the obedience of the truth, lighting on some expressions in the Scripture, that singly considered seem to give countenance to some such opinion as they are willing to embrace; without farther search they fix it on their minds and imagination, until it is too late to oppose any thing to it. For when they are once fixed in their persuasions, those other places of Scripture which they should with humility have compared with that whose seeming sense they cleave to, and from there have learned the mind of the Holy Ghost in them all, are considered by them to no other end, but only how they may pervert them, and free themselves from the authority of them. This I say, seems to be the way of the most of them, who pertinaciously cleave to false and foolish opinions. They rashly take up a seeming sense of some particular places, and then obstinately make that sense the rule of interpreting all other Scriptures whatever. Thus in our own days, we have many who from the outward sound of those words (John 1:9), "He is the true light which lightens every man that comes into the world," having taken up a rash, foolish and false imagination that Christ is that light which is remaining in all men, and therein their guide and rule, do from there either wrest the whole Scripture to make it suit and answer that supposal, or else utterly slight and despise it; when if they had compared it with other Scriptures which clearly explain and declare the mind of God in the things which concern the person and mediation of the Lord Christ, with the nature and works of natural, and saving spiritual light, and submitted to the authority and wisdom of God in them, they might have been preserved from their delusion. It shows also,

2. The danger that there is to men unskilled and unexercised in the Word of Truth: when without the advice, assistance, or directions of others who are able to guide them and instruct their enquiry after the mind of God, they hastily embrace opinions, which it may be some one text or other of Scripture does seemingly give countenance to. By this means do men run themselves into the fore-mentioned danger every day; especially where any seducing spirit applies himself to them, with swelling words of vanity, boasting of some misunderstood word or other. Thus have we seen multitudes led by some general expressions in two or three particular places of Scripture, into an opinion about a general redemption of all mankind and every individual thereof; when if they had been wise, and able to have searched those other Scriptures innumerable, setting forth the eternal love of God to his elect, his purpose to save them by Jesus Christ, the nature and end of his oblation and ransom, and compared them with others, they would have understood the vanity of their hasty conceptions.

3. From these things it appears, what diligence, patience, waiting, wisdom is required of all men in searching of the Scriptures, who intend to come to the acknowledgement of the truth thereby. And to this end, and because of the greatness of our concernment therein, does the Scripture itself abound with precepts, rules, directions, to enable us to a right and profitable discharging of our duty. They are too many here to be inserted. I shall only add, that the diligence of heathens will rise up in judgement and condemn the sloth of many that are called Christians in this matter. For whereas they had no certain rule, way, or means to come to the knowledge of the truth, yet they ceased not with indefatigable diligence and industry to enquire after it, and to trace the obscure footsteps of what was left in their own natures, or implanted on the works of creation. But many, the most of those to whom God has granted the inestimable benefit and privilege of his Word, as a sure and infallible guide to lead them into the knowledge of all useful and saving truth, do openly neglect it, not accounting it worthy their searching, study, and diligent examination. How wofully this will rise up in judgement against them at the last day, is not difficult to conceive. And how much greater will be their misery, who under various pretences for their own corrupt ends, do deter, yes and drive others from the study of it.

II. It is the duty of all believers to rejoyce in the glory, honor and dominion of Jesus Christ. The Church in the Psalm takes by faith a prospect at a great distance of his coming and glory; and breaks out thereon in a way of exultation and triumph into those words; Your Throne O God is for ever. And if this were a matter of such joy to them, who had only an obscure vision and representation of the glory which many ages after was to follow (1 Peter 1:11-12), what ought the full accomplishment and manifestation of it, be to them that believe now in the days of the Gospel. This made them of old rejoyce with joy unspeakable and full of glory, even because they saw and heard the things which kings, wise men and prophets desired to see, and saw them not; God having prepared some better thing for us, that they without us should not be made perfect (Hebrews 11:40).

1. Herein God is glorified: the kingdom of Christ is the glory of God; thereby is his name and praise exalted in the world; and therefore upon the erection and setting of it up, are all his people so earnestly invited to rejoyce and triumph therein (Psalms 95:1-3; Psalms 96:1-4; Psalms 97:1-2, etc.). This I say is a cause of eternal joy to all his saints, that God is pleased to glorify himself, and all the infinite excellencies of his nature in the kingdom and rule of Jesus Christ.

2. Herein does the honor and glory of Christ as Mediator consist, which is a matter of great rejoycing to all that love him in sincerity. He tells his disciples (John 14:28) that if they loved him, they would rejoyce because he said he went to the Father. They considered only their own present condition and distress, being filled with sorrow, because he had told them of his departure from them: but says he, Where is your love to me? Ought you not to have that in your hearts as well as care of your selves? For your condition I shall take care, and provide for your security; and if you love me, you cannot but rejoyce because I go to my Father to receive my kingdom. That he who loved us, that gave himself for us, that underwent every thing that is reproachful or miserable for our sakes, is now exalted, glorified, enthroned in an everlasting immoveable kingdom, above all his enemies, secure from all opposition, is a matter of inexpressible joy, if we have any love to him.

3. Our own concernment, security, safety, present and future happiness lyes herein. Our all depends upon the kingdom and throne of Christ. He is our King if we are believers; our King to rule, govern, protect and save us; to uphold us against opposition, to supply us with strength, to guide us with counsel, to subdue our enemies, to give us our inheritance and reward, and therefore our principal interest lyes in his throne, the glory and stability thereof. While he reigns we are safe, and in our way to glory. To see by faith this King in his beauty, upon his throne, high and lifted up, and his train filling the temple, to see all power committed to him, all things given into his hands, and herein disposing of all and ruling all things for the advantage of his Church, must needs cause them to rejoyce, whose whole interest and concernment lyes therein.

4. The whole world, all the creation of God are concerned in this kingdom of Christ. Setting aside his cursed enemies in Hell, and the whole creation is benefited by this rule and dominion; for as some men are made partakers of saving grace and salvation thereby, so the residue of that race, by and with them, do receive unspeakable advantages in the patience and forbearance of God; and the very creature itself is raised as it were into a hope and expectation thereby of deliverance from that state of vanity whereunto now it is subjected (Romans 8:20-21). So that if we are moved with the glory of God, the honor of Jesus Christ, our own only and eternal interest, with the advantage of the whole creation, we have cause to rejoyce in this throne and kingdom of the Son.

III. It is the divine nature of the Lord Christ, that gives eternity, stability and unchangeableness to his throne and kingdom. Your Throne O God is for ever. Concerning this see what has formerly been delivered about the kingdom of Christ.

IV. All the laws, and the whole administration of the kingdom of Christ by his Word and Spirit, are all equal, righteous and holy. His scepter is a scepter of righteousness. The world indeed likes them not; all things in his rule seem to it, weak, absurd, and foolish (1 Corinthians 1:20-21), but they are otherwise, the Holy Ghost being judge, and such they appear to them that do believe; yes, whatever is requisite to make laws and administrations righteous, it does all concur in those of the Lord Jesus Christ.

1. Authority, a just and full authority for enacting is requisite to make laws righteous. Without this, rules and precepts may be good materially, but they cannot have the formality of law, which depends on the just authority of the legislator; without which nothing can become a righteous law. Now the Lord Christ is vested with sufficient authority for the enacting of laws and rules of administration in his kingdom; all authority, all power in heaven and earth, is committed to him, as we have before proved at large. And hence those that will not see the equity of his rule, shall be forced at last to bow under the excellency of his authority. And it were to be wished, that those who undertake to make laws and constitutions in the kingdom of Christ, would look well to their warrant. For it seems that the Lord Christ to whom all power is committed, has not delegated any to the sons of men, but only that whereby they may teach others to do and observe what he has commanded (Matthew 28:20). If moreover they shall command or appoint ought of their own, they may do well to consider by what authority they do so; seeing that is of indispensible necessity to the righteousness of any law whatever.

2. Wisdom is required to the making of righteous laws. This is the eye of authority, without which it can act nothing rightly or equally. Effects of power without wisdom are commonly unjust and tyrannical, always useless and burdensome. The wisdom of law-makers is that which has principally given them their renown. So Moses tells the Israelites, that all nations would admire them when they perceived the wisdom of their laws (Deuteronomy 4). Now the Lord Christ is abundantly furnished with wisdom for this purpose. He is the foundation stone of the Church, that has seven eyes upon him (Zechariah 3:9). A perfection of wisdom and understanding in all affairs of it; being anointed with the Spirit to that purpose (Isaiah 11:3, 4). Yes, in him are hid all the treasures of wisdom and knowledge (Colossians 2:3), it having pleased the Father, that in him all fullness should dwell (Colossians 1:19). So that there can be no defect in his laws and administrations on this account. He is wise of heart, and knows perfectly what rules and actings are suited to the glory of God, and the condition of the subjects of his kingdom; and what tends to their spiritual and eternal advantage. He knows how to order all things to the great end which in his government he aims at. And from there do all his laws and administrations become righteous. And this also well deserves their consideration, who take upon them to appoint laws and rules within his dominion to his subjects, for the ends of his rule, and substance of his worship. Have they wisdom sufficient to enable them so to do? Does the Spirit of the Lord Christ rest upon them, to make them of quick understanding in the fear of the Lord? Are they acquainted with the state and condition, the weakness, temptations, graces of all the people of Christ? If they are not, how know they but that they may command and appoint them things greatly to their disadvantage, when they think to profit them? It seems a great self-assuming, for men to suppose themselves wise enough to give laws to the subjects of Christ, in things directly appertaining to his kingdom.

3. They are righteous, because they are easy, gentle, and not burdensome. The righteousness and uprightness here mentioned, does not denote strict, rigid, severe justice, extending itself to the utmost of what can be required of the subjects to be ruled; but equity mixed with gentleness, tenderness and condescension; which if it be absent from laws, and they breathe nothing but severity, rigor and arbitrary impositions, though they may not be absolutely unjust, yet they are grievous and burdensome. Thus Peter calls the law of commandments contained in the ordinances of old, a yoke which neither their fathers nor themselves were able to bear (Acts 15:10), that is, could never obtain rest or peace in the precise rigid observation required of them. But now for the rule of Christ, he tells us, that his yoke is easy, and his burden light (Matthew 11:30), and that his commandments are not grievous (1 John 5:3). And this gentleness and easiness of the rule of Christ consists in these three things.

1. That his commands are all of them reasonable, and suited to the principles of that natural obedience we owe to God; and so not grievous to any thing in us, but that principle of sin and darkness which is to be destroyed. He has not multiplied precepts merely arbitrary, and to express his authority; but given us only such as are in themselves good, and suitable to the principles of reason; as might be evinced by the particular considerations of his institutions. Hence our obedience to them is called our reasonable service (Romans 12:1).

2. His commands are easy, because all of them are suited to that principle of the new nature, or new creature which he works in the hearts of all his disciples. It likes them, loves them, delights in them, which makes them easy to it. The Lord Christ rules, as we said, by his Word and Spirit, these go together in the Covenant of the Redeemer (Isaiah 59:20, 21). And their work is suited and commensurate one to the other. The Spirit creates a new nature fitted for obedience according to the Word; and the Word gives out laws and precepts suited to the inclination and disposition of that nature: and in these two consist the scepter and rule of Christ. This suitableness of principle and rule one to the other makes his government easy, upright and righteous.

3. His commands are easy, because he continually gives out supplies of his Spirit, to make his subjects to yield obedience to them. This is that which above all other things sets a luster upon his rule. The law was holy, just and good of old; but whereas it exhibited not strength to men to enable them to obedience, it became to them altogether useless and unprofitable, as to the end they aimed at in its observation. It is otherwise in the kingdom of Christ; whatever he requires to have done of his subjects, he gives them strength by his Spirit and grace to perform it; which makes his rule easy, righteous, equal, and altogether lovely. Neither can any of the sons of men pretend to the least share or interest in this privilege.

4. This rule and administration of Christ's kingdom is righteous, because useful and profitable. Then are laws good, wholesome and equal, when they lead to the benefit and advantage of them that do observe them. Laws about slight and trivial things, or such as men have no benefit or advantage by their observation, are justly esteemed grievous and burdensome. But now all the laws, and whole rule of the Lord Christ, are every way useful and advantageous to his subjects. They make them holy, righteous, such as please God and are useful to mankind. This is their nature, this their tendency. Whatever things are true, whatever things are honest, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, they are all ingenerated in the soul, by and in the observance of these laws of Christ's rule. They free the soul from the power of lust, the service of sin, fear of death, hell and the world, guide it in the truth, make it fruitful among mankind, and amiable to God himself.

5. Their end manifests them to be righteous. The worth and equity of laws is taken off, when low and unworthy ends are proposed to their observation: but these of the Lord Christ direct to the highest end, propose and promise the most glorious reward; so that whatever may be done or suffered in an adherence to them, bears no proportion to that exceeding rich and eternal reward which they are attended withal, which renders them highly righteous and glorious. And many other considerations of the like nature may be added. And hence a three-fold corollary may be taken.

That our submission to this Scepter of the Lord Christ, our obedience to the Laws of his Kingdom, and the Administration thereof, is very righteous, equal and reasonable. What can be farther desired to render it so, or to provoke us to it?

That the condemnation of those that refuse the Reign of Christ over them, that will not yield obedience to his Laws, is most just and righteous. On these accounts will their mouths be stopped for ever, when he comes to deal with them, who know not God, and obey not the Gospel.

It is our wisdom to content ourselves with the Laws of Christ, in things that belong to his Kingdom. They alone, as we have seen, have those properties which make our obedience useful or profitable; whatever we do else in reference to the same end with them, is needless and fruitless drudging.

The righteous administrations of the Lord Christ in his Government proceed all from his own habitual righteousness and love thereunto. See this declared by the Prophet (Isaiah 11:1, 2, 3, 4, 5, 6, 7).

God is a God in especial covenant with the Lord Christ, as he is the Mediator; God your God. Of this Covenant I have treated largely elsewhere; and therefore shall not here insist upon it.

The collation of the Spirit on the Lord Christ, and his glorious Exaltation, are the peculiar works of God the Father. God your God has anointed you. It was God the Father who designed and appointed him to his work, who actually sent him, and set him forth in the fulness of time; and therefore on him was it incumbent both to furnish him to his work, and to crown him upon its performance. And herein these several Acts, partly Eternal, partly Temporal, are considerable. 1. The engagement of the Eternal Will, Wisdom, and Counsel of the Father with the Son about his work (Proverbs 8:22, 23, 30, 31; Isaiah 40:10, 11, 12). 2. His fore-ordination of his coming, by an eternal free act of his will (1 Peter 1:20; Acts 2:23). 3. His Covenant with him to abide by him in the whole course of his work (Isaiah 49:6, 7, 8, 9; chapter 50:7, 8, 9). 4. His Promise of him from the foundation of the world, often reiterated and repeated (Genesis 3:15). 5. His actual Mission and sending of him in his Incarnation (Zechariah 2:8, 9, 10). 6. The exerting of his Almighty power to that purpose and effect (Luke 1:35). 7. His giving of him command and commission for his work (John 10:18; John 20:21). 8. Furnishing him with all the gifts and graces of his Spirit, to fit him and enable him to his work (Isaiah 11:2, 3; Isaiah 61:1, 2; Matthew 3:16, 17; John 1:32, 33; Colossians 1:19). 9. Abiding by him in Care, Love, Power and Providence, during the whole course of his Obedience and Ministry (Isaiah 49:2, 8). 10. Speaking in him, working by him, and in both bearing witness to him (Hebrews 1:1; John 5:19, 20, 21, 22). 11. Giving him up to death (Romans 8:32; Acts 2:23). 12. Raising him from the dead (1 Peter 1:21; Acts 2:24). 13. Giving all Power, Authority and Judgment to him (John 5:22; Matthew 28:18). 14. Exalting of him by his Assumption into heaven, and glorious session at his right hand (Acts 2:32, 33; Philippians 2:9, 10). 15. Giving him to be the Head over all to the Church, and subjecting all things under his feet (Ephesians 1:20, 21, 22). 16. In all things crowning him with eternal glory and honor (John 17:5; Hebrews 2:9). All these and sundry other particulars of the like nature, are assigned to the Father, as part of his work, in reference to the Mediation of the Son. And among them his Exaltation and Unction with the Oil of gladness has an eminent place. And this are we taught, that in this whole work we might see the Authority, Counsel, and Love of the Father, that so our faith and hope through Jesus Christ might be in God, who raised him up from the dead, and gave him glory (1 Peter 1:21).

The Lord Jesus Christ is singular in this Unction. This is that which the Apostle proves in sundry instances, and by comparing him with others, who in the most eminent manner were partakers of it. And this we are in the consideration of, as the particulars of it do occur. Neither shall I at present farther insist on the ensuing Observations, because I will not longer detain the Reader from the Context, namely, that

All that serve God in the work of building the Church, according to his appointment, are anointed by his Spirit, and shall be rewarded by his Power (Daniel 12:3).

The Disciples of Christ, especially those who serve him in his Church faithfully, are his companions in all his grace and glory.

Verse VII.

Having in one Testimony from the Scripture expressing the subjection of Angels to the Lord Christ, signally proved his main Design; The Apostle proceedeth to the farther confirmation of it in the same way, and that by balancing single Testimonies concerning the Nature and Offices of the Angels, with some others concerning the same things in the Lord Christ of whom he treats. And the first of these relating to Angels he lays down in the next verse.

_Verse 7._[〈 in non-Latin alphabet 〉].

There is not much of Difficulty in the words: [〈 in non-Latin alphabet 〉], to the Angels. Syr.[〈 in non-Latin alphabet 〉], of, or concerning the Angels. [〈 in non-Latin alphabet 〉], is often used for [〈 in non-Latin alphabet 〉], and on the contrary, and [〈 in non-Latin alphabet 〉] for [〈 in non-Latin alphabet 〉]; so that [〈 in non-Latin alphabet 〉], to the Angels, is as much as [〈 in non-Latin alphabet 〉], of, or concerning the Angels. But as concerning the Angels, (or) and of the Angels he says; for these words are not spoken to the Angels, as the following words are directly spoken to the Son; He is the Person as well spoken to, as spoken of, but so are not the Angels in the place from where this Testimony is taken, wherein the Holy Ghost only declareth the Providence of God concerning them.

[〈 in non-Latin alphabet 〉], he says; that is, God the Father says; or the Holy Ghost in the Scripture says, as was before observed.

[in non-Latin alphabet], is Minister publicus; a public Minister, or Agent; from [in non-Latin alphabet], which is the same with [in non-Latin alphabet], as Hesychius renders it, public. He that is employed in any great and public work is [in non-Latin alphabet]. Hence of old Magistrates were termed [in non-Latin alphabet], as they are by Paul [in non-Latin alphabet] (Romans 13:4), the Ministers of God. And Chap. 8. v. 2. of this Epistle, he calls the Lord Jesus in respect of his Priestly Office, [in non-Latin alphabet], the public Minister of Holy Things; and himself, in respect of his Apostleship, [in non-Latin alphabet] (Romans 15:16), a Minister of Jesus Christ. So the name is on this account aequipollent to that of Angels; for as that denotes the Mission of those spirits to their work, so does this their Employment therein.

This Testimony is taken from Psalm 104. v. 4. where the words are to the same purpose. [in non-Latin alphabet]. The Translation now in the Greek is the same with that of the Apostle; only for [in non-Latin alphabet], a flame of fire, some Copies have it [in non-Latin alphabet], a flaming fire, more express to the Original; and the change probably was made in the Copies from this place of the Apostle; Symmachus, [in non-Latin alphabet], a devouring Fire.

*Verse 7.* But to (of) the Angels he says, who maketh his Angels Spirits, and his Ministers a flame of fire; or flaming fire.

The Apostle here enters upon his Third Argument to prove the preeminence of the Lord Christ above Angels, and that by comparing them together, either as to their natures, or as to their employments, according as the one and the other is set forth declared and testified to in the Scriptures of the Old Testament. And this first place which he refers to Angels, we shall now explain and vindicate. And in so doing enquire, both who they are of whom the Psalmist speaks, and what it is that he affirms of them.

There is a threefold sense given of the words of the Psalmist, as they lye in the Hebrew Text.

1. The first is that of the Modern Jews, who deny that there is any mention made of Angels: affirming the subject that the Psalmist treats of to be the Winds, with Thunder and Lightning, which God employs as his Messengers and Ministers to accomplish his Will and Pleasure. So he made the Winds his Messengers when he sent them to raise a storm on Jonah, when he fled from his Presence; and a flaming fire his Minister, when by it he consumed Sodom and Gomorrah; and this Opinion makes [in non-Latin alphabet], which it interprets Winds, and [in non-Latin alphabet], a flaming fire to be the subject of the Proposition, of whom it is affirmed that God employs them as his Messengers and Ministers.

That this Opinion which is directly contradictory to the Authority of the Apostle, is so also to the design of the Psalmist, sense of the words, consent of the ancient Jews, and so no way to be admitted, shall afterwards be made to appear.

2. Some aver that the Winds and Meteors are principally intended, but yet so, as that God affirming that he makes the Winds his Messengers, does also intimate that it is the Work and Employment of his Angels above to be his Messengers also; and that because he makes use of their Ministry to cause those Winds and Fires, whereby he accomplishes his Will; and this they illustrate by the Fire and Winds caused by them on Mount Sinai, at the giving of the Law.

But this Interpretation, whatever is pretended to the contrary, does not really differ from the former, denying Angels to be intentionally spoken of, only hooking in a respect to them, not to be seen to contradict the Apostle, and therefore will be disproved together with that which went before.

3. Others grant, that it is the Angels of whom the Apostle treats, but as to the Interpretation of the words, they are of two Opinions.

1. Some make Spirits to be the subject of what is affirmed, and Angels to be the Predicate. In this sense, God is said to make those spiritual Substances Inhabitants of Heaven his Messengers, employing them in his service, and them whose nature is a flaming fire, that is, the Seraphims to be his Ministers, and to accomplish his pleasure. And this way, after Austin, go many Expositors, making the Term, Angels, here merely to denote an Employment, and not the Persons employed. But as this Interpretation also takes off from the Efficacy and Evidence of the Apostle's Argument, so we shall see that there is nothing in the words themselves, leading to the Embracement of it.

It remains therefore, that it is the Angels that are here spoken of, as also that they are intended and designed by that name, which denotes their Persons and not their employment.

1. That Angels are primarily intended by the Psalmist, contrary to the first Opinion of the Modern Jews, and the second mentioned, leaning thereunto: appears,

1. From the scope and design of the Psalmist. For designing to set out the glory of God in his works of Creation and Providence, after he had declared the framing of all things by his Power, which come under the name of Heaven, v. 2, 3. before he proceeds to the Creation of the Earth, passing over, with Moses, the creation of Angels, or couching it with him under the production of Light, or of the Heavens, as they are called in Job, he declares his Providence and sovereignty in employing his Angels between Heaven and Earth, as his servants for the accomplishment of his pleasure. Neither does it at all suit his method or design, in his Enumeration of the works of God, to make mention of the Winds and Tempests, and their use in the Earth, before he had mentioned the Creation of the Earth its self; which follows in the next Verse to this; so that these senses are excluded by the Context of the Psalm.

2. The consent of the ancient Jews lyes against the sentiments of the Modern; both the old Translations either made, or embraced by them, expressly refer the words to Angels. So does that of the LXX. as is evident from the words; and so does the Targum thus rendering the place, [in non-Latin alphabet], who maketh his Messengers, or Angels swift as Spirits, and his Ministers strong or powerful, as a flaming fire. The supply of the note of similitude makes it evident that they understood the Text of Angels, and not Winds; and of making Angels as Spirits, and not of making Winds to be Angels or Messengers which is inconsistent with their Words.

3. The word [in non-Latin alphabet], does usually denote the Angels themselves, and no reason can be given why it should not do so in this place.

2. Moreover it appears that that term is the subject of the proposition.

1. The Apostle, and the LXX. fixing the articles before [⟨ in non-Latin alphabet ⟩], and [⟨ in non-Latin alphabet ⟩], Angels and Ministers do plainly determine the subject spoken of. For although it may be, some variety may be observed in the use of articles in other places, so that they do not always determine the subject of the proposition, as sometimes confessedly they do, as John 1:1, John 4:24, yet in this place, where in the original all the words are left indefinitely without any prefix to direct the emphasis to any one of them, the fixing of them in the translation of the Apostle, and LXX. must necessarily design the subject of them or else by the addition of the article, they leave the sense much more ambiguous than before, and give occasion to a great mistake in the interpretation of the words.

2. The Apostle speaks of Angels; to the Angels he says; and in all other testimonies produced by him, that whereof he treats, has the place of the subject spoken of, and not of that which is attributed to any thing else. Neither can the words be freed from equivocation, if Angels in the first place denote the persons of the Angels, and in the latter their employment only.

3. The design and scope of the Apostle requires this construction of the words; for his intention is to prove by this testimony, that the Angels are employed in such works and services, and in such a manner as that they are no way to be compared to the Son of God, in respect of that office which as Mediator he has undertaken; which the sense and construction contended for alone does prove.

4. The original text requires this sense; for according to the common use of that language, among words indefinitely used, the first denotes the subject spoken of, which is Angels here; [⟨ in non-Latin alphabet ⟩], making his Angels Spirits; and in such propositions oft times some note of similitude is to be understood, without which the sense is not complete; and which as I have showed the Targum supplies in this place.

From what has been said, I suppose it is made evident, both that the Psalmist expressly treats of Angels, and that the subject spoken of by the Apostle is expressed in that word; and that following, of Ministers.

Our next enquiry is after what is affirmed concerning these Angels and Ministers spoken of; and that is, that God makes them Spirits, and a flame of fire. And concerning the meaning of these words there are two opinions.

First, that the creation of Angels is intended in the words; and the nature whereof they were made is expressed in them. He made them Spirits; that is of a spiritual substance; and his heavenly Ministers, quick, powerful, agile, as a flaming fire. Some carry this sense farther, and affirm that two sorts of Angels are intimated; one of an aerial substance like the Wind, and the other igneal or fiery, denying all pure intelligences without mixture of matter, as the product of the School of Aristotle.

But this seems not to be the intention of the words; nor is the creation of the Angels, or the substance whereof they consist, here expressed.

First, the analysis of the Psalm formerly touched on requires the referring of these words to the providence of God employing of the Angels, and not to his power in making them.

Secondly, the Apostle in this place has nothing to do with the essence and nature of the Angels, but with their dignity, honor and employment, on which accounts he prefers the Lord Christ before them.

Secondly, the providence of God in disposing and employing of Angels in his service is intended in these words; and so they may have a double sense.

1. That God employs his Angels and heavenly Ministers in the production of those winds, [⟨ in non-Latin alphabet ⟩], and fire, [⟨ in non-Latin alphabet ⟩] thunder and lightning, whereby he executes many judgements in the world.

2. A note of similitude may be understood to complete the sense; which is expressed in the Targum on the Psalm; he makes, or sends his Angels like the winds, or like a flaming fire, makes them speedy, spiritual, agile, powerful, quickly and effectually accomplishing the work that is appointed to them.

Either way this is the plain intendment of the Psalm; that God uses and employs his Angels in effecting the works of his providence here below, and they were made to serve the providence of God in that way and manner. This says the Apostle is the testimony which the Holy Ghost gives concerning them, their nature, duty and work wherein they serve the providence of God. But now says he, consider what the Scripture says concerning the Son, how it calls him God, how it ascribes a throne and a kingdom to him (testimonies whereof he produces in the next verses) and you will easily discern his preeminence above them.

But before we proceed to the consideration of the ensuing testimonies we may make some observations on that which we have already passed through.

1. Our conceptions of the Angels, their nature, office and work is to be regulated by the Scripture.

The Jews of old had many curious speculations about Angels, wherein they greatly pleased, and greatly deceived themselves. Therefore the Apostle in his dealing with them calls them off from all their foolish imaginations, to attend to those things which God has revealed in his word concerning them. This the Holy Ghost says of them, and therefore this we are to receive and believe, and this alone.

This will keep us to that becoming sobriety in things above us, which both the Scripture greatly commends, and is exceedingly suited to right reason. The Scripture minds us, [in non-Latin alphabet], (Romans 12:3), to keep ourselves within the bounds of modesty, and to be wise to sobriety. And the rule of that sobriety is given us for ever, (Deuteronomy 29:28): [in non-Latin alphabet], 'Secret things belong to the Lord our God, but revealed things to us and our children.' Divine Revelation is the rule and measure of our knowledge in these things, and that bounds and determines our sobriety. And hence the Apostle condemning the curiosity of men in this very subject about angels, makes the nature of their sin to consist in exceeding these bounds, by an enquiry into things unrevealed, and the rise of that evil to lye in pride, vanity and fleshliness, and the tendency of it to be to false worship, superstition and idolatry (Colossians 2:18). Neither is there any thing more averse from right reason, nor more condemned by wise men of former times, than a curious humor of prying into those things wherein we are not concerned; and for whose investigation we have no certain, honest, lawful rule or medium. And this evil is encreased where God himself has given bounds to our enquiries, as in this case he has.

This alone will bring us to any certainty and truth. While men indulge to their own imaginations and fancies, as too many in this matter have been apt to do, it is sad to consider how they have wandered up and down, and with what fond conceits they have deceived themselves and others. The world has been filled with monstrous opinions and doctrines about angels, their nature, offices and employments; some have worshipped them, others pretended I know not what communion and entercourse with them, in all which conceits there has been little of truth, and nothing at all of certainty. Whereas if men according to the example of the Apostle, would keep themselves to the word of God, as they would know enough in this matter for the discharging of their own duty, so they would have assurance and evidence of truth in their conceptions, without which pretended high and raised notions, are but a shadow of a dream, worse than professed ignorance.

We may hence observe, that the glory, honor and exaltation of angels lyes in their subserviency to the providence of God; it lyes not so much in their nature, as in their work and service. The intention of the Apostle is to shew the glory of angels and their exaltation, which he does by the induction of this testimony, reporting their serviceableness in the works wherein of God they are employed. God has endowed the angels with a very excellent nature; furnished them with many eminent properties of wisdom, power, agility, perpetuity; but yet what is hereby glorious and honourable herein, consists not meerly in their nature it self, and its essential properties, all which abide in the horridest and most to be detested part of the whole creation, namely, the devils; but in their conformity and answerableness to the mind and will of God, that is in their moral, not meerly natural endowments. These make them amiable, glorious, excellent. To this their readiness for, and compliance with the will of God, that God having made them for his service, and employing them in his work, their discharge of their duty therein, with cheerfulness, alacrity, readiness and ability, is that which renders them truly honourable and glorious. Their readiness and ability to serve the providence of God is their glory.

The greatest glory that any creature can be made partaker of is to serve the will, and set forth the praise of its Creator. That is its order and tendency towards its principal end, in which two all true honor consists. It is glorious even in the angels to serve the God of glory; what is there above this for a creature to aspire to? What that its nature is capable of? Those among the angels, who as it seems attempted somewhat farther, somewhat higher, attained nothing but an endless ruin in shame and misery. Men are ready to fancy strange things about the glory of angels, and do little consider, that all the difference in glory that is in any parts of God's creation, lyes meerly in willingness, ability and readiness to serve God their Creator.

The works wherein God employes them in a subservience to his providence, are in an especial manner glorious works. For the service of angels as it is intimated to us in the Scripture, it may be reduced to two heads. For they are employed either in the communication of protection and blessings to the Church, or in the execution of the vengeance and judgements of God against his enemies. Instances to both these purposes may be multiplyed; but they are commonly known. Now these are glorious works. God in them eminently exalts his mercy and justice, the two properties of his nature, in the execution whereof he is most eminently exalted; and from these works ariseth all that revenue of glory and praise which God is pleased to reserve to himself from the world; so that it must needs be very honourable to be employed in these works.

They perform their duty in their service in a very glorious manner; with great power, wisdom, and uncontroulable efficacy. Thus one of them flew 145000 of the enemies of God in a night; another set fire on Sodom and Gomorrah from Heaven; of the like power and expedition are they in all their services; in all things to the utmost capacity of creatures answering the will of God. God himself, it is true, sees that in them and their works, which keeps them short of absolute purity and perfection; which are his own properties; but as to the capacity of meer creatures, and for their state and condition, there is a perfection in their obedience, and that is their glory.

Now if this be the great glory of angels, and we poor worms of the earth are invited as we are, into a participation with them therein, what unspeakable folly will it be in us, if we be found negligent in labouring to attain thereunto. Our future glory consists in this, that we shall be made like to angels; and our way towards it is to do the will of our Father on earth, as it is done by them in Heaven. Oh in how many vanities does vain man place his glory; nothing so shamefull that one or other has not gloried in; while the true and only glory of doing the will of God is neglected by almost all. But we must treat again of these things upon the last verse of this chapter.

Verse VI.

The Apostle proceeds to the confirmation of the same important truth, by another testimony; wherein we shall meet with some difficulty, both in the manner of the citation, and the importance of the testimony itself.

*Verse 6.*⟨in non-Latin alphabet⟩.

V.L. & cum introducit primogenitum in orbem terrae, dicit & adorent eum omnes Angeli Dei: omitting ⟨in non-Latin alphabet⟩, again.

Syr.⟨in non-Latin alphabet⟩; Rursum autem cum inducit; and again when he bringeth in.⟨in non-Latin alphabet⟩, into the world.

⟨in non-Latin alphabet⟩, again, is omitted in the Arabick, as in the Vulgar Latin.

Beza; Rursum autem cum inducit primogenitum in orbem terrarum, dicit, & adorent (Eras. Adorabunt) eum omnes Angeli Dei; which is exactly expressed by Ours.

And again when he bringeth in the first begotten into the world he says; and let all the Angels of God worship him.

There is not much of difficulty in the words themselves: ⟨in non-Latin alphabet⟩, cum autem, quando autem; but when.

⟨in non-Latin alphabet⟩, Rursum, again, as in the former verse. What sense it is here used in, and what word it is to be joined withal, shall be afterwards declared.

⟨in non-Latin alphabet⟩; Inducit; or inducet, or introducit; he bringeth in, or leadeth in, or shall bring in, of which difference also afterward.

⟨in non-Latin alphabet⟩, the first begotten; the first born; He before whom none is born; not necessarily, after whom any is so. Under the Law, there was a sacrifice for the ⟨in non-Latin alphabet⟩, first begotten, so called when as yet none were begotten after him, and very uncertain whether ever any should be so of the same womb or no; and doubtless it often fell out that none were so.

⟨in non-Latin alphabet⟩, the habitable world; or ⟨in non-Latin alphabet⟩, Proverbs 8. The public place of habitation, where the creatures of God do dwell. The word is no where used absolutely in Scripture in any sense but for this habitable world. Only sometimes it has a restrained sense, denoting the Roman Empire, as (Luke 2:1), according to the usual language of those days, wherein the people of Rome, or their Emperors were styled Rerum, and Orbis terrarum Domini; and sometimes indefinitely denotes any part of the world as habitable (Luke 17:6; Chapter 19:27; Chapter 21:26), and therefore oftentimes has ⟨in non-Latin alphabet⟩, the whole, joined with it, when it is extended universally to the habitable earth.

⟨in non-Latin alphabet⟩; Heb.⟨in non-Latin alphabet⟩; Imperative in Hithpael, from ⟨in non-Latin alphabet⟩, to incline, to bow down. The LXX. constantly render that word by ⟨in non-Latin alphabet⟩. And ⟨in non-Latin alphabet⟩ is probably derived from ⟨in non-Latin alphabet⟩; and from there ⟨in non-Latin alphabet⟩, osculor, to kiss; which also is sometimes used for to adore, or worship; as, ⟨in non-Latin alphabet⟩; that is, says Eustathius, ⟨in non-Latin alphabet⟩; they worship me as their Lord; for being joined with ⟨in non-Latin alphabet⟩, bowing, or falling down, it expresseth the whole use and signification of ⟨in non-Latin alphabet⟩. How kissing was of old a sign, token and pledge of worship, especially to bow down and kiss the ground, I have elsewhere declared. And this derivation of the word, I prefer far before that which makes it primitively signify more canum adulari; as if taken from the crouching of dogs.

In the New Testament it is no where used, but for that religious worship which is due to God alone. And when it is remembered of any that they did ⟨in non-Latin alphabet⟩, or perform the duty and homage denoted by this word, to any but God, it is remembered as their idolatry (Revelation 13:12, 16). And to this sense was it restrained of old by the Spartans, who denied that it was ⟨in non-Latin alphabet⟩ lawful for them ⟨in non-Latin alphabet⟩, that is, to fall down to, or to adore a man; Herodot. in Polym.

And in this sense it is exceedingly restrained from the use and importance of ⟨in non-Latin alphabet⟩; yes, and from that of ⟨in non-Latin alphabet⟩, in Hithpael, though that always signify a bowing down with respect and reverence; for it is employed to denote civil, as well as religious worship. But for several sorts of religious worship diversified by its objects, the Scripture knows nothing. The word properly denotes to bow down, and when it is referred to God, it respects the inward reverence and subjection of our minds, by a metonymy of the adjunct. See it for civil respect (Genesis 27:29; Chapter 133:6).

⟨in non-Latin alphabet⟩, Elohim is rendered Angels by the LXX. (Genesis 31:24; Job 38:7; Psalm 8:6; Psalm 96:8; Psalm 137:1), of which interpretation of the word, we shall treat in the ensuing exposition.

This is the second argument used by the Apostle to confirm his assertion of the preference of the Son above Angels; and is taken from the command of God given to them to worship him; for without controversy, He who is to be worshipped, is greater than they whose duty it is to worship him.

In the words we must consider, 1. The Apostle's preface: 2. His proof. And in the latter must weigh, (1.) The sense of it. (2.) The suitableness of it to his present purpose.

His preface, or the manner of his producing of this second testimony is this: ⟨in non-Latin alphabet⟩; which words have been exposed to variety of interpretations; for if ⟨in non-Latin alphabet⟩, be joined with ⟨in non-Latin alphabet⟩, which immediately follows; they are to be rendered; and when he bringeth in again into the world; if with ⟨in non-Latin alphabet⟩, which follows it after the interposition of sundry other words, then is it to be rendered as by our interpreters; and again, when he brings; he says.

Moreover! it is not clear in what sense Christ is called ⟨in non-Latin alphabet⟩, the first-born who is elsewhere termed ⟨in non-Latin alphabet⟩, the Only Begotten Son of the Father.

We must also enquire what is the introduction, or bringing in here intended; how and when performed; as also what is the world whereinto he was brought. The difficulties about all which must be severally considered.

1. ⟨in non-Latin alphabet⟩, again, may be joined with ⟨in non-Latin alphabet⟩; and then the sense of the words must run as above intimated; namely, when he bringeth in again the first-born into the world. And it is evident, that most expositors both ancient and modern embrace this sense. So do Chrysostom, Theodoret, Ambrose, Oecumenius, Thomas, Lyra, Cajetan, Ribera, Camero; Gomarus, Estius, A Lapide; our Mede, with many others. But about what this bringing in again, or second bringing in of the first-born into the world should be, they are greatly divided.

The ancients refer it to his Incarnation; affirming somewhat harshly, that he was brought before into the world, when all things were made by him.

2. Others refer it to the Resurrection, which was as it were a second bringing of Christ into the world, as David was brought into his Kingdom again, after he had expelled by the Conspiracy and Rebellion of Absolom.

3. Others refer it to his coming forth in the effectual preaching of the Gospel after his Ascension, whereby he was brought forth in another manner, and with another kind of power, than that which he appeared in, in the days of his flesh.

4. Some suppose the personal Reign of Christ on the earth for a thousand years with his Saints, is intended in these words, when God will bring him again with glory into the world; of which judgement was Mede; and now many follow him.

5. Others again, and they the most, assign the accomplishment of what is here asserted, to the General Judgement, and the Second Coming of Christ in the glory of the Father, with all the holy Angels attending him to judge the quick and the dead.

6. Some of the Socinians refer them to the triumphant Ascension of Christ into Heaven, after his Resurrection; he having, as they fancy, once before been taken into it, there to be instructed in the mind and will of God.

Now all these assertions concerning the bringing in of Christ into the world, have a truth in them absolutely considered; but whether any of them be here intended by the Apostle, we must enquire by an examination of the common foundation that all their authors proceed upon, with the reasons given for its confirmation. Now this is that which we observed before; namely, that in the construction of the words, [〈 in non-Latin alphabet 〉], again, is to be joined with [〈 in non-Latin alphabet 〉], he brings in; and so to be rendered, when he brings in again, or a second time, the first-born; which must needs point to a second coming of Christ, of one kind or another: And to this purpose they say,

1. That the trajection of the words in the other sense, is hard and difficult, and not to be admitted but upon very cogent reasons. It is to suppose that the Apostle by [〈 in non-Latin alphabet 〉], When Again; intends [〈 in non-Latin alphabet 〉]; Again when; And besides, the interposition of the many words between it, and [〈 in non-Latin alphabet 〉], he says, will not admit that they should be conjoined in sense and construction.

But this reason is not cogent: for,

1. Most of the ancient translations acknowledge this transposition of the words; so the Syriac; reading thus, and again when he brings in; so the Vulgar Latin; and the Arabic, omitting the term again, as not designing any new thing, but merely denoting a new testimony. And they are followed by Valla, Erasmus, Beza, and the best of modern translators.

2. Such trajections are not unusual, and that in this place has a peculiar elegancy. For the word [〈 in non-Latin alphabet 〉], again, being used in the head of the testimony foregoing, this transposition adds to the elegancy of the words; and that there was cause for it, we shall see afterwards.

3. The Apostle having immediately before used the word [〈 in non-Latin alphabet 〉], again, as his note of producing a second testimony, and placing it here in the entrance of a third, it must needs be used equivocally, if the trajection opposed be not allowed.

2. They deny that the Angels worshipped Christ at his first coming into the world; that is, that they are recorded so to have done; and therefore it must needs be his second coming that is intended, when he shall come in glory with all his holy Angels, openly worshipping him, and performing his commands.

This reason is especially suited to the fifth opinion before mentioned, referring the words to the coming of Christ at the General Day of Judgement, and is unserviceable to any of the rest. But yet neither is this satisfactory; for the question is not, whether it be any where recorded, that the Angels worshipped Christ at his first entrance into the world; but whether the Lord Christ upon his Incarnation was not put into that condition, wherein it was the duty of all the Angels of God to worship him. Now this being at least interpretative, a command of God, and the Angels expressly always doing his will, the thing itself is certain, though no particular instances of it be recorded. Besides, the Angels' attendance on his birth, proclamation of his Nativity, and celebrating the glory of God on that account, seem to have been a performance of that duty, which they had received command for. And this is allowed by those of the ancients who suppose that the second bringing of Christ into the world, was upon his Nativity.

3. They say, that this bringing in of the first begotten into the world, denotes a glorious presenting of him in his rule, and enjoyment of his inheritance;

But (1.) This proves not, that the words must respect the coming of Christ to judgement, to which end this reason is insisted on; because he was certainly proclaimed with glory to be the Son, Lord and Heir of all, upon his Resurrection, and by the first preaching of the Gospel. And (2.) No such thing indeed can be rightly deduced from the words. The expression signifies no more, but an introduction into the world; a real bringing in, without any intimation of the way or manner of it.

4. It is argued in the behalf of the same opinion from the Psalm from where these words are taken, that it is a glorious reign of Christ, and his coming to judgement, that is set forth therein; and not his coming and abode in the state of humiliation. And this reason Camero affirms to prove undeniably, that it is the coming of Christ to judgement that is intended.

But the truth is, the consideration of the scope of the Psalm does quite reject the opinion which is sought to be maintained by it. For (1.) v. 1. upon the reign of the Lord therein set forth, both Jews and Gentiles, the earth and the multitude of the isles, are called to rejoice therein: that is to receive, delight in, and be glad of the salvation brought by the Lord Christ to mankind; which is not the work of the last day. (2.) Idolaters are deterred from their idolatry, and exhorted to worship him, v. 7. a duty incumbent on them before the day of judgement. (3.) The Church is exhorted upon his reign, to abstain from sin, and promised deliverance from the wicked and oppressors; all which things as they are unsuited to his coming at the day of judgement, so they expressly belong to the setting up of his Kingdom in this world.

And hereby it appears, that that opinion which indeed seems with any probability to assert a second coming of Christ into the world, to be intended in these words, is inconsistent with the scope of the place from where the testimony is taken, and consequently the design of the Apostle himself.

The other conjectures mentioned will easily be removed out of the way.

To that of the ancients assigning this bringing in of Christ into the world to his incarnation; we say it is true; but then that was his first bringing in, and being supposed to be intended in this place, the words can be no otherwise rendered, but that [〈 in non-Latin alphabet 〉], again, must be esteemed only an intimation of the citation of a new testimony.

Neither can the resurrection of the Lord Christ be assigned as the season of the accomplishment of this word, which was not indeed a bringing of him into the world, but rather an entrance into his leaving of it; neither did he at his death leave the world utterly, for though his soul was separated from his body, yet his body was not separated from his person; and therein he continued on the earth.

The coming of Christ to reign here on earth a 1000 years is, if not a groundless opinion, yet so dubious & uncertain, as not to be admitted a place in the Analogy of Faith, to regulate our interpretation of Scripture, in places that may fairly admit of another application.

The figment of the Socinians, that the Lord Christ during the time of his forty days fast, was taken into Heaven, which they lay as a supposition to their interpretation of this place, I have elsewhere showed to be irrational, anti-scriptural, Mahumetical, and derogatory to the honor of our Lord Jesus, as he is the eternal Son of God.

From what has been spoken it is evident, that the trajection proposed may be allowed, as it is by most of the ancient and modern translations. And so the word [〈 in non-Latin alphabet 〉], again, relating to [〈 in non-Latin alphabet 〉], he says, denotes only the introduction of a new proof, and does not intimate a second bringing in of the Lord Christ. And to what has already been spoken I shall only add, that such an intention in the words as has been pleaded for, would be so far from promoting the Apostle's design, that it would greatly weaken and impair it. For the matter he had in hand was to prove the preeminence of the Lord Christ above the angels, not absolutely, but as he was the revealer of the Gospel; and if this was not so, and proved to be so by this testimony, while he was employed in that work in the world, it is nothing at all to his purpose.

Having cleared this difficulty, and showed that no second coming of Christ is intended in this word, but only a new testimony to the same purpose with them foregoing produced, the intention of the Apostle in his prefatory expression, may be farther opened, by considering what that world is whereunto the Father brought the Son, with how; and when he did so, and the manner of it.

There are two opinions about the world, whereinto Christ is said to be brought by the Father; the one is, that of the Socinians, asserted as by others of them, so by Schliclingius in his comment on this place; and by Grotius after them in his annotations. [〈 in non-Latin alphabet 〉], says Grotius, est regio illa superna quae ab angelis habitatur, ut ipse mox scriptor noster ad haec sua verba respiciens dicet, cap. 2.5. It is, says he, that region above, which is inhabited by the angels, that is intended; and our author declares as much in that respect which he has to these words, chap. 2.5. In like manner Schliclingius, Per terram istam; non esse intelligendam hanc quam mortales incolimus, sed coelestem illam quam aliquando immortales affecti incolemus, & res ipsa, & D. autor sequenti capite v. 5. aperte declarat. That is, by the earth, not the earth but the heaven is to be understood.

1. This suits not at all with the purpose and design of the Apostle, which is plainly to prove that the Lord Christ, then, when he spake to us, and revealed the will of God, and in that work, was above the angels, which is not at all proved by showing what befell him after his work was accomplished.

2. It receives no countenance from that other place of chap. 2.5. whither we are sent by these interpreters. For that the Apostle is there treating of a matter quite of another nature, without any respect to these words, shall be there declared. Neither does he absolutely there mention [〈 in non-Latin alphabet 〉], the world, but with the addition of [〈 in non-Latin alphabet 〉], to come; which what it is, we shall enquire upon the place.

3. [〈 in non-Latin alphabet 〉] signifies properly the habitable earth, and is never used absolutely in the Scripture, but for the habitable world, or men dwelling in it; and causelessly to wrest it to another signification, is not to interpret but to offer violence to the text.

2. By [〈 in non-Latin alphabet 〉] then, the world, or habitable earth with them that dwell therein, and nothing else is intended; for as the word has no other signification, so the Psalmist in the place from where the ensuing testimony is taken expounds it, by the multitude of the isles, or the nations lying abroad in the wide earth. This is the world designed, even that earth wherein the rational creatures of God converse here below. Into this was the Lord Christ brought in by the Father.

We are therefore nextly to enquire wherein the Fathers bringing of the Son into this world did consist. We have seen formerly, that some have assigned it to one thing in particular, some another; some to his Incarnation and Nativity, some to his Resurrection, some to his Mission of the Spirit, and propagation of his Kingdom that ensued. The opinion about his Coming to reign in the world a thousand years, as also that of his coming at the general Judgment, we have already excluded. Of the others, I am apt to think, that it is not any one particular exclusive to the other, that the Apostle intendeth or designeth. That which was intended in the Old Testament in the Promises of his coming into the world, is that which is here expressed by the phrase of bringing him in. See Malachi 3:2. The Lord whom you seek shall come, but who may abide the day of his coming? Now it was not any one special act, nor any one particular day that was designed in that and the like Promises. But it is the whole work of God in bringing forth the Messiah by his Conception, Nativity, Unction with the Spirit, Resurrection, Sending of the Holy Ghost, and preaching of the Gospel, which is the subject of those Promises. And their accomplishment it is which those words express, When he brings the first-born into the world; that is, after he had kept his Church under the Administration of the Law given by Angels in the hand of Moses the Mediator, in the expectation of the coming of the Messiah, when he bringeth him forth to and carries him on in his work to the accomplishment of it, he says, Let all the Angels of God worship him. And herein most of the former senses are comprised.

And this interpretation of the words completely answers the intention of the Apostle in the citation of the ensuing Testimony, namely, to prove that in the discharge of his work of revealing the Will of God, he was such an one, as by reason of the dignity of his Person, had all religious worship & honor due to him from the Angels themselves.

This sense also we are led to by the Psalm from where the ensuing testimony is taken, Psalm 97. The exultation which the first verse of the Psalm requires and calls for, is not unlike that which was in the name of the whole Creation expressed at his Nativity (Luke 2:11). And the four following verses are an allegorical description of the work that the Lord Christ should make, in and by the preaching of the Gospel. See Malachi 3:2, 3, 4; chapter 4:1; Matthew 3:10; Luke 2:24. And hereon ensues that shame and ruin which was brought upon Idols and Idolaters thereby v. 7. And the joy of the whole Church in the presence of Christ, v. 8, attended with his glorious reign in Heaven, as a consequent of the accomplishment of his work, v. 9. Which is proposed as a motive to obedience, and a matter of confidence and rejoicing to the Church. And this is the Fathers bringing of the Son into the world, described by the Psalmist, and intended by the Apostle.

It remains that we enquire why, and in what sense, Christ is here called [in non-Latin alphabet], primogenitus, or the first-born. The common answer is, Non quod post illum alii, sed quod ante illum nullus; Not that any was born after him, (in the same way) but that none was born before him; which as we have shewed before will agree well enough with the use of the word. And this is applied both to the Eternal Generation of his Divine Person, and to the Conception and Nativity of his Humane Nature.

But if we suppose that his Person and Eternal Generation may be intended in this expression, we must make [in non-Latin alphabet], or the first-born, to be the same with [in non-Latin alphabet], or only begotten, which may not be allowed; for Christ is absolutely called the only begotten of the Father in his Eternal Generation, his Essence being infinite, took up the whole Nature of Divine Filiation; so that it is impossible that with respect thereunto, there should be any more Sons of God. But [in non-Latin alphabet], or first-born, is used in relation to others; and yet, as I shewed before, it does not require that he who is so should have any other brethren in the same kind of Sonship. But because this is by some asserted, namely that Christ has many Brethren in the same kind of sonship whereby he is himself the Son of God, and is on that account called the first-born, (which is an assertion greatly derogatory to his glory and honor) I shall in our passage remove it, as a stumbling-block, out of the way.

Thus Schliclingius on the place, Primogenitum eum nomine Dei Filium appellat, innuens hoc pacto plures Dei esse Filios etiam ad Christum respectu habito; scilicet ut ostenderet non ita Christum esse Dei Filium, quin alii etiam eodem filiationis genere contineantur, quanquam filiationis perfectione & gradu Christo multò inferiores. And again, Primogenitus dicitur Christus quod eum Deus ante omnes Filios, eos nimirum qui Christi fratres appellantur genuerit; eo scilicet modo quo Deus Filios gignere solet; eos autem gignit quos sibi similes efficit: primus est Christus qui Deo ea sanctitate similis fuit, qualem in novo faedere praecipit.

But these things agree neither with the truth, nor with the design of the Apostle in this place, nor with the Principles of them by whom they are asserted. It is acknowledged that God has other sons besides Jesus Christ, and that with respect to him; for in him we are adopted, the only way whereby any one may attain to the privilege of Sonship; but that we are sons of God, with, or in the same kind of sonship with Jesus Christ, is,

False; because, 1. Christ in his Sonship is [in non-Latin alphabet], the only begotten Son of God; and there is impossible that God should have any more sons in the same kind with him; for if he had, certainly the Lord Christ could not be [in non-Latin alphabet], his only begotten Son. 2. The only way of Filiation, the only kind of Sonship, that Believers share in, is that of Adoption; in any other kind of sonship they are not partakers. Now if Christ be the Son of God in this kind, he must of necessity antecedently to his Adoption be a Member of another Family, that is, of the Family of Sathan and the World, as we are by Nature, and from there be transplanted by Adoption into the Family of God; which is Blasphemy to imagine. So that neither can Believers be the sons of God with that kind of sonship which is proper to Christ, he being the only begotten of the Father; nor can the Lord Christ be the Son of God with the same kind of sonship as Believers are, which is only by Adoption, and their translation out of one Family into another. So that either to exalt Believers into the same kind of Sonship with Christ, or to depress him into the same rank with them, is wholly inconsistent with the Analogy of Faith, and principles of the Gospel. 3. If this were so, that the Lord Christ and Believers were the Sons of God by the same kind of Sonship, only differing in degrees, (which also are imaginary, for the formal reason of the same kind of Sonship is not capable of variation by degrees) what great matter is in the condescension mentioned by the Apostle, chap. 2.11. that he is not ashamed to call them brethren; which yet he compares with the condescension of God, in being called their God, chap. 11.16.

2. This conceit, as it is untrue, so it is contrary to the design of the Apostle. For to assert the Messiah to be the Son of God in the same way with men, does not tend at all to prove him more excellent than the Angels, but rather leaves us just ground of suspecting their preference above him.

3. It is contrary to other declared principles of the authors of this assertion. They elsewhere affirm, that the Lord Christ was the Son of God on many accounts, as first and principally, because he was conceived and born of a Virgin by the power of God; now surely all Believers are not partakers with him in this kind of Sonship. Again, they say, he is the Son of God because God raised him from the dead, to confirm the doctrine that he had taught; which is not so with Believers. Also they say he is the Son of God, and so called, upon the account of his sitting at the Right Hand of God, which is no less his peculiar privilege than the former. So that this is but an unhappy attempt to lay hold of a word for an advantage, which yields nothing in the issue but trouble and perplexity.

Nor can the Lord Christ (which is affirmed in the last place) be called the Son of God, and the first-born, because in him was that holiness which is required in the new Covenant; for both all Believers under the Old Testament had that holiness and likeness to God in their degrees, and that holiness consists principally in Regeneration, or being born again by the Word and Spirit out of a corrupted estate of death and sin, which the Lord Christ was not capable of. Yes, the truth is, the holiness and image of God in Christ was in the kind of it that which was required under the first Covenant; a holiness of perfect innocency and perfect righteousness in obedience. So that this last invention has no better success than the former.

It appears then, that the Lord Christ is not called the first-begotten, or the first-born, with any such respect to others, as should include him and them in the same kind of Filiation.

To give therefore a direct account of this appellation of Christ, we may observe, that indeed the Lord Christ is never absolutely called the first-begotten, or first-born, with respect either to his eternal Generation, or to the Conception and Nativity of his human nature. In respect of the former he is called the Son, and the only begotten Son of God; but nowhere the first-born, or first-begotten: and in respect of the latter, indeed he is called the first-begotten Son of the Virgin, because she had none before him, but not absolutely the first-born, or first-begotten, which title is here and elsewhere ascribed to him in the Scripture. It is not therefore the thing itself, of being the first-born, but the dignity and privilege that attended it, which are designed in this appellation. So (Colossians 1:15) he is said to be [in non-Latin alphabet], the first-born of the creation; which is no more, but he that has power and authority over all the creatures of God.

The word which the Apostle intends to express is [in non-Latin alphabet], which oftentimes is used in the sense now pleaded for, namely to denote not the birth in the first place, but the privilege that belonged thereunto. So (Psalm 89:27) God is said to make David his [in non-Latin alphabet], his first-born; which is expounded in the next words, higher than the Kings of the earth. So that the Lord Christ being the first-born, is but the same which we have insisted on, of his being Heir of all, which was the privilege of the first-born. And this privilege was sometimes transmitted to others that were not the first-born, although the natural course of their nativity could not be changed: (Genesis 21:10; chap. 49 v. 3, 4, 8). The Lord Christ then, by the appointment of the Father, being entrusted with the whole inheritance of Heaven and Earth, and authority to dispose of it, that he might give out portions to all the rest of God's family is, and is called the first-born thereof.

There remains now but one word more to be considered for the opening of this introduction of the ensuing testimony; and that is [in non-Latin alphabet], he says; that is, God himself says; they are his words which shall be produced. Whatever is spoken in the Scripture in his name, it is his speaking, and he continues to speak it to this day. He speaks in the Scripture to the end of the world. This is the foundation of our faith, that which it rises from, and that which it is resolved into; God speaks, and I suppose we need no interposition of Church or Tradition to give authority or credit to what he says or speaks.

This then is the sum of these words of the Apostle, Again, in another place, where the Holy Ghost fore-tells the bringing forth into the world, and among men, him that is the Lord and Heir of all, to undertake his work, and to enter into his Kingdom and Glory, the Lord speaks to this purpose, Let all the Angels of God worship him.

To manifest this testimony to be apposite to the confirmation of the Apostle's assertion, three things are required.

1. That it is the Son who is intended and spoken of in the place from where the words are taken, and so designed as the Person to be worshipped.

2. That they are Angels that are spoken to, and commanded to worship him.

3. That on these suppositions, the words prove the preeminence of Christ above the Angels.

For the two former, with them that acknowledge the divine authority of this Epistle, it is sufficient in general to give them satisfaction. The place is applied to Christ, and this passage to the ministering Angels, by the same Spirit who first wrote that Scripture. But yet there is room left for our enquiry how these things may be evidenced, whereby the strength of the Apostle's reasonings with them who were not yet convinced of the infallibility of his assertions, any farther than they were confirmed by testimonies out of the Old Testament, and the faith of the ancient Church of the Hebrews in this matter, may be made to appear; as also a check given to their boldness, who upon pretence of the impropriety of these allegations have questioned the authority of the whole Epistle.

And our first enquiry must be, from where this testimony is taken. Many of the ancients, as Epiphanius, Theodoret, Euthymius, Procopius, and Anselm, conceive the words to be cited from Deuteronomy 32:42, where they expressly occur in the translation of the LXX, [in non-Latin alphabet]; Rejoice you Heavens with him, and let all the Angels of God worship him. But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX.

1. Because indeed there are no such words in the original text, nor any thing spoken that might give occasion to the sense expressed in them; but that whole verse is inserted in the Greek version quite besides the scope of the place. Now though it may perhaps be safely granted, that the Apostles in citing the Scripture of the Old Testament, did sometimes use the words of the Greek translation then in use, yes, though not exact according to the original while the sense and meaning of the Holy Ghost was retained in them; yet to cite that from the Scripture as the word and testimony of God, which indeed is not therein, nor was ever spoken by God, but by human failure and corruption crept into the Greek version, is not to be imputed to them. And indeed I no way question, but that this addition to the Greek text in that place, was made after the Apostle had used this testimony. For it is not unlikely, but that some considering of it, and not considering from where it was taken, because the words occur not absolutely and exactly in the Greek any where, inserted it into that place of Moses, amidst other words of an alike sound, and somewhat an alike importance; such as immediately precede and follow the clause inserted.

2. The Holy Ghost is not treating in that place about the introduction of the First-born into the world, but quite of another matter, as is evident upon the first view of the text; so that this testimony is evidently not taken from this place; nor would, nor could the Apostle make use of a testimony liable to such just exceptions.

Later expositors generally agree, that the words are taken out of Psalm 97:7, where the original is rendered by the LXX, [in non-Latin alphabet]; which with a very small variation in the words, and none at all in the sense, is here expressed by the Apostle, And let all the Angels of God worship him.

The Psalm has no title at all in the original, which the Greek version notes, affirming that it is [in non-Latin alphabet]; but it adds one of its own, namely, [in non-Latin alphabet], A Psalm of David, when his land was restored. Hence it is referred by some to the time of his return to Jerusalem, after he had been expelled the kingdom by Absalom; by others, with more probability, to the time of his bringing the Ark into the Tabernacle from the house of Obed-edom, when the land was quieted before him. And unquestionably in it, the kingdom of God was shadowed out under the type of the kingdom of David; which kingdom of God was none other but that of the Messiah.

It is evident that this Psalm is of the same nature with that which goes before, yes a part of it, or an appendix to it. The first words of this take up and carry on what is affirmed in the tenth verse, or close of that: so that both of them are but one continued Psalm of praise. Now the title of that Psalm, and consequently this, is [in non-Latin alphabet], A new song, v. 1, which Psalms, as Rashi confesses, are to be referred to the world to come, that is the time and kingdom of the Messiah. So Kimchi affirms, that this Psalm and that following, respect the time when the people shall be delivered from the captivity out of all nations, that is the time of the Messiah. And Rakenati affirms, that the last verse of it, He cometh to judge the earth, can respect nothing but the coming and reign of the Messiah. Thus they out of their traditions.

Some of the Antients, I confess, charge them with corrupting this Psalm in the version of the 10 verse, affirming that the words sometimes were [in non-Latin alphabet], The Lord reigned from the Tree, denoting, as they say, the Cross. So Justin Martyr in his Dialogue with Trypho. And after him the same words are remembered by Tertullian, ad. Judae. cap. 10. ad. Marci. lib. 3. And Augustin. Enarr. in Psal. 95. And though the fraud and corruption pretended be improbable, indeed impossible; nor are the words mentioned by Justine acknowledged by the Targum, or any Greek Translator, or Hierom; yet it is evident, that all parties granted the Messiah and his Kingdom to be intended in the Psalm, or there had been no need or color for the one to suspect the other of corruption about it. It is then evident, that the Antient Church of the Jews, whose Tradition is herein followed by the Modern, acknowledged this Psalm to contain a description of the Kingdom of God in the Messiah, and on their consent does the Apostle proceed. And the next Psalm, which is of the same importance with this, is entitled by the Targumist, [in non-Latin alphabet], A Prophetical Psalm, namely of the Kingdom and Reign of the Messiah.

But the matter of the Psalm itself makes it manifest that the Holy Ghost treats in it about God's bringing in the first-born into the world, and the setting up of his Kingdom in him. A Kingdom is described, wherein God would reign, which should destroy Idolatry and false-worship; a Kingdom wherein the Isles of the Gentiles should rejoice, being called to an interest therein; a Kingdom that was to be preached, proclaimed, declared, to the increase of Light and Holiness in the world, with the manifestation of the glory of God to the ends of the earth; every part whereof declares the Kingdom of Christ to be intended in the Psalm, and consequently that it is a Prophecy of the bringing in of the first-begotten into the world.

2. Our second enquiry is, Whether the Angels be intended in these words. They are, as was before observed, [in non-Latin alphabet], omnes dii; and are so rendered by Hierom, Adorate eum omnes dii; and by ours, Worship him, all you gods. The preceding words are, Confounded be all they that serve graven images, [in non-Latin alphabet], that boast themselves in, or of idols; Vanities, Nothings, as the word signifies; whereon ensues this Apostrophe, Worship him, [in non-Latin alphabet], all you gods: And who they are, is our present enquiry.

Some, as all the Modern Jews, say, that it is the gods of the Gentiles, those whom they worship, that are intended; so making [in non-Latin alphabet] and [in non-Latin alphabet], gods, and vain idols, to be the same in this place: But,

1. It cannot be, that the Psalmist should exhort the idols of the Heathen, some whereof were Devils, some dead men, some inanimate parts of the Creation, to a reverential worshipping of God reigning over all. Hence the Targumist seeing the vanity of that Interpretation perverts the words, and renders them, Worship before him all you Nations, which serve idols.

2. [in non-Latin alphabet], Elohim, is so far in this place from being exegetical of [in non-Latin alphabet], gods, or vain idols, that it is put in direct opposition to it, as is evident from the words themselves.

3. The word Elohim, which most frequently denotes the true God, does never alone, and absolutely taken, signify false gods or idols, but only when it is joined with some other word discovering its application; as his god, or their gods, or the gods of this or that people: in which case it is rendered by the LXX sometimes [in non-Latin alphabet], an idol, sometimes [in non-Latin alphabet], an idol made with hands, sometimes [in non-Latin alphabet], an abomination: but here it has no such limitation or restriction.

Whereas therefore there are some Creatures, who by reason of some peculiar excellency and likeness to God, or subordination to him in his work, are called gods, it must be those, or some of them that are intended in the expression; now these are either Magistrates or Angels.

First, Magistrates are somewhere called Elohim, because of the representation they make of God in his power, and their peculiar subordination to him in their working. The Jews indeed contend that no other Magistrates but only those of the Great Sanedrin are any where called gods; but that concerns not our present enquiry: some Magistrates are so called, but none of them are here intended by the Psalmist; there being no occasion administered to him of any such Apostrophe to them.

Secondly, Angels also are called Elohim; [in non-Latin alphabet] (1 Corinthians 8:5). They have the name of God attributed to them, as we have showed before in some instances. And these alone are they whom the Psalmist speaks to. Having called on the whole Creation to rejoice in the bringing forth of the Kingdom of God, and pressed his Exhortation upon things on the Earth, he turns to the ministering Angels, and calls on them to the discharge of their duty to the King of that Kingdom. Hence the Targumist in the beginning of Psal. 96. which is indeed in the beginning of this, expressly mentions [in non-Latin alphabet], his high Angels, joining in his praise and worship, using the Greek word [in non-Latin alphabet], for distinction sake; as on the same account it often occurs in the Targum.

We have thus evinced that the Psalm treats about the bringing in of the first-born into the world; as also that they are the ministering Angels who are here commanded to worship him.

For the command itself, and the nature of it, it consisted in these two things. 1. A declaration of the state and condition of the Messiah, which is such, as that he is a meet Object of Religious Adoration to the Angels, and attended with peculiar motives to the discharge of their duty. The former he has from his Divine Nature, the latter from his Work with his State and Dignity that ensued thereon. 2. An intimation of the pleasure of God to the Angels, not that Divine Worship was absolutely due to the Son of God, which they knew from the first instant of their Creation; but that all honor and glory were due to him on the account of his Work and Office, as Mediator and King of his Church.

It remains only that we show, that this testimony thus explained was suitable to the Apostle's design and purpose, and did prove the assertion in the confirmation whereof it is produced. Now this is a matter of so full and clear an evidence, that it will not at all detain us. For it is impossible that there should be any more clear or full demonstration of this truth, that the Lord Christ has an unspeakable preheminence above the Angels, than this; that they are all appointed and commanded by God himself to adore him with divine and religious worship. We may now therefore consider what observations the words will afford us for our own instruction. It appears then from hence.

1. That the authority of God speaking in the Scripture is that alone which divine faith rests upon, and is to be resolved into. He says. It was the begetting of faith in some of the Hebrews, and the increase or establishment of it in others, that the Apostle aimed at. That which he proposes to them as the object of their faith, that which they were to believe, was that excellency of the person and kingly authority of the Messiah, wherein they had not as yet been instructed. And hereof he endeavours not to beget an opinion in them, but that faith which cannot deceive, or be deceived. To this end he proposes that to them, which they ought to submit to, and which they may safely rest in. For as faith is an act of religious obedience, it respects the authority of God requiring it, and as it is a religious infallible assent of the mind, it regards the truth and veracity of God as its object. On this alone it rests, God says. And in whatever God speaks in the Scripture, his truth and authority manifest themselves to the satisfaction of faith, and no where else does it find rest.

2. That for the begetting, increasing, and strengthening of faith, it is useful to have important fundamental truths confirmed by many testimonies of Scripture. Again he says. Any one word of God is sufficient to establish the most important truth to eternity, so as to hang the salvation of all mankind thereon; neither can any thing impeach or weaken what is so confirmed. No more is required in any case to make faith necessary on our part as a duty of obedience, and infallible as to the event, but that God has by any means, by any one word revealed that which he requires our assent to. But God deals not upon strict terms. Infinite condescension lies at the bottom of all wherein he has to deal with us. He respects not what the nature of the thing strictly requires, but what is needful to our infirmity and weakness. Hence he multiplies his commands and promises, and confirms all by his oath, swearing to his truth by himself, to take away all pretence of distrust and unbelief. For this cause he multiplies testimonies to the truths wherein the concernments of his glory and our obedience do lie; as might be manifested by the consideration of instances innumerable. Thus in his name deals the Apostle in this place. And this is useful to faith.

1. What is it may be obscure in one, is cleared in another; and so what doubts and fears remain on the consideration of one testimony, are removed by another, whereby the souls of believers are carried on to a full assurance. And therefore because such is our weakness that there is need hereof in ourselves, such is the goodness of God that there is no want of it in the Word.

2. Faith discerns hereby the weight that God lays upon its embracing of the truth so testified to. He knows our concernment in it, and thereon urges us with its acceptance. This awakens and excites faith to attention and consideration, the eminent means of its growth and increase. It knows that it is not for nothing that the Holy Ghost thus presses his truth upon it, and attends the more diligently upon his urgency.

3. Every testimony has something single in it, and peculiar to it. Though many bear witness to the same truth, yet such is the fullness of the Scripture, and such the wisdom of God laid up therein, that every one of them has also somewhat of its own, somewhat singular, tending to the enlightening and establishment of our minds. This faith makes a discovery of, and so receives peculiar profit and advantage thereby.

And this should teach us to abound in the study and search of the Scriptures, that we may thereby come to establishment in the truth. God has thus left us many testimonies to each important truth, and he has not done it in vain; he knows our need of it; and his condescension in so doing, when he might have bound us up to the strictest terms of closing with the least intimation of his will, is for ever to be admired. For us to neglect this great effect and product of the wisdom, grace, and love of God, is unspeakable folly. If we think we need it not, we make ourselves wiser than God; if we think we do, and neglect our duty herein, we are really as unwise as the beasts that perish. Want of this fortifying of faith by a diligent search after the testimonies given to the truth proposed to it to be believed, is the cause that so many every day turn away from it, and therewith make shipwreck of faith and a good conscience. Let us then never think ourselves safe in the knowledge and profession of any truth, but while we continue sincerely in the investigation of all the confirmation that God has given it in his Word. The opposition made to every truth is so various, and from so many hands, that not the least contribution of evidence to it can be neglected with safety.

3. The whole creation of God has a great concernment in God's bringing forth Christ into the world, and his exaltation in his kingdom. Hence in the Psalm from where these words are taken, all the principal parts of it are called on to triumph and rejoice therein; the earth, and the multitude of the isles, the heaven, and all people, are invited to this congratulation; neither is any thing excluded but idols and idolaters, whose ruin God intends in the erection of the kingdom of Christ. And this they have ground for.

1. Because, in that work consisted the principal manifestation of the wisdom, power, and goodness of God. The whole creation is concerned in the glory of the Creator. In his exaltation does their honor, interest, and blessedness consist. For this end were they made, that God might be glorified. The more that is done by any means, the more is their end attained.

Hence the very inanimate parts of it are introduced by a [⟨in non-Latin alphabet⟩], rejoicing, exulting shouting and clapping their hands, when the glory of God is manifested; in all which, their suitableness and propensity to their proper end is declared; as also by their being burdened and groaning under such an estate and condition of things, as does any way eclipse the glory of their Maker. Now in this work of bringing forth the first-born is the glory of God principally and eminently exalted. For the Lord Christ is the brightness of his glory, and in him all the treasures of wisdom, grace and goodness, are laid up and hid. Whatever God had any other ways before parcelled out, of and concerning his glory by the works of his hands, is all, and altogether, and with an unspeakable addition of beauty and excellency, repeated in Christ.

2. The whole creation receives a real advancement and honor in the Son's being made the first-born of every creature, that is the especial heir and lord of them all. Their being brought into a new dependance on the Lord Christ, is their honor, and they are exalted by becoming his possession. For after that they had lost their first original dependance on God, and their respect to him grounded on his pronouncing of them exceeding good, that is such as became his wisdom and power to have made, they fell under the power of the Devil, who became prince of this world by sin. Herein consisted the vanity and debasement of the creature, which it was never willingly, or of its own accord subject to. But God setting up the kingdom of Christ, and making him the first-born, the whole creation has a right to a new glorious Lord and Master. And however any part of it be violently for a season detained under its old bondage, yet it has grounds of an earnest expectation of a full and total deliverance into liberty, by virtue of this primogeniture of Christ Jesus.

3. Angels and men the inhabitants of heaven and earth, the principal parts of the creation, on whom God has in an especial manner stamped his own likeness and image, are hereby made partakers of such inestimable benefits, as indispensably call for rejoicing in a way of thankfulness and gratitude. This the whole Gospel declares, and therefore it needs not our particular improvement in this place.

And if this be the duty of the whole creation, it is easy to discern in what a special manner it is incumbent on them that believe, whose benefit, advantage and glory was principally intended in this whole work of God. Should they be found wanting in this duty, God might as of old call heaven and earth to witness against them. Yes, thankfulness to God, for the bringing forth of the first-born into the world, is the sum and substance of all that obedience which God requires at the hands of believers.

4. The command of God is the ground and reason of all religious worship. The angels are to worship the Lord Christ the Mediator, and the ground of their so doing is God's command: he says, Worship him all you Angels.

Now the command of God is twofold: (1.) Formal and vocal; when God gives out a law or precept to any creature superadded to the law of its creation: such was the command given to our first parents in the garden, concerning the tree of the knowledge of good and evil; and such were all the laws, precepts, and institutions, which he afterwards gave to his church, with those which to this day continue as the rule and reason of their obedience. (2.) Real and interpretative; consisting in an impression of the mind and will of God upon the nature of his creatures, with respect to that obedience which their state, condition and dependance on him requires. The very nature of an intellectual creature made for the glory of God, and placed in a moral dependance upon him, and subjection to him, has in it the force of a command, as to the worship and service that God requires at their hands. But this law in man, being blotted, weakened, impaired through sin, God has in mercy to us collected, drawn forth, and disposed all the directions and commands of it in vocal formal precepts recorded in his Word; whereunto he has superadded sundry new commands in the institutions of his worship. With angels it is otherwise. The ingrafted law of their creation requiring of them the worship of God and obedience to his whole will, is kept and preserved entire; so that they have no need to have it repeated and expressed in vocal formal commands. And by virtue of this law, were they obliged to constant and everlasting worship of the Eternal Son of God, as being created and upheld in a universal dependance upon him. But now when God brings forth his Son into the world, and places him in a new condition of being incarnate, and becoming so the head of his church, there is a new modification of the worship that is due to him brought in, and a new respect to things not considered in the first creation. With reference hereunto God gives a new command to the angels, for that peculiar kind of worship and honor, which is due to him in that state and condition which he had taken upon himself.

This the law of their creation in general directed them to; but in particular required not of them. It enjoined the worship of the Son of God in every condition, but that condition was not expressed. This God supplies by a new command; that is such an intimation of his mind and will to them, as answers to a vocal command given to men, who by that means only may come to know the will of God. Thus in one way or other, command is the ground and cause of all worship.

1. All worship is obedience; obedience respects authority; and authority exerts itself in commands. And if this authority be not the authority of God, the worship performed in obedience to it, is not the worship of God, but of him or them whose commands and authority are the reason and cause of it. It is the authority of God alone that can make any worship to be religious, or the performance of it to be an act of obedience to him.

2. God would never allow that the will and wisdom of any of his creatures should be the rise, rule, or measure of his worship, or any part of it, or any thing that belongs to it: this honor he has reserved to himself, neither will he part with it to any other. He alone knows what becomes his own greatness and holiness, and what tends to the advancement of his glory. Hence the Scripture abounds with severe interdictions and comminations against them, who shall presume to do or appoint any thing in his worship besides or beyond his own institution.

All prescriptions of worship are vain, where men have not strength to perform it in a due manner, nor assurance of acceptance when it is performed. Now both these are, and must be from God alone; nor does he give strength and ability for any thing in his worship but what himself commands; nor does he promise to accept any thing but what is of his own appointment; so that it is the greatest folly imaginable to undertake any thing in his worship and service, but what his appointment gives warrant for.

And this should teach us in all that we have to do in the worship of God carefully to look after his word of command and institution. Without this, all that we do is lost, as being no obedience to God. Yes, it is an open setting up of our own wills and wisdom against him, and that in things of his own especial concernment, which is intolerable boldness and presumption. Let us deal thus with our rulers among men, and obey them not according to their laws but our own fancies, and see whether they will accept our persons? And is the great and holy God less to be regarded? Besides, what we have our own inventions, or the commands of other men as the ground and reason of our doing it, we have nothing but our own or their warranty for its acceptance with God; and how far this will secure us, is easy to judge.

We might hence also farther observe,

5. That the Mediator of the New Covenant is in his own person God blessed for ever, to whom divine or religious worship is due from the angels themselves. As also that,

6. The Father upon the account of the work of Christ in the world, and his kingdom that ensued it, gives a new commandment to the angels to worship him, his glory being greatly concerned therein. And that,

7. Great is the church's security and honor, when the Head of it is worshipped by all the angels in heaven; as also that,

8. It can be no duty of the saints of the New Testament to worship angels, who are their fellow servants in the worship of Jesus Christ.

Verse 5.

The Apostle proceedeth to the confirmation of his proposition concerning the preeminence of the Lord Christ above the angels, and of his proof of it from the excellency of the name given to him; and this he does by sundry testimonies produced out of the Old Testament; two whereof are conjoined in this verse, as the verses are divided in our Bibles.

[⟨in non-Latin alphabet⟩].

[⟨in non-Latin alphabet⟩]; Vulg. dixit aliquando, said he sometimes; for, at any time. Syr [⟨in non-Latin alphabet⟩], from at any time said God. Eloah, God is supplied; needlessly; though better than those who would render, [⟨in non-Latin alphabet⟩], impersonally; was it said at any time. For it is express in the Psalm from where the words are taken, [⟨in non-Latin alphabet⟩], the Lord said. The Lord said to me, [⟨in non-Latin alphabet⟩], you my Son, this day have I begotten you. The ellipsis of the verb substantive in the original which is perpetual, is supplied by the Apostle, with [⟨in non-Latin alphabet⟩], You are my Son. Further difficulty in the grammatical sense of the words there is not. And here we shall close this verse, or at least consider this testimony by itself.

*Verse 5.* To which of the angels did he at any time (or ever) say, you are my Son this day have I begotten you.

Two things are considerable in these words.

1. The manner of the Apostle's producing the testimony which he intended to make use of. To which of the angels said he at any time.

2. The testimony itself; You are my Son, this day have I begotten you.

In the former, three things may be observed.

First, that the testimony which in a matter of faith he insisted on, is that of the Scripture. He refers the Jews to that common principle which was acknowledged between them. Men had not as yet learned in such contests to make that cavilling return, which we are now used to; How do you know those Scriptures to be the word of God? Nor indeed is it suitable to common honesty, for men to question the credit, and prostitute the authority of their own most sacred principles, for no other end, but to prejudice their adversaries. But our Apostle here confidently sends the Hebrews to the acknowledged rule of their faith and worship; whose authority he knew they would not decline (Isaiah 8:21).

Secondly, that the Apostle argues negatively from the authority and perfection of the Scripture in things relating to faith and the worship of God. It is no where said in the Scripture to angels; therefore they have not the name spoken of, or not in that manner wherein it is ascribed to the Messiah. This argument, says an expositor of great name in this place, seems to be weak and not unlike to that which the heretics make use of in the like cases. And therefore answers, that the Apostle argues negatively, not only from the Scripture, but from tradition also. But this answer is far more weak than the argument is pretended to be. The Apostle deals expressly in all this chapter from the testimony of Scripture; and to that alone do his words relate; and therein does he issue the whole controversy he had in hand; knowing that the Jews had many corrupt traditions expressly contrary to what he undertook to prove; particularly, that the Law of Moses was eternally obligatory, against which he directly contends in the whole Epistle. An argument then taken negatively from the authority of the Scripture in matters of faith, or what relates to the worship of God, is valid and effectual, and here consecrated for ever to the use of the Church by the Apostle.

Thirdly, that the Apostle either indeed grants or else for argument's sake condescends to the apprehension of the Hebrews, that there is a distinction of degrees and preeminence among the angels themselves. To confirm therefore his general assertion of the dignity and preeminence of Christ above them all, he provokes them to instance in any one of them, which either indeed, or in their apprehension, was promoted above others, to whom such words as these were ever spoken. To which of the angels said he; his assertion respects not only the community of them, but any, or all of the chief, or princes among them. There are [⟨in non-Latin alphabet⟩] (Daniel 10:13), chief princes among the angels. And of them Michael, the prince of the people of God, is said to be [⟨in non-Latin alphabet⟩], One; that is not in order; but the chief in dignity, their head and leader. Now says the Apostle, to which of any of these, or of the rest of them, were these words spoken?

Proceed we now to the Testimony its self produced. Three things are required to make it pertinent to his Purpose, and useful to the End for which he makes mention of it.

First, That He of whom he speaks was peculiarly intended therein.

Secondly, That there be in it an Assignation of a Name to him made by God himself, which thereon he might claim as his peculiar Inheritance.

Thirdly, That this Name either absolutely, or in its peculiar manner of Appropriation to him, is more excellent than any that was ever given to Angels, as a sign of their Dignity, Authority, and Excellency.

And these things for the clearing of the Apostles Argument must particularly be insisted on.

First, The words produced do peculiarly belong to him to whom they are applyed. That is, it is the Messiah who is prophesied of in the second Psalm from where they are taken. This with all Christians is put beyond dispute, by the Application of it in several places to him: as (Acts 4:25, 26, 27), (Acts 13:33), (Hebrews 5:5). It is certain also, that the Jews always esteemed this Psalm to relate to the Messiah, they do so to this day. Hence the Targum on the Psalm expressly applies it to him; thus rendering these words: O beloved, as a Son to his Father, you are pure to me as in the day wherein I created you. So are the words perverted by the Targumist; not knowing what sense to ascribe to them, which is frequent with him. But it is manifest that the constant Opinion of the ancient Jews, was that this Psalm principally intended the Messiah; nor did any of them of old dissent. Some of their latter Masters are otherwise minded; but therein discover their obstinacy and iniquity.

Thus Rabbi Solomon Jarchi in his Comment on this Psalm, in the Venetian Edition of the great Masoretical Bibles, affirms, that whatever is sung in this Psalm, our Masters interpreted of Messiah the King; but says he, according to the sound of the words, and for the confutation of the Heretics (that is, Christians) it is convenient that we expound it of David. So wickedly corrupt and partial are they now in their Interpretations of the Scripture. But these words are left out in the Basil Edition of the same Notes and Comments, by the fraud it may be of the Jews employed in that work, so to hide the dishonesty of one of their great Masters. But the confession of the Judgement of their Fathers or Predecessors in this matter, is therein also extant. And Aben Ezra though he would apply it to David, yet speaks doubtfully whether it may not better be ascribed to the Messiah.

But this was not enough for the Apostle, that those with whom he dealt acknowledged these words to be spoken concerning the Messiah, unless they were so really, that so his Argument might proceed ex veri[•], as well as ex concessis, from what was true, as upon what was granted. This then we must next enquire into.

The whole Psalm say some, seems principally, if not only to intend David. He having taken the Hill and Tower of Sion, and settled it for the seat of his Kingdom; the Nations round about tumultuated against him; and some of them as the Philistines presently engaged in War against him for his ruin (2 Samuel 5:17). To declare how vain all their Attempts should be, and the certainty of Gods purpose in raising him to the Kingdom of Israel, and for his preservation therein against all his adversaries, with the indignation of God against them, the Holy Ghost gave out this Psalm for the comfort and Establishment of the Church in the persuasion of so great a mercy. And this is borrowed of Rashi.

But suppose the Psalm to have a farther resp[•••] than to David and his temporal Kingdom, and that it does point at the Messiah under the Type of David, yet then also whatever is spoken in it, must firstly and properly be understood of David. So that if the words insisted on by the Apostle do prove that the Lord Christ was made more excellent than the Angels, they prove the same concerning David also, concerning whom they were spoken in the first place.

Answ. 1. There is no cogent Reason why we should acknowledge David and his Kingdom to be at all intended in this Psalm. The Apostles we see apply it to the Lord Christ without any mention of David, and that four several times; twice in the Acts, and twice in this Epistle. The Jews acknowledge that it belongs to the Messiah. Besides there are sundry things spoken in the Psalm, that could never truly and properly be applied to David. Such are the Promises (v. 8, 9) and the Invitation of all men to put their Trust and Confidence in him (v. 12). And we have a Rule given us by the Holy Ghost, that where any thing seems to be spoken of any one, to whom it does not properly belong, there the Person is not at all to be understood, but the Lord Christ himself immediately. This Rule Peter gives us in his interpretation of the sixteenth Psalm, and his Application of it to the Lord Jesus (Acts 2:29, 30, 31). So that there is no necessity to grant that there is any reference in these words to any Type at all. But,

Secondly, We grant the David was a Type of Christ, and that as he was King of the people of God. Hence he is not only often signally called the Son of David, but David also (Jeremiah 30:9; Ezekiel 37:24, 25; Hosea 3:5). And the Throne and Kingdom promised to David for ever and ever, that it should be as the Sun, and established for ever as the Moon (Psalm 89:36, 37), that is, while the world endures, had no Accomplishment but in the Throne and Kingdom of his Son Jesus Christ. Thus also many other things are said of him and his Kingdom, which in Propriety of Speech can no way be applied to him, but as he was a Type of Christ, and represented him to the Church. We may then grant, as that about which we will not contend, that in this Psalm consideration was had of David and his Kingdom, but not absolutely, but only as a Type of Christ. And hence two things will follow.

First, that some things may be spoken in the Psalm, which no way respect the type at all. For when not the type, but the person or thing signified is principally aimed at, it is not necessary that every thing spoken thereof should be applicable properly to the type it self; it being sufficient that there was in the type somewhat that bare a general resemblance to him, or that, which was principally intended. So on the contrary; where the type is principally intended, and an application made to the thing signified only, by way of general allusion; there it is not required that all the particulars assigned to the type, should belong to, or be accommodated to the thing typed out; as we shall see in the next testimony cited by the Apostle. Hence though in general David, and his deliverance from trouble, with the establishment of his throne, might be respected in this Psalm, as an obscure representation of the Kingdom of Christ, yet sundry particulars in it, and among them this mentioned by our Apostle, seem to have no respect to him, but directly and immediately to intend the Messiah.

Secondly, if it yet be supposed that what is here spoken, You are my Son this day have I begotten you, is also to be applied to David; yet it is not ascribed to him personally and absolutely, but merely considered as a type of Christ: What then is principally and directly intended in the words, is to be sought for in Christ alone; it being sufficient to preserve the nature of the type, that there was in David any resemblance or representation of it.

Thus whether David be admitted as a type of Christ in this Psalm or no, the purpose of the Apostle stands firm, that the words were principally and properly spoken of the Messiah, and to him. And this is the first thing required in the application of the testimony insisted on.

Secondly, it is required that in the testimony produced, a signal name be given to the Messiah, and appropriated to him, so as that he may inherit it for ever as his own; neither men nor angels having the same interest with him in it. It is not being called by this or that name in common with others, that is intended; but such a peculiar assignation of a name to him, as whereby he might for ever be distinguished from all others. Thus many may be beloved of the Lord, and be so termed; but yet Solomon only was peculiarly called [〈in non-Latin alphabet〉], Jedediah; and by that name was distinguished from others. In this way it is that the Messiah has this name assigned to him. God decreed from eternity that he should be called by that name; he spake to him and called him by that name, You are my Son, this day have I begotten you. He is not called the Son of God upon such a common account as angels and men, the one by creation, the other by adoption, but God peculiarly, and in a way of eminency gives this name to him.

Thirdly, this name must be such, as either absolutely, or by reason of its peculiar manner of appropriation to the Messiah, proves his preeminence above the angels. Now the name designed, is the Son of God; You are my Son; not absolutely, but with that exegetical adjunct of his generation, this day have I begotten you. Chrysostom, Homily 22 on Genesis 6, positively denies that the angels in Scripture are any where called the sons of God. Hence some conjecture, that the translation of the LXX is changed since that time; seeing it is evident that they are so called in the Greek Bibles now extant. However in the original they are called the sons of God (Job 1:6, chapter 2:1, chapter 38:7, Psalm 89:6). Believers are also called the sons of God (Romans 8:16, Galatians 4:6, 1 John 3:1). And magistrates are called gods (Psalm 82:1, 6, John 10:34). It does not therefore appear, how the mere assigning of this name to the Messiah, does prove his preeminence above the angels, who are also called by it.

Angels may be called the sons of God upon a general account, and by virtue of their participation in some common privilege; as they are by reason of their creation, like Adam (Luke 3, last verse), and constant obedience (Job 1). But it was never said to any angel personally upon his own account, you are the son of God. God never said so to any of them; especially with the reason of the appellation annexed; this day have I begotten you. It is not then the general name of a son, or the sons of God, that the Apostle instances in; but the peculiar assignation of this name to the Lord Jesus on his own particular account, with the reason of it annexed, this day have I begotten you, which is insisted on. So that here is an especial appropriation of this glorious name to the Messiah.

Fourthly, the appropriation of this name to him in the manner expressed, proves his dignity and preeminence above all the angels. For it is evident, that God intended thereby to declare his singular honor and glory, giving him a name to denote it that was never by him assigned to any mere creature, as his peculiar inheritance; in particular, not to any of the angels; not one of them can lay any claim to it, as his peculiar heritage from the Lord.

And this is the whole that was incumbent on the Apostle to prove by the testimony produced. He manifests him sufficiently to be more excellent than the angels, from the excellency of the name which he inherits, according to his proposition before laid down. There is indeed included in this reasoning of the Apostle, an intimation of a peculiar filiation and sonship of Christ; had he not been so the Son of God, as never any angel or other creature was, he never had been called so, in such a way as they are never so called. But this the Apostle at present does not expressly insist upon; only he intimates it as the foundation of his discourse.

To conclude then our considerations of this testimony, we shall briefly enquire after the sense of the words themselves, absolutely considered; although as I have showed, that does not belong directly to the present argument of the Apostle.

Expositors are much divided about the precise intendment of these words; both as they are used in the Psalm, and variously applied by the Apostles. But yet generally the expositions given of them are pious, and consistent with each other. I shall not insist long upon them, because as I said, their especial sense belongs not to the design and argument of the Apostle.

That Christ is the Natural and Eternal Son of God, is agreed at this day by all Christians, save the Socinians. And he is called so, because he is so. The formal reason why he is so called, is one and the same; namely, his Eternal Sonship; but occasions of actual ascribing that name to him, there are many. And hence arises the difficulty that is found in the words. Some think those words, This day have I begotten you, do contain the formal reason of Christ's being properly called the Son of God, and so to denote his Eternal Generation. Others think they express only some outward act of God towards the Lord Christ, on the occasion whereof he was declared to be the Son of God, and so called. The former way went Austin with sundry of the Ancients. The [in non-Latin alphabet], the body, or this day, here was the same with them, which the nunc stans, as they call it, of Eternity; and the [in non-Latin alphabet], I have begotten you, denotes as they say, the proper natural generation of the Son, by an unconceivable communication of the Essence and Substance of the Godhead by the Person of the Father to him. And this doctrine is true, but whether here intended or no, is by some greatly questioned.

Others therefore, take the words to express only an occasion of giving this name at a certain season to the Lord Christ when he was revealed, or declared to be the Son of God. And some assign this to the day of his Incarnation, when he declared him to be his Son, and that he should be so called, as (Luke 1:35). Some to the day of his Baptism when he was again solemnly from Heaven proclaimed so to be (Matthew 3:17). Some to the day of his Resurrection when he was declared to be the Son of God with power (Romans 1:3 and Acts 13:33). Some to the day of his Ascension, whereunto these words are applied. And all these interpretations are consistent, and reconcilable with each other, in as much as they are all means serving to the same end; that of his Resurrection from the dead being the most signal among them, and fixed on in particular by our Apostle in his application of this testimony to him (Acts 13:33).

And in this sense alone the words have any appearance of respect to David as a type of Christ; seeing he was said as it were to be begotten of God when he raised him up, and established him in his rule and kingdom. Neither indeed does the Apostle treat in this place of the Eternal Generation of the Son, but of his exaltation and preeminence above Angels.

The word also [in non-Latin alphabet] constantly in the Scripture denotes some signal time, one day, or more. And that expression, This Day have I begotten you, following immediately upon that other typical one, I have set my King upon my holy hill of Sion, seems to be of the same importance, and in like manner to be interpreted. Thus far I then choose to embrace the latter interpretation of the words; namely, that the Eternal Generation of Christ, on which his filiation or Sonship, both name and thing does depend, is to be taken only declaratively; and that declaration to be made in his Resurrection and exaltation over all, that ensued thereon. But every one is left to the liberty of his own judgment herein.

And this is the first testimony, whereby the Apostle confirms his assertion of the preeminence of the Lord Christ above the Angels, from the name that he inherits as his peculiar right and possession.

For the further confirmation of the same truth, he adds another testimony of the same importance, in the words ensuing.

[in non-Latin alphabet].

Vulg. & rursum, ego ero illi in patrem, & ipse erit mihi in filium. I will be to him for a Father, and he shall be to me for a Son. So also Syriac; [in non-Latin alphabet] and [in non-Latin alphabet], in patrem, and in filium: not pro patre, & pro filio, as some render the words. Erasmus worse than they; ego ero ei loco patris, & ille erit mihi loco filii; instead of a Father, and instead of a Son; or in the place; which agrees not with the letter; and corrupts the sense. Beza, Ego ero ei pater, & ipse erit mihi filius: who is followed by ours. And again, I will be to him a Father, and he shall be to me a son.

[in non-Latin alphabet], and again. That is in another place, or again it is said to the Son, what is no where spoken to the Angels. [in non-Latin alphabet], the prefixed [in non-Latin alphabet] does not denote a substitution or comparison, but the truth of the thing itself. So it is said of Rebekah, [in non-Latin alphabet], she was to him, not for, or instead, or in the place of, but, his wife. And in the words of the Covenant (Jeremiah 31:33), I will be to them [in non-Latin alphabet], and they shall be to me [in non-Latin alphabet]; not, I will be to them instead of God, and they shall be to me instead of a people; but, I will be their God, and they shall be my people. And the same is the signification of these words, I will be his Father, and he shall be my Son.

This is the second testimony produced by the Apostle to prove the preheminence of the Lord Christ above the Angels, from the excellency of the Name given to him. One word, one witness, the testimony being that of God, and not of man, had been sufficient to have evinced the truth of his assertion. But the Apostle addes a second here, partly to manifest the importance of the matter he treated of, and partly to stir them up to a diligent search of the Scripture, where the same truths, especially those that are of most concernment to us, are stored up and down in sundry places, as the holy Ghost had occasion to make mention of them. This is that mine of precious gold which we are continually to dig for, and search after, if we intend to grow, and to be rich in the knowledge of God in Christ (Proverbs 2:3, 4). Expositors do generally perplex themselves and their readers about the application of these words to the Lord Christ. Cajetan for this cause, that this testimony is not rightly produced nor applied as it ought, rejects the whole Epistle, as not written by the Apostle, nor of canonical authority. Such instances do even wise and learned men give of their folly and self-fulness every day. The conclusion that he makes must needs be built on these two suppositions. First, that whatever any man might or could apprehend concerning the right application of this testimony, that he himself might and could so do; for otherwise he might have acknowledged his own insufficiency, and have left the solution of the difficulty to them to whom God should be pleased to reveal it. Secondly, that when men of any generation cannot understand the force and efficacy of the reasonings of the pen-men of the holy Ghost, nor discern the suitableness of the testimonies they make use of, to the things they produce them in the confirmation of, they may lawfully reject any portion of Scripture thereon. The folly and iniquity of which principles or suppositions are manifest.

The application of testimonies out of the Old Testament in the New, depends as to their authority, on the veracity of him that maketh use of them; and as to their cogency in argument, on the acknowledgment of them on whom they are pressed. Where we find these concurring, as in this place, there remains nothing for us, but to endeavour a right understanding of what is in it self infallibly true, and unquestionably cogent to the ends for which it is used.

Indeed the main difficulty, which in this place expositors generally trouble themselves withall, ariseth purely from their own mistake. They cannot understand how these words should prove the natural Sonship of Jesus Christ, which they supposed they are produced to confirm, seeing it is from there that he is exalted above the Angels. But the truth is, the words are not designed by the Apostle to any such end; his aim is only to prove, that the Lord Christ has a Name assigned to him more excellent, either in it self, or in the manner of its attribution, than any that is given to the Angels, which is the medium of this first argument to prove him, not as the Eternal Son of God, nor in respect of his humane nature, but as the Revealer of the Will of God in the Gospel, to be preferred above all the Angels in heaven, and consequently in particular above those whose ministery was used in the giving of the Law.

Two things then are necessary to render this testimony effectual to the purpose for which it is cited by the Apostle; first, that it was originally intended of him to whom he does apply it; secondly, that there is a Name in it assigned to him, more excellent than any ascribed to the Angels.

For the first of these, we must not wave the difficulties that interpreters have either found out in it, or cast upon it. The words are taken from 2 Samuel 7:14. and are part of the answer returned from God to David by Nathan, upon his resolution to build him an house. The whole Oracle is as followeth, v. 11. The Lord telleth you, that he will make you an house. v. 12. And when your days be fulfilled, and you shall sleep with your fathers, I will set up your seed after you, which shall proceed out of your bowels, and I will establish his Kingdom: (Or as 1 Chronicles 17:11. And it shall come to pass when your days be expired, that you must go to be with your fathers, that I will raise up your seed after you, which shall be of your sons, and I will establish his kingdom.) v. 13. He shall build an house for my name, and I will establish the throne of his kingdom for ever. (chap. 13. v. 12. he shall build me an house, and I will establish his throne for ever.) v. 14. I will be his Father, and he shall be my son; if he commit iniquity, I will chastise him with the rod of men, and with the stripes of the children of men. v. 15. But my mercy shall not depart away from him, as I took it from Saul, whom I put away before you. (1 Chronicles 13. I will be his Father, and he shall be my son, and I will not take my mercy away from him, as I took it from him that was before you.) v. 16. And your house and your kingdom shall be established for ever before me; your throne shall be established for ever. (1 Chron.) But I will settle him in mine house, and in my kingdom for ever, and his throne shall be established for evermore.

This is the whole divine Oracle, from where the Apostle takes the testimony under consideration; and the difficulty wherewith it is attended ariseth from hence, that it is not easie to apprehend, how any thing at all in these words should be appropriated to the Lord Christ; seeing Solomon seems in the whole to be directly and only intended. And concerning this difficulty, there are three opinions among interpreters.

1. Some cutting that knot, which they suppose could not otherwise be loosed, affirm, that Solomon is not at all intended in these words, but that they are a direct and immediate prophesie of Christ, who was to be the Son of David, and to build the spiritual house or Temple of God. And for the confirmation of this assertion, they produce sundry reasons from the Oracle it self: As,

1. It is said, that God would raise up to David a seed, or son; intimating that he was not as yet born, being foretold to be raised up; whereas Solomon was born at the time of this prophesie.

2. It is also affirmed, that this Son or seed should reign and sit upon the throne of David after his decease, and being gathered to his fathers; whereas Solomon was made King, and sate upon the Throne while David was yet alive, and not entred into rest with his fathers.

3. The Throne of this Son is to be established for ever, or as the same promise is expressed (Psalm 89), while the Sun and Moon continue. The Throne of Solomon and his posterity failing within a few generations.

4. The title there given to him who is directly prophesied of, shews him, as our Apostle intimates, to be preferred above all the Angels; and none will say that Solomon was so, who as he was inferiour to them in nature and condition, so by sin he greatly provoked the Lord against himself and his posterity.

But yet all these observations, though they want not some appearance and probability of reason, come short of proving evidently what they are produced for, as we may briefly manifest: for,

1. It does not appear that Solomon was born at the time of the giving forth of this Oracle; if we must suppose that God intimated in it to David, that none of the sons which he then had should succeed him in his Kingdom; yes, it is manifest from the story that he was not. Besides, raising up does not denote the birth or nativity of the person intended, but his designation or exaltation to his throne and office, as is the usual meaning of that expression in the Scripture; so that Solomon might be intended, though now born, yes and grown up, if not yet by the providence of God marked and taken out from among his brethren to be King, as afterwards he was.

2. Although a few days before the death of David, to prevent sedition and division about titles and pretensions to the Kingdom, Solomon by his appointment was proclaimed King, or Heir to the Crown, yet he was not actually vested with the whole power of the Kingdom, until after his natural decease. Moreover also, David being then very weak and feeble, and rendered unable for public administration, the short remainder of his days after the inauguration of Solomon needed no observation in the Prophecy.

The other two remaining reasons must be afterwards spoken to. And for the present removal of this exposition, I shall only observe, that, to affirm Solomon not at all to be intended in this Oracle, nor the House or Temple which afterwards he built, is to make the whole answer of God by the Prophet to David to be equivocal. For David enquired of Nathan about building an house or material Temple to God. Nathan returns him answer from God, that he shall not do so, but that his son should perform that work. This answer David understands of his immediate son, and of a material House, and thereupon makes material provision for it, and preparation in great abundance upon the encouragement he received in this answer of God. Now if neither of these were at all intended in it, neither his son, nor the material Temple, it is evident that he was led into a great mistake, by the ambiguity and equivocation of the word, which we find by the event that he was not, God approving and accepting of his obedience in what he did. It remains then that Solomon firstly and immediately is intended in these words.

2. Some on the other hand affirm the whole Prophecy so to belong to, and so to be fulfilled in Solomon, and in him alone, that there is no direct respect therein to our Lord Jesus Christ. And the reason for their assertion they take from those words which immediately follow those insisted on by the Apostle, namely, If he commit iniquity, I will chastise him with the rod of men; which cannot be applied to him who did no sin, neither was there guile found in his mouth. They say therefore, that the Apostle applies these words to Christ, only by way of an allegory; thus he deals with the law of not muzzling the Ox which treadeth out the corn, applying it to the provision of carnal things to be made for the dispensers of the Gospel. As he also in another place represents the two Testaments in the story of Sarah and Hagar.

That which principally is to be insisted on for the removal of this difficulty, and which will utterly take it out of our way, will fall in with our confirmation of the third interpretation to be proposed. For the present, I shall only answer, that as the words cited by the Apostle do principally concern the Person of Christ himself, yet being spoken and given out in form of a Covenant, they have respect also to him as he is the Head of the Covenant, which God makes with all the Elect in him. And thus whole mystical Christ, Head and Members, are referred to in the Prophecy; and therefore David in his repetition and pleading of this Oracle (Psalm 89:30) changeth those words, if he commit iniquity, into, if his children forsake my law. Notwithstanding then a supposition of transgression in him, concerning whom these words are spoken, the Lord Christ may be intended in them; such failings and transgressions as disannul not the Covenant, often falling out on their part, for whom he undertaketh therein. But I offer this only in majorem cautelam, to secure the testimony insisted on to our Apostle's intention; the difficulty itself will be clearly afterwards assoiled.

3. We say therefore with others, that both Solomon and the Lord Christ are intended in this whole Oracle; Solomon literally and nextly, as the Type; the Lord Christ principally and mystically, as he who was typed, figured, and represented by him. And our sense herein shall be farther explained and confirmed in the ensuing considerations.

1. That there never was any one Type of Christ and his offices, that entirely represented him, and all that he was to do. For as it was impossible that any one thing or person should do so, because of the perfection of his Person, and the excellency of his office, which no one thing, that might be appointed to prefigure him as a Type, because of its limitedness and imperfection, could fully represent; so had any such been found out, that multiplication of Types which God in his infinite wisdom was pleased to make use of for the revelation of him intended in them, had been altogether useless and needless. Therefore according as God saw good, and as he had made them meet and fit; so he designed one thing or person to figure out one thing in him, another for another end and purpose.

2. That no Type of Christ was in all things that he was or did a Type of him, but only in that particular wherein he was designed of God so to be, and wherein he has revealed him so to have been. David was a Type of Christ, but not in all things that he was and did. In his conquests of the enemies of the Church, in his throne and kingdom he was so; but in his private actions, whether as a man, or as a king, or captain, he was not so. The like must be said of Isaac, Melchisedeck, Solomon, and all other personal Types under the Old Testament, and much more of other things.

3. That not all things spoken of him that was a Type, even therein wherein he was a Type, are spoken of him as a Type, or have any respect to the thing signified, but some of them may belong to him in his personal capacity only. And the reason is, because he, who was a Type by God's institution, might morally fail in the performance of his duty, even then and in those things, when and wherein he was a Type. Hence somewhat may be spoken of him as to his moral performance of his duty, that may no way concern the Anti-type, or Christ prefigured by him. And this wholly removes the difficulty mentioned in the second interpretation of the words, excluding the Lord Christ from being directly in the Oracle, upon that expression, if he sin against me; for those words relating to the moral duty of Solomon, in that wherein he was a Type of Christ, namely the rule and administration of his kingdom, may not at all belong to Christ, who was prefigured by God's institution of things, and not in any moral deportment in the observance of them.

4. That what is spoken of any Type, as it was a Type, and in respect of its institution to be such, does not really and properly belong to him, or that which was the Type, but to him who was represented thereby. For the Type itself, it was enough that there was some resemblance in it of that which was principally intended; the things belonging to the Anti-type being affirmed of it analogically, on the account of the relation between them by God's institution. Hence that which follows on such enuntiations, does not at all respect, or belong to the Type, but only to the Anti-type. Thus at the sacrifice of expiation, the scape goat is said to bear and carry away all the sins of the people into a land not inhabited; not really, and in the substance of the matter, but only in an instituted representation: for the Law was given by Moses, but grace and truth came by Jesus Christ. Much less may the things that ensue upon the Lord Christ's real bearing and taking away of our sins, be ascribed to the devoted beast. So is it in this case. The words applied by the Apostle to prove the Son to have a more excellent name than the Angels, and consequently to be preferred above them, do not at all prove that Solomon of whom they were spoken merely as he was a Type, should be esteemed to be preferred above all Angels, seeing he did only represent him who was so, and had these words spoken to him, not absolutely, but with respect to that representation. And this removes the fourth objection made in the behalf of the first interpretation, excluding Solomon from being at all intended in the Prophecy, for what was spoken of him as a Type, required not a full accomplishment in his own person but only that he should represent him, who was principally intended.

5. That there is a two-fold perpetuity mentioned in the Scripture, the one limited and relative, the other absolute; and both these are applied to the kingdom of David. First, there was a perpetuity promised to him and his posterity in the kingdom, as of the Priesthood to Aaron; that is a limited perpetuity, namely, during the continuance of the typical state and condition of that people; while they continued, the rule by right belonged to the house of David. There was also an absolute perpetuity promised to the kingdom of David, to be made good only in the kingdom and rule of the Messiah; and both these kinds of perpetuity are expressed in the same words, giving their sense according as they are applied. If applied to the successors of David, as his kingdom was a Type of that of Christ, they denote the limited perpetuity before mentioned, as that which respected an adjunct of the typical state of that people, that was to be regulated by it, and commensurate to it: but as they were referred to the kingdom of Christ represented in the other, so an absolute perpetuity is expressed in them. And this takes away the third reason, excluding Solomon from being intended in these words; the perpetuity promised being to him limited and bounded.

These considerations being premised, I say, the words insisted on by the Apostle, I will be to him a Father, and he shall be to me a son, belonged first and nextly to Solomon, denoting that fatherly love, care and protection that God would afford to him in his kingdom, so far forth as Christ was represented by him therein; which requires not that they must absolutely, and in all just consequences from them belong to the person of Solomon: principally therefore they intend Christ himself, expressing that eternal unchangeable love which the Father bore to him, grounded on the relation of Father and Son.

The Jews, I confess, of all others, do see least of typicalness in Solomon. But the reason of it is, because that his sin was the occasion of ruining their carnal earthly glory and wealth, which things alone they lust after. But the thing was doubtless confessed by the Church of old, with whom Paul had to do; and therefore we see, that the writer of the Book of the Chronicles, written after the return of the people from their captivity, when Solomon's line was failed, and Zerubbabel of the house of Nathan was governor among them, yet records again this promise, as that which looked forward, and was yet to receive its full accomplishment in the Lord Christ. And some of the Rabbins themselves tell us, that Solomon [illegible] because of his sin had only the name of peace, God stirring up adversaries against him; the thing itself is to be looked for under Messiah Ben-david.

The allegation of these words by the Apostle being thus fully and at large vindicated, I shall now briefly enquire into the sense and meaning of the words themselves.

It was before observed, that they are not produced by the Apostle to prove the Natural Sonship of Jesus Christ, nor do they signify it; nor were they urged by him to confirm directly and immediately that he is more excellent than the Angels, of whom there is nothing spoken in them, nor in the place from where they are taken. But the Apostle insists on this testimony, merely in confirmation of his former argument, for the preeminence of the Son above Angels, taken from that more excellent name which he obtained by inheritance; which being the name of the Son of God, he hereby proves that indeed he was so called by God himself.

Thus then do these words confirm the intention of the Apostle. For to which of the Angels said God at any time, I will be to him a Father, and he shall be to me a Son. The words contain a great and signal privilege; they are spoken to and concerning the Messiah; and neither they nor any thing equivalent to them were ever spoken of any Angel; especially the name of the Son of God, so emphatically, and in way of distinction from all others, was never assigned to any of them. And this, as has been already showed, proves an eminency and preeminence in him, above all that the Angels attain to. All this, I say, follows from the peculiar signal appropriation of the name of the Son of God to him; and his especial relation to God therein expressed.

Briefly, we may adjoin the intention of the words as in themselves considered, and so complete the exposition of them. Now God promises in them to be to the Lord Christ, as exalted into his Throne, a Father, in love, care, power, to protect and carry him on in his rule to the end of the world. And therefore upon his Ascension he says that he went to his God and Father (John 20:17). And he rules in the name and majesty of God (Micah 5:4). This is the importance of the words; they intend not the eternal and natural relation that is between the Father and Son, which neither is, nor can be the subject of any promise, but the paternal care of God over Christ in his kingdom, and the dearness of Christ himself to him.

If it be asked on what account God would thus be a Father to Jesus Christ in this peculiar manner, it must be answered, that the radical fundamental cause of it lay in the relation that was between them from his eternal generation; but he manifested himself to be his Father, and engaged to deal with him in the love and care of a Father, as he had accomplished his work of mediation on the earth, and was exalted to his throne and rule in Heaven.

And this is the first argument of the Apostle, whereby he proves that the Son, as the Revealer of the mind and will of God in the Gospel, is made more excellent than the Angels, whose glory was a refuge to the Jews in their adherence to legal rites and administrations, even because they were given to them by the disposition of Angels.

According to our proposed method, we must in our progress draw hence also some instructions for our own use and edification.

1. Every thing in the Scripture is instructive. The Apostle's arguing in this place is not so much from the thing spoken, as from the manner wherein it is spoken: even that also is highly mysterious. So are all the concernments of it. Nothing is in it needless, nothing useless. Men sometimes perplex themselves to find out the suitableness of some testimonies produced out of the Old Testament to the confirmation of things and doctrines in the New, by the penmen of the Holy Ghost; when all the difficulty arises from a fond conceit, that they can apprehend the depth and breadth of the wisdom that is laid up in any one text of Scripture; when the Holy Ghost may have a principal aim at those things which they are not able to dive into. Every letter and tittle of it is teaching, and every thing that relates to it, is instructive in the mind of God. And it must be so, because,

1. It proceeds from infinite wisdom, which has put an impress of itself upon it, and filled all its capacities with its blessed effects. In the whole frame, structure and order of it, in the sense, words, coherence, expression, it is filled with wisdom; which makes the commandment exceeding broad and large, so that there is no absolute comprehension of it in this life. We cannot perfectly trace the footsteps of infinite wisdom, nor find out all the effects and characters of it, that it has left upon the Word. The whole Scripture is full of wisdom, as the sea is of water, which fills and covers all the parts of it. And,

2. Because it was to be very comprehensive. It was to contain directly or by consequence, one way or other, the whole revelation of God to us, and all our duty to him, both which are marvelous, great, large and various: now this could not have been done in so narrow a room, but that every part of it, and all the concernments of it, with its whole order, were to be filled with mysteries, and expressions or intimations of the mind and will of God. It could not hence be that any thing superfluous should be put into it, or any thing be in it, that should not relate to teaching and instruction.

3. It is that which God has given to his servants, for their continual exercise day and night in this world; and in their enquiry into it, he requires of them their utmost diligence and endeavors. This being assigned for their duty, it was convenient to divine wisdom and goodness to find them blessed and useful work in the whole Scripture, to exercise themselves about: that every where they might meet with that which might satisfy their enquiry, and answer their industry. There shall never be any time or strength lost or misspent, that is laid out according to the mind of God in and about his Word. The matter, the words, the order, the contexture of them, the scope, design and aim of the Holy Ghost in them, all, and every one of them, may well take up the utmost of our diligence; are all divine. Nothing is empty, unfurnished, or unprepared for our spiritual use, advantage and benefit. Let us then learn hence,

1. To admire, and as one said of old, to adore the fulness of the Scripture, or of the Wisdom of God in it; it is all full of divine wisdom, and calls for our reverence in the consideration of it. And indeed a constant awe of the majesty, authority and holiness of God in his word, is the only teachable frame. Proud and careless spirits see nothing of heaven, or divinity in the Word; but the humble are made wise in it.

2. To stir up and exercise our faith and diligence to the utmost in our study and search of the Scripture. It is an endless store-house, a bottomless treasure of divine truth. Gold is in every sand; all the wise men in the world may every one for himself learn somewhat out of every Word of it, and yet leave enough still behind them for the instruction of all those that shall come after them. The fountains and springs of wisdom in it are endless, and will never be dry. We may have much truth and power out of a word, sometimes enough, but never all that is in it. There will still be enough remaining, to exercise and refresh us anew for ever. So that we may attain a true sense, but we can never attain the full sense of any place; we can never exhaust the whole impress of infinite wisdom that is on the Word. And how should this stir us up to be meditating in it day and night; and many the like inferences may hence be taken. Learn also,

2. That it is lawful to draw consequences from Scripture assertions, and such consequences rightly deduced are infallibly true, and de fide. Thus from the name given to Christ, the Apostle deduces by just consequence his exaltation and pre-eminence above angels. Nothing will rightly follow from truth, but what is so also; and that of the same nature with the truth from where it is derived: so that whatever by just consequence is drawn from the Word of God, is itself also the Word of God, and of truth infallible. And to deprive the Church of this liberty in the interpretation of the Word, is to deprive it of the chiefest benefit intended by it. This is that on which the whole ordinance of preaching is founded; which makes that which is derived out of the Word, to have the power, authority and efficacy of the Word accompanying it. Thus though it be the proper work and effect of the Word of God to quicken, regenerate, sanctify and purify the elect, and the Word primarily and directly is only that which is written in the Scriptures; yet we find all these effects produced in and by the preaching of the Word, when perhaps not one sentence of the Scripture is verbatim repeated. And the reason hereof is, because whatever is directly deduced, and delivered according to the mind and appointment of God from the Word, is the Word of God, and has the power, authority and efficacy of the Word accompanying of it.

3. The declaration of Christ to be the Son of God, is the care and work of the Father. He said it, he recorded it, he revealed it. This indeed is to be made known by the preaching of the Gospel; but that it shall be done, the Father has taken the care upon himself. It is the design of the Father in all things to glorify the Son; that all men may honor him even as they honor the Father. This cannot be done, without the declaration of that glory which he had with him before the world was; that is the glory of his eternal sonship. This he will therefore make known and maintain in the world.

4. God the Father is perpetually present with the Lord Christ in love, care and power, in the administration of his office as he is Mediator, Head and King of the Church. He has taken upon himself, to stand by him to own him, to effect every thing that is needful to the establishment of his throne, the enlargement of his kingdom, and the ruin and destruction of his enemies. And this he will assuredly do to the end of the world.

1. Because he has promised so to do; innumerable are the promises on record that are made to Jesus Christ to this purpose; God has engaged to hold him in his hand, and to hide him as a polished shaft in his quiver, to give him a throne, a glorious kingdom, an everlasting rule and government, and the like. Now what he has promised in love and grace, he will make good with care and power. See (Isaiah 49:5, 6, 7, 8, 9; chapter 50:7, 8, 9).

2. All these promises have respect to the obedience of the Lord Christ in the work of mediation, which being performed by him rightly, and to the utmost, gives him a peculiar right to them, and makes that just and righteous in the performance, which was mere sovereign grace in the promise. The condition being absolutely performed on the part of Christ, the promise shall be certainly accomplished on the part of the Father. By this is the Covenant of the Redeemer completed, ratified and established; the condition of it on his part being performed to the uttermost, there shall be no failure in the promises (Isaiah 53:11, 12).

3. The Lord Christ makes it his request, that he may enjoy the presence and power of his Father with him in his work, and the administration of his mediation; and the Father always hears him. Part of his covenant with his Father was like that of Barak who was a type of him, with Deborah the Prophetess, who spoke in the name of the Lord (Judges 4:8): If you will go with me, I will go, against all the enemies of the Church. See (Isaiah 50:8, 9). And accordingly upon his engagement to go with him, he requests his presence; and in the assurance of it, professes that he is not alone, but that his Father is with him (John 8:16). To this purpose see his requests (John 17).

4. The nature of his Work and Kingdom require it. God has appointed him to reign in the middest of his Enemies; and mighty Opposition is made on all hands to his whole Design, and every particular Act of it. The whole work of Satan sin and the world, is both to obstruct in general the Progress of his Kingdom, and to ruine and destroy every particular subject of it; and this is carried on continually with unspeakable Violence, and unsearchable Stratagems. This makes the Presence of the Authority and Power of the Father necessary to him in his work. This he asserts as a great ground of consolation to his Disciples (John 10:28, 29). There will be great plucking, great contending to take believers out of the hand of Christ; one way or other to make them come short of Eternal Life; and though his own Power be such, as is able to preserve them, yet he lets them know also for their greater Assurance and Consolation, that his Father who is over all, is greater, more powerful than all, greater than he himself in the Work of Mediation (John 14:28), is also engaged with him in their defence and preservation. So also is he as to the Destruction of his Adversaries; all opposing power whatever (Psalm 110:5, 6). The Lord stands by him, on his right hand, to smite and tread down his enemies, all that arise against his design, interest, and Kingdom; be they never so many, never so great, he will ruine them, and make them his footstool every one. See Micah 5:4.

Verse 4.

The design of the Apostle, as we have now often shewed, is to evince the necessity of abiding in the Doctrine of the Gospel, from the Excellency of the Person by whom it pleased God to reveal it to us. This he has done already in general, in that Description which he has given us of his Person, Power, Works, Offices and Glory; whereby he has made it evident, that no creature, whom God was pleased at any time to make use of in the Revelation of his Will, or the Institution of his Worship, was any way to be compared with him. Having proceeded thus far in general, he descends now to the consideration of particular instances, in all those whom God imploied in the Ministration of the Law, and constitution of Mosaical Worship, and takes occasion from them all to set forth the Dignity and incomparable Excellencies of the Lord Christ, whom in all things he exalts.

First then, he treateth concerning Angels, as those who were the most glorious creatures imployed in the giving of the Law. The Hebrews owned, yes pleaded this in their own defence, that besides the Mediation of Moses, God used the Ministry of Angels in the giving of the Law, and in other occasional instructions of their forefathers. Some of them contend that the last of the Prophets was personally an Angel, as the signification of his name imports. Holy Stephen upbraiding them with their abuse and contempt of their greatest priviledges, tells them that they received the Law by the disposition, ordering, or ministry of Angels (Acts 7:53). And the Targum interprets the Chariots of God with the thousands of Angels (Psalm 68:18, 19) of the Angels, by whose ministry God taught Israel the Law. This then might leave a special prejudice in their minds, that the Law being so delivered by Angels, must needs have therein the advantage above the Gospel, and be therefore excellent and immutable.

To remove this prejudice also, and further to declare the Excellency and Preheminence in all things of him who revealed the Gospel, the Apostle takes occasion from what he had newly taught them concerning the Exaltation of Jesus Christ at the Right Hand of God, to prove to them out of the Scriptures of the Old Testament, that he is exceedingly advanced, and glorious above the Angels themselves, whose concurrence in the Ministration of the Law they boasted in; and to this purpose produceth four signal testimonies one after another.

This is the design of the Apostle, which he pursues and makes out to the end of this Chapter; and that we may rightly conceive of his intention, and the meaning of the Holy Ghost in the whole, we shall, before we consider his Proposition laid down in this fourth verse, or the ensuing confirmations of it, enquire in general what it is in Christ which he compareth with, and preferreth above the Angels, and wherein it is that he so exalts him.

The comparison entred on between the Lord Christ and Angels, must be either with respect to their Natures, or to their Dignity, Office, Power and Glory. If the comparison be of Nature with Nature, then it must be either in respect of the Divine or Humane Nature of Christ. If it should be of the Divine Nature of Christ, with the Nature of Angels, then it is not a comparison of Proportion, as between two Natures agreeing in any general kind of being, as do the nature of a man and a worm; but a comparison only manifesting a Difference and distance without any Proportion. So answereth Athanasius, Orat. 2. and Arian. But the truth is, the Apostle has no design to prove by Arguments and Testimonies the Excellency of the Divine Nature above the Angelical. There was no need so to do, nor do his Testimonies prove any such thing. Besides, speaking of Angels, the other part of the comparison, he treats not of their Nature, but their Office, Work and Employment; with their honourable and glorious Condition therein. Whereas therefore the Apostle produceth sundry Testimonies, confirming the Deity of the Son, he does it not absolutely to prove the Divine Nature to be more excellent that the Angelical, but only to manifest thereby the glorious condition of him, who is partaker of it, and consequently his Preheminence above Angels, or the Equity that it should be so.

Neither is the comparison between the Humane Nature of Christ and the Nature of Angels: for that absolutely considered and in it self, is inferiour to the Angelical; from where in regard of his Participation of it, he is said to be made lower than the Angels (chap. 2).

The Apostle then treats of the Person of Christ, God and Man, who was appointed and designed of God the Father, to be the Revealer of the Gospel, and Mediator of the New Testament. As such, he is the subject of the ensuing general Proposition; as such, he was spoken of in the words immediately fore-going; and concerning him as such, are the ensuing testimonies to be interpreted; even those which testifie his Divine Nature, being produced to demonstrate the Excellency of his Person, as vested with the Offices of the King, Priest and Prophet of his Church, the great Revealer of the will of God in the last days.

[illegible]

[〈 in non-Latin alphabet 〉]: Syr. [〈 in non-Latin alphabet 〉], & ipse tantum praestantior suit. Bodesian. and he was so much more excellent; at tanto potior factus est. Tremel. And he is made so much more better; at ipse toto excellit: or as De Dieu, at hoc totum excellit, And he wholly excelleth; or in all things he excelleth: Vulg. tanto melior facius angelis; the translation of [〈 in non-Latin alphabet 〉] by melior is blamed by Erasmus, Beza, Vatablus; and is generally deserted by the Expositors of the Roman Church. And it is hard, if not impossible, to find melior in any good Author, used in the sense that [〈 in non-Latin alphabet 〉] is here, and else-where constantly applied to. Ours render the word Better, made better; to avoid, I believe, a coincidence with that which they express [〈 in non-Latin alphabet 〉] by, more excellent: [〈 in non-Latin alphabet 〉] is properly nobilior, potentior, praestantior, excellentior; more powerful, able, excellent; as to love, honor; or state and condition; as in that of Homer,

[〈 in non-Latin alphabet 〉].

That is, [〈 in non-Latin alphabet 〉], says Eustathius, multo potentior, more powerful, able to prevail, or more excellent. [〈 in non-Latin alphabet 〉], factus, effectus; made, was became. [〈 in non-Latin alphabet 〉], differentius, different, which is sometimes put absolutely for the best things, or things far better than other things that differ, the best things. Make to differ, to prefer, make better, (1 Corinthians 4:7). Syr. [〈 in non-Latin alphabet 〉], excellentius, more excellent. [〈 in non-Latin alphabet 〉] is both to differ and excel; but the differentius of the Vulgar yields no good sense in this place. [〈 in non-Latin alphabet 〉], haereditavit, sortitus est, jure hereditario obtinuit; of the importance of which word, before.

Being in so much preferred (exalted, made eminent) above Angels, as he (obtained) inherited a more excellent name than they.

There are five things considerable in, and for the Exposition of these words.

First, What it is that the Apostle asserts in them as his general Proposition; namely, that the Son, as the great Priest and Prophet of the Church, was preferred above, and made more glorious and powerful than the Angels; and how this was done, and wherein it does consist.

Secondly, When he was so preferred above them; which belongs to the Explication and right understanding of the former.

Thirdly, The degree of this preference of him above the Angels, intimated in the comparison; being by so much made more excellent, as he has, &c.

Fourthly. The proof of the Assertion, both absolutely, and as to the degree intimated; and this is taken from his Name.

Fifthly, The way whereby he came to have this Name; he obtained it as his lot and portion, or he inherited it.

First, He is made more excellent than the Angels, preferred above them; that is, say some, declared so to be. Tum res dicitur fieri, cum incipit patesieri. Frequently in the Scripture, a thing is then said to be made, or to be, when it is manifested so to be. And in this sense the word [〈 in non-Latin alphabet 〉] is sometimes used. Romans 3:4. [〈 in non-Latin alphabet 〉]; Let God be true, and every man a liar; that is, manifested and acknowledged so to be. So, James 1:12. [〈 in non-Latin alphabet 〉], he that is approved in trial, and thereby manifested to be sincere and sound. In this sense the Apostle tells us (Romans 1:3) that the Lord Christ was declared to be the Son of God by the resurrection from the dead. The resurrection from the dead did not make him to be the Son of God, but evidently manifested and declared him so to be. According to this interpretation of the words, that which the Holy Ghost intimateth is, That whereas the Lord Christ ministred in an outwardly low condition in this world, while he purged our sins, yet by his sitting down at the right hand of God, he was revealed, manifested, declared to be more excellent than all the Angels in heaven.

But I see no reason why we should desert the proper and most usual signification of the word, nothing in the Context perswading us so to do. Besides, this suits not the Apostle's design, who does not prove from the Scripture that the Lord Christ was manifested to be more excellent than the Angels, but that really he was preferred and exalted above them.

So then, [〈 in non-Latin alphabet 〉] is as much as preferred, exalted, actually placed, in more power, glory, dignity, than the Angels. This John Baptist affirms of him, [〈 in non-Latin alphabet 〉], He was preferred before me, because he was before me. Preferred above him, called to another manner of Office than that which John ministred in; made before or above him in dignity, because he was before him in Nature and Existence. And this is the proper sense of the words; The Lord Jesus Christ, the Revealer of the Will of God in the Gospel, is exalted above, preferred before, made more excellent and glorious than the Angels themselves, all or any of them, who ministred to the Lord in the giving of the Law on mount Sinai.

Some object to this Interpretation, That he who is said to be made or set above the Angels, is supposed to have been lower than they before: To which I answer, And so he was, not in respect of Essence, Subsistence, and real Dignity, but in respect of the infirmities and sufferings that he was exposed to, in the discharge of his word here on the earth; as the Apostle expresly declares, chap. 2.9.

2. And this gives us light into our second enquiry on these words; namely, When it was, that Christ was thus exalted above the Angels.

1. Some say, that it was in the time of his Incarnation; for then the humane Nature being taken into Personal subsistence with the Son of God, it became more excellent than that of the Angels. This sense is fixed on by some of the Antients, who are followed by sundry Modern Expositors. But we have proved before, that it is not of either Nature of Christ absolutely or abstractedly, that the Apostle here speaketh; nor of his Person, but as vested with his Office; and discharging of it. And moreover the Incarnation of Christ was part of his Humiliation and Exinanition, and is not therefore especially intended, where his Exaltation and Glory is expresly spoken of.

2. Some say, that it was at the time of his Baptism, when he was anointed with the Spirit, for the discharge of his Prophetical Office (Isaiah 60:1, 2). But yet neither can this Designation of the time be allowed. And that because the main things wherein he was made lower than the Angels, as his temptations, and sufferings, and death it self, did follow his Baptism and Unction.

3. It must therefore be the time of his Resurrection, Ascension, and Exaltation at the Right hand of God, which ensued thereon, that is designed as the season wherein he was made more excellent than the Angels, as evidently appears from the Text and Context.

For, 1. That was the time, as we have showed before, when he was gloriously vested with that all power in heaven and earth, which was of old designed to him, and prepared for him. 2. The order also of the Apostle's discourse leads us to fix on this season. After he had by himself purged our sins, he sat down, &c. Being made so much more excellent; that is, therein, and then he was so made. 3. The testimony in the first place produced by the Apostle in the confirmation of his assertion, is elsewhere, as we shall see, applied by himself to his Resurrection and the glory that ensued, and consequently they are also in this place intended. 4. This preference of the Lord Christ above the Angels, is plainly included in that grant of all power made to him (Matthew 28:18), expounded (Ephesians 1:21, 22). 5. The testimony used by the Apostle in the first place, is the word that God spoke to his King, when he set him upon his holy hill of Sion (Psalm 2:6, 7, 8), which typically expresses his glorious enstalment in his heavenly kingdom.

The Lord Christ then, who in respect of his divine nature was always infinitely and incomparably himself more excellent than all the Angels, after his humiliation in the assumption of the human nature, with the sufferings and temptations that he underwent, upon his Resurrection was exalted into a condition of glory, power, authority, and excellency, and entrusted with power over them, as our Apostle here informs us.

3. In this preference and exaltation of the Lord Christ, there is a degree intimated; being made so much more, &c. Now our conceptions hereabout, as to this place, are wholly to be regulated by the name given to him. Look, says the Apostle, how much the name given to the Messiah excels the name given to Angels, so much does he himself excel them in glory, authority and power; for these names are severally given them of God, to signify their state and condition. What, and how great this difference is, we shall afterwards see, in the consideration of the instances given of it by the Apostle in the verses ensuing.

4. The proof of this assertion which the Apostle first fixes on, is taken from the name of Christ. His name, not given him by man, not assumed by himself, but ascribed to him by God himself. Neither does he here by the name of Christ, or the name of the Angels, intend any individual proper names of the one or the other; but such descriptions as are made of them, and titles given to them by God, as whereby their state and condition may be known. Observe, says he, how they are called of God; by what names and titles he owns them, and you may learn the difference between them. This name he declares in the next verse; God said to him, You are my Son, this day have I begotten you. It is not absolutely his being the Son of God that is intended; but that by the testimony of the Holy Ghost, God said these words to him, You are my Son, and thereby declared his state and condition to be far above that of the Angels, to none of whom he ever said any such thing, but speaks of them in a far distinct manner, as we shall see. But hereof in the next verse.

Some by this excellent name understand his power, and dignity, and glory, called his name above every name (Philippians 2:8), but then this can no way prove that which the Apostle produces it for, it being directly the same with that which is asserted, in whose confirmation it is produced.

5. The last thing considerable is, how the Lord Christ came by this name, or obtained it; [in non-Latin alphabet]; he obtained it by inheritance, as his peculiar lot and portion for ever. In what sense he is said to be [in non-Latin alphabet], the Heir, was before declared. As he was made the Heir of all, so he inherited a more excellent name than the Angels. Now he was made Heir of all, in that all things being made and formed by him, the Father committed to him as Mediator a peculiar power over all things, to be disposed of by him to all the ends of his mediation. So also being the natural and eternal Son of God, in, and upon the discharge of his work, the Father declared and pronounced that to be his name; see (Luke 1:35), (Isaiah 7:14), chapter 9:6. His being the Son of God, is the proper foundation of his being called so; and his discharge of his office the occasion of its declaration: so he came to it by right of inheritance, when he was declared to be the Son of God with power, by the resurrection from the dead (Romans 1:3).

This then is the sum of the Apostle's proposition, and the confirmation of it. A name given by God to that end and purpose, does truly declare the nature, state and condition of him or them to whom it is given. But to Christ the Mediator there is a name given of God himself, exceedingly more excellent than any that by him is given to the Angels; which undeniably evinces, that he is placed in a state and condition of glory far above them, or preferred before them.

I shall only observe one or two things, concerning the Hebrews to whom the Apostle wrote, and so put an end to our exposition of this verse.

First then, this discourse of the Apostle proving the Preheminence of the Messiah above the Angels, was very necessary to the Hebrews, although it were very suitable to their own principles, and in general acknowledged by them. It is to this day a Tradition among them, that the Messiah shall be exalted above Abraham, and Moses, and the ministring Angels. Besides, they acknowledged the Scriptures of the Old Testament, wherein the Apostle shews them that this Truth was taught and confirmed. But they were dull and flow in making Application of these Principles to the confirmation of their faith in the Gospel, as the Apostle chargeth them (Hebrews 5:11, 12). And they had at that time great Speculations, about the glory, dignity and excellency of Angels, and were fallen into some kind of worshipping of them. And it may be this curiosity, vanity and superstition in them, was heightned by the heat of the Controversie between the Pharisees and Sadduces about them; the one denying their Existence and being, the other whom the body of the People followed, exalting them above measure, and inclining to the Worship of them. This the Apostle declares (Colossians 2:18), treating of those Judaizing Teachers who then troubled the Churches, he chargeth them with fruitless and curious speculations about Angels, and the worshipping of them. And of their Ministry in the giving of the Law they still boasted. It was necessary therefore, to take them off from this Confidence of that Priviledge, and the superstition that ensued thereon, to instruct them in the Preheminence of the Lord Christ above them all; that so their thoughts might be directed to him, and their Trust placed in him alone. And this Exaltation of the Messiah, some of their latter Doctors assert on Daniel 7:9, [in non-Latin alphabet], I behold until the Thrones were set, placed, exalted, as in the Original Chaldee; and as all old Translations, Greek, Latin, Syriack and Arabick render the words (however Ours read, until the Thrones were cast down) affirming that one of those Thrones was for the Messiah, before whom all the Angels ministred in obedience.

Secondly, It may not be amiss to remark that the Jews have always had a Tradition of the glorious name of the Messiah; which even since their utter Rejection they retain some obscure remembrance of. The name which they principally magnifie is [in non-Latin alphabet], Metatron. Ben Vzziel in his Targum on Genesis 5 ascribes this name to Enoch when he was translated, he ascended into Heaven in the word of the Lord, [in non-Latin alphabet], and his name was called Mitatron the great Scribe. But this opinion of Enoch being Metatron is rejected and confuted in the Talmud. There they tell us that Metatron is [in non-Latin alphabet], the Prince of the world: or as Elias calls him in Thisbi [in non-Latin alphabet], the Prince of God's Presence. And in the first mention of this Name which is Talmud. Tract. Saned. cap. 4. fol. 38. they plainly intimate that they intended an uncreated Angel by this Expression. And such indeed must He be, to whom may be assigned what they ascribe to Metatron. For as Reuchlin from the Cabbalists informs us, they say, [in non-Latin alphabet]; The Teacher of Moses himself was Metatron. He it is, says Elias, that is the Angel always appearing in the Presence of God, of whom it is said, My name is in him. And the Talmudists, that he has power to blot out the sins of Israel: from where they call him the Chancellour of Heaven. And Bechai on Exodus 23 affirms, that this name signifies both a Lord, a Messenger, and a Keeper. A Lord because he ruleth all; a Messenger because he stands always before God to do his Will; and a Keeper, because he keepeth Israel. I confess the Etymologie that he gives of this name to that purpose, is weak and foolish; as is also that of Elias; who tells us that Metatron is [in non-Latin alphabet], in the Greek Tongue; one sent. But yet it is evident what is intended by all these obscure Intimations; the increated Prince of Glory, and his Exaltation over all, with the Excellency of his name, is aimed at. For the word it self, it is either a meer corruption of the Latin word Mediator, such as is usual among them, or a Gematrical Fiction to answer [in non-Latin alphabet], the Almighty, there being a coincidence in their numeral letters.

The doctrine of the Preference and Preheminence of Christ is insisted on by the Apostle to the End of this Chapter; and therefore I shall not treat of it, until we have gone through all the Proofs of it produced; and then but briefly neither, having already in part spoken of it, in our Consideration of his Soveraignty and Lordship over all.

That which we are peculiarly instructed in by these words is, that,

All Preheminence and Exaltation of one above others, depends on the supream Counsel and Will of God.

The instance he gives of him who is exalted over all, sufficiently confirms our general Rule. He had his Name, denoting his glory and excellency by Inheritance; an heritage designed for him, and given to him in the Counsel, Will and good pleasure of God: He gave him that name above every name (Philippians 2:9). And that of his own Will and pleasure; It pleased the Father, that in him all fulness should dwell. That so in all things he might have the Preheminence (Colossians 1:16, 17). He fore-ordained him to it from Eternity (1 Peter 1:20), and actually exalted him according to his Eternal Counsel in the fulness of time (Acts 2:36; Hebrews 5:31).

This Prelation then of Christ above all, depends on the Counsel and Pleasure of God; and he is herein a Pattern of all Priviledge and Preheminence in others.

Grace, Mercy and Glory, spiritual things, and eternal, are those wherein really there is any difference among the Sons of men. Now that any one in these things is preferred before another, it depends meerly on the sole good pleasure of God. No man in these things makes himself to differ from another, neither has he any thing that he has not received. God has Mercy on whom he will have mercy. And this Discrimination of all things by the Supream Will of God, especially Spiritual and Eternal, is the Spring, Fountain and Rule of all that Glory which he will manifest, and be exalted in, to Eternity.

Verse III.

The Apostle in the pursuit of his Argument, proceeds in the Description of the Person of Christ; partly as giving a farther account of what he had before affirmed concerning his Divine Power in making the worlds; and partly to instruct the Hebrews from their own Typical Institutions, that it was the Messiah who was figured and represented formerly to them, in those signs and pledges of God's Glorious Presence which they enjoyed. And so by the whole, he confirmeth the Proposition he had in hand, concerning the Excellency and Eminency of him by whom the Gospel was revealed, that their Faith in him, and Obedience to him, might not be shaken or hindered.

Verse 3. [in non-Latin alphabet].

[in non-Latin alphabet], is wanting in M.S.T. But the sense requires the words, and all other antient Copies retain them: [in non-Latin alphabet], is wanting in some Copies: and one or two for [in non-Latin alphabet], have [in non-Latin alphabet], which has nothing whereunto it should relate. Some also read, [in non-Latin alphabet]; taken from Chap. 12. v. 2. where the word is used.

[in non-Latin alphabet], Qui est; Qui cum sit; Qui existens; Who is; Who when he is, or was; Who existing; as (Philippians 2:6) [in non-Latin alphabet], Who being in the Form of God.

Who being, [in non-Latin alphabet], Splendor, Radius, Jubar, Effulgentia, Refulgentia, Relucentia. The Splendor, Ray, Beam, Effulgency, or shining forth of Glory. Syr. [in non-Latin alphabet], Germen, so Boderius, the branch; Tremelius and D'Dieu, Splendor, the Arabick concurring.

[in non-Latin alphabet], is Lux, Light; particularly the Morning Light (Acts 20:11), [in non-Latin alphabet], he talked until the break of day, or the beaming of the Morning Light; [in non-Latin alphabet], Gloss. Vet. Jubar Solis; the Sun-beam; and sometimes it denotes the Day itself. It is also sometimes used for the Light that is in burning Iron: [in non-Latin alphabet], is of the same signification: properly Splendor Lucis, the Brightness, Shining, Beauty, Glory, or Lustre of light. Hence is [in non-Latin alphabet], to shine forth, to shine into, to irradiate (2 Corinthians 4:4), [in non-Latin alphabet], that the Light of the Gospel should not irradiate, shine into them. [in non-Latin alphabet], is of the same importance; and from there [in non-Latin alphabet]; The Word is no where used in the New Testament save in this place only; nor does it occur in the Old of the LXX. Only we have it, Wisd. 7.26. Wisdom is said to be [in non-Latin alphabet], a Beam of eternal light; to which place the Margin of our Translation refers. And it is so used by Nazianzen, [in non-Latin alphabet]; a little beam of a great light. It answers exactly to the Hebrew [in non-Latin alphabet], or [in non-Latin alphabet]; that is, the Morning Light (Proverbs 4:18), The path of the righteous, [in non-Latin alphabet], ut Lux splendoris, Hierom; as the light of Brightness; that is, of the Morning, [in non-Latin alphabet] (Acts 20:11). And it is also applied to the light of Fire, or Fire in Iron (Isaiah 4:5), [in non-Latin alphabet], the light of fire; and the fiery streaming of Lightning (Habakkuk 3:11).

The Brightness, Shining, Ray, Beam, [in non-Latin alphabet] of Glory; Some look on this Expression as an Hebraism; [in non-Latin alphabet], the Beam of Glory; for [in non-Latin alphabet], a Glorious Beam; But this will not answer the design of the Apostle, as we shall see afterwards.

Our Translators have supplied, His, the Brightness of his Glory, by repeating [in non-Latin alphabet], from the end of the sentence; perhaps as we shall find, not altogether necessarily, in which cases alone, such supplements to the Text are allowed in Translations.

[in non-Latin alphabet], Character, Imago, Forma, Figura, Expressa Forma, Figura expressa, [in non-Latin alphabet], Syr. the Character, Image, Form, Figure, express Form, express Figure; so variously is the word rendered by Translators with little difference. It is no where used in the New Testament, but only in this place; In other Authors it has many significations. Sometimes they use it Properly and Naturally; sometimes Metaphorically and Artificially; as when it denotes several forms of Speech, or Orations. Properly from [in non-Latin alphabet] or [in non-Latin alphabet], to engrave with a Tool, or Style, is [in non-Latin alphabet], and [in non-Latin alphabet], which is firstly and properly, the note, or mark cut by a Tool or Instrument into Wood, or any other subject capable of such impression; or the stamp and sign that is left in the coining of money. The Mark or scar also left by a Wound, is by the LXX. termed [in non-Latin alphabet] (Leviticus 13:25). It is in general an express Representation of another thing communicated to it, by an impression of its likeness upon it; opposed to that which is umbratile and imaginary.

[in non-Latin alphabet], Substantiae, Subsistentiae Personae; Syr. [in non-Latin alphabet], substantiae ejus; Hypostasis, Substance, Subsistence, Person. The word is four times used in the New Testament. Three times in this Epistle; In this place, and Chap. 3:14. and Chap. 11:1. as also (2 Corinthians 9:4), every where in a different sense; so that the mere Use of it in one place, will afford no Light to the meaning of it in another; but it must be taken from the Context and subject treated of. The Composition of the word would denote substantia, but so as to differ from, and to add something to [in non-Latin alphabet], Substance, or Being; which in the Divine Nature can be nothing but a special manner of subsistence. But the Controversy that has been about the precise signification of these words, we shall not here enter into the Discussion of.

[in non-Latin alphabet], Agens, Regens, Moderans; acting, disposing, ruling, governing; also Portans, Bajulans, Sustinens; bearing, supporting, carrying, upholding; which of these senses is peculiarly intended, we shall afterwards enquire into.

[in non-Latin alphabet]; by the Word of his Power; by his powerful word; Syr. [in non-Latin alphabet], by the Power of his Word; changing the order of the words, but not the meaning of them; by the Power of his Word, or the Word of his Power; that is, his powerful Word. [in non-Latin alphabet]; some would read it [in non-Latin alphabet], and refer it to the Father; by the powerful Word of him, that is of the Father, by whose Power, they say, the Son disposeth of all things. But all Copies with Accents have [in non-Latin alphabet], constantly, none [in non-Latin alphabet], nor will the disposition of the Words bear that reference.

[in non-Latin alphabet]; by himself, in his own Person.

[⟨in non-Latin alphabet⟩]. Purgationem faciens; Purgatione factâ. Having purged, cleansed, expiated, (or purified us from) our sins: Having made a Purgation or Purification of our sins.

[⟨in non-Latin alphabet⟩], is used both neutrally and actively; answering to [⟨in non-Latin alphabet⟩], both in Kal and Hiphil; signifying to sit down, and to cause to sit down. Chrysostom seems to have understood the Word in the latter sense; referring it to God the Father causing the Son to sit down. But it is hard to find any Antecedent Word whereby it should be regulated, but only [⟨in non-Latin alphabet⟩], Who, in the beginning of the verse; that is, he himself: And as Erasmus observes, [⟨in non-Latin alphabet⟩], in the following Words, will not Grammatically admit of this Construction; for if [⟨in non-Latin alphabet⟩], be to be understood actively and transitively, it must have been [⟨in non-Latin alphabet⟩]. And the Apostle clears the neutral sense of the word, Chap. 8.1. It is well then rendered by our Translators; he sate, or sate down.

[⟨in non-Latin alphabet⟩], Psal. 110.1. [⟨in non-Latin alphabet⟩]: LXX.[⟨in non-Latin alphabet⟩], in the Plural Number; so is the same thing expressed, Acts 7:55. and by Mark,[⟨in non-Latin alphabet⟩]. Chap. 16.5. Our Apostle constantly keepeth the singular number, with [⟨in non-Latin alphabet⟩]. Chap. 1.13. Chap. 8.1. Chap. 12.2. The same thing in both Expressions is intended; only that of [⟨in non-Latin alphabet⟩], or [⟨in non-Latin alphabet⟩], in the plural number is more eminently destructive of the folly of the Anthropomorphites; for they cannot hence pretend that God has a right hand, unless they will grant that he has many; which were not only to turn the Glory of the invisible God into the likeness of a man, but of a Monster. And Austin well observes, that in the Psalm, where that expression is first used, sit on my Right Hand; it is added, [⟨in non-Latin alphabet⟩], the Lord on your right hand; at the Right hand of him, who sate on his right hand: which removes all Carnal Apprehensions from the meaning of the words.

[⟨in non-Latin alphabet⟩]. This word is seldom used in other Authors; twice in this Epistle, here, and Chap. 8.1. once by Jude, v. 25. and no where else in the New Testament. by the LXX. not at all. The Apostle evidently expresseth by it [⟨in non-Latin alphabet⟩] or [⟨in non-Latin alphabet⟩]; not as they are used appellatively, for Glory, Power, or Majesty, but as they are names, and denote the essential glory of God; the glorious God. So that [⟨in non-Latin alphabet⟩], is God himself; not absolutely considered, but with reference to the Revelation of his Glory and Majesty in Heaven; God on his Throne; as our Apostle declareth, Chap. 8.1.

[⟨in non-Latin alphabet⟩]. in the Highest. [⟨in non-Latin alphabet⟩], is [⟨in non-Latin alphabet⟩]; that is, [⟨in non-Latin alphabet⟩], the Highest, God himself: See Luke 1:35.

*Verse 3.* Who being the Brightness of Glory, and the express image of his Person, and upholding (or disposing of) all things by the word of his power, having by himself purged our sins, sate down on the right hand of the Majesty on high.

The Apostle proceeds in his Description of the Person in whom God spake in the Revelation of the Gospel; ascending to such a manifestation of him, as that they might understand his Eminency above all formerly used in the like Ministrations; as also how he was pointed out and shadowed by sundry Types and Figures under the Old Testament.

Of this Description there are three Parts: The first declaring What he is; the second What he does, or did; and the third the Consequent of them both, in what he enjoyeth.

Of the first Part of this Description of the Messiah, there are two Branches, or it is two ways expressed; For he affirms of him, First, That he is the Brightness, Beam or Splendor of the Glory; and Secondly, the express image, or character of his Father's Person.

In the second also there are two things assigned to him: The former relating to his Power; as he is the Brightness of Glory; he sustaineth, or ruleth and disposeth of all things by the Word of his Power: The latter to his Love and Work of Mediation; by himself, or in his own Person, he has purged our sins.

His present and perpetual Enjoyment, as a consequent of what he was and did, or does, is expressed in the last words; he sate down at the right hand of the Majesty on high.

Some of these Expressions may well be granted to contain some of those [⟨in non-Latin alphabet⟩], Things hard to be understood, which Peter affirms to be in this Epistle of Paul, 2 Epist. 3.16. which unstable and unlearned men have in all Ages wrested to their own destruction. The Things intended are unquestionably sublime and Mysterious. The Terms wherein they are expressed are rare, and no where else used in the Scripture to the same purpose; some of them not at all, which deprives us of one great help in the Interpretation of them. The Metaphors used in the Words, or Types alluded to by them, are abstruse and dark; so that the difficulty of discovering the true, precise, and genuine meaning of the Holy Ghost in them is such, as that this verse, at least some part of it, may well be reckoned among those places which the Lord has left in his Word, to exercise our Faith and Diligence and Dependance on his Spirit, for a right Understanding of them. It may be indeed, that from what was known and acknowledged in the Judaical Church, the whole intention of the Apostle was more plain to them, and more plainly and clearly delivered, than now it seemeth to us to be, who are deprived of their Advantages. However both to them and us, the things were and are deep and Mysterious. And we shall desire to handle, (as it becometh us) both Things and Words with Reverence and Godly fear, looking up to him for Assistance, who alone can lead us into all Truth.

We begin with the double Description given us of the Lord Christ at the entrance of the Verse, as to What he is in himself; and here a double Difficulty presents itself to us; First, In general to what Nature in Christ, or to what of Christ, this Description does belong: Secondly, what is the particular meaning and importance of the Words or Expressions themselves.

For the First, Some assert, that these words intend only the Divine Nature of Christ, wherein he is Consubstantial with his Father. Herein as he is said to be, God of God, and Light of Light, (an expression doubtless taken from hence) receiving as the Son his Nature and subsistence from the Father, so fully and absolutely as that he is every way the same with him in respect of his Essence, and every way like him in respect of his Person; so he is said to be the brightness of his Glory, and the Character of his Person on that account. This way went the Antients generally; and of Modern Expositors very many; as Calvin, Brentius, Marlorat, Rollocus, Gomarus, Paraeus, Estius, Tena, A Lapide, Rihera, and sundry others.

Some think that the Apostle speaks of him as Incarnate; as he is declared in the Gospel, or as preached to be the Image of the invisible God (2 Corinthians 4:4). And these take three ways in the Explication of the words, and their Application of them to him.

First, Some affirm that their meaning is, that whereas God is in himself infinite and incomprehensible, so that we are not able to contemplate on his Excellencies, but that we are overpowered in our minds with their Glory and Majesty, he has in Christ the Son as incarnate, contemperated his infinite love, power, goodness, grace, greatness and holiness, to our faith, love and Contemplation, they all shining forth in him, and being eminently expressed in him; so Beza.

Secondly, Some think that the Apostle pursues the description that he was entered upon of the Kingly Office of Jesus Christ, as Heir of all; and that his being exalted in Glory to Power, Rule and Dominion, expressing and representing therein the Person of his Father, is intended in these words; so Camero.

Thirdly, Some refer these words to the Prophetical Office of Christ; and say that he was the brightness of God's Glory, &c. by his revealing and declaring of the Will of God to us, which before was done darkly only, and in shadows. So the Socinians generally; though Schlictingius refer the Words to all that similitude, which they fancy to have been between God, and the man Christ Jesus, while he was in the earth; and therefore renders the Participle [〈 in non-Latin alphabet 〉], not by the present, but praeterimperfect tense; who was, that is, while he was on the Earth, though as he says, not exclusively to what he is now in Heaven.

I shall not examine in particular the Reasons that are alleged for these several Interpretations; but only propose and confirm that sense of the place, which on full and due consideration, appears, as agreeable to the Analogy of Faith, so expressly to answer the Design and intendment of the Apostle; wherein also, the unsoundness of the two last branches or ways of applying the second Interpretation, with the real coincidence of the first, and first branch of the latter Exposition, will be discovered. To this End the following Positions are to be observed.

First, It is not the direct and immediate design of the Apostle to treat absolutely of either Nature of Christ, his Divine or Human; but only of his Person. Hence though the things which he mentioneth and expresseth, may some of them belong to, or be the Properties of his Divine Nature, some of his Human, yet none of them are spoken of as such, but are all considered as belonging to his Person. And this solves that difficulty which Chrysostom observes in the Words, and strives to remove by a similitude; namely, that the Apostle does not observe any Order or Method, in speaking of the Divine and Human Natures of Christ distinctly one after another; but first speaks of the one, then of the other, and then returns again to the former, and that frequently. But the Truth is, he intends not to speak directly, and absolutely of either nature of Christ; but treating ex professo of his Person, some things that he mentions concerning him, have a special Foundation in, and respect to his Divine Nature; some in and to his Human, as must every thing that is spoken of him. And therefore the Method and Order of the Apostle is not to be enquired after in what relates in his expressions to this or that Nature of Christ, but in the Progress that he makes in the description of his Person and Offices, which alone he had undertaken.

Secondly, That which the Apostle principally intends in and about the Person of Christ, is to set forth his Dignity, Preeminence, and Exaltation above all; and that not only consequentially, to his discharge of the Office of Mediator, but also antecedently, in his worth, fitness, ability and suitedness to undertake and discharge it, which in a great measure depended on, and flowed from his Divine Nature.

3. These things being supposed, we observe thirdly, That as these Expressions are none of them singly, much less in that conjunction wherein they are here placed, used concerning any other but Christ only; so they do plainly contain and express things that are more sublime and glorious, than can by the Rule of Scripture, or the Analogy of faith, be ascribed to any mere creature, however used or exalted. There is in the word evidently a comparison with God the Father; he is infinitely glorious, Eternally subsisting in his own Person; and the Son is the brightness of his glory, and the express image of his person. Angels are called the sons of God, are mighty in power, and excellent in created glory; but when they come to be compared with God, it is said they are not pure in his sight, and he charges them with folly (Job 4:18). And they cover their faces at the brightness of his glory (Isaiah 6:2). So that they cannot be said so to be. Man also was created in the image of God, and is again by grace renewed thereunto (Ephesians 4:23, 24). But to say a man is the express image of the Person of God the Father, is to depress the glory of God by Anthropomorphism. So that to God asking that question, Whom will you compare to me, and whom will you liken me to? we cannot answer of any one who is not God by nature, that he is the brightness of his glory, and the express image of his person.

Fourthly, Though the design of the Apostle in general be to shew how the Father expressed and declared himself to us in the Son; yet this could not be done without manifesting what the Son is in himself, and in reference to the Father, which both the expressions do in the first place declare. They express him such an one, as in whom the infinite perfections and excellencies of God are revealed to us. So that the first application of the words, namely to the Divine Nature of Christ, and the first branch of the second, considering him as incarnate, are very well consistent; as A Lapide grants, after he had blamed Beza for his interpretation. The first direction then given to our faith in these words, is, by what the Son is in respect of the Father, namely, the brightness of his glory, and the express image of his person; from where it follows, that in him being incarnate, the Father's glory and his person are expressed and manifested to us.

Fifthly, There is nothing in these words that is not applicable to the Divine Nature of Christ. Some, as we have shewed, suppose that it is not that which is peculiarly intended in the words; but yet they can give no reason from them, nor manifest any thing denoted by them, which may not be conveniently applied thereunto. I say, whatever can be proved to be signified by them, or contained in them, if we will keep ourselves within the bounds of that holy reverence which becomes us in the contemplation of the Majesty of God, may be applied to the Nature of God as existing in the person of the Son. He is in his Person distinct from the Father, another, not the Father, but yet the same in Nature, and this in all glorious properties and excellencies. This oneness in Nature, and distinction in Person, may be well shadowed out by these expressions, He is the brightness of his glory, and the express image of his person. The boldness and curiosity of the Schoolmen, and some others, in expressing the way and manner of the generation of the Son, by similitudes of our understanding and its acts, declaring how he is the Image of the Father in their terms, are intollerable, and full of offence. Nor are the rigid impositions of those words and terms, in this matter which they, or others, have found out to express it by, of any better nature. Yet I confess, that supposing with some, that by the first expression here used, the brightness of glory, the Apostle intends to set forth to us the relation of the Son to the Father, by an allusion to the Sun and its beams, or the light of fire in iron, some relief may from there be given to our weak understandings in the contemplation of this mystery, if we observe that one known rule, whose use Chrysostome urgeth in this place, namely, that in the use of such allusions, every thing of imperfection is to be removed in their application to God. A few instances we may give to this purpose, holding ourselves to an allusion to the Sun and its beams.

1. As the Sun in comparison of the beam is of itself, and the beam of the Sun; so is the Father of himself, and the Son of the Father. 2. As the Sun, without diminution or partition of its substance, without change or alteration in its nature, produceth the beam; so is the Son begotten of the Father. 3. As the Sun in order of nature is before the beam, but in time both are coexistent; so is the Father in order of nature before the Son, though in existence both coeternal. 4. As the beam is distinct from the Sun, so that the Sun is not the beam, and the beam is not the Sun; so is it between the Father and the Son. 5. As the beam is never separated from the Sun, nor can the Sun be without the beam; no more can the Son be from the Father, nor was the Father ever without the Son. 6. As the Sun cannot be seen but by the beam, no more can the Father but in and by the Son.

I acknowledge that these things are true, and that there is nothing in them disagreeable to the analogy of faith. But yet as sundry other things may be affirmed of the Sun and its beam, whereof no tollerable application can be made to the matter in hand; so I am not perswaded that the Apostle intended any such comparison or allusion, or aimed at our information or instruction by them. They were common people of the Jews, and not philosophers, to whom the Apostle wrote this Epistle. And therefore either he expresseth the things that he intends, in terms answering to what was in use among themselves to the same purpose, or else he asserts them plainly in words, as meet to express them properly by, as any that are in use among men. To say there is an allusion in the words, and that the Son is not properly, but by a metaphor the brightness of glory, is to teach the Apostle to express himself in the things of God. For my part, I understand as much of the nature, glory, and properties of the Son, in, and by this expression, He is the brightness of glory, as I do by any of the most accurate expressions, which men have arbitrarily invented to signifie the same thing. That he is one distinct from God the Father, related to him, and partaker of his glory, is clearely asserted in these words, and more is not intended in them.

Sixthly, These things then being premised, we may discern the general importance of these expressions. The words themselves, as was before observed, being no where else used in the Scripture, we may receive a contribution of light to them from those in other places, which are of their nearest alliance. Such are these and the like, We have seen his glory, the glory of the only Son of God (John 1:14), He is the Image of the invisible God (Colossians 1:15), The glory of God shines forth in him (2 Corinthians 4:6). Now in these and the like places, the glory of the Divine Nature is so intimated, as that we are directed to look to the glory of the absolutely invisible and incomprehensible God, in him incarnate. And this in general is the meaning and intendment of the Apostle in these expressions; the Son in whom God speaks to us in the revelation of the Gospel, does in his own Person so every way answer the excellencies and perfections of God the Father, that he is in him expresly represented to our faith and contemplation.

It remaineth then in the second place that we consider the expressions severally, with the reasons why the Apostle thus expresseth the Divine glory of Jesus Christ. [in non-Latin alphabet]; Who being the brightness; light, lustre, majesty of glory. The Apostle, in my judgment, (which is humbly submitted to consideration) alludes and attends to some thing, that the people were instructed by typically under the Old Testament, in this great mystery of the manifestation of the glory of God to them in and by the Son, the Second Person in the Trinity. The Ark, which was the most signal representation of the presence of God among them, was called his glory. So the wife of Phineas, upon the taking of the Ark, affirmed, that the glory was departed (1 Samuel 4:22): The glory is departed from Israel, for the Ark of God is taken. And the Psalmist mentioning the same thing, calls it his glory absolutely (Psalm 78:61): He gave his glory into the hand of his enemies; that is the Ark. Now on the filling of the Tabernacle with the signs of God's presence in cloud and fire, the Jews affirm that there was a constant [in non-Latin alphabet], a [in non-Latin alphabet], or majestic shining glory resting on the Ark; which was the [in non-Latin alphabet], the splendor of the glory of God, in that typical representation of his presence. And this was to instruct them in the way and manner whereby God would dwell among them. The Apostle therefore calling them from the types, by which in much darkness they had been instructed in these mysteries, to the things themselves represented obscurely by them, acquaints them with what that typical glory and splendor of it signified, namely the eternal glory of God, with the essential beaming and brightness of it in the Son, in and by whom the glory of the Father shineth forth to us. So that the words seem to relate to that way of instruction, which was of old granted to them.

Besides, they were wont to express their faith in this mystery with words to this purpose. [in non-Latin alphabet], glory, is sometimes put for God himself (Psalm 85:10): [in non-Latin alphabet], That glory may dwell in our land; that is, the God of glory, or glorious God. This glory the Targum calls [in non-Latin alphabet], and the majesty of that glory [in non-Latin alphabet]. See Habakkuk 1:8. Hence Psalm 44:25, they render those words, [in non-Latin alphabet], Why hidest you your face? [in non-Latin alphabet], Why takest you away the majesty of your glory? as both the Venetian and Basil Bibles read the place. For the Regia have only [in non-Latin alphabet], omitting [in non-Latin alphabet]. And in the vision of Isaiah, chapter 6:1, they say it was [in non-Latin alphabet], so Kimchi, [in non-Latin alphabet], so Rashi; [in non-Latin alphabet], so the Targum. And they affirm, that it was the same which came down and appeared on Mount Sinai (Exodus 19:20), where those words, [in non-Latin alphabet] And the Lord descended on mount Sinai, are rendered by Onkelos: [in non-Latin alphabet], The majesty of God was revealed; which words, from Psalm 68, are applied by our Apostle to the Son (Ephesians 4). [in non-Latin alphabet], then is nothing also but [in non-Latin alphabet] or [in non-Latin alphabet]; the essential presence or majesty of the glorious God. This, says he, is Christ the Son; and thus of old they expressed their faith concerning him.

The words, as was shewed before, denote the Divine nature of Christ, yet not absolutely, but as God the Father in him does manifest himself to us. Hence is he called, [in non-Latin alphabet], or [in non-Latin alphabet], or [in non-Latin alphabet]. The word is from [in non-Latin alphabet], he dwelt. Elias in Tishbi gives us somewhat another account of the application of that name, in the root, [in non-Latin alphabet], The Rabbins of blessed memory called the holy Ghost Shechinah, because he dwelt upon the Prophets. But that this is not so, may be observed throughout the Targum, wherein the holy Ghost is always expressly called [in non-Latin alphabet]: and the Shechinah is spoken of in such places as cannot be applied to him. But as the fulness of the Godhead is said to dwell in the Lord Christ, [in non-Latin alphabet] (Colossians 1:9), and he as the only begotten Son of God, to dwell among us (John 1:14), so is he said in the same sense to be [in non-Latin alphabet], or [in non-Latin alphabet], the majesty, presence, splendor of the glory, or the glorious God.

This then is that whereof the Apostle minds the Jews. God having promised to dwell among them by his glorious presence, from where the very name of Jerusalem was called, The Lord is there (Ezekiel 48:35), he who in and under that name was with them, as sent by Jehovah (Zechariah 1:8), was the Son, in whom he had now spoken to them in these latter days. And this must needs be of weight with them, being instructed, that he who had revealed the will of God to them, was none other but he who had dwelt among them from the beginning, representing in all things the person of the Father, being typically revealed to them, as the brightness of his glory.

The Apostle adds, that he is [in non-Latin alphabet], the express figure or image of his person; that is, of the person of God the Father. I shall not enter into any dispute about the meaning of the word Hypostasis, or the difference between it and [in non-Latin alphabet]. Many controversies about these words there were of old. And Hierom was very cautious about acknowledging three Hypostases in the Deity, and that because he thought the word in this place to denote substantia, and of that mind are many still, it being so rendered by the Vulgar Translation. But the consideration of these vexed questions tending not to the opening of the design of the Apostle and meaning of the holy Ghost in this place, I shall not insist upon them.

The Hypostasis of the Father, is the Father himself. Hereof, or of him, is the Son said to be the express image. As is the Father, so is the Son. And this agreement, likeness and conveniency, between the Father and the Son, is essential, not accidental; as those things are between relations finite and corporeal. What the Father is, does, has; that the Son is, does, has; or else the Father as the Father could not be fully satisfied in him, nor represented by him.

2. By Character two things seem to be intended. 1. That the Son in himself is [⟨in non-Latin alphabet⟩], in the likeness of God (Philippians 2:6). 2. That to us he is [⟨in non-Latin alphabet⟩], the image of God, representing him to us (Colossians 1:16). For these three words are used of the Lord Christ in respect to God the Father; [⟨in non-Latin alphabet⟩]; and their use seems thus to difference them. 1. That is said of him, [⟨in non-Latin alphabet⟩], being existing, subsisting in the form of God; that is, being so, essentially so; for there is no [⟨in non-Latin alphabet⟩], or form in the Deity, but what is essential to it. This he was absolutely, antecedently to his incarnation. The whole nature of God being in him, and consequently he being in the form of God. 2. In the manifestation of God to us, he is said to be [⟨in non-Latin alphabet⟩] (Colossians 1:16), the image of the invisible God; because in him, so partaker of the nature of the Father, do the power, goodness, holiness, grace, and all other glorious properties of God shine forth, being in him represented to us (2 Corinthians 4:6). And both these seem to be comprised in this word, [⟨in non-Latin alphabet⟩]; both that the whole nature of God is in him, as also that by him God is declared and expressed to us.

Neither were the Jews of old ignorant of this notion of the Son of God. So Philo expresseth their sense, de confusione linguarum, [⟨in non-Latin alphabet⟩]; If any one be not yet worthy to be called the Son of God, yet endeavour you to be conformed to his first begotten Word, the most ancient Angel, the archangel with many names; for he is called the Beginning, the name of God, the man according to the image of God, the Seer of Israel. And again, [⟨in non-Latin alphabet⟩]. For if we are not meet to be called the sons of God, let us be so of his eternal image, the most sacred Word; for that most ancient Word is the image of God. Thus he; expressing some of their conceptions concerning this eternal character of the Person of the Father.

We have seen what it is, that is intended in this expression; and shall only add thereunto a consideration of that, from where the expression is taken. The ordinary engraving of rings, or seals, or stones, is generally thought to be alluded to. It may be also, that the Apostle had respect to some representation of the glory of God by engraving among the institutions of Moses. Now there was scarcely any thing of old that more gloriously represented God, than that of the engraving of his name on a plate of gold to be worn on the front of the mitre of the High Priest; at the sight whereof, the great conqueror of the East fell down before him. Mention of it we have (Exodus 28:36): You shall make a plate of pure gold, and grave upon it, like the engraving of a signet, [⟨in non-Latin alphabet⟩], Holiness of Jehovah, or to Jehovah. Here was that name of God which denotes his essence and being characterized, and engraven to represent his holiness and glory to the people. And Aaron was to wear this engraven name of God on his fore-head, that he might bear the iniquity of the holy things and gifts of the children of Israel; which could really be done only by him who was Jehovah himself. And thus also when God promises to bring forth the Son, as the corner stone of the Church, he promises to engrave upon him the seven eyes of the Lord (Zechariah 3:9), or the perfection of his wisdom and power to be expressed to the Church in him. There having been then this representation of the presence of God, by the character or engraving of his glorious name upon the plate of gold, which the High Priest was to wear that he might bear iniquities; the Apostle lets the Hebrews know, that in Christ the Son is the real accomplishment of what was typified thereby, the Father having actually communicated to him his nature denoted by that name, whereby he was able really to bear our iniquities, and most gloriously represent the Person of his Father to us.

And this, with submission to better judgments, do I conceive to be the design of the Apostle, in this his description of the Person of Jesus Christ. It pleased the Holy Ghost herein, to use these terms and expressions, to mind the Hebrews how they were of old instructed, though obscurely, in the things now actually exhibited to them; and that nothing was now preached or declared, but what in their typical institutions they had before given their assent to.

We have been somewhat long in our explication of this description of the Person of the Son of God; yet, as we suppose, not any longer than the nature of the things treated of, and the manner of their expression, necessarily required us to be. We shall therefore here stay a while, before we proceed to the ensuing words of this verse, and take some observation from what has been spoken for our direction and refreshment in our passage.

Observe. 1. All the glorious perfections of the nature of God, do belong to, and dwell in the Person of the Son. Were it not so, he could not gloriously represent to us the Person of the Father; nor by the contemplation of him, could we be led to an acquaintance with the Person of the Father. This the Apostle here teacheth us, as in the explication of the words we have manifested. Now because the confirmation of this allusion depends on the proofs and testimonies given of and to the divine nature of Christ, which I have elsewhere largely insisted on, and vindicated from exceptions, I shall not here reassume that task; especially considering that the same truth will again occur to us.

Observ. 2. The whole manifestation of the nature of God to us, and all communications of grace, are immediately by and through the Person of the Son. He represents him to us, and through him, is every thing that is communicated to us from the fulness of the Deity conveyed.

There are sundry signal instances wherein God reveals himself, and communicates from his own infinite fulness to his creatures; and in all of them he does it immediately by the Son. 1. In the creation of all things. 2. In their providential rule and disposal. 3. In the revelation of his will, and institution of ordinances. 4. In the communication of his Spirit and grace. In none of which is the Person of the Father any otherwise immediately represented to us, than in and by the Person of the Son.

In the creation of all things, God both gave them their being, and imparted to them of his goodness, and manifested his nature to those that were capable of a holy apprehension of it. Now all this God did immediately by the Son; not as a subordinate instrument, but as the principal efficient, being his own power and wisdom. This we have manifested in our explication of the last words of the verse fore-going. In express testimony hereunto, see (John 1:3; Colossians 1:16; 1 Corinthians 8:6). The Son, as the power and wisdom of the Father, made all things; so that in that work, the glory of the Father shines forth in him, and no otherwise. By him was there a communication of being, goodness and existence to the creation.

In the providential rule and disposal of all things created, God farther manifests himself to his creatures, and farther communicates of his goodness to them. That this also is done in and by the Son, we shall farther evidence in the explication of the next words of this verse.

The matter is yet more plain, as to the revelation of his will, and the institution of ordinances from first to last. It is granted, that after the entrance of sin, God does not graciously reveal, nor communicate himself to any of his creatures but by his Son. This might fully be manifested by a consideration of the first promise, the foundation of future revelations and institutions, with an induction of all ensuing instances. But whereas all revelations and institutions springing from the first promise, are completed and finished in the Gospel, it may suffice to show, that what we assert is true, with peculiar reference thereunto. The testimonies given to it are innumerable. This is the substance and end of the Gospel, to reveal the Father by and in the Son to us, to declare that through him alone we can be made partakers of his grace and goodness; and that no other way we can have either acquaintance or communion with him, see (John 1:18). The whole end of the Gospel is to give us the knowledge of the glory of God in the face of Jesus Christ (2 Corinthians 4:6), that is, the glory of the invisible God, whom none has seen at any time (1 Timothy 6:16; 1 John 4:12), that is, to be communicated to us. But how is this to be done, absolutely and immediately as it is the glory of the Father? No, but as it shines forth in the face of Jesus Christ; or as it is in his person manifested and represented to us: for he is, as the same Apostle in the same place (v. 4), the image of God. And herein also, as to the communication of grace and the Spirit, the Scripture is express, and believers are daily instructed in it. See (Colossians 1:17; John 1:16), especially (1 John 5:11, 14). Now the grounds of this order of things lies,

In the essential inbeing of the Father and the Son. This our Savior expresses (John 10:38), "The Father is in me, and I in him"; the same essential properties and nature being in each of the persons, by virtue thereof their persons also are said to be in each other. The person of the Son is in the person of the Father; not as such, not in or by its own personality, but by union of its nature and essential properties, which are not alike, as the persons are, but the same in the one and the other. And this inbeing of the Father in the Son, and of the Son in him, our Savior affirms to be manifested by the works that he wrought, being wrought by the power of the Father, yet as in him, and not as in the Father immediately. See to the same purpose (chap. 14:10, 11) and (chap. 17:21).

The Father being thus in the Son, and the Son in the Father, whereby all the glorious properties of the one do shine forth in the other, the order and economy of the blessed Trinity in subsistence and operation, requires that the manifestation and communication of the Father to us, be through and by the Son. For as the Father is the original and fountain of the whole Trinity as to subsistence, so as to operation he works not but by the Son, who having the divine nature communicated to him by eternal generation, is to communicate the effects of the divine power, wisdom and goodness by temporary operation. And thus he becomes the brightness of his Father's glory, and the express image of his person; namely by the receiving his glorious nature from him, the whole and all of it, and expressing him in his works of nature and grace to his creatures.

Because in the dispensation and counsel of grace, God has determined, that all communication of himself to us, shall be by the Son, as incarnate. This the whole Gospel is given to testify. So that this truth has its foundation in the very subsistence of the persons of the Deity, is confirmed by the order and operation, and voluntary disposition in the Covenant of Grace.

And this discovers to us, first, the necessity of coming to God by Christ. God in himself is said to be in thick darkness, as also to dwell in light, whereunto no creature can approach; which expressions though seeming contrary, yet teach us the same thing, namely the infinite distance of the Divine Nature from our apprehensions and conceptions; no man having seen God at any time. But this God, invisible, eternal, incomprehensibly glorious, has implanted sundry characters of his excellencies, and left footsteps of his blessed properties on the things that he has made, that by the consideration and contemplation of them, we might come to some such acquaintance with him, as might encourage us to fear and serve him, and to make him our utmost end. But these expressions of God in all other things, besides his Son Christ Jesus, are all of them partial, revealing only something of him, not all that is necessary to be known, that we may live to him here, and enjoy him hereafter; and obscure, not leading us to any perfect stable knowledge of him. And hence it is, that those who have attempted to come to God by the light of that manifestation which he has made of himself, any other way than in and by Christ Jesus, have all failed and come short of his glory. But now the Lord Christ being the brightness of his glory, in whom his glory shines out of the immense darkness that his Nature is enwrapped in to us, and beams out of that inaccessible light which he inhabits; and the express image of his Person, representing all the perfections of his Person, fully and clearly to us, in him alone, can we attain a saving acquaintance with him. On this account he tells Philip (John 14:9), He that has seen me, he has seen the Father; the reason of which assertion, taken from the mutual inbeing of Father and Son, and his expression of his mind and glory, he asserts in the next verses. He then is the only way and means of coming to the knowledge and enjoyment of God; because in and by him alone, is he fully and perfectly expressed to us. And therefore, this, secondly, is our great guide and direction in all our endeavours after an acceptable access to him. Would we come to that acquaintance with the Nature, Properties, and Excellencies of the Father, which poor, weak, finite creatures are capable of attaining in this world, which is sufficient that we may love him, fear him, serve him and come to the enjoyment of him; would we know his love and grace, would we admire his wisdom and holiness; let us labor to come to an intimate and near acquaintance with his Son Jesus Christ, in whom all these things dwell in their fulness, and by whom they are exhibited, revealed, unfolded to us. Seek the Father in the Son; out of whom, not one property of the Divine Nature can be savingly apprehended, or rightly understood; and in whom they are all exposed to our faith and spiritual contemplation. This is our wisdom, to abide in Christ, to abide with him, to learn him, and in him we shall learn, see and know the Father also.

[illegible]. To the description of the Person, the Apostle returns to an assertion of the power of Christ the Son of God, and therein makes his transition from the Kingly and Prophetical, to his Sacerdotal Office, on all which he intends afterwards to enlarge his discourse.

He showed before, that by him the worlds were created; whereunto as a farther evidence of his glorious power, and of his continuance to act suitably to that beginning of his exercise of it, he adds, that he also abides to uphold, or rule and dispose of all things, so made by him.

For the explication of these words, two things are to be enquired after; first, how, or in what sense Christ is said to uphold or rule all things. Secondly, how he does it by the word of his power.

[illegible] is taken by expositors in a double sense, and accordingly variously rendered in translations. Some render it by upholding, supporting, bearing, carrying. And these suppose it to express that infinite divine power, which is exerted in the conservation of the creation, keeping it from sinking into its original of confusion and nothing. Hereof our Savior says, My Father worketh hitherto, [illegible], or yet; and I work: that is, in the providential sustentation of all things made at the beginning. And this, says Chrysostom on this place, is a greater work than that of the creation. By the former, all things were brought forth from nothing; by the latter are they preserved from that return to nothing, which their own nature, not capable of existence without dependance on their first cause, and their perpetual conflict by contrariety of qualities, would precipitate them into.

2. Some take the word to express his ruling, governing, and disposing of all things by him made, and (which is supposed) sustained; and so it may denote the putting forth of that power over all things which is given to the Son as Mediator; or else that providential rule over all, which he has with his Father; which seems rather to be intended, because of the way expressed whereby he exerciseth this rule, namely, by the word of his power.

The use of the word [⟨ in non-Latin alphabet ⟩] is not so obvious in this latter sense, as it is in the former. As in the Proverb, [⟨ in non-Latin alphabet ⟩]. But I see no reason why we should suppose an inconsistency in these senses, and not rather conclude that they are both of them implyed. For as absolutely it is the same Divine Power and Providence which is exercised in the upholding, and the ruling or disposing of all things; so all rule and government is a matter of weight and burden; and he who rules or governs others, is said to bear or carry them. So Moses expresseth his rule of the people in the wilderness (Numbers 11:11, 12). You have put, says he, [⟨ in non-Latin alphabet ⟩] the weight or burden of this people upon me, and you have said, [⟨ in non-Latin alphabet ⟩], bear or carry them in your bosome. And hence from [⟨ in non-Latin alphabet ⟩], to bear or carry, is [⟨ in non-Latin alphabet ⟩] a prince or ruler, that is, one that carries and bears the burden of the people, that upholds and rules them. To bear then, or uphold, and to rule and dispose, may be both well intended in this word; as they are both expressed in that prophesie of Christ (Isaiah 9:6). The rule or government shall be on his shoulder; that together with his Power and Rule he may sustain and bear the weight of his people. Only whereas this is done among men with much labor and travel, he does it by an inexpressible facility, by the Word of his Power. And this is safe, to take the expression in its most comprehensive sense.

But whereas the phrase of speech it self is no where else used in the New Testament, nor is [⟨ in non-Latin alphabet ⟩] applied to any such purpose else where, (though once [⟨ in non-Latin alphabet ⟩] be taken for actus or agitatus, 1 Peter 1.) we may enquire what word it was among the Hebrews that the Apostle intended to express, whereby they had formerly been instructed in the same matter.

1. It may be he intended [⟨ in non-Latin alphabet ⟩], a participle from [⟨ in non-Latin alphabet ⟩], to sustain, to bear, to endure; as Malachi 3:2. It signifies also to feed, nourish and cherish; 1 Kings 4:7, Ruth 4:15, Zechariah 11:16. [⟨ in non-Latin alphabet ⟩], that is, [⟨ in non-Latin alphabet ⟩], sustinens, nutriens omnia, sustaining and cherishing all things. But this word has no respect to rule or disposal. And in this sense, as the work of Creation is eminently ascribed to the Father, who is said to make all things by the Son, so that of the preservation and cherishing of all things is here peculiarly assigned to the Son. And this is not unsuitable to the analogy of faith. For it was the power of God that was eminently exalted, and is conspicuously seen in the work of Creation, as the Apostle declares (Romans 1:20), although that power was accompanied also with infinite wisdom; and it is the wisdom of God that is most eminently manifested in the preservation of all things, though that wisdom be also exercised in power infinite. At least in the contemplation of the works of the Creation, we are lead by the wonder of the infinite power whereby they were wrought, to the consideration of the wisdom that accompanied it; and that which in the works of Providence first presents it self to our minds, is the infinite wisdom whereby all things are disposed; which leads us also to the admiration of the power expressed in them. Now it is usual with the Scripture to assign the things wherein power is most eminent, to the Father; as those wherein wisdom is most conspicuously exalted, to the Son, who is the Eternal Wisdom of the Father. And this sense is not unsuitable to the Text.

2. [⟨ in non-Latin alphabet ⟩] is another word that may be intended, and this denotes a bearing like a prince in government; as [⟨ in non-Latin alphabet ⟩]. And in this sense the word ought to be referred to Christ as Mediator, entrusted with power and rule by the Father. But neither the words nor context will well bear this sense. For, 1. It is mentioned before, where it is said that he is appointed heir of all; and it is not likely that the Apostle in this summary description of the Person and Offices of the Messiah, would twice mention the same thing under different expressions. 2. The particle [⟨ in non-Latin alphabet ⟩] added to [⟨ in non-Latin alphabet ⟩], refers us to the beginning of this verse, [⟨ in non-Latin alphabet ⟩] — [⟨ in non-Latin alphabet ⟩] — who being the brightness of glory, and bearing all things. So that these things must necessarily be spoken of him in the same respect; and the former, as we have shewed, relateth to his Person in respect of his Divine Nature, so therefore does the latter, and his acting therein.

3. There is yet another word, which I suppose the Apostle had a principle aim to express, and this is [⟨ in non-Latin alphabet ⟩] is properly to ride, to be carried, to be carried over; and it is frequently, though metaphorically used concerning God himself; as Deuteronomy 33:26, [⟨ in non-Latin alphabet ⟩] riding on the heavens; on the clouds (Isaiah 19:1); on the wings of the wind (Psalm 18, and Psalm 68:5); whereby his Majesty, Authority and Government is shadowed out to us. And hence also the word signifies to administer, dispose, govern or praeside in and over things.

Thus in Ezekiel's Vision of the glorious providence of God in ruling the whole Creation, it is represented by a Chariot ([〈 in non-Latin alphabet 〉]) of ([〈 in non-Latin alphabet 〉]) Cherubims. The [〈 in non-Latin alphabet 〉]Cherubims with their wheels made that Chariot, over which sate the God of Israel, in his disposing and ruling of all things. And the words themselves have that affinity in signification, which is frequently seen among the Hebrew Roots, differing only in the transposition of one letter. And the description of him who sat above the Cherubims of Providence, Ezek. 1:10. is the same with that of John (Revelation 4). Now God in that Vision is placed [〈 in non-Latin alphabet 〉], as governing, ruling, influencing all second causes, as to the orderly production of their effects, by the communication of life, motion and guidance to them. And though this divine administration of all things be dreadful to consider, the rings of the wheels being high and dreadful, chap. 1.18. and the living creature ran as the appearance of a flash of lightning, v. 14. as also full of entanglements, there being to appearance cross wheels, or wheels within wheels, v. 16. which are all said to be rolling, chap. 10.13. yet it is carried on in an unspeakable order, without the least confusion, chap. 1. v. 17. and with a marvellous facility, by a mere intimation of the mind and will of him who guides the whole; and that because there was a living powerful spirit, passing through all, both living creatures and wheels, that moved them speedily, regularly and effectually, as he pleased; that is, the energetical power of divine Providence, animating, guiding and disposing the whole, as seemed good to him.

Now all this is excellently expressed by the Apostle in these words. For as that power which is in him that sits over the Chariot, influencing and giving existence, life, motion and guidance to all things, is clearly expressed by [〈 in non-Latin alphabet 〉], upholding and disposing of all things, that is, [〈 in non-Latin alphabet 〉]; so is the exercise and issuing of it forth by the spirit of life in all things to guide them certainly and regularly, by those words, [〈 in non-Latin alphabet 〉], by the word of his power; both denoting the unspeakable facility of omnipotent power in its operations. And Kimchi on the 6 of Isaiah affirms, that the vision which the Prophet had was of the glory of God, that glory which Ezekiel saw in the likeness of a man; which we find applied to the Lord Christ (John 12:42).

I shall only add, that in Ezekiel's vision, the voice of the Quadriga of the living creatures in its motion, was as the voice [〈 in non-Latin alphabet 〉], omnipotentis, praepotentis, sibi sufficientis, of the Almighty, the Powerful, the All, or Self-sufficient, which is also fully expressed in this of the Apostle, bearing, upholding, disposing of all things.

Our next enquiry is after the manner whereby the Son thus upholds and disposes of all things. He does it by the word of his power. [〈 in non-Latin alphabet 〉] in the New Testament is used in the same latitude and extent with [〈 in non-Latin alphabet 〉] in the Old. Sometimes it denotes any matter or thing, be it good or evil; as Matthew 5:11, 12, 36. 18:16. Mark 9:22. Luke 1:37. 2:15, 18, 34. A word of blessing by providence (Matthew 4:4); any word spoken (Matthew 26:75. 27:14. Luke 9:45); of promise (Luke 1:38); and [〈 in non-Latin alphabet 〉], blasphemous words (Acts 6:11); the Word of God, the Word of Prophesy (Luke 3:2. Romans 10:17. Ephesians 5:12. 6:17. 1 Peter 1:25); an authoritative command (Luke 5:5). In this Epistle it is used variously; in this only it differs from [〈 in non-Latin alphabet 〉], that it never denotes the Eternal or Essential Word of God. That which in this place is denoted by it, with its adjunct of [〈 in non-Latin alphabet 〉], is the [〈 in non-Latin alphabet 〉], or the Divine Power, executing the counsels of the will and wisdom of God; or the efficacy of God's providence, whereby he works and effects all things according to the counsel of his will. See Genesis 1:3. Psalm 47:15, 18. Psalm 148:8. Isaiah 30:31. And this is indifferently expressed by [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉]. Hence the same thing which Paul expresses by the one of them (Hebrews 11:3), [〈 in non-Latin alphabet 〉]: "By faith we know that the heavens were made by the Word of God"; Peter does by the other (2 Peter 3:5), [〈 in non-Latin alphabet 〉].

Now this efficacy of Divine Providence is called the Word of God; to intimate, that as rulers accomplish their will by a word of command, in and about things subject to their pleasure (Matthew 8:9), so does God accomplish his whole mind and will in all things by his power. And therefore [〈 in non-Latin alphabet 〉], of his power, is here added by way of difference and distinction, to show what word it is that the Apostle intends. It is not [〈 in non-Latin alphabet 〉], the Essential Word of God, who is the Person spoken of; nor [〈 in non-Latin alphabet 〉], the Word spoken by him in the revelation of himself, his mind and will; but a Word that is effectual and operative, namely, the putting forth of his Divine Power, with easiness and authority accomplishing his will and purpose in and by all things.

This in the Vision of Ezekiel is the communication of a spirit of life to the Cherubs and Wheels, to act and move them as seems good to him by whom they are guided. For as it is very probable, that the Apostle in these words, setting forth the Divine Power of the Son in ruling and governing the whole Creation, did intend to mind the Hebrews, that the Lord Christ the Son is he who was represented in the form of a man to Ezekiel, ruling and disposing of all things, and the [〈 in non-Latin alphabet 〉], the Almighty, whose voice was heard among the Wheels; so it is most certain that the same thing is intended in both places. And this expression of upholding or disposing of all things by the word of his power, does fully declare the glorious providence emblematically expressed in that Vision. The Son being over all things made by himself, as on a Throne over the Cherubims and Wheels, influences the whole Creation with his power, communicating to it respectively subsistence, life and motion, acting, ruling and disposing of all according to the counsel of his own will.

This then is that which the Apostle assigns to the Son, thereby to set out the dignity of his Person, that the Hebrews might well consider all things before they deserted his doctrine. He is one that is partaker essentially of the Nature of God, being the brightness of glory, and the express image of his Father's Person, who exercises and manifests his divine power, both in the creation of all things, as also in the supportment, rule and disposal of all, after they are made by him. And hence will follow, as his power and authority to change the Mosaical Institutions, so his truth and faithfulness in the revelation of the will of God by him made, which it was their duty to embrace and adhere to.

The several passages of this verse are all of them conjoined by the Apostle, and used to the same general end and purpose; but themselves are of such distinct senses and importance, considered absolutely and apart, that we shall in our passage take out the observations which they singly afford to us.

And from these last words we may learn.

1. Our Lord Jesus Christ as the Son of God, has the weight of the whole creation upon his hand, and disposes of it by his power and wisdom.

2. Such is the nature and condition of the universe, that it could not subsist a moment, nor could any thing in it act regularly to its appointed end, without the continual supportment, guidance, influence and disposal of the Son of God.

We may briefly consider the sum of both these jointly, to manifest the power and care of Christ over us, as also the weak dependent condition of the whole creation in and by itself. The things of this creation can no more support, act and dispose themselves, than they could at first make themselves out of nothing. The greatest cannot conserve itself by its power, or greatness, or order; nor the least by its distance from opposition. Were there not a mighty hand under them all and every one, they would all sink into confusion and nothing; did not an effectual power influence them, they would become a slothful heap. It is true, God has in the creation of all things implanted in every particle of the creation, a special natural inclination and disposition, according to which it is ready to act, move, or work regularly; but he has not placed this nature and power absolutely in them, and independently of his own power and operation. The Sun is endued with a nature to produce all the glorious effects of light and heat, that we behold or conceive; the fire to burn, the wind to blow, and all creatures also in the like manner; but yet neither could Sun, or fire, or wind preserve themselves in their being, or retain the principles of their operations, did not the Son of God, by a constant continual emanation of his eternal power uphold and preserve them; nor could they produce any one effect by all their actings, did not he work in them, and by them. And so is it with the sons of men, with all agents whatever, whether natural and unnecessary, or free, and proceeding in their operations by election and choice. Hence Paul tells us, that in God we live, and move, and have our being (Acts 17:28). He had before asserted, that he had of one blood made all nations (v. 26), that is, all men of one, whom he first created; to which he adds, that we may know that he has not so left us, to stand by ourselves on that first foundation, or that we have any power or ability being made, to do or act any thing without him, that in him, that is in his power, care, providence, and by virtue of his effectual influence, our lives are supported and continued, that we are acted, moved, and enabled thereby to do all we do, be it never so small, wherein there is any effect of life or motion. So Daniel tells Belshazzar, that his breath and all his ways were in the hand of God (Daniel 5:23). His breath in the supportment and continuance of his being; and his ways in his effectual guidance and disposal of them. Peter speaks to the same purpose in general, concerning the fabric of the heavens, sea, and earth (2 Peter 3:5).

Now what is thus spoken of God in general, is by Paul particularly applied to the Son (Colossians 1:16, 17): All things were created by him, and for him, and he is before all things, and by him all things consist. He did not only make all things, as we have declared, and that for himself and his own glory, but also he continues in the head of them; so that by him, and by his power, they consist, are preserved in their present state and condition, kept from dissolution, in their singular existence, and in a consistency among themselves.

And the reason hereof is taken, first, from the limited, finite, dependent condition of the creation, and the absolute necessity that it should be so. It is utterly impossible and repugnant to the very nature and being of God, that he should make, create, or produce any thing without himself, that should have either a self-subsistence, or a self-sufficiency, or be independent on himself. All these are natural and essential properties of the Divine Nature; where they are, there is God, so that no creature can be made partaker of them: where we name a creature, we name that which has a derived and dependent being. And that which cannot subsist in and by itself, cannot act so neither.

Secondly, the energetical efficacy of God's providence joined with his infinite wisdom in caring for the works of his own hands, the product of his power, requires that it should be so. He works yet. He did not create the world, to leave it to an uncertain event; to stand by, and to see what would become of it, to see whether it would return to its primitive nothing, of which cask it always smells strongly; or how it would be tossed up and down by the adverse and contrary qualities which were implanted in the severals of it: but the same power and wisdom that produced it, does still accompany it, powerfully piercing through every parcel and particle of it. To fancy a providence in God, without a continual energetical operation, or a wisdom without a constant care, inspection and oversight of the works of his hands, is not to have apprehensions of the Living God, but to erect an idol in our own imaginations.

Thirdly, This work is peculiarly assigned to the Son, not only as he is the Eternal Power and Wisdom of God, but also because by his interposition, as undertaking the work of Mediation, he reprieved the world from an immediate dissolution upon the first entrance of sin and disorder; that it might continue, as it were, the great stage for the mighty works of God's grace, wisdom, and love to be wrought in. Hence the care of the continuance of the creation and the disposal of it, is delegated to him, as he that has undertaken to bring forth and consummate the glory of God in it, notwithstanding the great breach made upon it by the sin of angels and men. This is the substance of the Apostle's discourse (Colossians 1:15, 16, 17, 18, 19, 20). Having asserted him to be the image of God, in the sense before opened and declared, and to have made all things, he affirms, that all things have also their present consistency in him, and by his power; and must have so, until the work of reconciliation of all things to God being accomplished, the glory of God may be fully retrieved and established for ever.

1. We may see from hence the vanity of expecting any thing from the creatures, but only what the Lord Christ is pleased to communicate to us by them. They that cannot sustain, move or act themselves, by any power, virtue, or strength of their own, are very unlikely by and of themselves to afford any real assistance, relief, or help to others. They all abide and exist severally, and consist together, in their order, and operation, by the Word of the Power of Christ; and what he will communicate by them, that they will yield and afford, and nothing else. In themselves they are broken cisterns that will hold no water; what he drops into them may be derived to us, and no more. They who rest upon them, or rest in them, without the consideration of their constant dependance on Christ, will find at length all their hopes disappointed, and all their enjoyments vanish into nothing.

2. Learn hence also the full, absolute, plenary self-sufficiency and sovereignty of the Son our Savior. We shewed before the universality of his kingdom and moral rule over the whole creation; but this is not all. A king has a moral rule over his subjects in his kingdom; but he does not really and physically give them their being and existence; he does not uphold and act them at his pleasure; but every one of them stand therein upon the same, or an equal bottom with himself. He can indeed by the permission of God, take away the lives of any of them, and so put an end to all their actings and operations in this world; but he cannot give them life, or continue their lives at his pleasure one moment, or make them so much as to move a finger. But with the Lord Christ it is otherwise; he not only rules over all the whole creation, disposing of it according to the rule and law of his own counsel and pleasure; but also they all have their beings, natures, inclinations, and lives from him; by his power are they continued to them, and all their actions are influenced thereby. And this as it argues an all-sufficiency in himself, so an absolute sovereignty over all other things. And this should teach us our constant dependance on him, and our universal subjection to him.

3. And this abundantly discovers the vanity and folly of them, who make use of the creation in an opposition to the Lord Christ, and his peculiar interest in this world. His own power is the very ground that they stand upon in their opposition to him; and all things which they use against him, consist in him. They hold their lives absolutely at the pleasure of him whom they oppose; and they act against him, without whose continual supportment and influence, they could neither live nor act one moment, which is the greatest madness, and most contemptible folly imaginable.

Proceed we now with our Apostle in his description of the Person and Offices of the Messiah.

This beginning of the Epistle, as has been declared, contains a summary proposition of those things, which the Apostle intends severally to insist upon throughout the whole. And these all relate to the Person and Offices of the Messiah, the principal subject of this Epistle. Having therefore first declared him to be the great Prophet of the New Testament; and secondly, the Lord, Ruler and Governor of all things, as also manifested the equity of the grant of that universal sovereignty to him, from the excellency of his Person on the account of his divine nature, and the operations thereof in the works of creation and providence, he proceeds to finish and close his general proposition of the argument of the Epistle, by a brief intimation of his priestly office, with what he did therein, and what ensued thereon, in the remaining words of this verse.

And this order and method of the Apostle, is required by the nature of the things themselves whereof he treats. For the work of purging sins, which as a priest he assigns to him, cannot well be declared, without a previous manifestation of his divine nature. For it is [illegible], a work of him who is God and man. For as God takes it to be his property to blot out our sins, so he could not have done it by himself, had he not been man also: and this is asserted in the next words.

[illegible]. Having by himself purged our sins.

The Vulgar Latin renders these words; purgationem peccatorum faciens; not without sundry mistakes. For first, those words, [illegible], by himself, and [illegible], our, are omitted; and yet the emphasis and proper sense of the whole depends upon them. Secondly, [illegible], having made, is rendered in the present tense, making, which seems to direct the sense of the words to another thing and action of Christ, than that is here intended. And therefore the expositors of the Roman Church, as Thomas, Lyranus, Cajetan, Estius, Ribera, A Lapide, all desert their own text, and expound the words according to the original: the ancients also as Chrysostom, Theophilact, and Oecumenius, lay the chief weight of their whole exposition of this place, on the words omitted in that translation.

The doctrine of purging our sins by Christ, is deep and large, extending itself to many weighty heads of the Gospel: but we shall follow our Apostle, and in this place pass it over briefly and in general, because the consideration of it will directly occur to us in our progress.

Two things the Apostle here expresseth concerning the Messiah; and one, which is the foundation of both the other he implyeth or supposeth. First, He expresseth What he did; he purged our sins: Secondly, How he did it, he did it by himself. That which he supposeth as the foundation of both these is, that he was the Great High Priest of the Church; they with whom he dealt knowing full well that this matter of purging sins, belonged only to the Priest.

Here then the Apostle tacitely enters upon a comparison of Christ with Aaron, the High Priest; as he had done before with all the Prophetical Revealers of the Will of God; and as he named none of them in particular, no more does he here name Aaron; but afterwards when he comes more largely to insist on the same matter again, he expresly makes mention of his name, as also of that of Moses.

And in both the things here ascribed to him as the great High Priest of his Church does he prefer him above Aaron. First, In that he purged our sins; that is, really and effectually before God, and in the conscience of the sinner, and that for ever. Whereas the purgation of sins about which Aaron was employed, was in its self but typical, external, and representative of that which was true and real, both of which the Apostle proves at large afterwards. Secondly, In that he did it by himself, or the offering of himself; whereas whatever Aaron did of this kind, he did it by the offering of the blood of Bulls and Goats, as shall be declared.

And hence appears also the vanity of the Gloss of a learned man on these words; postquam, says he, morte sua causam dedisset ejus fidei per quam à peccatis purgamur, quod nec Moses fecerat, nec Prophetae. For as we shall see that Christ's purging of our sins, does not consist in giving a ground and cause for faith, whereby we purge our selves, so the Apostle is not comparing the Lord Christ in these words with Moses and the Prophets, who had nothing to do in the work of purging sin, but with Aaron who by Office was designed thereunto.

Let us then see what it is that is here ascribed to the Lord Christ. [in non-Latin alphabet], does most frequently denote real actual purification, either of outward defilements, by healing and cleansing, as (Mark 1:40), (chapter 7:19), (Luke 5:12), or spiritual defilements of sin, by sanctifying grace, as (Acts 15:9), (2 Corinthians 7:1), (Ephesians 5:26). But it is also frequently used in the same sense with [in non-Latin alphabet], and [in non-Latin alphabet], to purge by expiation or atonement, as (Hebrews 9:22, 23). And in the like variety is [in non-Latin alphabet] also used. But [in non-Latin alphabet], to make a purgation or purification of our sins, cannot here be taken in the first sense for real and inherent sanctifying. First, Because it is spoken of as a thing already past and perfected; having purged our sins; when purification by sanctification, is begun only in some, not all at any time, perfected in none at all in this world. Secondly, Because he did it, [in non-Latin alphabet], by himself alone, without the use or application of any other medium to them that are purged. When real inherent sanctification is with washing of water by the word (Ephesians 5:26), or by regeneration and renewing of the Holy Ghost (Titus 3:5). And the gloss above mentioned, that Christ should purge us from our sins in his death, by occasioning that faith whereby we are cleansed, is excluded, as was in part shewed before by the context. That is assigned to the death of Christ, as done really and effectually thereby; which was done typically of old in the Legal Sacrifices by the Priests; as is evident from the antithesis couched in that expression by himself. But this was not the way whereby sins were of old purged by Sacrifices, namely, by the begetting a persuasion in the minds of men that should be useful for that purpose; and therefore no such thing is here intended.

[in non-Latin alphabet] then, is such a purging as is made by expiation, lustration and atonement. That is [in non-Latin alphabet] or [in non-Latin alphabet], Propitiatio; atonement, propitiation. So is that word rendered by the LXX (Exodus 29:36): [in non-Latin alphabet], the day of atonement, or expiation. They do indeed mostly render [in non-Latin alphabet], by [in non-Latin alphabet], and [in non-Latin alphabet], to propitiate, to appease, to atone; but they do it also by [in non-Latin alphabet], to purge, as (Exodus 29:37), and (chapter 30:10). So also in other Authors, [in non-Latin alphabet] is used for [in non-Latin alphabet], that is, expiatio, expiamentum, piaculum; expiation, atonement, diversion of guilt. So Lucian, [in non-Latin alphabet], We cast him down headlong for an expiation of the Army: or as one that by his death should expiate, bear, take away the guilt of the Army. And such lustrations were common among the Heathen, when persons devoted themselves to destruction, or were devoted by others, to purge, lustrate, bear the guilt of any, that they might go free; such were Codius, Menaeceus, and the Decii, whose stories are known. This purging then of our sins, which the Apostle declareth to have been effected before the Ascension of Christ, and his sitting down at the Right Hand of God, consisteth not in the actual sanctification and purification of believers, by the Spirit in the application of the blood of Christ to them, but in the atonement made by him in the Sacrifice of himself, that our sins should not be imputed to us. And therefore is he said to purge our sins, and not to purge us from our sins. And wherever sins, not sinners, are made the object of any Mediatory acts of Christ, that act immediately respecteth God and not the sinner, and intends the removal of sin, so as that it should not be imputed. So (chapter 2:17) of this Epistle; he is a merciful High Priest; [in non-Latin alphabet], to reconcile the sins of the people; that is, [in non-Latin alphabet], to make atonement or reconciliation with God for the sins of the people. And again; He underwent death, [in non-Latin alphabet], for the redemption of transgressions under the first Covenant, that is, to pay a price for them, that transgressors might be set free from the sentence of the Law. So that [in non-Latin alphabet]; is as much, as having made atonement for our sins.

And this the Apostle further declares by manifesting the way whereby he did it; that is, [〈 in non-Latin alphabet 〉], by himself, that is, by the sacrifice and offering of himself; as Chap. 9:14, Ephesians 5:2. The High Priest of old made atonement, and typically purged the sins of the people, by sacrificing of beasts according to the appointment of the law (Leviticus 16). This High Priest by the sacrifice of himself (Isaiah 53:10, Hebrews 9:12). Of the nature of propitiatory or expiatory sacrifices, we must treat at large afterwards. We keep ourselves now to the Apostle's general proposition, expressing briefly the sacerdotal office of Christ, and the excellency of it, in that he really purged our sins, and that by the sacrifice of himself. And this was in and by his death on the cross, with his antecedent preparatory sufferings. Some distinguish between his death, and the oblation of himself. This they say he performed in heaven, when as the High Priest of his church, he entered into the holiest not made with hands, whereunto his death was but a preparation. For the slaying of the beast, they say, was not the sacrifice, but the offering of its blood upon the altar, and the carrying of it into the Holy Place. But this utterly overthrows the whole sacrifice of Christ, which indeed is the thing by them aimed at. It is true, the slaying of the beast was not the whole sacrifice, but only an essential part of it, as was also the offering of its blood; and the sprinkling of it in the Holy Place, in the anniversary sacrifice of atonement, but not in any other. And the reason why the whole sacrifice could not consist in any one action, arose merely from the imperfection of the things and persons employed in that work. The priest was one thing, the beast to be sacrificed another, the altar another, the fire on the altar another, the incense added another, each of them limited and designed to its peculiar end, so that the atonement could not be made by any one of them, nor the sacrifice consist in them. But now in this sacrifice of Christ all these meet in one, because of his perfection; he himself was both priest, sacrifice, altar and incense, as we shall see in our progress; and he perfected his whole sacrifice at once, in and by his death and blood-shedding, as the Apostle evidently declares (Chap. 9:12, 14).

Thus by himself did Christ purge our sins, making an atonement for them by the sacrifice of himself in his death, that they should never be imputed to them that believe.

And this part of this verse will afford us also this distinct observation. So great was the work of freeing us from sin, that it could no otherwise be effected but by the self-sacrifice of the Son of God.

Our Apostle makes it his design in several places to evince that none of those things from where mankind usually did, or might with any hopes or probabilities expect relief in this case, would yield them any at all.

The best that the Gentiles could attain, all that they had to trust to, was but the improvement of natural light and reason, with an attendance to those seeds and principles of good and evil, which are yet left in the depraved nature of man. Under the conduct, and in obedience to these, they sought for rest, glory, and immortality: how miserably they were disappointed in their aims and expectations, and what a woeful issue all their endeavours had, the Apostle declares and proves at large (Romans 1:18 to the end).

The Jews, who enjoyed the benefit of divine revelation, having lost for the most part the true spiritual import of them, sought for the same ends by the law, and their own diligent observation of it. They rested in the law (Romans 2:17), namely, that by it, they should obtain deliverance from sin, and acceptance with God; and followed after it (Chap. 9:31), that is, to attain righteousness and salvation by it. And this seemed to be a sufficient bottom and foundation for them to build upon: for having lost the spiritual understanding, the use and end of the law, as renewed to them in the Covenant of Horeb, they went back to the primitive use and end of it, upon its first giving in innocency; and foolishly thought, as many more yet do, that it would do the same things for sinners, that it would have done for men, if they had not sinned in Adam; that is, have given them acceptance with God here, and eternal life hereafter. Therefore the Apostle in many places takes great pains to undeceive them, to rectify their mistake, and to prove that God had no such design in giving them the law, as that, which they would impose upon him.

And first, he asserts and proves in general, that the law would deceive their expectation; and that by the deeds of the law no flesh should be justified (Romans 3:20), and that it would not give them life (Galatians 3:21), or righteousness. And that they might not complain, that then God himself had deceived them in giving a law that would not serve the turn for which it was given; he declares, secondly, that they had mistaken the end for which the law was renewed to them; which was not that it might give them life or righteousness, but that it might discover sin, exact obedience, and by both drive and compel them to look out after some other thing, that might both save them from their sin, and afford them a righteousness to salvation. And furthermore, he thirdly acquaints them from where it was, that the law was become insufficient for these ends; and that was, because it was become weak through the flesh (Romans 8:3). The law was able to continue our acceptance with God, in that condition wherein at first we were created; but after that man by sin became flesh, to have a principle of enmity against God in him, bringing forth the fruits of sin continually, the law stood aside, as weakened and insufficient to help and save such an one. And these things the Apostle expressly and carefully insists upon in his Epistles to the Romans and Galatians.

But thirdly, though the Law, and an earnest endeavour after the observation of it in general, would not serve to save us from our sins, yet there were especial institutions of the Law, that were appointed for that end and purpose; as namely, the sacrifices in particular; which were designed to make atonement for the delivery of sinners, and to procure their reconciliation with God. These the Jews principally rested on, and trusted to; and indeed to expect righteousness and justification by the Mosaical sacrifices, as they did, was far more rational, than to expect it by the works of the Moral Law as some now do; for all good works whatever, are required in the Law, and so far are works of the Law: for in the sacrifices, there was a supposition of sin, and an appearance of a compensation to be made, that the sinner might go free; but in the Moral Law, there is nothing but absolute universal and exact righteousness required or admitted, without the least provision of relief for them who come short therein. But yet our Apostle declares, and proves that neither were these available for the end aimed at, as we shall see at large on the ninth and tenth chapters of this Epistle.

Now within the compass of these three, natural light or reason, with ingrafted principles of good and evil, the Moral Law, and the sacrifices thereof, do lie and consist, all the hopes and endeavours of sinners after deliverance and acceptance with God. Nothing is there that they can do, or put any confidence in, but may be referred to one of these heads. And if all this fail them, as assuredly they will, (which we might prove by reasons and demonstrations innumerable, though at present we content ourselves with the testimonies above reported) it is certain, that there is nothing under heaven can yield them in this case the least relief.

Again, this is the only way for that end which is suited to the wisdom of God. The wisdom of God is an infinite abyss, which as it lies in his own eternal breast, we cannot at all look into. We can only adore it, as it breaks forth and discovers itself in the works that outwardly are of him, or the effects of it. Thus, David in the consideration of the works of God, falls into an admiration of the wisdom whereby they were made (Psalm 104:24 and Psalm 136:5). The wisdom of God opens and manifests itself in its effects; and from there according to our measure, do we learn what does become it, and is suitable to it. But when the Holy Ghost comes to speak of this work of our redemption by Christ, he does not only call us to consider singly the wisdom of God, but his various and manifold wisdom (Ephesians 3:10), and affirms that all the treasures of wisdom are hid in it (Colossians 2:3), plainly intimating that it is a work so suited to, so answering the infinite wisdom of God in all things throughout, that it could no otherwise have been disposed and effected. And this as well upon the account of the wisdom of God itself absolutely considered, as also as it is that property whereby God designs and effects the glorifying of all other excellencies of his nature; from where it is called various, or manifold; so that we may well conclude that no other way of deliverance of sinners was suited to the wisdom of God.

Secondly, this was alone answered the holiness and righteousness of God. He is a holy God, who will not suffer the guilty to go free, of purer eyes than to behold iniquity, and his judgement is that they who commit sin are worthy of death. Sin is contrary to his nature; and his justice requires that it go not unpunished. Besides he is the great and supreme governor of all; and whereas sin breaks and dissolves the dependence of the creature upon him, should he not avenge that defection, his whole rule and government would be disannulled. But now if this vengeance and punishment should fall on the sinners themselves, they must perish under it eternally; not one of them could escape, or ever be freed or purged from their sins. A commutation then there must be; that the punishment due to sin, which the holiness and righteousness of God exacts may be inflicted, and mercy and grace showed to the sinner. That none was able, fit, or worthy to undergo this penalty, so as to make a compensation for all the sins of all the elect, that none was able to bear it, and break through it, so as that the end of the undertaking might be happy blessed and glorious on all hands, but only the Son of God, we shall farther manifest in our progress; and it has been elsewhere declared.

And this, first should teach us to live in a holy admiration of this mighty and wonderful product of the wisdom, righteousness, grace and goodness of God, which had found out, and appointed this way of delivering sinners, and have gloriously accomplished it in the self-sacrifice of the Son of God. The Holy Ghost every where proposes this to us, as a mystery, a great and hidden mystery, which none of the great, or wise, or disputers of the world, ever did or could come to the least acquaintance withal. And three things he asserts concerning it. First, that it is revealed in the Gospel, and is from there alone to be learned and attained, from where we are invited again and again, to search and enquire diligently into it; to this very end, that we may become wise in the knowledge and acknowledgement of this deep and hidden mystery. Secondly, that we cannot in our own strength, and by our own most diligent endeavours, come to a holy acquaintance with it, notwithstanding that revelation that is made of it, in the letter of the Word; unless moreover we receive from God, the Spirit of wisdom knowledge and revelation, opening our eyes, making our minds spiritual, and enabling us to discover these depths of the Holy Ghost in a spiritual manner. Thirdly, that we cannot by these helps attain in this life to a perfection in the knowledge of this deep and unfathomable mystery; but must still labor to grow in grace, and in the knowledge of it. Our thriving in all grace and obedience depending thereon. All these things the Scripture abounds in the repetition of. And besides, it every where sets forth the blessedness and happiness of them, who by grace obtain a spiritual insight into this mystery; and themselves also find by experience the satisfying excellency of it, with the Apostle (Philippians 3:8), all which considerations are powerful motives to this duty of enquiring into, and admiring this wonderful mystery, wherein we have the angels themselves for our associates and companions.

Consider we may also the unspeakable love of Christ in this work of his delivering us from sin. This the Scripture also abundantly goes before us in; setting forth, extolling, commending this love of Christ, and calling us to a holy consideration of it. Particularly it shows it accompanied with all things that may make love expressive and to be admired. For, First, it proposes the necessity and exigency of the condition wherein the Lord Christ gave us this relief; that was when we were sinners, when we were lost, when we were children of wrath, under the curse, when no eye did pity us, when no hand could relieve us. And if John mourned greatly, when he thought that there was none found worthy in heaven or earth to open his book of visions, and to unloose the seals thereof; how justly might the whole creation mourn and lament, if there had been none found to yield relief, when all were obnoxious to this fatal ruin. And this is an exceeding commendation of the love of Christ, that he set his hand to that work which none could touch; and put his shoulders under that burden which none else could bear, when all lay in a desperate condition. Secondly, the greatness of this delivery; it is from wrath, and curse, and vengeance eternal: not from a trouble or danger of a few days' continuance, not from a momentary suffering, but from everlasting wrath, under the curse of God and power of Satan in the execution of it; which necessarily attend sin and sinners. And Thirdly, the way whereby he did it; not by his word whereby he made the world; not by his power whereby he sustains and rules the things that he has made; not by paying a price of corruptible things; not by revealing a way to us only, whereby we ourselves might escape that condition wherein we were, as some foolishly imagine; but by the sacrifice of himself, making his soul an offering for sin; and offering up himself to God through the Eternal Spirit; by laying down his life for us; and greater love can no man manifest than by so doing. And Fourthly, the infinite condescension that he used to put himself into that condition, wherein by himself he might purge our sins. For to this purpose when he was in the form of God, he emptied himself of his glory, made himself of no account, was made flesh, took on him the form of a servant, that he might be obedient to death, the death of the cross. And Fifthly, the end of his undertaking for us; which was the bringing of us to God, into his love and favor here, and the eternal enjoyment of him hereafter. All these things, I say, does the Scripture insist frequently and largely upon, to set forth the excellency of the love of Christ, to render it admirable and amiable to us; and these things should we lay up in our hearts and continually ponder them, that we may give due acceptance and entertainment to this wonderful love of the Son of God.

The Apostle having thus asserted in general the sacerdotal office of Christ, and the sacrifice that he offered, with the end of it, because that could not be done without the greatest dejection, humiliation and abasement of the Son, that we may not conceive that he was left in, or does yet abide under the same condition, adds the blessed event and consequent of his great work and undertaking.

[in non-Latin alphabet]. He sat down on the right hand of the Majesty on High.

These words we have already opened, as to their sense and importance. The design and meaning of the Holy Ghost in them is next to be considered. The things to be enquired after to this end are: First, the scope of the Apostle in these words; Secondly, the manner of his expressing his intendment, and the particulars therein intended; Thirdly, what he related to in the Mosaical economy, whereby he strengthened the argument which he had in hand.

Two things the Apostle in general designs in these words:

First, that the Lord Christ undertaking to purge our sins, did by the one offering of himself perfectly effect it, so discharging the whole work of his priesthood, as to the making atonement for sinners. This the blessed issue of his undertaking does demonstrate; immediately upon his work, he entered into the glorious condition here expressed; a signal pledge and evidence that his work was perfected, and that God was fully satisfied, and well pleased with what he had done.

Secondly, the blessed and glorious condition of the Lord Jesus after his humiliation is expressed in these words. His Spirit did of old signify both his sufferings and the glory that should follow (1 Peter 1:11), as himself interpreted the Scriptures to his disciples (Luke 24:26). And this upon the close of his work, he requested as due to him upon compact and promise (John 17:5). These are the things in general designed by the Apostle in these words.

Secondly, the manner of his expression of the glory and blessed condition of the Son of God after his purging our sins, and what is particularly intimated therein, is to be considered. Some mistakes, or groundless curiosities must first be removed, and then the real importance of the words declared.

Some contend that the left hand of old was most honorable; so that the placing of Christ at the right hand of God, as it denotes his honor and glory, so also an inferiority to the Father. To this purpose they produce some sayings out of some ancient writers among the heathen, giving the preference of place or dignity to the left hand. As these sayings are made use of by the Romanists, to answer an objection of very little moment against Peter's supremacy, taken from some ancient episcopal seals, wherein the figure of Paul was placed on the right hand of that of Peter. But this conjecture may be easily disproved by testimonies innumerable out of approved authors among the Gentiles: and in Scripture the right hand does constantly denote dignity and preeminence. The instance of Jacob's blessing Joseph's children testifies also the constant usage of those ancient times from the intimation of nature itself (Genesis 48:17, 18, 19). And the disposal of the sheep and goats at the last day, to the right hand and left, gives the privilege to the former. So Basil, [in non-Latin alphabet]: the right hand place denotes a quality of dignity. And Chrysostom, [in non-Latin alphabet]: if he would have signified any lessening or diminution, he would not have said sit on my right hand, but on my left. So that it is honor and glory which is signified by this expression, and that only.

Some, granting the right hand to denote the most honorable place, enquire whether this be spoken in reference to God the Father himself, or to others that do or may be supposed to sit on his left hand. For the first sense contends Maldonate on Matthew 16:19. For says he, though it be impossible that the Son in absolute or essential glory should be preferred before or above the Father, yet as to his immediate rule over the Church, he may more show forth his power and glory in the rule and government of all things. Others contend that it is spoken with respect to sitting at the left hand, above which, this is preferred. But this whole enquiry is both curious and groundless, for first, though sitting at the right hand be a token of great glory and dignity, yet as the Apostle speaks in this very case, it is manifest that he is excepted who put all things under him (1 Corinthians 15:27). He who thus exalted him over all at his right hand is excepted: and secondly, here is no comparison at all, or regard to sitting on the left hand, nor is there so wherever that expression is used, but only the glory of Christ the Mediator is absolutely declared.

And this may be cleared by other instances. Solomon placed his mother when she came to him on his right hand; a token of exceeding honor; but he himself sat down on the throne of the kingdom (1 Kings 2:19). The Church is said to be at the right hand of Christ (Psalm 45:9), which as it prefers her above all others, so it takes not off her subjection to Christ. Nero in Suetonius when Tiridates King of Armenia came to Rome, placed him for his honor on his right hand, himself sitting on the throne of rule. And where three sit together, the middle seat is the place of chiefest honor. Hence Cato in Africk when Juba would have placed himself in the midst between him and Scipio, removed himself to the left hand of Scipio, that Juba might not have the place of preeminence above Roman magistrates.

It is not unlikely but that there may be an allusion in this expression to the Sanhedrin the highest court of judicature among the Jews. He who presided in it was called [in non-Latin alphabet], or [in non-Latin alphabet], the Father of Judgement, or Father of the House of Judgement; and sat at the right hand of the [in non-Latin alphabet], or Prince of the Sanhedrin, next to him, to whom belonged the execution of the sentence of the court. Of this Ab din mention is made in the Targum (Canticles 7:4), [in non-Latin alphabet], the Father of the House of Judgement, who judges your judgements: agreeable to that; the Father judges no man but has committed all judgement to the Son.

The whole expression then is plainly metaphorical, and taken from what is, or was in use among men, and from there translated to signify the state and condition of Christ in heaven. And this is that which the Apostle in general intimates in these words, that as the greatest honor that can be done to any one among the sons of men, is for the chief ruler to set him next himself on his right hand, so is the Son as Mediator, made partaker of the greatest glory that God has to bestow in heaven. It is not then the essential eternal glory of the Son of God, that he has equal with the Father, which in these words is expressed, and whereof the Apostle had spoken before; but that glory and honor which is bestowed on him by the Father, after and upon the sacrifice of himself for the expiation of sin. So then, the right hand of God is not here taken absolutely, as in other places, for the power and strength of God, but with the adjunct of sitting at it, it shadows out a place and eminency of glory, as he is considered on his throne of majesty: and therefore it is here termed the right hand of majesty, and not of omnipotency or power.

In particular, two things are intended in this expression.

First, the security of Christ from all his adversaries, and all sufferings for the future. The Jews knew what he suffered from God and man. Hereof he lets them know what was the reason, it was for the purging of our sins. And moreover declares, that now he is everlastingly secured from all opposition, for where he is, there his adversaries cannot come; as John 7:34. He is above their reach, beyond their power, secure in the throne and presence of God. Thus the fruit of the Church, being secured from the rage and persecution of Satan, is said to be caught up to God, and to his throne (Revelation 12:5). Hence though men do, and will continue their malice and wrath against the Lord Christ to the end of the world, as though they would crucify him afresh; yet he dies no more, being secure out of their reach at the right hand of God.

Secondly, his majesty and glory inexpressible. All that can be given of God in heaven. God on his throne, is God in the full manifestation of his own majesty and glory; on his right hand sits the Mediator; yes, so, as that he also is in the midst of the thrones (Revelation 5:6). How little can our weak understandings apprehend of this majesty? See Philippians 2:8; Matthew 20:21; Romans 8:34; Colossians 3:5; Ephesians 1:20.

These are the things which the Apostle sets forth in this expression. And they are plainly intimated in the context of the Psalm from where the words are taken (Psalm 110:1). So that it is not his rule and authority, but his safety, majesty and glory which accompany them, that are here intended.

Thirdly, we are to enquire what it was that the Apostle had respect to in this ascription of glory and majesty to Christ in the old Church state of the Jews, and so what it is that he prefers him above.

It is thought by many, that the Apostle in these words exalts Christ above David, the chiefest king among the Jews. Of him it is said, that God would make him his first-born, higher than the kings of the earth (Psalm 89:27). His throne was high on the earth, and his glory above that of all the kings about him, but for the Lord Christ, he is incomparably exalted above him also, in that he is sat down at the right hand of the majesty on high. But, as was said, these words denote not the rule, power, or authority of Christ, typed by the kingdom of David; but his glory and majesty, represented by the magnificent throne of Solomon. Besides, he is not treating of the kingly power of Christ, but of his sacerdotal office, and the glory that ensued upon the discharge thereof.

That therefore which in these words the Apostle seems to have had respect to, was the high Priests entrance into the Holy Place, after his offering of the solemn anniversary sacrifice of expiation. Then alone was he admitted into that Holy Place, or heaven below; where was the solemn representation of the presence of God, his throne and his glory. And what did he there? He stood with all humility and lowly reverence ministering before the Lord, whose presence was there represented. He did not go and sit down between the Cherubims, but worshipping at the foot-stool of the Lord, he departed. It is not, says the Apostle, so with Christ; but as his sacrifice was infinitely more excellent, and effectual than theirs, so upon the offering of it, he entered into the Holy Place, or heaven itself above, and into the real glorious presence of God, not to minister in humility, but to a participation of the throne of majesty and glory. He is a King and Priest upon his throne (Zechariah 6:13).

Thus the Apostle shuts up his general proposition of the whole matter, which he intends farther to dilate and treat upon. In this description of the person and offices of the Messiah, he couches the springs of all his ensuing arguments, and from there enforces the exhortation which we have observed him constantly to pursue. And we also may hence observe,

1. That there is nothing more vain, foolish and fruitless, than the opposition which Satan and his agents yet make to the Lord Christ and his Kingdom. Can they ascend into heaven? Can they pluck the Lord Christ from the throne of God? A little time will manifest this madness, and that to eternity.

2. That the service of the Lord Christ is both safe and honorable. He is, as a good, so a glorious Master; one that sits at the right hand of God.

3. Great is the spiritual and eternal security of them that truly believe in Christ. Of all which severally afterwards.

Of the Kingdom or Lordship of Christ.

The grant of dominion in general to the Messiah, is intimated in the first promise of him (Genesis 3:15). His victory over Satan was to be attended with rule, power and dominion (Psalm 68:18; Isaiah 53:12; Ephesians 4:8, 9; Colossians 2:15), and confirmed in the renewal of that promise to Abraham (Genesis 22:17, 18). For in him it was, that Abraham was to be heir of the world (Romans 4:13). As also to Judah, whose seed was to enjoy the scepter and law-giver, until he came who was to be Lord over all (Genesis 49:10). As Balaam also saw the star of Jacob, with a scepter for rule (Numbers 24:17, 19). This Kingdom was fully revealed to David, and is expressed by him, Psalm 2 throughout; Psalm 45:3, 4, 5, 6, 7, 8; Psalm 89:19, 20, 21, 22, 23, 24, &c.; Psalm 72:6, 7, 8, 9, &c.; Psalm 110:1, 2, 3. As also in all the following Prophets; see Isaiah 11:1, 2; chapter 9:6, 7; chapter 53:12; chapter 63:1, 2, 3; Jeremiah 23:5, 6; Daniel 7:13, 14, &c.

As this was foretold in the Old Testament, so the accomplishment of it is expressly asserted in the New. Upon his birth he is proclaimed to be Christ the Lord (Luke 2:11). And the first enquiry after him is, where is he that is born King (Matthew 2:2, 6). And this testimony does he give concerning himself; namely, that all judgment was his, and therefore all honor was due to him (John 5:22, 23). And that all things were and a Savior (Acts 5:31). He is highly exalted, having a name given him above every name (Philippians 2:9, 10, 11), being set at the right hand of God in heavenly places far above, &c. (Ephesians 1:20, 21, 22), where he reigns for ever (1 Corinthians 15:25), being the King of Kings and Lord of Lords (Revelation 5:12, 13, 14), for he is Lord of quick and dead (Romans 14:7, 8, 9).

And this in general is fully asserted in the Scripture, to the consolation of the Church, and terror of his adversaries. This I say is the spring of the Church's glory, comfort, and assurance. It is our Head, Husband, and Elder Brother, who is gloriously vested with all this power. Our nearest relation, our best friend is thus exalted; not to a place of honor and trust under others, a thing that contents the airy fancy of poor earth-worms; not yet to a kingdom on the earth, a matter that swells some, and even breaks them with pride; no nor yet to an empire over this perishing world; but to an abiding, an everlasting rule and dominion over the whole creation of God. And it is but a little while, before he will cast off and dispel all those clouds and shades which at present interpose themselves, and eclipse his glory and majesty from them that love him. He who in the days of his flesh, was reviled, reproached, persecuted, crucified for our sakes, that same Jesus is thus exalted and made a Prince and a Savior, having a name given him above every name, &c. for though he was dead; yet he is alive, and lives for ever, and has the keys of Hell and Death. These things are every where proposed for the consolation of the Church.

The consideration of it also is suited to strike terror into the hearts of ungodly men, that oppose him in the world. Whom is it that they do despise? Against whom do they magnify themselves, and lift up their horns on high? Whose ordinances, laws, institutions do they contemn? Whose Gospel do they refuse obedience to? Whose people and servants do they revile and persecute? Is it not He? Are they not his, who has all power in heaven and earth committed to him? In whose hand are the lives, the souls, all the concernments of his enemies. Caesar thought he had spoken with terror, when threatening him with death who stood in his way, he told him, Young man, he speaks it, to whom it is as easy to do it. He speaks to his adversaries, who stand in the way of his interest, to deal no more so proudly, who can in a moment speak them into ruin, and that eternal. See Revelation 6:14, 15, 16, 17.

Thus is the Son made Heir of all in general; we shall further consider his dominion in a distribution of the chief parts of it; and manifest his power severally in and over them all. He is Lord, or Heir, [⟨in non-Latin alphabet⟩], that is, of all persons; and of all things.

Persons, or rational subsistences here intended, are either Angels, or Men; for it is evident, that He is exempted who has subjected all things to him (1 Corinthians 15:27).

Angels are of two sorts: 1. Such as abide doing the will of God, retaining that name by way of eminency: 2. Such as by sin have lost their first habitation, state, and condition, usually called evil angels, or devils: The Lord Jesus has dominion over all, and both sorts of them.

Men may be cast under one common distribution which is comprehensive of all distinctions whereby they are differenced: For they all are either elect or reprobates. And the Lord Jesus has rule and dominion over them all.

Things, that are subject to the Lord Jesus may be referred to four heads: for they are either, 1. Spiritual; or 2. Ecclesiastical; or 3. Political; or 4. Natural.

Again, spiritual are either, (1.) Temporal, as 1. Grace, 2. Gifts; or (2.) Eternal, as Glory.

Ecclesiastical or church things, are either, 1. Judaical, or Old Testament things; or 2. Christian, or things of the New Testament.

Political and civil things may be considered as they are mannaged 1. By his friends: 2. His enemies.

Of natural things, we shall speak in a production of some particular instances to prove the general assertion.

[illegible] have here no o[illegible] Something must [illegible] Christ [illegible] them, [illegible] rule over them; their subjection to him with the original right and equity of the grant of this power and authority to him [illegible] the things which now fall under our consideration.

His preeminence above them is asserted by the Apostle in the fourth verse of this chapter. He is made better; more excellent than the angels. See the words opened afterwards. This was to the Jews, who acknowledged that the Messias should be above Moses, Abraham, and the ministring angels; so Neve[illegible] Shalom, lib. 9. cap. 5. We have testimony to it (Ephesians 1:20, 21): He set him at his own right hand; [in non-Latin alphabet], among heavenly things, far above all principality, and power, and might, and dominion, and every name that is named. Whatever title of honor or office they enjoy, not only in this world, but also in that which is to come, who enjoy their power and dignity in that state of glory which is promised to them also, who here believe on him. Philippians 2:9: God also has exalted him, and given him a name (power, authority and preeminence) above every name; that at the name of Jesus (to him vested with that authority and dignity) every knee should bow (all creatures should yield obedience and be in subjection) of things in heaven, the [in non-Latin alphabet], proper habitation, and place of residence of the blessed angels (Jude 6).

2. As he is exalted above them, so by the authority of God the Father they are made subject to him. 1 Peter 3:22: he is gone into heaven, [in non-Latin alphabet], angels being brought into order by subjection to him. Ephesians 1:22: [in non-Latin alphabet], He has put all things (angels of which he treats) in subjection to him, under his feet, as Psalm 8:6; [in non-Latin alphabet] 1 Corinthians 15:27. And this by the special authority of God the Father, in a way of grant of privilege and honor to him; and to evidence the universality of this subjection,

3. They adore and worship him; the highest act of obedience, and most absolute subjection. This they have in command (Hebrews 1:6): Let all the angels of God worship him (Psalm 97:7); [in non-Latin alphabet] worship him with prostration, self-abasement, and all possible subjection to him: of which place afterwards. Their practice answers the command given them (Revelation 5:11, 12, 13, 14): All the angels round about his throne fall down and ascribe blessing, and honor, and glory, and power to him, as we are taught to do in our deepest acknowledgment of the majesty and authority of God (Matthew 6:13). And as to outward obedience, they are ready in all things to receive his commands, being ministring spirits, sent forth to minister for them who shall inherit salvation (Hebrews 1:13), and that by him, who is Head over all things to the Church (Ephesians 1:22). As for instance, he sent out one of them to his servant John (Revelation 1:1), who from their employment under him towards them that believe, are said to be their fellow-servants, that is, to Christ; namely, of all them have the testimony of Jesus (Revelation 19:10; chap. 22:9). And to this purpose.

4. They always attend his throne. Isaiah 6:1, 2: I saw the Lord upon his throne, and about it stood the Seraphims; this Isaiah spake of him, when he saw his glory (John 12:39, 40). He was upon his throne, when he spake with the Church in the wilderness (Acts 7:38), that is, in Mount Sinai; where the angels attending him as on chariots, ready to receive his commands, were twenty thousands, even thousands of angels (Psalm 68:19; Ephesians 4:8), or thousand thousands, and ten thousand times ten thousand, as another prophet expresseth it (Daniel 7:10). And so he is in the Church of the New Testament (Revelation 5:11), and from his walking in the midst of his golden candlesticks (Revelation 1:13), are the angels also present in church assemblies, as attending their Lord and Master (1 Corinthians 11:10). And so attended shall he come to judgment (2 Thessalonians 1:7), when he shall be revealed from heaven with the angels of his power; which was fore-told concerning him from the beginning of the world (Jude 7, 8).

Thus his lordship over angels is universal and absolute, and their subjection to him answerable thereunto. The manner of the grant of this excellency, power and dignity to him, must be further cleared in the opening of these words of the Apostle, [in non-Latin alphabet] Being made better than the angels; the original right and equity of this grant, with the ends of it, are now only to be intimated.

1. The radical fundamental equity of this grant lies in his divine nature: and his creation of angels, over whom as Mediator he is made Lord. To the general assertion of his being made Heir of all, the Apostle in this place subjoyns that general reason, manifesting the rise of the equity of it in the will of God, that it should be so: By whom also he made the worlds. Which reason is particularly applicable to every part of his inheritance, and is especially pleaded in reference to angels (Colossians 1:15, 16): Who is the image of the invisible God, the first-born of every creature; that is, the Heir and Lord of them all: and the reason is, Because by him were all things created that are in heaven, and that are in earth, visible and invisible, whether thrones, or dominions, or principalities, or powers, all things were created by him and for him. His creation of those heavenly powers, is the foundation of his heirship or lordship over them. [illegible], that is, says a learned man (Grotius) on the place, not created, or made; but ordered, ordained; all things were ordered by Christ, as to their state and dignity: But what reason is there to depart from the proper, usual, yes, only sense of the word, in this place? Because, says he, mention is made of Christ, which is the name of a man, and so the creation of all things cannot be attributed to him. But Christ is the name of the Son of God incarnate, God and Man: Christ, who is over all, God blessed for ever (Romans 9:5). See Luke 2:11. And he is here spoken of as the image of the invisible God, v. 15, the essential image of the Father, endowed with all his eternal attributes, and so the Creator of all. The Socinians add, that the words are used in the abstract, Principalities and Powers, and therefore their dignities, not their persons are intended. But, 1. All things created in heaven and earth, visible and invisible, are the substances and essences of things themselves, and not their qualities and places only. 2. The distribution into Thrones and Dominions, Principalities and Powers, respects only the last branch of things affirmed to be created by him, namely, things in heaven, invisible; so that if it should be granted, that he made or created them only as to their dignity, order and power, yet they obtain not their purpose, since the creation of all other things, as to their being and subsistence, is ascribed to him. But, 3. The use of the abstract for the concrete is not unusual in Scripture. See Ephesians 6:12. [illegible], for [illegible], Thus [illegible], Rulers and Kings (Matthew 10:18), are termed [illegible], Principalities and Powers (Luke 12:11). And in this particular, those who are here Principalities and Powers, are angels great in power (2 Peter 2:10, 11). And Ephesians 1:20, 21, he is exalted [illegible], that is, above all vested with principality and power, as the next words evince, and every name that is named. So Jude tells us of some, of whom he says, [illegible]; They despise dominion, and speak evil of dignities; that is, those vested with them. And Paul (Romans 8:38, 39): I am persuaded that neither angels, [illegible], nor principalities nor powers; [illegible], nor any other creature. So that these Principalities and Powers are [illegible], certain creatures, created things and subsistences, that is, the angels variously differenced among themselves, in respect of us, great in power and dignity.

This is the first foundation of the equity of this grant, of all power over the angels to the Lord Christ; in his divine nature he made them, and in that respect they were before, his own: as on the same account when he came into the world, he is said to come [illegible] (John 1:11), to his own, or the things that he had made.

2. It is founded in that establishment in the condition of their creation, which by his interposition to recover what was lost by sin, and to preserve the untainted part of the creation from ruin, they did receive. In their own right, the rule of their obedience, and the example of those of their number and society who apostatized from God, they found themselves in a state not absolutely impregnable: Their confirmation, which also was attended with that exaltation, which they received by their new relation to God in and through him, they received by his means. God gathering up all things to a consistency and permanency in him (Ephesians 1:10). And hence also it became equal, that the rule and power over them should be committed to him, by whom, although they were not like us, recovered from ruin, yet they were preserved from all danger of it. So that in their subjection to him consists their principal honor, and all their safety.

And as this act of God in appointing Christ Lord of angels has these equitable foundations, so it has also sundry glorious ends.

1. It was as an addition to that glory that was set before him, in his undertaking to redeem sinners. A kingdom was of old promised to him; and to render it exceedingly glorious, the rule and scepter of it is extended not only to his redeemed ones, but to the holy angels also; and the sovereignty over them is granted him as a part of his reward (Philippians 2:8, 9, 10, 11; Ephesians 1:20, 21).

2. God hereby gathers up his whole family, at first distinguished by the law of their creation into two especial kinds, and then differenced and set at variance by sin, into one body under one head, reducing them, that originally were twain into one entire family (Ephesians 1:10). In the fulness of time he gathered together in one all things in Christ, both which are in heaven, and which are in earth, in him; as was before declared. Before this the angels had no immediate created head; for themselves are called [illegible], gods (Psalm 97:7; 1 Corinthians 8:5). Whoever is the Head, must be [illegible]; the God of gods, or Lord of lords, which Christ alone is; and in him, or under him as one Head, is the whole family of God united.

3. The Church of Mankind militant on the earth, whose conduct to Eternal Glory is committed to Christ, stands in need of the ministry of Angels. And therefore has God granted rule and power over them to him, that nothing might be wanting to enable him to save to the uttermost them that come to God by him. So God has given him to be head over all things to the Church (Ephesians 1:22), that he should with an absolute sovereignty, use, and dispose of all things to the benefit and advantage of the Church.

This is the first branch of the lordship and dominion of Christ, according to the distribution of the several parts of it before laid down. He is Lord of Angels, and they are all of them his servants, the fellow-servants of them that have the testimony of Jesus. And as some men do wilfully cast themselves by their religious adoration of Angels, under the curse of Canaan, to be servants to servants (Genesis 8:25), so it is the great honor and privilege of true believers, that in their worship of Christ, they are admitted into the society of an innumerable company of Angels (Hebrews 12:22; Revelation 15:11, 13), for they are not ashamed to esteem them their fellow-servants, whom their Lord and King is not ashamed to call his Brethren. And herein consists our communion with them, that we have one common Head and Lord; and any intercourse with them, but only on this account, or any worship performed towards them, breaks the bond of that communion, and causes us not to hold the Head (Colossians 2:19). The privilege, the safety and advantage of the Church from this subjection of Angels to its Head and Savior, are by many spoken to.

2. There is another sort of Angels, who by sin left their primitive station, and fell off from God; of whom, their sin, fall, malice, wrath, business, craft in evil, and final judgment, the Scripture treats at large. These belong not indeed to the possession of Christ, as he is the Heir; but they belong to his dominion as he is a Lord. Though he be not a King and Head to them, yet he is a Judge and Ruler over them. All things being given into his hand, they also are subjected to his power. Now, as under the former head, I shall consider, 1. the right or equity: and 2. the end of this authority of Christ over this second sort of the first race of intellectual creatures, the Angels that have sinned.

1. As before, this right is founded in his divine nature, by virtue whereof, he is [in non-Latin alphabet], fit for this dominion. He made these Angels also, and therefore, as God, has an absolute dominion over them. The creatures cannot cast off the dominion of the Creator by rebellion; though they may lose their moral relation to God as obedient creatures, yet their natural relation, as creatures, cannot be dissolved. God will be God still, be his creatures never so wicked; and if they obey not his will, they shall bear his justice. And this dominion of Christ over fallen Angels, as God, makes the grant of rule over them to him, as Mediator, just and equal.

2. The immediate and peculiar foundation of his right to rule over fallen Angels, rendering the special grant of it equal and righteous, is lawful conquest. This gives a special right (Genesis 48:22). Now that Christ should conquer fallen Angels, was promised from the foundation of the world (Genesis 3:15). The seed of the woman, the Messias, was to break the Serpent's head, despoil him of his power, and bring him into subjection; which he performed accordingly (Colossians 2:15). He spoiled principalities and powers, divested fallen Angels of all that title they had got to the world, by the sin of man; triumphing over them, as captives to be disposed of at his pleasure. He stilled, or made to cease as to his power, this enemy, [in non-Latin alphabet], and self-avenger (Psalm 8:2), leading captivity captive (Psalm 68:18), breaking in pieces the head over the large earth (Psalm 110:6), binding the strong man armed, and spoiling his goods. And the Scripture of the New Testament is full of instances as to his executing his power and authority over evil Angels; they take up a good part of the historical books of it.

Man having sinned by the instigation of Satan, he was by the just judgment of God delivered up to his power (Hebrews 2:14). The Lord Christ undertaking to recover lost man from under his power by destroying his works (1 John 3:8), and to bring them again into favor with God; Satan with all his might sets himself to oppose him in his work; and failing in his enterprise, being utterly conquered, he became absolutely subjected to him, trodden under his feet, and the prey he had taken delivered from him.

This is the next foundation of the authority of Christ over the evil Angels. He had a great contest and war with them, and that about the glory of God, his own kingdom, and the eternal salvation of the Elect; prevailing absolutely against them, he made a conquest over them, and they are put in subjection to him for ever. They are subjected to him, as to their present actings, and future condition. He now rules them; and will hereafter finally judge them. Wherein he suffers them in his holiness and wisdom to act in temptations, seductions, persecutions, he bounds and limits their rage, malice, actings, orders and disposes the events of them to his own holy and righteous ends, and keeps them under chains for the judgment of the last day, when for the full manifestation of his dominion over them, he will cause the meanest of his servants to set their feet on the necks of these conquered kings, and to join with himself in sentencing them to eternal ruin (1 Corinthians 6:3), which they shall be cast into by him (Revelation 19).

2. The ends of this lordship of Christ are various; as 1. his own glory (Psalm 110:1); 2. the Church's safety (Matthew 16:18; Revelation 12:7, 8, 9); and 3. exercise for their good: (1.) by temptation (1 Peter 5:8, 9, 10), and (2.) persecution (Revelation 2:10; Revelation 12:10), both which he directs, regulates, and bounds to their eternal advantage. 4. The exercising of his wrath and vengeance upon his stubborn enemies, whom these slaves and vassals to his righteous power, seduce, blind, harden, provoke, ruin and destroy (Revelation 12:15; Revelation 16:13, 14; Psalm 106). And how much of the peace, safety and consolation of believers lies wrapped up in this part of the dominion of Christ, were easy to demonstrate; as also that faith's improvement of it, in every condition, is the greatest part of our wisdom in our pilgrimage.

All mankind (the second sort of intellectual creatures or rational subsistencies) belongs to the lordship and dominion of Christ. All mankind was in the power of God as one [⟨in non-Latin alphabet⟩], one mass or lump out of which all individuals are made and framed (Romans 9:21). Some to honor, some to dishonor; the [⟨in non-Latin alphabet⟩], not denoting the same substance, but one common condition; and the making of the individuals is not by temporal creation, but eternal designation. So that all mankind made out of nothing, and out of the same condition destined to several ends for the glory of God, are branched into two sorts. Elect, or vessels from the common mass to honor; and reprobates, or vessels from the common mass to dishonor. As such they were, typed by Jacob and Esau (Romans 9:11, 12), and are expressed under that distribution (1 Thessalonians 5:9). Some [⟨in non-Latin alphabet⟩], from the beginning being chosen to salvation (2 Thessalonians 2:13); [⟨in non-Latin alphabet⟩] (Ephesians 1:4), before the foundation of the world (Romans 8:29; chapter 11:5; Matthew 20:16; 2 Timothy 2:10; Revelation 21:27). Others are appointed to the day of evil (Proverbs 16:4); [⟨in non-Latin alphabet⟩], of old fore-ordained to condemnation (Jude 4); [⟨in non-Latin alphabet⟩], for to be destroyed (2 Peter 2:12); see Romans 9:22; chapter 11:7; Revelation 20:15.

Both these sorts, or all mankind, is the lordship of Christ extended to, and to each of them respectively. He is Lord over all flesh (John 17:2), both living and dead (Romans 14:9; Philippians 2:9, 10).

Particularly, he is Lord over all the elect; and besides the general foundation of the equity of his authority and power in his divine nature and creation of all things, the grant of the Father to him as Mediator to be their Lord is founded in other especial acts both of Father and Son.

They were given to him from eternity in design, and by compact, that they should be his peculiar portion, and he their Savior (John 17:2). Of the [⟨in non-Latin alphabet⟩] all flesh, over which he has authority, there is a [⟨in non-Latin alphabet⟩], a universality of them whom the Father gave him, in a special manner. Of whom he says, your they were, and you gave them to me (v. 6; Acts 18:10). They are a portion given him to save (John 9:39), of which he takes the care, as Jacob did of the sheep of Laban, when he served him for a [illegible] (Genesis 31:30, 40); see Proverbs 8:30. This was an act of the will of the Father in the eternal Covenant of the Mediator; whereof elsewhere.

His grant is strengthened by redemption, purchase, and acquisition. This was the condition of the former grant (Isaiah 53:10, 11, 12), which was made good by him; so that his lordship is frequently asserted on this very account (1 Corinthians 6:10; 1 Peter 1:18, 19; 1 Timothy 3:6; John 10:15; Ephesians 5:25, 26, 27; Revelation 5:9; John 11:52). And this purchase of Christ is peculiar to them so given him of the Father in the Covenant of the Mediator: as (1.) proceeding from his especial and greatest love (John 15:17; Romans 5:8; 1 John 3:16; chapter 4:9, 10; Acts 20:28; Romans 8:32); and (2.) being accompanied with a purchase for them which they shall certainly enjoy, and that of grace and glory (Acts 20:28; Ephesians 1:14; Acts 2:36; Philippians 1:29; Hebrews 9:12, 15). And indeed the controversy about the death of Christ is not primarily about its extent, but its efficacy and fruits in respect of them for whom he died.

These thus given him of the Father and redeemed by him are of two sorts. First, such as are actually called to faith in him, and union with him. These are further become his, upon many other especial accounts. They are his, in all relations of subjection: his children, servants, brethren, disciples, subjects, his house, his spouse. He stands towards them in all relations of authority; is their Father, Master, Elder Brother, Teacher, King, Lord, Ruler, Judge, Husband; ruling in them by his Spirit and grace, over them by his laws in his Word, preserving them by his power; chastening them in his care and love, feeding them out of his stores, trying them, and delivering them in his wisdom, bearing with their miscarriages in his patience, and taking them for his portion, lot and inheritance; in his providence, raising them at the last day, taking them to himself in glory, every way avouching them to be his, and himself to be their Lord and Master.

Some of them are always uncalled, and shall be so, until the whole number of them be completed and filled. But before, they belong on the former accounts to his lot, care and rule (John 10:6). They are already his sheep by grant and purchase, though not yet really so by grace and holiness. They are not yet his by present obediential subjection, but they are his by eternal designation and real acquisition.

Now the power that the Lord Jesus has over this sort of mankind is universal, unlimited, absolute, and exclusive of all other power over them, as to the things peculiarly belonging to his kingdom. He is their King, Judge, Law-giver, and in things of God, purely spiritual and evangelical; other they have none. It is true he takes them not out of the world, and therefore as to [⟨in non-Latin alphabet⟩], the things of this life, things of the world, they are subject to the laws and rulers of the world; but as to the things of God, he is the only Law-giver who is able to kill and make alive. But the nature and ends of the lordship of Christ over the elect are too large and comprehensive to be here spoken to, in this brief delineation of his kingdom, which we undertook in this digression.

His lordship and dominion extends to the other sort of men also; namely, reprobates, and men finally impenitent. They are not exempted from that all flesh, which he has power over (John 17:2), nor from those quick and dead over whom he is Lord (Romans 14:9), nor from that world which he shall judge (Acts 17:31). And there are two especial grounds that are peculiar to them, of this grant, and power, and authority over them.

His interposition upon the entrance of sin against the immediate execution of the curse due to it (as befell the angels) fixed the world under a dispensation of:

Forbearance and patience (Romans 2:4, 5; Acts 17:30; Romans 9:22; Psalm 75:3).

Goodness and mercy (Acts 14:16, 17).

That God who spared not the Angels, when they sinned, but immediately cast them into chains of darkness, should place sinners of the Race of Adam, under a dispensation of forbearance and goodness, that he should spare them with much long-suffering during their pilgrimage on the earth, and fill their hearts with food and gladness, with all those fruits of kindness, which the womb of his Providence is still bringing forth for their benefit and advantage, is thus far on the account of the Lord Christ, that though these things as relating to Reprobates, are no part of his especial purchase, as Mediator of the Everlasting Covenant of Grace, yet they are a necessary consequent of his Interposition against the immediate Execution of the whole Curse up[illegible] the first entrance of sin, and of his undertaking for his Elect.

2. He makes a conquest over them: It was promised, that he should do so (Genesis 3:15), and though the work itself prove long and irksome, though the ways of accomplishing it, be to us obscure, and oftentimes invisible, yet he has undertaken it, and will not give it over, until they are every one brought to be his footstool (Psalm 110:1; 1 Corinthians 15:25). And the dominion granted him on these grounds is,

1. Sovereign and absolute: his enemies are his footstool (Psalm 110:2; Matthew 22:44; Mark 12:36; Luke 20:24; Acts 2:34; 1 Corinthians 15:25; Hebrews 1:13). They are in his hand, as the Egyptians were in Joseph's, when he had purchased both their persons and their estates to be at arbitrary disposal; and he deals with them as Joseph did with those, so far as any of the ends of his rule and lordship are concerned in them. And,

2. Judiciary (John 5:22, 23): as he has power over their persons, so he has regard to their sins (Romans 14:9; Acts 17:32; Matthew 25:31). And this power he variously exercises over them, even in this world, before he gloriously exerts it in their eternal ruin. For, 1. He enlightens them by those heavenly sparks of truth and reason, which he leaves unextinguished in their own minds (John 1:9). 2. Strives with them by his Spirit (Genesis 6:3), secretly exciting their consciences to rebuke, bridle, yoke, afflict, and cruciate them (Romans 2:14, 15). And 3. On some of them he acts by the power and authority of his Word: whereby he quickens their consciences, galls their minds and affections, restrains their lusts, bounds their conversations, aggravates their sins, hardens their hearts, and judges their souls (Psalm 45; Isaiah 6:4). He exercises rule and dominion over them in providential dispensations (Revelation 6:15, 16; Isaiah 63:1, 2, 3, 4; Revelation 19:13). By all which he makes way for the glory of his final judgment of them (Acts 1:17, 32; Matthew 25:31; Revelation 19:20; chapter 20:10, 11, 12, 13, 14, 15). And all this will he do, to the ends 1. of his own glory: 2. his Church's good, exercise and safety.

And this is the second instance of the first head of the dominion of Christ in this world; he is Lord over persons, Angels and men.

2. The second part of the heirship and dominion of Christ, consists in his lordship over all things besides, which added to the former comprise the whole creation of God. In the distribution of these premised, the first that occur are spiritual things, which also are of two sorts: 1. temporal, or such as in this life we are made partakers of; and 2. eternal, the things that are reserved for them that believe in the state of glory. The former may be reduced to two heads; for they are all of them either grace, or gifts, and Christ is Lord of them all.

1. All that which comes under the name of grace in Scripture, which flowing from the free and special love of God, tends directly to the spiritual and eternal good of them on whom it is bestowed, may be referred to four heads. For as the fountain of all these (or the gracious free purposes of the will of God from where they all do flow) being antecedent to the mission of Christ the Mediator, and immanent in God, it can be no otherwise granted to him, but in respect of its effects, which we shall show that it is. Now these are;

1. Pardon of sin, and the free acceptation of the persons of sinners, in a way of mercy. This is grace (Ephesians 2:8; Titus 3:5, 7), and a saving effect and fruit of the Covenant (Jeremiah 31:31, 32, 33, 34; Hebrews 8:12).

2. The regenerating of the person of a dead sinner, with the purifying and sanctifying of his nature, in a way of spiritual power. This also is grace, and promised in the Covenant; and there are three parts of it: (1.) The infusion of a quickening principle into the soul of a dead sinner (Romans 8:2; Titus 3:5; John 3:6; Ephesians 2:16). (2.) The habitual furnishment of a spiritually quickened soul, with abiding radical principles of light, love and power, fitting it for spiritual obedience (Galatians 5:17). (3.) Actual assistance, in a communication of supplies of strength for every duty and work (Philippians 1:13; John 15:3).

3. Preservation in a condition of acceptation with God, and holy obedience to him to the end, is also of especial grace: it is the grace of perseverance, and eminently included in the Covenant; as we have elsewhere showed at large.

4. Adoption as a privilege, with all the privileges that flow from it, is also grace (Ephesians 1:5, 6).

All these with all those admirable and inexpressible mercies that they branch themselves into, giving deliverance to sinners from evil temporal and eternal; raising them to communion with God here, and to the enjoyment of him for ever hereafter, are called grace; and do belong to the lordship of Christ, as he is heir, Lord and possessor of them all. All the stores of this grace and mercy that are in heaven for sinners, are given into his hand, and resigned up to his sovereign disposal; as we shall intimate in general, and particular.

In General (Colossians 1:19): it pleased the Father that in him all fulness should dwell. There is a fourfold fulness in Christ: 1. Of the Deity in his Divine Nature (Romans 9:5). 2. Of Union in his Person (Colossians 2:9). 3. Of Grace in his human Nature (John 1:14; chap. 3:34; Luke 2:52; chap. 4:1). 4. An authoritative fulness to communicate of it to others; that is the fulness here intended. For it is in him as the head of the Church (v. 18), so as that from him, or that fulness, which it pleased the Father to entrust him withal, believers might receive grace for grace (John 1:16, 17). Thus he testifies that all things are delivered to him of the Father (Matthew 11:27), put into his power and possession. And they are the things he there intends on the account whereof, he invites sinners weary and laden to come to him (v. 28), that is, all mercy and grace, which are the things that burdened sinners need, and look after. The same is testified (John 3:35, 36), and fully (John 16:15): all things that the Father has are mine (John 16:19). All the grace and mercy that are in the heart of God as a Father, to bestow upon his children, they are all given into the hand of Christ, and are his, or part of his inheritance.

In particular;

1. All pardoning grace for the acceptance of our persons, and forgiveness of our sins is his; he is the Lord of it (Acts 5:31): he is made a Prince and a Savior to give repentance and the forgiveness of sins. Forgiveness of sin, is wholly given to him, as to the administration of it; nor does any one receive it, but out of his stores. And what is the dominion of ten thousands of worlds in comparison of this inheritance? Sure he shall be my God and King who has all forgiveness at his disposal. All that this world can do, or give, is a thousand times lighter than the dust of the balance, if compared with these good things of the Kingdom of Christ.

2. All regenerating, quickening, sanctifying, assisting grace is his: 1. John 5:21: he quickens whom he pleases; he walks among dead souls, and says to whom he will, Live. And 2. he sanctifies by his Spirit whom he pleases (John 4:14); all the living waters of saving grace are committed to him, and he invites men to them freely (Canticles 5:1; Isaiah 55:1; Revelation 21). And 3. all grace actually assisting us to any duty, is his also; for without him we can do nothing (John 15:5), for it is he alone that gives out suitable help at the time of need (Hebrews 4:16). No man was ever quickened, purified or strengthened but by him; nor can any dram of this grace be obtained, but out of his treasures. Those who pretend to stores of it in their own wills are so far Antichrists.

3. The grace of our preservation in our acceptation with God, and obedience to him is solely his (John 10:28).

4. Are all the blessed and gracious privileges whereof we are made partakers, in our adoption (John 1:12; Hebrews 3:6); he is so Lord over the whole house and family of God, as to have the whole inheritance in his power, and the absolute disposal of all the good things belonging to it.

These are the riches and treasure of the Kingdom of Christ; the good things of his house, the revenues of his dominion. The mass of this treasure that lies by him is infinite, the stores of it are inexhaustible; and he is ready, free, gracious and bountiful in his communications of them to all the subjects of his dominion. This part of his heirship extends to: 1. All the grace and mercy that the Father could find in his own gracious heart to bestow, when he was full of counsels of love, and designed to exalt himself by the way of grace (Ephesians 1:6). 2. To all the grace and mercy which he himself could purchase by the effusion of his blood (Hebrews 9:14; Ephesians 1:13), and indeed these are commensurate; if things, in respect of us altogether boundless, may be said to be commensurate. 3. All that grace which has saved the world of sinners which are already in the enjoyment of God, and that shall effectually save all that come to God by him. 4. All that grace which in the promises of it in the Old Testament, is set out by all that is rich, precious, glorious, all that is eminent in the whole creation of God; and in the New is called treasures, unsearchable riches, and exceeding excellency, which being communicated by him to all the subjects of his Kingdom, makes every one of them richer than all the potentates of the earth, who have no interest in him.

The especial foundation of all this trust is in an eminent manner expressed (Isaiah 53:10, 11, 12). His suffering for the sins of all those to whom he intends to communicate of this his fulness, according to the will of God; and the purchase he made in his death, according to the tenor of the Covenant of the Mediator, makes it just and righteous that he should enjoy this part of his inheritance (Hebrews 2:17; chapter 9:12). The Father says to him, Do you see these poor wretched creatures, that lie perishing in their blood, and under the curse? They had once my image gloriously enstamped on them, and were every way meet for my service; but behold the misery that is come upon them, by their sin and rebellion; sentence is gone forth against them upon their sin; and they want nothing to shut them up under everlasting ruin, but the execution of it. Will you undertake for to be their Savior and Deliverer, to save them from their sins, and the wrath to come? Will you make your soul an offering for their sins? And lay down your life a ransom for them? Have you love enough to wash them in your own blood, in a nature to be taken of them? Being obedient therein to death, the death of the Cross? Whereunto he replies, I am content to do your will, and will undertake this work, and that with joy and delight. Lo, I come for that purpose, my delight is with these sons of men (Psalm 40:8; Proverbs 8:31). What they have taken, I will pay. What is due from them, let it be required at my hand. I am ready to undergo wrath and curse for them, and to pour out my soul to death. It shall be, says the Father, as you have spoken, and you shall see of the travail of your soul and be satisfied. I will give you for a covenant and a leader to them, and you shall be the Captain of their salvation. To this end take into your power and disposal all the treasures of heaven, all mercy and grace to give out to them for whom you have undertaken. Behold, here are unsearchable hidden treasures, not of many generations, but laid up from eternity; take all these riches into your power, and at your disposal shall they be for ever. This is the noble peculiar foundation of this part of the inheritance of Christ.

From what has been spoken, the rule also, whereby the Lord Christ proceeds in disposing these treasures to the sons of men, is made evident. Though he has all grace committed to him, yet he bestows not grace upon all. The rule of his procedure herein is God's election. For the foundation of this whole trust is his undertaking for them, who were given him of his Father (see Acts 13:48; Romans 11:7; Ephesians 1:3, 4, 5, 6, 7, 8). And the variety which is seen in his actual communication of grace and mercy to sinners, depends upon the sovereign and eternal designation of the persons of them, who by him were to obtain mercy, and be made heirs of salvation.

But although the persons are designed and allotted to him from eternity, who were to receive this grace and mercy at his hands, yet as to the manner, and all circumstances of his dispensation and communication of them, they are wholly committed to his own sovereign will and wisdom. Hence some he calls at one time, some at another; some in the morning, that they may glorify grace in working all the day; some in the evening of their lives, that they may exalt pardoning mercy to eternity; on some he bestows much grace, that he may render them useful in the strength of it; on others less, that he may keep them humble in a sense of their wants. Some he makes rich in light, others in love; some in faith, others in patience; that they may all peculiarly praise him, and set out the fulness of his stores. And hereby, 1. He glorifies every grace of his Spirit, by making it shine eminently in one or other, as faith in Abraham and Peter, love in David and John, patience in Job. And, 2. he renders his subjects useful one to another, in that they have opportunities upon the defects and fulness of each other, to exercise all their graces. And, 3. so he renders his whole body uniform and comely (1 Corinthians 12:16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27). 4. Keeping every member in humility and dependence, while it sees its own wants in some graces that others excel in (Colossians 2:19).

This is another most eminent part of the inheritance and kingdom of Christ.

2. All gifts that are bestowed on any of the sons of men, whereby they are differenced from others, or made useful to others, belong also to the inheritance and kingdom of Christ.

Gifts bestowed on men are either natural or spiritual: natural gifts are especial endowments of the persons or minds of men, in relation to things appertaining to this life; as wisdom, learning, skill and cunning in arts and sciences. I call them natural, in respect of the objects that they are exercised about, which are [〈 in non-Latin alphabet 〉], things of this life, as also in respect of their end and use. They are not always so, as to their rise and spring, but may be immediately infused, as wisdom was into Solomon, for civil government (1 Kings 9:12), and skill for all manner of mechanical operations into Bezaleel (Exodus 31:2, 3, 6). But how far these gifts are educed in an ordinary course of providence, out of their hidden seeds and principles in nature, in a just connexion of causes and effects, and so fall under a certain law of acquisition, or what there may be of the interposition of the Spirit of God in an especial manner, immediately conferring them on any, falls not under our present consideration of them. Nor yet can we insist on their use, which is such, that they are the great instrument in the hand of God for the preservation of human society, and to keep the course of man's life and pilgrimage from being wholly brutish. I design only to show, that even they also belong (though more remotely) to the lordship of Jesus Christ; which they do on two accounts.

1. In that the very use of men's reason, and their natural faculties, as to any good end or purpose, is continued to them upon the account of his interposition, bringing the world thereby under a dispensation of patience and forbearance, as was declared (John 1:9).

He is endued with power and authority to use them, in whose hand soever they lie, whether of his friends or enemies, to the especial ends of his glory, in doing good to his Church. And indeed in the efficacy of his Spirit and power upon the gifts of the minds of men, exciting, ordering, disposing, enabling them to various actings and operations, by and with them; controlling, over-ruling, entangling each other, and themselves in whom they are by them, his wisdom and care in the rule, government, chastisement, and deliverance of his Church, are most conspicuous.

Spiritual gifts, which principally come under that denomination are of two sorts; Extraordinary, and Ordinary. The first are immediate endowments of the minds of men with abilities exceeding the whole system of nature, in the exercise whereof they are mere instruments of him who bestows those gifts upon them. Such of old were the gifts of miracles, tongues, healing, prediction, and infallible inspiration, given out by the Lord Christ to such as he was pleased to use in his Gospel service in an extraordinary manner. The latter sort are furnishments of the minds of men, enabling them to the comprehension of spiritual things, and the management of them for spiritual ends and purposes. Such are wisdom, knowledge, prudence, utterance, aptness to teach; in general, abilities to manage the things of Christ and the Gospel, to their own proper ends. And these also are of two sorts. 1. Such as are peculiar to office; and, 2. Such as are common to others for their own and others' good and edification, according as they are called to the exercise of them. And these two sorts of gifts differ only in respect of degrees. There are no ordinary gifts that Christ's officers are made partakers of, their office only excepted, which differs in the kind or nature of them from those which he bestows on all his disciples: which makes their stirring up, and endeavours to improve the gifts they have received exceeding necessary to them. And Christ's collation of these gifts to men, is the foundation of all the offices that under him they are called to discharge. See (Ephesians 4:8, 11; 1 Corinthians 12:7; John 20:21, 22). And as they are the spring and foundation of office, so they are the great and only means of the Church's edification. By them Christ builds up his Church, to the measure appointed to the whole and every member of it. And there is no member but has its gift: which is the talent given, or rather lent, to trade withal.

Now of all these Christ is the only Lord, they belong to his kingdom. Psalm 68:18, when he ascended on high, he took, or received gifts for man; he took them into his own power and disposal, being given him of his Father: as Peter declares (Acts 2:33), adding, that he received the Spirit, by whom all these gifts are wrought. And Ephesians 4:8, the Apostle renders the words of the Psalmist, he gave gifts; because he received them into his power, not to keep them to himself, but to give them out to the use of others. And so [in non-Latin alphabet] does sometimes signify to give. Hosea 14:2, Verbum accipiendi dare significat cu[illegible]n accipiunt aliunde ut dent, say the Jewish Masters. And it was after his resurrection, that this accession was made to his kingdom, in such an eminent and visible manner as to be a testimony of his office (John 7:39), the Holy Ghost was not yet, because Jesus was not yet glorified; not eminently given, and received, as to these gifts (Acts 19:2). And this investiture of him, with power over all gifts, he makes the bottom of the mission of the Apostles (Matthew 28:18). This he had as a fruit of his suffering, as a part of his purchase, and it is a choice portion of his lordship and kingdom.

The end also why all these gifts are given into his power and disposal, is evident. 1. The propagation of his Gospel, and consequently the setting up of his kingdom in the world, depends upon them. These are the arms that he furnished his messengers withal, when he sent them forth to fight with, to conquer and subdue the world to him. And by these they prevailed. By that Spirit of wisdom and knowledge, prayer, utterance, wherewith they were endowed; attended where, and when needful, with the extraordinary gifts before mentioned, did they accomplish the work committed to their charge. Now the Lord Christ having a right to a kingdom and inheritance given him, which was actually under possession of his adversary, it was necessary that all those arms, wherewith he was to make a conquest of it, should be given to his disposal (2 Corinthians 10:4). These were the weapons of the warfare of his Apostles and disciples, which through God were so mighty to cast down the strong holds of sin and Satan. These are the slings and stones, before which the Goliaths of the earth and hell did fall. This was that power from above, which he promised his Apostles to furnish them withal, when they should address themselves to the conquest of the world (Acts 1:8). With these weapons, this furniture for their warfare, a few despised persons in the eyes of the world, went from Judea to the ends of the earth, subduing all things before them to the obedience of their Lord and Master.

2. By these is his Church edified; and to that end does he continue to bestow them on men, and will do so to the end of the world (1 Corinthians 12:7, 13, 14; Ephesians 4:8, 9, 10, 11, 12, 13; Romans 12:6, 7, 8; 1 Peter 3:10, 11; Colossians 2:19). And for any to hinder their growth and exercise, is what in them lies to pull down the Church of Christ, and to set themselves against that testimony which he gives in the world, that he is yet alive; and that he takes care of his disciples, being present with them according to his promise.

3. And by these means and ways is God glorified in him and by him, which is the great end of his lordship over all the gifts of the Spirit.

That we may a little by the way look into our especial concernment in these things, the order of them, and their subserviency one to another, may be briefly considered. For as natural gifts are the foundation of, and lie in an especial subordination to spiritual, so are spiritual gifts enlivened, made effectual and durable by grace. The principal end of Christ's bestowing gifts, is the erection of a ministry in his Church, for the ends before mentioned. And where all these in their order and mutual subserviency to one another, are received by any, there, and there alone, is a competent furniture for the work of the ministry received. And where any of them, as to their whole kind, are wanting, there is a defect in the person, if not a nullity as to the office. Natural gifts and endowments of mind are so necessary a foundation for any that looks towards the work of the ministry, that without some competent measure of them, it is madness and folly to entertain thoughts of any progress. Unless to these, spiritual gifts are in Christ's time super-added, the other will be never of any use for the edification of the Church, as having in their own nature and series, no especial tendency to that end. Nor will these super-added spiritual gifts enable any man to discharge his duty to all well-pleasing before God, unless they also are quickened and seasoned by grace. And where there is an intercision of this series and order in any, the defect will quickly appear. Thus some we see of excellent natural endowments, in their first setting forth in the world, and in their endeavours on that single stock, promising great usefulness and excellency in their way; who when they should come to engage in the service of the Gospel, evidence themselves to be altogether unfurnished for the employment they undertake; yes, and to have lost, what before they seemed to have received. Having gone to the utmost length and bounds that gifts merely natural could carry them out to, and not receiving super-added spiritual gifts, which the Spirit of Christ bestows as he pleases (1 Corinthians 12:11), they faint in the way, wither, and become utterly useless. And this for the most part falls out, when men either have abused their natural gifts to the service of their lusts, and in an opposition to the simplicity of the Gospel; or when they set upon spiritual things, and pretend to the service of Christ, merely in their own strength, without dependance on him, as the Heir and Lord of all, for abilities and furniture for his work; or when they have some fixed corrupt end and design to accomplish and bring about by a pretence of the ministry, without regard to the glory of Christ, or compassion to the souls of men, which the Lord Christ will not prostitute the gifts of his Spirit to make them serviceable to. And sundry other causes of this failure may be assigned.

It is no otherwise as to the next degree in this order in reference to spiritual gifts and saving grace. When these gifts, in the good pleasure of the Lord of them are super-added to the natural endowments before mentioned, they carry on them, who have received them, cheerfully, comfortably and usefully in their way and progress. The former are increased, heightened, strengthened and perfected by the latter, towards that special end, whereunto themselves are designed; namely, the glory of Christ in the work of the Gospel. But if these also are not in due season quickened by saving grace, if the heart be not moistened and made fruitful thereby, even they also will wither and decay. Sin and the world in process of time will devour them, whereof we have daily experience in this world. And this is the order wherein the great Lord of all these gifts has laid them in a subserviency, one kind to another, and all of them to his own glory.

And this that has been spoken will abundantly discover the reason and ground of the apostolical exhortation, Covet the best gifts (1 Corinthians 12:31). As first, the gift of wisdom and knowledge in the Word and Will of God (1 Corinthians 12:8; 1 Corinthians 2:7; 1 Timothy 3:15; 1 Corinthians 1:5). Secondly, the gift of ability, to manage and improve this wisdom and knowledge to the edification of others (Hebrews 3:13; chap. 10:25; Romans 15:14; 1 Thessalonians 5:11). Thirdly, of prayer. And many more might be added of the like usefulness and importance.

4. 3. To close our considerations of this part of the Lordship of Christ, there remains only that we show him to be the Lord of all spiritual eternal things, which in one word we call glory. He is himself the Lord of glory (2 Corinthians 2:4), and the Judge of all (John 5:25). In the discharge of which office he gives out glory as a reward to his followers (Matthew 25:32; Romans 14:10). Glory is the reward that is with him, which he will give out at the last day, as a crown (2 Timothy 4:8; John 17:2). And to this end that he might be Lord of it, he has (1) purchased it (Hebrews 9:12; Ephesians 1:14; Hebrews 2:10), (2) taken actual possession of it in his own person (Luke 24:25; John 17:5, 22, 24), and that (3) as the fore-runner on whom he will bestow it (Hebrews 9:20). And this is a short view of the Lordship of Christ, as to things spiritual.

5. Ecclesiastical things, or things that concern Church institutions, rule and power, belong also to his rule and dominion. He is the only Head, Lord, Ruler, and Law-giver of his Church. There was a Church state ever since God created man on the earth; and there is the same reason of it in all its alterations, as to its relation to the Lord Christ. Whatever changes it underwent, still Christ was the Lord of it, and of all its concernments. But by way of instance and eminency, we may consider the Mosaical Church state under the Old Testament, and the Evangelical Church state under the New. Christ is Lord of, and in respect to them both.

1. He was the Lord of the Old Testament Church state, and he exercised his power and Lordship towards it four ways.

1. In, and by its institution and erection; he made, framed, set up, and appointed that Church state, and all the worship of God therein observed. He it was who appeared to Moses in the Wilderness (Exodus 3:5; Acts 7:32, 33), and who gave them the Law on Mount Sinai (Exodus 20; Psalm 68:17; Ephesians 4:8), and continued with them in the Wilderness (Numbers 21:6; 1 Corinthians 10:9). So that from him, his power and authority, was the institution and erection of that Church.

2. By prescribing a complete rule and form of worship and obedience to it, being erected, as its Law-giver, to which nothing might be added (Deuteronomy 7:4, 12, 32).

3. By way of Reformation, when it was collapsed and decayed (Zechariah 2:8, 9, 10, 11, 12, 13; Malachi 3:1, 2, 3).

4. By way of Amotion, or taking down what he himself had set up; because it was so framed and ordered as to continue only for a season (Hebrews 9:10; Deuteronomy 18:16, 17, 18; Haggai 2:6, 7; Isaiah 65:17, 18; 2 Peter 3:13). Which part of his power and lordship, we shall afterwards abundantly prove against the Jews.

2. Of the New Testament Evangelical Church state also, he is the only Lord and Ruler; yes, this is his proper kingdom, on which all other parts of his dominion do depend; for he is given to be head over all things to the Church (Ephesians 1:22).

1. He is the foundation of this Church state (1 Corinthians 3:11), the whole design and platform of it being laid in him, and built upon him. And 2. He erects this Church-State upon himself (Matthew 16:18): "I will build my Church"; the Spirit and Word whereby it is done, being from him alone, and ordered in and by his wisdom, power and care. And 3. He gives laws and rules of worship and obedience to it, when so built by himself and upon himself (Matthew 28:18; Acts 1:2; Hebrews 3:2, 3, 4, 5, 6). And 4. Is the everlasting, constant, abiding head, ruler, king, and governor of it (Ephesians 1:22; Colossians 2:19; Hebrews 3:6; Revelation 2:3). All which things are ordinarily spoken to, and the ends of this power of Christ fully declared.

6. He is Lord also of political things; all the governments of the world that are set up and exercised therein for the good of mankind, and the preservation of society according to rules of equity and righteousness; over all these, and those who in and by them exercise rule and authority among men, is he Lord and King.

He alone is the absolute potentate; the highest on the earth are in a subordination to him. That 1. He was designed to (Psalm 89:27). And accordingly he is 2. Made Lord of Lords and King of Kings (Revelation 17:14; Revelation 19:16; 1 Timothy 6:15). And 3. He exercises dominion answerable to his title (Revelation 6:16; Revelation 17:14; Revelation 18:16, 17, 18, 19, 20; Psalm 2:8, 9; Isaiah 60; Micah 5:7, 8, 9). And 4. Has hence right to send his Gospel into all nations in the world, attended with the worship by him prescribed (Matthew 28:18; Psalm 2:9, 10, 11, 12), which none of the rulers or governors of the world have any right to refuse or oppose, nor can so do, but upon their utmost peril. And 5. All kingdoms shall at length be brought into a professed subjection to him and his Gospel, and have all their rule disposed of to the interest of his Church and saints (Daniel 7:27; Isaiah 60:12; Revelation 19:16, 17, 18, 19).

7. The last branch of this dominion of Christ consists in the residue of the creation of God; Heaven and Earth, Sea and Land, Wind, Trees, and fruits of the earth, and the creatures of sense, as they are all put under his feet (Psalm 8:7, 8; Ephesians 1:22; 1 Corinthians 15:27). So the exercise of his power severally over them, is known from the story of the Gospel. And thus we have glanced at this lordship of Christ, in some of the general parts of it: and how small a portion of his glorious power, are we able to comprehend or declare.

[in non-Latin alphabet]. By whom also he made the worlds.

The Apostle in these words gives further strength to his present argument, from another consideration of the person of the Messiah; wherein he also discovers the foundation of the preeminence ascribed to him in the words last insisted on. By him the worlds were made; so that they were his own (John 1:11), and it was meet that in the new condition which he underwent, that he should be the Lord of them all. Moreover, if all things be made by him, all disobedience to him is certainly most unreasonable, and will be attended with inevitable ruin; of the truth whereof, the Apostle aims to convince the Hebrews.

Now whereas the assertion which presents itself at first view in these words is such, as if we rightly apprehend the meaning of the Holy Ghost in it, must needs determine the controversy that the Apostle had with the Jews, and is of great use and importance to the faith of the saints in all ages, I shall first free the words from false glosses and interpretations, and then explain the truth asserted in them, both absolutely, and with relation to the present purpose of the Apostle.

That which some men design in their wresting of this place, is to deface the illustrious testimony given in it to the eternal deity of the Son of God; and to this purpose they proceed variously.

1. By [in non-Latin alphabet] by whom, they say [in non-Latin alphabet], for whom, is intended. And so the sense of the place is, that for Christ, for his sake, God made the world: so Eniedinus; and Grotius embraces his notion; adding in its confirmation that this was the opinion of the Jews, namely, that all things were made for the Messiah; and therefore [in non-Latin alphabet], he renders by, condiderat, as signifying the time long since past, before the bringing forth of Christ in the world; as also that [in non-Latin alphabet], is put for [in non-Latin alphabet], in Romans 6:4; Revelation 4:11; Revelation 1:14; and therefore may be here so used. According to this exposition of the words, we have in them an expression of the love of God towards the Messiah, in that for his sake, he made the worlds; but not any thing of the excellency, power and glory of the Messiah himself.

It is manifest that the whole strength of this interpretation lies in this, that [in non-Latin alphabet], may be taken for [in non-Latin alphabet], by whom instead of, for whom: but neither is it proved that in any other place those expressions are equipollent; nor if that could be supposed, is there any reason offered why the one of them should in this place be put for the other.

1. The places referred to, do no way prove that [〈 in non-Latin alphabet 〉] with a Genitive does ever denote the final cause, but the efficient only. With an Accusative for the most part it is as much as propter, signifying the final cause of the thing spoken of, and rarely in the New Testament is it otherwise used. [〈 in non-Latin alphabet 〉], (Revelation 4:11), at your will or pleasure, the efficient and disposing not the final cause seems to be denoted. And Chapter 13.14. [〈 in non-Latin alphabet 〉], by the signs that were given him to do; the formal cause is signified. But that joined with a Genitive Case it anywhere signifies the final cause does not appear. Beza whom Grotius cites, says on Romans 6:4. that [〈 in non-Latin alphabet 〉], by the glory of the Father, may be taken for [〈 in non-Latin alphabet 〉], to the glory. But the case is not the same, where things, as where Persons are spoken of: [〈 in non-Latin alphabet 〉] here relates to a Person, and yet is [〈 in non-Latin alphabet 〉] joined with it asserted to denote the end of the things spoken of, which is insolent. Besides [〈 in non-Latin alphabet 〉], in that place, is indeed the glorious power of the Father, the efficient of the Resurrection of Christ treated of. So that whereas [〈 in non-Latin alphabet 〉] is used six hundred times with a Genitive Case in the New Testament, no one instance can be given, where it may be rendered propter, for, and therefore cannot be so here.

2. On supposition that some such instance might be produced, yet being contrary to the constant use of the word, some cogent reason from the text wherein it is used, or the thing treated of, must be urged, to give that sense admittance: and nothing of that nature is, or can be here pleaded.

3. As [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], are distinguished, the one expressing the efficient, the other the final cause (Romans 11:36), so also are [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], in this very Epistle, Chapter 2:10, [〈 in non-Latin alphabet 〉], for whom are all things, and by whom are all things; and is it likely that the Apostle would put one of them for the other, contrary to the proper use which he intended immediately to assign severally to them?

4. [〈 in non-Latin alphabet 〉], by whom here, is the same with [〈 in non-Latin alphabet 〉], by him (John 1:3), which the same Person interprets properly for the efficient cause.

On these accounts the foundation of this gloss being removed, the superadded translation of [〈 in non-Latin alphabet 〉], by condiderat, is altogether useless; and what the Jews grant that God did with respect to the Messiah, we shall afterwards consider.

2. The Socinians, generally lay no exception against the Person making, whom they acknowledge to be Christ the Son, but to the worlds said to be made. These are not, say they, the things of the old, but of the new creation; not the fabric of Heaven and Earth, but the conversion of the souls of men; not the first institution and forming of all things, but the restoration of mankind, and translation into a new condition of life. This Sclictingius at large insists on, in his comment in this place, bringing in the justification of his interpretation the sum of what is pleaded by any of them, in answer not only to this testimony, but also to that of John 1:3, and that also of Colossians 1:16, 17.

1. The old creation, he says, is never said to be performed by any intermediate cause, as the Father is here said to make these worlds by the Son. But 1. this is petitio principii; that this expression does denote any such intermediate cause, as should interpose between the Father, and the creation of the world by an operation of its own, divers from that of the Father. Job 26:13. God is said to adorn the Heavens [〈 in non-Latin alphabet 〉], by his Spirit; which they will not contend to denote an intermediate cause, and [〈 in non-Latin alphabet 〉] here is but what the Hebrews express by [〈 in non-Latin alphabet 〉]. 2. In the creation of the world the Father wrought in and by the Son, the same creating act being the act of both Persons (John 5:17), their will, wisdom and power being essentially the same.

2. He adds, there is an allusion only in the words to the first creation, as in John, Chapter 1:1, 2, 3, where the Apostle sets out the beginning of the Gospel in the terms whereby Moses reports the creation of the world: and therefore mentions light in particular, because of an allusion to the light at first created by God, when of all other things wherein there is no such allusion he makes no mention.

Answ. 1. The new creation granted by the men of this persuasion, being only a moral suasion of the minds of men by the outward doctrine of the Gospel, I know not what allusion can be fancied in it, to the creation of the world out of nothing.

2. It is granted that the Apostle speaks here of the same creation that John treats of in the beginning of his Gospel; but that that is the creation of the whole world, and all things contained in it, has been elsewhere proved; and must be granted, or we may well despair of ever understanding one line in the Scripture, or what we ordinarily speak one to another.

3. John does not mention any particular of the old creation, affirming only in general, that by the Word all things were made, whereof he afterwards affirms, that it was the light of men, not assigning to him in particular, the creation of light as is pretended.

3. He tells us, the Article preposed [〈 in non-Latin alphabet 〉], intimates that it is not the old creation that is intended, but some new especial thing distinct from it and preferred above it. Answ. 1. As the same Article does used by the same Apostle to the same purpose in another place (Acts 14:15), [〈 in non-Latin alphabet 〉], who made the Heaven, the Earth and Sea, which were certainly those created of old. 2. The same Article is used with the same word again in this Epistle, Chapter 11:3, [〈 in non-Latin alphabet 〉], by faith we understand that the worlds were made, where this Author acknowledges the old creation to be intended.

4. He adds, that the Author of this Epistle seems to allude to the Greek Translation of Isaiah 9:6 wherein [〈 in non-Latin alphabet 〉], the Father of Eternity, or eternal Father, is rendered the Father of the world to come. Answer 1. There is no manner of relation between [〈 in non-Latin alphabet 〉], the Father of the world to come, and [〈 in non-Latin alphabet 〉], by whom he made the worlds, unless it be that one word is used in both places in very distinct senses; which if it be sufficient to evince a cognation between various places, very strange and uncouth interpretations would quickly ensue. Nor 2. Does that, which the Apostle here treats of, any way respect that which the Prophet in that place insists upon; his name and nature being only declared by the Prophet, and his works by the Apostle. And 3. It is presumption to suppose the Apostle to allude to a corrupt translation as that of the LXX. in that place is, there being no ground for it in the original; for [〈 in non-Latin alphabet 〉], is not [〈 in non-Latin alphabet 〉], but [〈 in non-Latin alphabet 〉], the eternal Father: and what the Jews and LXX. intend by the world to come, we shall afterwards consider.

5. His last refuge is, in Isaiah 51:16, where the work of God, as he observes, in the reduction of the people of the Jews from the captivity of Babylon, is called his planting the heavens, and laying the foundation of the earth: and the Vulgar Latin translation, as he farther observes, renders the word, ut corlum plantes, ut terram fundes, ascribing that to the Prophet which he did but declare; and in this sense he contends, that God the Father is said to make the worlds by his Son. Answer 1. The work mentioned is not that which God would do in the reduction of the people from Babylon, but that which he had done in their delivery from Aegypt, recorded to strengthen the faith of believers in what for the future he would yet do for them. 2. The expressions of planting the heavens, and laying the foundation of the earth, are in this place of the Prophet plainly allegorical, and are in the very same place declared so to be. First, in the circumstance of time when this work is said to be wrought, namely, at the coming of the Israelites out of Aegypt, when the heavens and the earth properly so called, could not be made, planted, founded, or created. Secondly, by an adjoined exposition of the allegory, I have put my words into your mouth, and said to Zion, you are my people: this was his planting of the heavens, and laying the foundation of the earth, even the erection of a church and political state among the Israelites. 3. It is not to the Prophet; but to the Church that the words are spoken, and [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], are not ut plantes & ut fundes, but ad plantandum, to plant, and ad fundandum, to lay the foundation: and our author prejudicates his cause, by making use of a translation to uphold it, which himself knows to be corrupt. 4. There is not then, any similitude between that place of the Prophet, wherein words are used allegorically, (the allegory in them being instantly explained;) and this of the Apostle whose discourse is didactical, and the words used in it, proper, and suited to the things intended by him to be expressed. And this is the substance of what is pleaded to wrest from believers this illustrious testimony given to the eternal Deity of the Son of God. We may yet further consider the reasons that offer themselves from the context for the removal of the interpretation suggested.

1. It sinks under its own weakness and absurdity. The Apostle intending to set out the excellency of the Son of God, affirms that by him the worlds were made; that is, say they, Christ preaching the Gospel converted some to the faith of it, and many more were converted by the Apostles preaching the same doctrine, whereupon blessed times of light and salvation ensued. Who not overpowered with prejudice could once imagine any such sense in these words? Especially considering that it is as contrary to the design of the Apostle, as it is to the importance of the words themselves. This is that which Peter calls, men's wresting the Scripture to their own perdition.

2. The Apostle as we observed, writes didactically, plainly expressing the matter whereof he treats, in words usual and proper. To what end then should he use so strained an allegory in a point of doctrine, yes, a fundamental article of the religion he taught, and that to express what he had immediately in the words foregoing properly expressed; for, by whom he made the worlds, is no more in these men's apprehensions, than, in him has he spoken in these latter days. Nor is this expression anywhere used, no not in the most allegorical prophecies of the Old Testament, to denote that which here they would wrest it to. But making of the world, signifies, making of the world, in the whole Scripture throughout, and nothing else.

3. The making of the worlds here intended, was a thing then past; [〈 in non-Latin alphabet 〉], he made them, that is, he did so of old; and the same word is used by the LXX. to express the old creation. But now that which the Jews called the world to come, or the blessed state of the Church under the Messiah, the Apostle speaks of, as of that which was not yet come; the present worldly state of the Judaical Church yet continuing.

4. The word [〈 in non-Latin alphabet 〉]; and [〈 in non-Latin alphabet 〉], or [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], which are so rendered, taken absolutely as they are here used, do never in any one place in the Scripture in the Old or New Testament signify the new creation, or state of the Church under the Gospel; but the whole world and all things therein contained, they do in this very Epistle, Chapter 11:3.

5. Wherever the Apostle in this Epistle speaks in the Judaical idiom of the church-state under the Messiah, he never calls it by the name of [〈 in non-Latin alphabet 〉], or [〈 in non-Latin alphabet 〉], but still with the limitation of, to come, as Chapter 2:5, Chapter 6:5; and where the word is used absolutely as in this place, and Chapter 11:3, it is the whole world that is intended.

The context utterly refuses this gloss. The Son in the preceding words, is said to be made Heir or Lord of all; that is, of all things absolutely and universally, as we have evinced, and is confessed. To that assertion he subjoins a reason of the equity of that transcendent grant made to him; namely, because by him all things were made, whereunto he adds his upholding, ruling, and disposing of them being so made by him; he upholds all things by the word of his power. That between the all things whereof he is Lord, and the all things that he upholds, there should be an interposition of words of the same importance with them, expressing the reason of them that go afore, and the foundation of that which follows, knitting both parts together, and yet indeed have a signification in them of things utterly heterogeneous to them, is most unreasonable to imagine.

We have now obtained liberty by removing the entanglements cast in our way, to proceed to the opening of the genuine sense and importance of these words.

[⟨in non-Latin alphabet⟩]; by whom; not as an instrument or an inferior intermediate created cause; for then also must he be created by himself, seeing all things that were made, were made by him (John 1:3), but as his own eternal Word, Wisdom and Power (Proverbs 8:22, 23, 24; John 1:3). The same individual creating act, being the work of Father and Son; whose Power and Wisdom being one and the same undivided, so also are the works which outwardly proceed from them. And as the joint-working of Father and Son does not infer any other subordination but that of subsistence and order; so the preposition [⟨in non-Latin alphabet⟩] does not of itself intimate the subjection of an instrumental cause, being used sometimes to express the work of the Father himself (Galatians 1:1).

[⟨in non-Latin alphabet⟩], created; so the Apostle expresses that word (Acts 17:24, 26), and the LXX most commonly, as Genesis 1:1, though sometimes they use [⟨in non-Latin alphabet⟩], as our Apostle also does (Chapter 10). He made, created, produced out of nothing, by the things not seen (Chapter 11:3).

[⟨in non-Latin alphabet⟩], so that word is constantly rendered by the Greeks. [⟨in non-Latin alphabet⟩] is to hide, or to be hid, kept secret, close, undiscovered. From where a virgin is called [⟨in non-Latin alphabet⟩], one not yet come into the public state of matrimony; as by the Greeks on the same account [⟨in non-Latin alphabet⟩], one shut up, or a recluse; as the Targumists call a harlot [⟨in non-Latin alphabet⟩], a goer abroad, from that description of her (Proverbs 7:10, 11): [⟨in non-Latin alphabet⟩], her feet dwell not in her own house; one while she is in the street, another while abroad. As the mother of the family is called [⟨in non-Latin alphabet⟩], the dweller at home (Psalm 68:13). Hence [⟨in non-Latin alphabet⟩], signifies the ages of the world in their succession and duration, which are things secret and hidden; what is past is forgotten, what is to come is unknown; and what is present passing away without much observation: See Ecclesiastes 1:10.

The world then that is visible and a spectacle in itself, in respect of its continuance and duration is [⟨in non-Latin alphabet⟩], a thing hidden; so that the word denotes the fabric of the world by a metonymy of the adjunct. When the Hebrews would express the world in respect of the substance and matter of the universe, they do it commonly by a distribution of the whole into its most general and comprehensive parts, as the heavens, earth, and sea, subjoining, all things contained in them. This the Greeks and Latins from its order, frame, and ornaments call [⟨in non-Latin alphabet⟩], and mundus, which principally respects that [⟨in non-Latin alphabet⟩], that beauty and ornament of the heavens which God made by his Spirit (Job 26:13). And as it is inhabited by the sons of men, they call it [⟨in non-Latin alphabet⟩] that is, [⟨in non-Latin alphabet⟩]; that is, [⟨in non-Latin alphabet⟩] (Proverbs 8:30), the world of the earth; principally, the habitable parts of the earth. As quickly passing away they call it [⟨in non-Latin alphabet⟩]; and in respect of its successive duration [⟨in non-Latin alphabet⟩]; that is, [⟨in non-Latin alphabet⟩], the word here used.

2. [⟨in non-Latin alphabet⟩], in the plural number; the worlds, so called (Chapter 11:3), by a mere enallage of number, as some suppose; or with respect to the many ages of the world's duration. But moreover, the Apostle accommodates his expression to the received opinion of the Jews, and their way of expressing themselves about the world. [⟨in non-Latin alphabet⟩], denotes the world as to the subsistence of it, and as to its duration; in both these respects, the Jews distributed the world into several parts, calling them so many worlds. R.D. Kimchi on Isaiah 6 distributes these worlds into three, on the account of which he says, [⟨in non-Latin alphabet⟩], holy, was three times repeated by the Seraphims. There are, says he, [⟨in non-Latin alphabet⟩], three worlds; [⟨in non-Latin alphabet⟩], the upper world which is the world of angels and spirits; [⟨in non-Latin alphabet⟩], the world of the heavens and stars; and [⟨in non-Latin alphabet⟩], this world below. But in the first respect they generally assign these four: (1.) [⟨in non-Latin alphabet⟩], the lower world, the depressed world, the earth and air in the several regions of it; (2.) [⟨in non-Latin alphabet⟩], the world of angels, or ministering spirits, whom they suppose to inhabit in high places, where they may supervise the affairs of the earth; (3.) [⟨in non-Latin alphabet⟩], the world of spheres; and (4.) [⟨in non-Latin alphabet⟩], the highest world, called by Paul the third heaven (2 Corinthians 12:2), and by Solomon, [⟨in non-Latin alphabet⟩], the heaven of heavens (2 Kings 8:27), and [⟨in non-Latin alphabet⟩], Olam hanneshamoth, the world of spirits, or souls departed. In respect of duration they assign a fivefold world: 1. [⟨in non-Latin alphabet⟩], called by Peter, the old world, or the world before the Flood, the world that perished; 2. [⟨in non-Latin alphabet⟩], the present world, or the state of things under the Judaical Church; 3. [⟨in non-Latin alphabet⟩], the world of the coming of the Messiah, or the world to come, as the Apostle calls it (Chapter 2:5); 4. [⟨in non-Latin alphabet⟩], the world of the resurrection of the dead; and 5. [⟨in non-Latin alphabet⟩], the prolonged world, or life eternal. Principally with respect to the first distribution, as also to the duration of the whole world to the last dispensation mentioned in the second, does the Apostle here call it, [⟨in non-Latin alphabet⟩], the worlds.

Thus the Apostle having declared the honor of the Son as Mediator, in that he was made Heir of all, adds thereunto his Excellency in himself from his eternal power and Godhead; which he not only asserts, but gives evidence to by an argument from the works of creation. And to avoid all streightning thoughts of this work, he expresseth it in terms comprehending the whole creation in that distribution whereunto it was usually cast by themselves: as John contents not himself by affirming that he made all things, but adds to that assertion, that without him nothing was made that was made (John 1:3).

And this was of old the common faith of the Judaical Church. That all things were made, and all things disposed by the Word of God, they all confessed. Evident footsteps of this faith abide still in their Targums. For that by the Word of God so often mentioned in them they did not understand the Word of his Power, but a Hypostasis in the Divine Nature, is manifest from the personal properties which are every where assigned to it; as the Word of God, did this, said that, thought, went, and the like; as Psalm 68:17. They affirm that Word, which gave the Law on Mount Sinai, to dwell in the highest heavens. Yes, and they say in Bereschit Rabba, of those words (Genesis 1:2), 'The Spirit of God moved on the face of the waters,' [〈 in non-Latin alphabet 〉] this is the Spirit of the King Messiah; by which they cannot deny but that all things were formed. And the Apostle in this expression lets the Hebrews know, that Jesus the Messiah was that Word of God, by whom all things were made. And so the influence of these words into his present argument is manifest. For the Son, in whom the Father had now spoken to them, and declared the Gospel, being his Eternal Word, by whom the world and all ages were created, there could be no question of his authority to alter their ceremonious worship, which he himself had appointed for a season.

Before we pass to the next verses, we may mark out those instructions, which the words passed through afford us in common, as to the abiding interest of all believers.

The foundation of them is, that the Lord Jesus Christ, who is the great Prophet of his Church under the New Testament, the only Revealer of the Will of the Father, as the Son and Wisdom of God, made the worlds, and all things contained in them. And therein,

1. We have an illustrious testimony given to the eternal Godhead and power of the Son of God; for he who made all things is God, as the Apostle elsewhere affirms. And,

2. To the equity of his being made Heir, Lord and Judge of all. No creature can decline the authority, or wave the tribunal of him that made them all. And,

3. A stable bottom of faith, hope, contentment and patience, is administered to the saints in all dispensations. He who is their Redeemer, that bought them, has all that interest in all things wherein they are concerned, that the sovereign right of creation can afford to him; besides that grant which is made to him for this very end, that they might be disposed of to his own glory, in their good and advantage (Isaiah 54:4, 5). And,

4. From this order of things, that Christ as the Eternal Son of God having made the worlds, has them and all things in them put under his power as Mediator and Head of the Church; we may see what a subserviency to the interest of the saints of the Most High, the whole creation is laid and disposed in. And,

5. The way of obtaining a sanctified interest in, and use of the things of the old creation; namely, not to receive them merely on the general account as made by the Son of God, but on the more especial of their being granted to him, as Mediator of the Church. And,

6. How men on both these foundations, are to be accountable for their use or abuse of the things of the first creation.

But besides these particular instances, there is that which is more general, and which we may a little insist upon from the context and design of the Apostle in this whole discourse, whose consideration will not again occur to us; and it is, that God in infinite wisdom ordered all things in the first creation, so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by Jesus Christ.

By the Son he made the worlds in the beginning of time, that in the fullness of time he might be the just Heir and Lord of all. The Jews have a saying, that the world was made for the Messiah; which is thus far true, that both it, and all things in it, were made, disposed of, and ordered in their creation, so as that God might be everlastingly glorified in the work which he was designed to, and which by him he had to accomplish. I shall consider it only in the present instance; namely, that by the Son he made the worlds, that he might be the proper Heir and Lord of them: of which latter we shall treat more particularly on the ensuing words.

This was declared of old, where he was spoken of as the Wisdom of God, by whom he wrought in the creation and production of all things (Proverbs 8:22, 23, 24, 25, 26, 27, 28, 29, 30). This Son, or Wisdom of God, declares at large, 1. his coexistence with his Father from eternity, before all, or any of the visible or invisible creation were by his power brought forth (v. 22, 23, and so onward). And then sets forth the infinite, eternal and ineffable delight, that was between him and his Father, both before, and also in the work of creation (v. 30). Farther, he declares his presence and co-operation with him in the whole work of making the world, and the several parts of it (v. 27, 28, 29, 30), which in other places is expressed as here by the Apostle, that God by him made the worlds. After which he declares the end of all this dispensation, namely, that he might rejoice in the habitable parts of the earth, and his delight be with the sons of men; to whom therefore he calls to hearken to him, that they may be blessed (v. 31, to the end of the chapter); that is, that he might be meet to accomplish the work of their redemption, and bring them to blessedness, to the glory of the grace of God; which work his heart was set upon, and which he greatly delighted in (Psalm 40:6, 7, 8).

Hence the Apostle John, in the beginning of his Gospel, brings both the Creations together; the first by the Eternal Word, absolutely; the other by him as incarnate, that the suitableness and correspondency of all things in them, might be evident. The Word was with God, says he, in the beginning, and all things were made by him, and without him was not any thing made that was made (John 1:1, 2, 3). But what was this to the Gospel that he undertook to declare? Yes, very much; for it appears from hence, that when this Word was made flesh, and came and dwelt among us (John 1:14), that he came into the world that was made by him, though it knew him not (John 1:10). He came but to his own, whatever were the entertainment that he received (John 1:11). For this end then God made all things by him, that when he came to change and renew all things, he might have good right and title so to do, seeing he undertook to deal with, or about, no more but what he had originally made.

The Holy and Blessed Trinity could have so ordered the work of creation, as that it should not immediately, eminently, and signally have been the work of the Son, of the Eternal Word. But there was a farther design upon the world to be accomplished by him, and therefore the work was signally to be his; that is, as to immediate operation, though as to authority and order it peculiarly belonged to the Father; and to the Spirit as to disposition and ornament (Genesis 1:2; Job 26:13).

This, I say, was done, for the end mentioned by the Apostle (Ephesians 1:10). All things at first were made by him; that when they were lost, ruined, scattered, they might again in the appointed season be gathered together into one head in him; of which place more at large else-where.

And this mystery of the wisdom of God, the Apostle at large unfolds (Colossians 1:15, 16, 17, 18, 19). Speaking of the Son by whom we have redemption, he informs us, that in himself and his own nature, he is the image of the invisible God; that is, of God the Father, who until then had alone been clearly revealed to them; and that in respect of other things he is the first-born of every creature, or as he terms himself (Revelation 3:14), the Beginning of the creation of God; that is, he who is before all creatures, and gave beginning to the creation of God. For so expressly the Apostle explains himself in the next verses. By him all things were created that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him: and he is before all things, and by him all things consist. But this is not the full design of the Apostle. He declares not only that all things were made by him, but also that all things were made for him (Colossians 1:16), so made for him, that he might be the Head of the Body the Church; that is, that he might be the fountain, head, spring, and original of the new creation, as he had been of the old. So the Apostle declares in the next words, Who is the beginning, the first-born from the dead. As he was the beginning, and the first-born of every creature in the old creation, so he is the beginning and first-born from the dead; that is, the original and cause of the whole new creation. And hereunto he subjoins the end and design of God in this whole mysterious work, which was, that the Son might have the preeminence in all things; as he had in and over the works of the old creation, seeing they were all made by him, and all consist in him; so also he has over the new on the same account, being the beginning and first-born of them. The Apostle in these words gives us the whole of what we intend, namely, that the making of the worlds, and of all things in them, in the first creation by the Son, was peculiarly subservient to the glory of the grace of God, in the reparation and renovation of all things by him as incarnate.

It is not for us to enquire much into, or after the reason of this economy and dispensation; we cannot by searching find out God, we cannot find out the Almighty to perfection (Job 11:7). It may suffice us, that he disposes of all things according to the counsel of his own will (Ephesians 1:12). This, antecedently to the consideration of the effects of it, we cannot, we may not search into (Deuteronomy 29:29). What are the effects and consequences of his infinitely holy wise counsel, wherein his glory shines forth to his creatures, those we may consider and contemplate on, and rejoice in the light that they will afford us, into the treasures of these counsels themselves.

Now herein we see, first, that it was the eternal design of God, that the whole creation should be put in subjection to the Word incarnate, whereof the Apostle also treats in the second chapter of this Epistle. God has highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9, 10, 11). God has put all things in subjection to him, not only the things peculiarly redeemed by him, but all things whatever, as we shall show in the next words of our Epistle. See 1 Corinthians 15:24; Hebrews 2:8; Romans 14:11. Hence John saw every creature which is in heaven and earth, and under the earth, and such as are in the sea, even all that are in them, ascribing blessing, and honor, and glory, and power to the Lamb for ever and ever (Revelation 5:13); that is, owning and avowing their duty, obedience and subjection to him. This being designed of God in the eternal counsel of his will, before the world was (1 Peter 1:2; Titus 1:2), he prepared and made way for it in the creation of all things by him; so that his title and right to be the Ruler and Lord of all angels and men, the whole creation, in and of heaven and earth, might be laid in this great and blessed foundation, that he made them all.

Again, God designed from eternity, that his great and everlasting glory should arise from the new creation, and the work thereof. Herein has he ordered all things to the praise of the glory of his grace (Ephesians 1:6). And this praise will he inhabit for ever. It is true, the works of the old creation did set forth the glory of God (Psalm 19:1); they manifested his eternal power and Godhead (Romans 1:20). But God had not resolved, ultimately to commit the manifestation of his glory to those works, though very glorious; and therefore did he suffer sin to enter into the world, which stained the beauty of it, and brought it wholly under the curse. But he never suffered spot nor stain to come upon the work of the new creation (Ephesians 5:6), nothing that might defeat, eclipse, or impair the glory that he intended to exalt himself in thereby. Yet God has so ultimately laid up his glory in the new creation, as that he will not lose any thing of that, which also is due to him from the Old: but yet he will not receive it immediately from there neither; but as it is put over into a subserviency to the work of the New. Now God ordered all things so, as that this might be effected without force, coaction, or wresting of the creation, or putting it besides its own order. And is there any thing more genuine, natural and proper, than that the world should come into subjection to him, by whom it was made, although there be some alteration in its state and condition, as to outward dispensation, in his being made Man? And this I take to be the meaning of that discourse of the Apostle about the bondage and liberty of the creature, which we have (Romans 8:19, 20, 21, 22). The Apostle tells us, that the creature itself had an expectation, and desire after the manifestation of the Sons of God, or the bringing forth of the Kingdom of Christ in glory and power (v. 19), and gives this reason for it, because it is brought into a condition of vanity, corruption and bondage; wherein it did, as it were, unwillingly abide, and groaned to be delivered from it; that is, by the entrance of sin, the creation was brought into that condition, as wherein it could not answer the end for which it was made and erected; namely, to declare the glory of God, that he might be worshipped and honoured as God; but was, as it were, left, especially in the Earth, and the inhabitants of it, to be a stage for men to act their enmity against God upon, and a means for the fulfilling and satisfaction of their filthy lusts. This state being unsuitable to its primitive constitution, preternatural, occasional, and forced, it is said to dislike it, to groan under it, to hope for deliverance; doing that in what it is, by its nature, which it would do voluntarily were it endowed with a rational understanding. But, says the Apostle, there is a better condition for this creation; which while it was afar of, it put out its head after and to. What is this better state? Why the glorious liberty of the Sons of God; that is, the new state and condition that all things are restored to, in order to the glory of God, by Jesus Christ. The creation has, as it were, a natural propensity, yes, a longing to come into a subjection to Christ, as that which retrieves and frees it from the vanity, bondage and corruption that it was cast into, when put out of its first order by sin. And this arises from that plot and design which God first laid in the creation of all things; that they being made by the Son, should naturally and willingly, as it were, give up themselves to obedience to him, when he should take the rule of them upon the new account of his Mediation.

Thirdly, God would hereby instruct us, both in the use that we are to make of his creatures, and the improvement that we are to make of the work of the creation to his glory. For the first, it is his will that we should not use any thing as merely made and created by him, though originally for that purpose; seeing as they are so left, they are under the curse, and so impure and unclean to them that use them (Titus 1:15). But he would have us to look upon them, and receive them as they are given over to Christ. For the Apostle in his application of the eighth Psalm to the Lord Christ (chapter 2:6, 7, 8) manifests, that even the beasts of the field, on which we live, are passed over in a peculiar manner to his dominion. And he lays our interest in their use as to a clear, profitable, and sanctified way of it, in the new state of things brought in by Christ (1 Timothy 4:4, 5): Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer. The word of promise confirmed in Christ, called on by the Spirit, given by Christ in prayer, gives a sanctified use of the creatures. This God instructs us in, namely to look for a profitable sanctified use of the creatures in Christ, in that himself ordered them in the very first creation, to fall at length naturally under his rule and dominion, making them all by him. And hereby also we are instructed how to learn the glory of God from them. The whole mystery of laying the works of the old creation in a subserviency to the new, being hidden from many ages and generations, from the foundation of the world men did by the effects and works which they saw, conclude, that there was an eternal power and infinite wisdom, whereby they were produced. But whereas there is but a two-fold holy use of the works of the creation, the one suited to the state of innocency, and the moral natural worship of God therein, which they had lost; the other, to the state of grace, and the worship of God in that, which they had not attained, the world and the inhabitants thereof being otherwise involved in the curse and darkness wherewith it was attended, exercised themselves in fruitless speculations about them, (foolish imaginations, as the Apostle calls them) and glorified not God in any due manner (Romans 1:21). Neither do, nor can men to this day make any better improvement of their contemplation on the works of creation, who are unacquainted with the recapitulation of all things in Christ, and the beauty of it; in that all things at first were made by him. But when men shall by faith perceive and consider, that the production of all things owes itself, in its first original, to the Son of God, in that by him the world was made, and that to this end and purpose, that he being afterwards incarnate for our redemption, they might all be put into subjection to him, they cannot but be ravished with the admiration of the power, wisdom, goodness, and love of God, in this holy, wise, beautiful disposition of all his works and ways. And this is the very subject of the Eighth Psalm. The Psalmist considers the excellency and glory of God in the creation of all things, instancing in the most glorious and eminent parts of it. But does he do this absolutely, as they are such? Does he rest there? No, but proceeds to manifest the cause of his admiration, in that God did of old design, and would at length actually put, all these things into subjection to the Man Christ Jesus; as the Apostle expounds his meaning, chapter 2, which causes him to renew his admiration and praise (v. 9), that is, to glorify God, as God, and to be thankful; which yet Paul declared that they were not, who considered the works of God only absolutely, with reference to their first original from infinite power and wisdom.

But against what we have been discoursing, it may be objected, that God in the creation of all things suited them perfectly and absolutely to a state of innocency and holiness, without any respect to the entrance of sin, and the curse that ensued, which gave occasion to that infinitely wise and holy work of the mediation of Christ, and the restoration of all things by him; so that they could not be laid in such a subserviency and order, one to the other, as is pretended: though the former might be afterwards traduced, and translated into the use of the other. But,

1. What is clearly testified to in the Scripture, as that truth is, which we have insisted on, is not to be called into question, because we cannot understand the order and method of things in the hidden counsels of God. Such knowledge is too wonderful for us. Neither do we benefit ourselves much by inquiring into that which we cannot comprehend. It is enough for us, that we hold fast revealed things, that we may know and do the will of God; but secret things belong to him; and to him are they to be left.

2. The Scripture testifies, that known to God are all his works from the foundation of the world (Acts 15:18). Not only all those, which at first he wrought, but also all that ever he would so do. The idea and system of them was all in his holy mind from eternity. Now though in their creation and production they are all singly suited and fitted, to the time and season wherein they are brought forth and made, yet as they lie all together in the mind, will, and purpose of God, they have a relation one to another, from the first to the last. There is a harmony and correspondency between them all; they lie all in a blessed subserviency in themselves, and in their respect to one another, to the promotion of the glory of God. And therefore though in the creation of all things, that work was suited to the state and condition wherein they were created, that is, of innocency and holiness; yet this hinders not, but that God might and did so order them, that they might have a respect to that future work of his in their restoration by Christ, which was then no less known to him, than that which was perfectly wrought.

The most reasonable and best intelligible way of declaring the order of God's decrees, is that which casts them under the two general heads, which all rational agents respect in their purposes and operations; namely, of the last end, and the means conducing thereunto. Now the utmost end of God in all his ways towards the sons of men, being the manifestation of his own glory by the way of mercy and justice, whatever tendeth thereunto, is all jointly to be looked on, as one entire means tending to that end and purpose. The works therefore of the Old and New Creation being of this sort and nature, one joint and general means for the compassing of the forementioned end, nothing can hinder but that they may have that respect to each other, which before we have declared.

CHAP. 2.

In this Second Chapter the Apostle declares his design, and what his especial aim was, with respect to them to whom he wrote. It was not merely their instruction, or the information of their minds and judgements that he intended; though that also was in his eye, and necessary to his principal purpose. They had by their instability and fainting in trials administered occasion to him of other discourse. Besides, he foresaw that they had great difficulties and temptations to contend withal; and was jealous lest they should miscarry under them; as he also was over other professors (1 Corinthians 11:34). His principal end therefore in this whole Epistle (as has been declared) was to prevail with the Hebrews to stedfastness in the faith of the Gospel, and diligence in attendance to all those ways and means whereby they might be established. The foundation of his exhortations to this purpose, he lays in the incomparable excellency of the author of the Gospel. Hence just and cogent inferences to constancy in the profession of his doctrine, and obedience to him, both absolutely and in respect of the competition set up against it by Mosaical institutions, do naturally flow. And these considerations does the Apostle divide into several parts, interposing in great wisdom between the handling of them, those exhortations which pressed towards his especial end before mentioned. And this course he proceeds in for several reasons.

First, He minds them and us in general, that in handling of the doctrines of the Gospel concerning the person and offices of Jesus Christ, we should not satisfy ourselves in a bare notional speculation of them; but endeavour to get our hearts excited by them to faith, love, obedience and stedfastness in our profession. This does he immediately apply them to. Instances to this purpose does he give us in this chapter upon his foregoing declaration of the excellencies of Christ, and the glory of his kingdom; that so his hearers might not be barren and unfruitful in the knowledge of him.

Secondly, As to the Hebrews in particular, he had as it were so overwhelmed them with that flood of divine testimonies which he had poured out in the beginning of his Epistle, and that heavenly glorious declaration which he had made of the person of the Messiah, that he thought it needful to give them time to consider what was the tendency of that sublime discourse, and what was their especial concernment therein.

Thirdly, The Apostle interposes his exhortation in this place, as to be an application of what was before delivered, so to lead them on thereby to the consideration of arguments of another nature, (though of the same use and tendency) taken from the Sacerdotal or Priestly Office of Christ, and the works or effects thereof. And herein does a great part of the apostolical wisdom, in the various intertexture of doctrines and exhortations in this Epistle consist; that as every exhortation flows naturally from the doctrine that does precede it; so always the principal matter of it leads directly to some other doctrinal argument, which he intends nextly to insist upon. And this we shall see evidenced in the transition that he makes from the exhortation laid down in the beginning of this chapter, to the Sacerdotal Office of Christ, v. 6, 7, 8.

The first verses then of this chapter are purely Paraenetical, or Hortatory, with a mixture of some considerations serving to make the exhortation weighty and cogent.

Verse 17, 18.

Having declared the general reasons why the Son or Messiah was for a little while to be made lower than the angels, in his incarnation and sufferings, and showed the ends thereof; the Apostle proceeds to declare other especial ends of this divine dispensation, and therein makes way to what he had to instruct the Hebrews in, about the Priestly Office of Christ, which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about, and to inform them in.

*Verse 17, 18.* [in non-Latin alphabet].

[in non-Latin alphabet]; V. unde debuit, from where he ought. So Beza: Syr. [in non-Latin alphabet], for which cause, or therefore, it was just, meet, or equal. Others, therefore it was due, it was convenient. Therefore it behoved him; so ours. [in non-Latin alphabet] joined with an infinitive mood, as here it is, signifies commonly oportet me, or necesse est, or debeo; I ought, it behoveth me, it is necessary for me; and denotes more than a mere congruency, conveniency, or expediency; even such a kind of necessity as arises from that, which in it self is just and equal; which the Syriack expresseth; of the same importance with [in non-Latin alphabet], verse 10.

[in non-Latin alphabet], per omnia; Syr. [in non-Latin alphabet], in omni re, in everything. Arab. In cunctis corum conditionibus, in all conditions; that is, every condition and state of life: ours, in all things, leaving the words where they are placed in the original, Therefore in all things it behoved him; whereas a little transposition of them would more clear up the sense; Therefore it behoved him to be made like to his brethren in all things. The Aethiopick quite omits the words here, and placeth them after [in non-Latin alphabet], merciful in all things.

[in non-Latin alphabet], V. Fratribus simulari: Eras. similis reddi: Beza, similis fieri; as ours, to be made like. The article prefixed to [in non-Latin alphabet] restrains the name brethren to those whom he had before discoursed of under the names of children, disciples, sanctified ones.

[〈 in non-Latin alphabet 〉]ut misericors fieret (or esset) pontifex: so. V. Eras. Ben. The Syriack somewhat otherwise, [〈 in non-Latin alphabet 〉], that he might be merciful, and a great Priest, or chief Priest; [〈 in non-Latin alphabet 〉], faithful in the things of God; so making his mercifulness an attribute of his Person absolutely; and faithfulness only to respect him as an High Priest. So also the Arabick and Aethiopick. And the word whereby [〈 in non-Latin alphabet 〉], is rendered, signifies tenderly merciful; with that kind of mercy which is called bowels of compassion, from [〈 in non-Latin alphabet 〉]. And it may be here observed, that that Interpreter throughout the Epistle renders [〈 in non-Latin alphabet 〉] by [〈 in non-Latin alphabet 〉], Rab Comara; though that word be always used in an ill sense in the Old Testament. Three times it occurs therein, 1 Kings 23:5. where we render it Idolatrous Priests, Zeph. 1:4. the name Chemarims is retained, Hos. 10:5. we express it by Priests, but place Chemarinus in the Margen. For it principally denoted the Priests of Baal and Moloch, and their blackness (as the word is rendered, Job 3:5.) not from the garments they wore, but from the color they contracted in their diabolical sacrifices in the fire. Hence where ever the word [〈 in non-Latin alphabet 〉], is applied to a Priest of a false God, or one engaged in false worship the Targumists constantly render it by [〈 in non-Latin alphabet 〉], see Judg. 17:5. Chap. 18.4.30. But this Translator respected not so much the use, as the original and extraction of the word: for from [〈 in non-Latin alphabet 〉], in Niphal [〈 in non-Latin alphabet 〉], is to wax hot, and to be moved with internal heat, from where it is taken to signify compassion and pity, the same with [〈 in non-Latin alphabet 〉]. Hence Deut. 13:17. [〈 in non-Latin alphabet 〉] and shall give you tender mercy, bowels of compassion, is rendered by Ben. Vzziel, [〈 in non-Latin alphabet 〉], and shall wax but towards you, with compassion, and shall have compassion on you. He shall be warmed and moved with compassion towards you. In like manner is the word used, Psalm 77:10. With respect to this heat of affections and abundant compassion, the word may well be applied to the Lord Christ our High Priest.

[〈 in non-Latin alphabet 〉]: V. ad Deum. Pontifex ad Deum: an High Priest towards God. Very defectively. Eras. in his quae apud Deum forent agenda, in the things that were to be done before God: so also Beza, noting forent agenda, as a supplement to the Text. So Vatablus and others. Syr. [〈 in non-Latin alphabet 〉], in the things of God. The Apostle explains his own meaning, Chap. 5.1. where he tells us, that every High Priest, [〈 in non-Latin alphabet 〉], is set over the things appertaining to God; that he may offer sacrifice. In things appertaining to God: what he has to do with God in their behalf for whom he ministers in his office before him. Arab. res nostras apud Deum peragens.

[〈 in non-Latin alphabet 〉], V. ut repropitiaret delicta populi: aiming to express the sense of the Original, it falls upon a barbarous word, yielding no tolerable sense; though that which seems to be intended in it, is to make propitiation or atonement. Ar. Vatab. Eras. Bez. ad expiandum: Syr. [〈 in non-Latin alphabet 〉], expians super peccata populi; so the word is constantly translated, though it rather signifies to show mercy or pity. [〈 in non-Latin alphabet 〉], is commonly used actively, for propitium facio, or propitio, to please, appease, atone, turn away anger; and when it is taken in a passive or neuter sense, it signifies to be merciful, appeased, reconciled, as Luke 18:13. [〈 in non-Latin alphabet 〉], God be merciful to me a sinner. I much doubt whether any instance can be given of its signifying to expiate, though because of the construction of it in this place, it be generally so rendered. If it be taken in its first proper sense, then sin cannot be the next object of the act denoted by it. Ours, to make reconciliation for the sins of the people; of the sense whereof we shall deal afterwards at large.

[〈 in non-Latin alphabet 〉], In eo enim, V. for in that: Eras. nam ex hoc; for from hence: Beza, nam ex eo; Vat. ex eo; ob id: ours, for in that; that is, inasmuch; not, in that thing wherein he was tempted, but, whereas, inasmuch, seeing that; Arab. for from those things which happened to him when he was tempted.

[〈 in non-Latin alphabet 〉], V. passus est ipse tentatus, in which himself suffered and was tempted. (Et) Erasmus tells us is not in many ancient Copies; Ar. in quo passus est ipse tentatus: in that he suffered himself being tempted: Bez. ex eo quod perpessus ipse fuit, quum est tentatus; for that which he suffered when he was tempted. But the words rather signify his sufferings by being tempted, or from his temptations, than his suffering on other accounts when he was tempted. Syr. for in that he suffered and was tempted; as the Vul. Eras. quod ipsi contigit tentatum esse; that it befell him to be tempted. Laying the whole upon temptation, because in the latter clause mention is made of them that are tempted, without any addition of sufferings. It is not certain whether [〈 in non-Latin alphabet 〉], be from [〈 in non-Latin alphabet 〉], or from [〈 in non-Latin alphabet 〉], from whose active [〈 in non-Latin alphabet 〉], the middle signification in [〈 in non-Latin alphabet 〉], is found, and [〈 in non-Latin alphabet 〉] by an usual Pleonasme of Theta; and if so, not his suffering, but his labouring under temptation is intended. If, as it is commonly thought, it be from [〈 in non-Latin alphabet 〉], I confess that word is sometimes used as it is here rendered by Erasmus, accidit, contigit, usu venit, it happened, it befell; but it is but rarely, and that not without regard to suffering. But it being evident that the suffering of Christ is here intended, his temptation being mentioned only as an instance of that whereby he suffered, that is, not to be passed over, and the sense carried on to his temptation only. He suffered being tempted. [〈 in non-Latin alphabet 〉], is in itself but to make a trial or experiment. But this being done from various principles by sundry means, for different ends, and upon diverse subjects, there is a great difference in such trials; and great variety in the nature of temptations. How the Lord Christ was tempted, by whom, and of what sort his temptations were, we shall consider afterwards. The Aethiop. reads, when he tempted him, and afflicted him; that is, God.

[〈 in non-Latin alphabet 〉]. V. potens est & eis qui tentantur auxiliari. (&) again is added, but retained by Beza, as not copulative, but emphatical; potest & eis qui tentanur succurrere; he can, or is able to help, relieve, succour. [〈 in non-Latin alphabet 〉], is properly [〈 in non-Latin alphabet 〉], to run in to the cry of any one, that is, to help and relieve him in his distress, to come speedily, and as it were in hast, to the help of him that cryeth out in danger. So Thucidides; [〈 in non-Latin alphabet 〉], These came in to the help of the Athenians; (in their distress.) And this is the direct sense of the word in this place, as it respects them that are distressed under the power of Temptation; crying out for help. And it is plainly expressed in the Latin succurrere, and our succour taken from there. So Chrysostom interprets these words, [〈 in non-Latin alphabet 〉]. he gives out his hand to them with all readiness.

Verse 17, 18. Therefore (hence) it behoved him to (it was meet he should) be made like to his (the) brethren in all things, (every manner of way) that he might be a mercifull and faithfull High Priest in the things of (pertaining to) God, to make reconcilation for the sins of the people. For in that (whereas) he has suffered being (when he was) tempted, he is able to succour, (come in to the help of) them that are tempted.

In these two Verses, the Apostle illustrates what he had taught before; and confirms what he had asserted concerning the Sons participation of flesh and blood, in like manner with the children, from one especial end thereof. And this end is, his being an High Priest, which that the Messiah was to be, both the Hebrews granted, and he himself intended more largely afterwards to demonstrate. Moreover, he was to be such an High Priest, as was setled and suited for the discharge of his office, to the benefit of them, for whose good he was to minister therein. This the wisdom of God, and the nature of the thing it self does require. Now they being persons obnoxious to temptations and sufferings of all sorts, he must in an especial manner be able, to help, relieve and save such persons. And all this the Apostle declares in these Verses; in the opening whereof we may consider,

1. The importance of the illative expression in the entrance; therefore, or hence.

2. The necessity intimated of what is here assigned to the Messiah; it behooved him, or it was meet that he should.

3. What the Apostle repeats and reasserts; namely, that he was in all things, or every manner of way, to be made like to his brethren; or,

4. The general end of this his necessary conformity to the brethren; that he might be a merciful and faithful High Priest.

5. The especial work and end of that office, which he was so prepared for; in the things of God, to make Reconciliation for the sins of the people.

6. A farther enforcement of the necessity of the foregoing assertion; taken from a double consideration.

1. Of what he did, or what befell him, in the condition wherein he was made like to the brethren: he suffered being tempted, or when he was tempted.

2. Of the blessed effect and consequence thereof, both in his own preparation to the farther discharge of his office, and the benefit of them whom he ministers in it for, he is able to succour them that are tempted.

First, There is the illation intimated in the word [〈 in non-Latin alphabet 〉], therefore; Now this may respect either what had been before discoursed; or what is farther insisted on in the words ensuing. In the first way, the Apostle would seem to infer the necessity of his being made like to his brethren in all things, from what he had before proved of his participation of humane nature; but this seems not to be the meaning of the word. That expression to be made like to his brethren in all things, is only a recapitulation of what the Apostle had before taught concerning his incarnation and sufferings; and here, his design is to shew the reason or end thereof; namely, that he might be an High Priest, and discharge his office to the benefit of the people. He gives therefore an account of what he had delivered, and declares the end of it, therefore, or therefore ought he thus to be made like his brethren, that he might be a merciful High Priest. And thus did Chrysostom understand the connection of these words, [〈 in non-Latin alphabet 〉], says he, [〈 in non-Latin alphabet 〉]; Therefore was he made man, that he might be a sacrifice able to purge our sins.

Secondly, The necessity of the matter of the Apostles assertion, is expressed in the word [〈 in non-Latin alphabet 〉], He ought; it must be so; it could not be otherwise, on supposition that he was to be an High Priest. God having designed him to that office, and the work thereof, it was indispensibly necessary for him to be made like to his brethren in all things.

Thirdly, That which the Apostle thus asserts, is, his being made like to his brethren in all things. The proposition is of the nature of them that are [〈 in non-Latin alphabet 〉]; universal, but not universally to be understood. For that expression [〈 in non-Latin alphabet 〉], is capable of sundry limitations. As first, it respects only all those things which are necessary to the end assigned; and secondly, in them also, there may be a great difference. The things it respects are nature with the essential properties thereof; attended with temptations and sufferings. But whereas the brethren are sinners, he was not made like to them in sin; which exception the Apostle elsewhere puts in to this assertion (Chap. 4:15). For this would have been so far from conducing to the end aimed at, that it would have been utterly destructive thereof. In the things also wherein he was made like to them, still the regulation from the end is to be carried along with us. That therein which was needful thereunto, this assimulation or conformity extends to; that which was otherwise it supposeth not. And as the first part of this double limitation is made evident in the instance of sin, so the truth and necessity of the latter will appear in the consideration of the things wherein this conformity does consist. As,

First, He was made like to them in the essence of humane nature; a rational spiritual soul, and a mortal body, quickened by its union therewithal. This it was necessary he should be like the brethren in; and not have a phantastical body, or a body animated by the Deity as some fancied of old. But that he should take this nature upon him by natural generation after the manner of the brethren, this was not necessary; yes, so to have done, would not have furthered the end of his priesthood, but have enervated the efficacy of it, and have rendered him incapable of being such a priest as he was to be. For whereas the original contagion of sin is derived by natural procreation, had he been by that means made partaker of humane nature, how could he have been holy, harmless, undefiled, separate from sinners; as it became our High Priest to be (Hebrews 7:26). Again, it was not necessary that this humane nature should have its individuation from itself, and a particular subsistence in and by itself; yes, this also would have overthrown his priesthood. For whereas the efficacy thereof depends on the excellency of the divine nature, this could not have given its influence thereunto, had not the humane nature been taken into the same personal subsistence with itself. Only, as we said, that he should have a humane nature, truly and really as the brethren, and therein be like to them, this was necessary, that he might be an offering priest: and have of his own to offer to God.

Secondly, It was also necessary, that in and with his humane nature he should take upon him all the properties and affections of it, that so he might be made like to the brethren. He was not to have an ubiquatarian body, a body commensurate to the Deity, that is immense, and consequently no true body at all. Nor was his soul to be freed from the affections which are connatural to a humane rational soul; as love, joy, fear, sorrow, shame and the like; nor was his body to be free from being obnoxious to hunger, thirst, cold, pain, death itself. But now whereas these things in the brethren are attended with irregular perturbations for the most part; and whereas all the individuals of them have their proper infirmities in their own persons, partly, by inordinate inclinations from their tempers and complexions, partly, in weaknesses and sicknesses, proceeding either from their original constitutions, or other following inordinacies, it was no way needful, that in any of these he should be made like to the brethren; yes, a conformity to them therein would have absolutely impeded the work he had to do.

Thirdly, He was also like to us in temptations, for the reason which the Apostle gives in the last verse; but herein also some difference may be observed between him and us. For the most of our temptations arise from within us, from our own unbelief and lusts. Again, in those that are from without, there is somewhat in us to take part with them, which always makes us fail in our duty of resistance, and oftentimes leads to farther miscarriages. But from these things he was absolutely free. For as he had no inward disposition or inclination to the least evil, being perfect in all graces, and all their operations at all times: so when the Prince of this world came to him, he had no part in him, nothing to close with his suggestions, or to entertain his terrors.

Fourthly, His sufferings were of the same kind, with them that the brethren underwent, or ought so to have done; yet they had far different effects on him, from what they would have had on them. For whereas he was perfectly innocent, and perfectly righteous, no way deserving them in his own person, he was free from all impressions of those sinful consequents which attend the utmost sufferings under the curse of the law by sinners themselves.

Thus the [⟨in non-Latin alphabet⟩], the likeness in all here asserted, is capable of a double limitation; the first concerning some things themselves, as sin; the other, the mode or manner of the things wherein the conformity does really consist.

Now thus to be made like to them it became him; it was meet, just and necessary, that God should make him so, because of the office, duty and employment that he had assigned him to; which as the end hereof, is nextly to be enquired after.

Fourthly, The general end of his conformity to the brethren, is that he might be a merciful and faithful High Priest. Two things are comprised herein: First, the office that he was designed to; He was to be an High Priest; Secondly, his qualifications for that office: He was to be merciful and faithful. His conformity to the brethren as we have seen, consisted in two things: First his participation of their nature: Secondly, his copartnership with them in their condition of suffering and temptation. The first of these was necessary to his office; the latter to his qualifications. He was made man, that he might be an High Priest; he suffered being tempted, that he might be merciful and faithful. There was no more required that he might be an High Priest, but that he should partake of our nature; but that he might be merciful and faithful, with that kind of mercy and faithfulness which the brethren stood in need of, it was moreover required, that he should suffer and be tempted; which things must be distinctly considered.

First, That he might be an High Priest, it was necessary that he should be partaker of the nature of them, for whom he was to administer in the things of God. So the Apostle informs us (Hebrews 5:1), every High Priest for men, must be taken from among men. This is not work for an angel; nor for God himself as such. And therefore although the benefits of the priesthood of Christ, were communicated to all believers from the foundation of the world, by virtue of the compact and agreement between the Father and him, for the undertaking and execution of that office at the time appointed; yet he was not actually, nor could be an High Priest, until he was clothed with flesh, and made partaker of the nature of the children. The duty which as an High Priest he had to perform, namely, to offer gifts and sacrifices to God (Hebrews 8:3), with the especial nature of that great sacrifice that he was to offer, which was himself, his body and soul prepared and given him for that purpose (Hebrews 10:10), require and make necessary this conformity. For this cause then was he made like to the brethren in a participation of humane nature.

Secondly, that in this nature he should be perfectly holy, and exactly discharge his duty according to the mind and will of God, was all that was required of him as to his being an High Priest. But this was not all that the estate and condition of the brethren required. Their sorrows, tenderness, weakness, miseries, disconsolations are such, that if there be not a contemperation of his sublime holiness, and absolute perfection in fulfilling of all righteousness, with some qualifications enclining him to condescension, pity, compassion, and tender sense of their condition, whatever might be the issue of their safety in the life to come, their comforts in this life would be in continual hazard. For this cause therefore was he made like to them in the infirmities of their nature, their temptations and sufferings, from where all their disconsolations and sorrows do arise. Hence was the necessity of the qualifications for his office which by his sufferings and temptations he was furnished withal; and they are two:

First, mercifulness; he was [⟨in non-Latin alphabet⟩], merciful, tenderly compassionate, as the Syriack Version renders the word; misericors; one that layes all the miseries of his people to heart, so caring for them, to relieve them. Mercy in God is but a naked simple apprehension of misery, made effective by an act of his holy will to relieve. Mercy in Christ is a compassion, a condolency, and has a moving of pity and sorrow joined with it. And this was in the humane nature of Christ a grace of the Spirit in all perfection. Now it being such a virtue, as in the operation of it, deeply affects the whole soul and body also, and being incomparably more excellent in Christ, than in all the sons of men, it must needs produce the same effects in him, wherewith in others in lesser degrees it is attended. Thus we find him at all times full of this compassion and pity towards all the sons of men, yes, the worst of his enemies, expressing it self by sighs and tears, intimating the deep compassion of his heart. And this made him, as it were even forget his own miseries in his greatest distress, when seeing the daughters of Jerusalem mourn for him, as he was going to his Cross, he minds them of that which his compassionate heart was fixed on, even their approaching misery and ruin (Luke 23:28). But yet neither is this mercifulness in general that which the Apostle intends; but he considers it, as excited, provoked, and drawn forth by his own temptations and sufferings. He suffered and was tempted, that he might be merciful, not absolutely, but a merciful High Priest. The relation of the sufferings and temptations of Christ to his mercifulness, is not as to the grace, or habit of it, but as to its especial exercise as our High Priest. And this mercifulness of Christ is, the gracious condolency and compassion of his whole soul with his people in all their temptations, sufferings, dangers, fears and sorrows, with a continual propensity of will and affections to their relief, implanted in him by the Holy Ghost, as one of those graces which were to dwell in his nature in all fulness, excited and provoked, as to its continual exercise in his office of High Priest, by the sense and experience, which he himself had of those miseries which they undergo; whereof more on the last verse.

Secondly, the other qualification mentioned, is that he should be [⟨in non-Latin alphabet⟩], faithful. Some understand by [⟨in non-Latin alphabet⟩], verus, legitimus, true and rightful; made so in a due manner, whereof the Apostle treats expresly, Chap. 5.5. Others, his general faithfulness, integrity, and righteousness in the discharge of his office, being faithful to him that appointed him, as Chap. 3.2. But neither of these senses answer the especial design of the Apostle, nor his referring of this qualification to his conformity with the brethren in sufferings and temptations. It must also answer that mercifulness which we have before described. It consists therefore in his exact, constant, careful consideration of all the concernments of the brethren under their temptations and sufferings. This he is excited to by his own experience of what it is to serve God in such a condition. It is described (Isaiah 40:11). Not his faithfulness then in general, whereby he discharged his whole office, and accomplished the work committed to him, mentioned (John 17:4), but his constant care and condescension to the wants and sorrows of his suffering and tempted brethren, is here intended.

Before we proceed to the explication of the remaining passages of these verses, what offers it self from what has been already discoursed to our instruction, may be observed: as,

First, the promised Messiah was to be the great High Priest of the people of God. This the Apostle here presumes and proves elsewhere. And this we have elsewhere confirmed. The especial office of Priesthood, for one to perform it in the behalf of others, came in after sin, upon the first Promise. In the state of Innocency every one was to be priest for himself, or perform in his own name the things which with God he had to do according to the law of his Creation. This privilege failing by sin, which cut off all gracious intercourse between God and man, a new way was provided and included in the first Promise for the transaction of things between God and sinners. This was by Christ alone, the promised seed. But because he was not to be immediately exhibited in the flesh, and it was the will of God that sundry sacrifices should be offered to him, partly for his honor and glory in the world, and to testify the subjection of his people to him, partly to teach and instruct them in the nature and benefits of the Priesthood which he had designed for them, and to exemplify it in such representations as they were capable of, he did at several seasons institute various sorts of temporary fading typical priests; this he did both before and after the Law. Not that ever there was among them a priest properly and absolutely so called, by whom the things of men might be completely and ultimately transacted with God. Only those who were appointed to administer before the Lord in the behalf of others, were called priests, as rulers are called gods; because they represented the true Priest, and outwardly expressed his actings to the people. The true, proper, and absolute High Priest, is Jesus Christ alone, the Son of God; for he alone had all the solemnities that were necessary for the constitution and confirmation of such a Priest. As in particular, the Oath of God was necessary hereunto, that his Priesthood might be stable and unchangeable. Now none was ever appointed a Priest by the Oath of God, but Christ alone, as the Apostle declares (Hebrews 7:20, 21). And how this differences his office from that of others, shall on that place be made manifest. 2. He alone had somewhat of his own to offer to God; other priests had somewhat to offer, but nothing of their own; only they offered up the beasts that were brought to them by the people. But the Lord Christ had a body and soul of his own prepared for him to offer, which was properly his own and at his own disposal (Hebrews 10:5). 3. He alone was set over the whole spiritual house of God, the whole family of God in heaven and earth. This belongs to the office of a High Priest, to preside in and over the house of God, to look to the rule and disposal of all things therein. Now the priests of old were, as to this part of their office, confined to the material house or Temple of God; but Jesus Christ was set over the whole spiritual house of God to rule and dispose of it (Hebrews 3:6). 4. He alone abides for ever. The true and real High Priest was not to minister for one age or generation only, but for the whole people of God to the end of the world. And this prerogative of the Priesthood of Christ the Apostle insists upon (Hebrews 7:23, 24). 5. He alone did, and could do the true and proper work of a priest; namely, make reconciliation for the sins of the people. The sacrifices of other priests could only represent what was to be done, the thing itself they could not effect; for it was not possible that the blood of bulls and goats should take away sin, as the Apostle shows (Hebrews 10:4); but this was done effectually by that one offering which this High Priest offered (Hebrews 10:11, 12, 13, 14). All which things must be afterwards insisted on in their proper places, if God permit. This then is his prerogative, this is our privilege and advantage.

2. The assumption of our nature, and his conformity to us therein, was principally necessary to the Lord Jesus, on the account of his being an High Priest for us. It behoved him to be made like to us, that he might be an High Priest; it is true, that as the great Prophet of his Church he did in part teach and instruct it, while he was in the flesh in his own Person: but this was in a manner a mere consequence of his assuming our nature to be our High Priest. For he instructed his Church before and after principally by his Spirit. And this he might have done to the full, though he had never been incarnate. So also might he have ruled it with supreme power as its King and Head. But our High Priest without the assumption of our nature he could not be, because without this he had nothing to offer; and of necessity, says the Apostle, he must have somewhat to offer to God. A priest without a sacrifice is as a king without a subject. Had not God prepared him a body, he could have had nothing to offer. He was to have a self to offer to God, or his Priesthood had been in vain. For God had showed that no other sacrifice would be accepted, or was effectual for that end which was designed to this office. On this therefore is laid the indispensable necessity of the Incarnation of Christ.

3. Such was the unspeakable love of Christ to the brethren, that he would refuse nothing, no condition, that was needful to fit him for the discharge of the work which he had undertaken for them. Their High Priest he must be, this he could not, unless he were made like to them in all things. He knew what this would cost him, what trouble, sorrow, suffering in that conformity to them he must undergo; what miseries he must conflict withal all his life; what a close was to be put to his pilgrimage on the earth; what woful temptations he was to pass through: all lay open and naked before him. But such was his love, shadowed out to us by that of Jacob to Rachel, that he was content to submit to any terms, to undergo any condition, so that he might save and enjoy his beloved Church. See (Ephesians 5:25, 26). And surely he who was so intense in his love, is no less constant therein. Nor has he left any thing undone that was needful to bring us to God. But we are yet farther to proceed with our explication of the words.

The Apostle having asserted the Priesthood of Christ, describes in the fifth place the nature of the Office itself, as it was vested in him: and this he does two ways. 1. By a general description of the Object of it, or that which it is exercised about; [in non-Latin alphabet], the things appertaining to God. 2. In a particular instance taken from the end of his Priesthood, and the great work that he performed thereby, to make reconciliation for the sins of the people.

First, He was to be an High Priest in the things pertaining to God; that is, either in things that were to be done for God with men, as the Apostle speaks, We are Ambassadors for Christ, as though God did beseech you by us (2 Corinthians 5:20). Or in things that were to be done with God for men. For there were two general parts of the Office of the High Priest: the one to preside in the House and over the Worship of God, to do the things of God with men. This the Prophet assigns to Joshua the High Priest, an especial type of Christ (Zechariah 3:7). Thus says the Lord of hosts, If you will walk in my ways, and if you will keep my charge, then you shall also judge my house, and you shall also keep my courts. And of Christ himself, even he shall build the Temple of the Lord, and he shall bear the glory, and shall sit and rule upon his throne, and he shall be a priest upon his throne (chap. 6:13), that is, the High Priest of our profession (chap. 3:1). He was set authoritatively over the House of God, to take care that the whole worship of it were performed according to his appointment, and to declare his statutes and ordinances to the people. And in this sense the Lord Christ is also the High Priest of his Church, [in non-Latin alphabet], feeding and ruling them in the name and authority of God (Micah 5:4). Yet this is not that part of his Office which is here intended by the Apostle. The other part of the High Priest's Office was to perform the things toward God, which on the part of the people were to be performed. So Jethro advises Moses (Exodus 18:19), [in non-Latin alphabet], Be you to the people before God; which words the LXX render, [in non-Latin alphabet], in the phrase here used by the Apostle, Be you to the people in things appertaining to God. And this was the principal part of the Office and duty of the High Priest, the other being only a consequent thereof. And that it was so, as to the Office of Christ, the Apostle manifests in the especial limitation which he adjoins to this general assertion; he was an High Priest in things appertaining to God, [in non-Latin alphabet], to reconcile; that is, make reconciliation for the sins of the people.

Two things are to be considered in these words: 1. The Object of the priestly action here assigned to the Lord Christ. 2. The action itself, which with respect thereunto he is said to perform.

The first is, [in non-Latin alphabet]; the people; that is, say some, the seed of Abraham, whose interest in the mediation of Christ, and their privilege therein, the Apostle here minds them of, to provoke the Hebrews to constancy in their faith and profession. And so also they limit the term Brethren before used, not, as they say, that the Elect among the Gentiles are excluded, but that he expressly mentions only the first fruits in the Jews. But this sense is not necessarily included in the words; the intention of the Apostle in the expression is only to give some light into the effect of the Priesthood of Christ, from the Office of the High Priest under the Old Testament, and the discharge thereof. For as he had a peculiar people for whom he made atonement, so also has Christ, that is, all his Elect.

2. The action ascribed to him is expressed in those words, [in non-Latin alphabet]; which want not their difficulty, the construction of the Verb being inconsistent with its native and proper signification; [in non-Latin alphabet] is properly and usually in all Writers, Sacred and others, to appease, to atone, to please, to propitiate, to reconcile. But the following word seems not to admit of that sense in this place, [in non-Latin alphabet]. For how can any one be said to please, or atone, or reconcile sin? Therefore some laying the emphasis of the expression on the construction, do regulate the sense of the Verb by the Noun, of the Act by the Object, and so will have it signify to expiate, cleanse, and do away sin; to cleanse the sins of the people, to do away the sins of the people. The Vulgar Latin renders the word repropitio, ut repropitiaret; which, as Anselm tells us, and he has those that follow him, is composed of re, prope, and cleo; a barbarous etymology of a barbarous word. Propitio, is a Latin word, and used not only by Plautus, but by Suetonius and Pliny; and that to appease, atone, please, or turn away anger. Most translations render it by expio, ad expiandum peccata; but the signification of that word is also doubtful. It is indeed sometimes used for to cleanse, make pure, and to take away sin; but never in any good Author but with reference to atonement; to take them away by sacrifice, by public punishments, by men's devoting themselves to destruction. So Livy, speaking of Horatius who killed his sister, Ita ut caedes manifesta aliquo tamen piaculo lueretur, imperatum patri, ut filium expiaret pecunia publica. Expiare is the same with luere piaculo, which is to take away the guilt of a crime by a commutation of punishments. There may then be a double sense of these words. 1. To make atonement and reconciliation for sin, appeasing the anger and wrath of God against it. 2. To remove and take away sin, either by the cleansing and sanctifying of the sinner, or by any means prevailing with him not to continue in sin. Against the first sense, the construction of the word with [in non-Latin alphabet] sins, is objected; against the latter, the constant sense of the word itself, which is not to be deserted. It is the former sense therefore which we do embrace, and shall confirm.

1. The constant use of the word in all good Authors of the Greek Tongue, will admit no other; [in non-Latin alphabet] is of an active importance, and denotes propitium facio, placo, as we observed before, to appease and atone. And this is that whereby the Heathen generally expressed their endeavours to turn away the wrath of their gods, to appease them; and then they use it transitively, with an Accusative case of the Object; as Homer, Iliad 3.

—[in non-Latin alphabet].

To propitiate or appease God.

[⟨in non-Latin alphabet⟩] [⟨in non-Latin alphabet⟩] [⟨in non-Latin alphabet⟩].

To offer a Hecatomb to Apollo for the Greeks, and appease him who has sent on them so many sorrows, or atone him. And when it has the accusative case of the person joined with it, it can bear no other sense. So Plutarch, [⟨in non-Latin alphabet⟩]; and Lucian, [⟨in non-Latin alphabet⟩], to appease God. Sometimes it is used with a dative case, as Plutarch in Public. [⟨in non-Latin alphabet⟩]; and then it has respect to the sacrifice whereby atonement is made, and anger turned away; and is rendered piaculare sacrum facere, to offer a piacular sacrifice. So that the word constantly has regard to the anger and wrath of some person, which is deprecated, turned away, appeased, by reconciliation made.

2. The use of the word by the LXX confirms it to this sense. Commonly they render the Hebrew [⟨in non-Latin alphabet⟩] by it; which when regarding God, always signifies atonement, and to atone. So the noun, Psalm 48:17. No man can redeem his brother, [⟨in non-Latin alphabet⟩] nor can he give to God his ransom, or the price of his redemption, [⟨in non-Latin alphabet⟩]. And to the verb where it respecteth the offence to be atoned for, they usually annex [⟨in non-Latin alphabet⟩] to it. Exodus 32:30. You have sinned a great sin, and now I will go up to the Lord, [⟨in non-Latin alphabet⟩], that I may atone for your sins. And it is God who is the object of the act of appeasing, or atoning; to make atonement with God for your sin. So Numbers 28:22, 30. Nehemiah 10:33. Once in the Old Testament it is used transitively, and sin placed as the object of it, Daniel 9:24. [⟨in non-Latin alphabet⟩], to atone sin, or unrighteousness; that is, [⟨in non-Latin alphabet⟩], to make atonement with God for sin. And so also they express the person with [⟨in non-Latin alphabet⟩] for whom the atonement is made. [⟨in non-Latin alphabet⟩], Exodus 30:15, 16. Leviticus 1:4. Chapter 4:20, 26, and 6:30. Numbers 15:23, 26. And still God is respected as he who is offended, and is to be reconciled; as it is expressed, Leviticus 10:17. [⟨in non-Latin alphabet⟩], shall make atonement for them before the Lord. And sometimes they add that wherewith the atonement is made, namely offerings or sacrifices of one sort or another, Leviticus 8:17. And they will give us the sense of the word in another place, Proverbs 16:15. The wrath of a King is as messengers of death, [⟨in non-Latin alphabet⟩], a wise man shall appease him; referring that to the King, which the original does to his wrath, [⟨in non-Latin alphabet⟩], shall turn away, that is, by appeasing him. In the use of this word then there is always understood, 1. An offence, crime, guilt or debt, to be taken away. 2. A person offended, to be pacified, atoned, reconciled. 3. A person offending to be pardoned, accepted. 4. A sacrifice or other means of making the atonement, sometimes one is expressed, sometimes another, but the use of the word has respect to them all. And in vain does Crellius pretend, ad Grot. ad cap. 7. p. 360. that [⟨in non-Latin alphabet⟩] and [⟨in non-Latin alphabet⟩] are the same, and denote the same thing, the former always denoting the person offended, the latter the person offending, or the offence itself; the one is to atone or appease another, the other to make atonement for another; which surely are sufficiently different.

3. The Jews to whom Paul wrote, knew that the principal work of the High Priest was to make atonement with God for sin; whereof their expiations and freedom from it was a consequent; and therefore they understood this act and duty accordingly, it being the usual expression of it that the Apostle applies to it. They knew that the great work of their High Priest was to make atonement for them, for their sins and transgressions, that they might not die, that the punishment threatened in the Law might not come upon them, as Leviticus 16:10, and 21. is fully declared. And the Apostle now instructs them in the substance, of what they had before attended to in types and shadows. Nor is there any mention in the Scripture of the expiation of sins but by atonement; nor does this word ever in any place signify the real cleansing of sin inherent from the sinner; so that the latter sense proposed has no consistency with it.

The difficulty pretended from the construction, is not of any moment. The sense and constant use of the word being what we have evinced, there must be an ellipsis supposed, and [⟨in non-Latin alphabet⟩], is the same in sense with [⟨in non-Latin alphabet⟩], to make reconciliation with God for sins; as the same phrase is in other places explained.

Sixthly, There is a farther double enforcement of the necessity of what was before affirmed, concerning his being made like to his brethren in all things, with reference to his Priesthood; and the first is taken from what he did or suffered in that condition; the other from the benefits and advantages which ensued thereon. The first in those words, For that he himself has suffered being tempted.

[⟨in non-Latin alphabet⟩], for in that; that is, say some, in the same nature, he suffered in the flesh that he took, being tempted. But the words seem rather only an illation of what the Apostle concludes or infers from that which he had before laid down; [⟨in non-Latin alphabet⟩], whereas, in as much, seeing that; so both [⟨in non-Latin alphabet⟩] and [⟨in non-Latin alphabet⟩] are often used (Romans 6:12).

Now it is here affirmed of Christ that [⟨in non-Latin alphabet⟩], he suffered being tempted; not, it happened to him to be tempted, which we before rejected. The Vulgar Latin, and expositors following that translation; He suffered and was tempted. But the [and] inserted we have showed to be superfluous, and it is acknowledged to be so by Erasmus, Estius, A Lapide; though Tena with some others contend for the retaining of it. It is not the suffering of Christ in general that is here intended; nor is the end mentioned of it that of his suffering in general, which was to make reconciliation; but the succouring and relieving of them that are tempted, which regards the sufferings that befell him in his temptations. It is not his sufferings absolutely considered, nor his being tempted that is peculiarly designed, but his suffering in his temptation, as was before observed. To know then what were these sufferings, we must enquire what were his temptations, and how he was affected with them.

To tempt, and temptations are things in themselves of an indifferent nature, and have no moral evil in them absolutely considered. Whatever attends them of that kind, proceeds either from the intention of the tempter, or the condition of them that are tempted. Hence God is said to tempt men, but not to induce them to sin (Genesis 22:1; James 1:13). What of evil ensues on temptation, is from the tempted themselves. Moreover, though temptation seems to be of an active importance, yet in it self it is meerly for the most part neutral. Hence it compriseth any thing, state or condition, whereby a man may be tried, exercised or tempted. And this will give us light into the various temptations under which the Lord Christ suffered. For although they were all external, and by impressions from without, yet they were not confined to the assaults of Satan, which are principally regarded under that name. Some of the heads of them we may briefly recount.

1. His state and condition in the world; he was poor, despised, persecuted, reproached, especially from the beginning to the end of his public ministry. Herein lay one continued temptation, that is, a trial of his obedience by all manner of hardships. Hence he calls this whole time, the time of his temptations; You have abode with me in my temptations; or in the work that he carried on in a constant course of temptation, arising from his outward state and condition. See James 1:2; 1 Peter 5:9. In this temptation he suffered hunger, poverty, weariness, sorrow, reproach, shame, contempt, wherewith his holy soul was deeply affected. And he underwent it cheerfully, because it was to be the condition of them, whose preservation and salvation as their High Priest he had undertaken, as we shall see. And his experience hereof is the spring of their comfort and safety.

2. While he was in this state and condition, innumerable particular temptations befell him, under all which he suffered. 1. Temptations from his relations in the flesh, being disregarded and disbelieved by them, which deeply affected his compassionate heart with sorrow. 2. From his followers, being forsaken by them upon his preaching the mysteries of the Gospel. 3. From his chosen disciples, all of whom left him, one denied him, and one betrayed him. 4. From the anguish of his mother, when a sword pierced through her soul in his sufferings. 5. From his enemies of all sorts. All which are at large related in the Gospel; from all which his sufferings were inexpressible.

3. Satan had a principal hand in the temptations wherein he suffered. He set upon him in the entrance of his ministry immediately in his own person, and followed him in the whole course of it by the instruments that he set on work. He had also a season, an hour of darkness allowed to him, when he was to try his utmost strength and policy against him; under which assault from him he suffered, as was fore-told, from the foundation of the world, the bruising of his heel, or the temporal ruin of all his concernments.

4. God's desertion of him was another temptation under which he suffered. As this was most mysterious, so his sufferings under it were his greatest perplexity (Psalm 22:1, 2; Hebrews 5:7).

These are some of the heads and springs of those various and innumerable temptations that the Lord Christ suffered in and under.

Lastly, the blessed effect and consequent hereof is expressed in those words, He is able to succour them that are tempted; wherein we have, 1. The description of them for whose sake the Lord Christ underwent this condition. 2. The ability that accrued to him thereby for their relief. And, 3. The advantage that they are thereby made partakers of.

First, they for whose sakes he underwent this condition, are those whom he reconciled to God by his sacrifice as an High Priest, but are here described by an especial concernment of their obedience, which producing all their sorrow and trouble, makes them stand in continual need of aid and assistance. They are tempted ones. Notwithstanding their reconciliation to God by the death of Christ, they have a course of obedience prescribed to them. In this course they meet with many difficulties, dangers, and sorrows, all proceeding from the temptations that they are exercised withal. Hence is this description of them, they are those who are tempted, and suffer greatly on that account. Others are little concerned in temptations; outward it may be as to danger they have not many; and if they have, it is the trouble and not the temptations which they regard; inward and to sin, they yield obedience to; and the trouble from temptation is in the opposition made to it. It is reconciled persons who emphatically are the tempted ones, especially as temptations are looked on as the cause of sufferings. They are the mark of Satan and the world, against which all their arrows and darts are directed, the subject whereon God himself exercises his trials. And besides all this, they maintain a continual warfare within them against temptations in the remainder of their own corruptions: so that within and about them are they conversant in the whole course of their lives. Moreover to this constant and perpetual conflict, there do befall them in the holy wise providence of God certain seasons wherein temptations grow high, strong, impetuous, and are even ready to ruin them. As Christ had an hour of darkness to conflict withal; so have they also. Such was the condition of the believing Hebrews, when Paul wrote this Epistle to them. What through the persecution, wherein they endured a great fight of afflictions, and what through the seductions of false brethren, alluring them to an apostacy to Judaism, and an acquiescency in Mosaical ceremonies, they were even ready to be utterly ruined. To them therefore, and by them to all others in the like condition the Apostle has respect in his description of those whom the Lord Christ is ready to succour; they are tempted ones. This is the proper name of believers. As Satan from what he does, is called the Tempter; so they from what they endure, may be called the tempted ones. Their calling is to oppose temptations; and their lives a conflict with them. The High Priest having suffered the like things with them, they have an assured ground of consolation in all their temptations and sufferings. Which he confirms by what is added in the second place, namely, his ability to help them.

2. He is able. Now this ability is such, as arises from that peculiar mercifulness, which he is disposed to from that experience which he had of suffering under temptation. A moral power, not a natural. It is not an executive power, a power of working or operation, not a power of the hand, but a power of heart and will, an ability in readiness of mind, that is here assigned to Christ. It is this latter, and not the former that was a consequent of his temptations and sufferings. A gracious, ready enlargedness of heart, and constant inclination to the succour of them that are tempted, is the ability here designed. For as this power was originally and radically implanted in the human nature of Christ, by the communication of all habitual grace to him, so its next inclination to exert itself in suitable effects, with a constant actual excitation thereunto, he had upon the account of his suffering in temptations.

1. He had particular experience thereby of the weakness, sorrows and miseries of human nature under the assaults of temptations; he tried it, felt it, and will never forget it.

2. His heart is hereby inclined to compassion, and acquainted with what it is that will afford relief. In his throne of eternal peace and glory, he sees his poor brethren labouring in that storm, which with so much travail of soul himself passed through, and is intimately affected with their condition. Thus Moses stirs up the Israelites to compassion to strangers, from the experience they had themselves of the sorrows of their hearts; you know the heart of a stranger. And the Jews tell us, that the officers that he set over the people in the Wilderness were of those elders who were so evilly entreated by the taskmasters in Egypt; that from their own sufferings, they might know how to exercise tenderness over their brethren now put under their rule.

3. This compassion moves and excites him to their relief and succour. This is the proper effect of mercy and compassion. It sets power on work for the relief of them whose condition it is affected withal. So said she.

Haud ignara mali miseris succurrere disco.

Being exercised with evils and troubles herself, she had from there learned to relieve the miserable so far as she was able. This is the ability ascribed to our High Priest. Compassion and mercy arising from an experience of the sufferings and dangers of human nature under temptations, exciting his power for the relief of them that are tempted.

3. Lastly, the advantage of the brethren from hence lies in the succour that he is thus able to afford to them. This in general, as we have showed, consists in a speedy coming in with relief to them who being in distress do cry out, or call for it. There are three things that tempted believers do stand in need of; and which they cry out for: (1.) strength to withstand their temptations, that they prevail not against them; (2.) consolation to support their spirits under them; (3.) seasonable deliverance from them. To these is the succour afforded by our High Priest suited; and it is variously administered to them. As (1.) by his Word or promises; (2.) by his Spirit; and that, (1.) by communicating to them supplies of grace or spiritual strength; (2.) strong consolation; (3.) by rebuking their tempters and temptations; (3.) by his providence disposing of all things to their good and advantage in the issue; and what is more in the words, will be manifest in the ensuing observations taken from them.

1. The principal work of the Lord Christ as our High Priest, and from which all other actings of his and that office do flow, was to make reconciliation or atonement for sin. This John declares (1 John 2:2): we have an Advocate with the Father, and he is a propitiation for our sins. What he does for us in heaven as our Advocate, depends on what he did on earth, when he was a propitiation for our sins. This work was that which was principally regarded in the first promise (Genesis 3:15), namely, that which he was to do by his sufferings. To shadow out and represent this to the Church of old, were all the sacrifices of the Law, and the typical priesthood itself instituted. They all directed believers to look for, and to believe the atonement that was to be made by him. And that this should be the foundation of all his other actings as a High Priest, was necessary.

First, on the part of his elect, for whom he undertook that office. They were by nature enemies of God, and children of wrath; unless peace and reconciliation be made for them in the first place, they could neither have encouragement to go to him with their obedience, nor to expect any mercy from him, or acceptance with him. For as enemies, they could neither have any mind to serve him, nor hope to please him. Here lie the first thoughts of all who have any design seriously to appear before God, or to have to do with him; wherewith shall we come before him, how shall we obtain reconciliation with him? Until this inquiry be answered and satisfied, they find it in vain to address themselves to any thing else, nor can obtain any ground of hope to receive any good thing from the hand of God. This order of things the Apostle lays down (Romans 5:8, 9, 10). The first thing to be done for us, was to reconcile us to God while we were sinners and enemies; this was done by the death, by the blood of Christ, when as our High Priest he offered himself a sacrifice for us. This being performed, as we have abundant cause of, and encouragement to obedience, so also just ground to expect whatever else belongs to our salvation; as he also argues, chapter 8.

Secondly, it was so on his own part also. Had not this been first accomplished, he could not have undertaken any other act of his priestly office for us. What the Lord Christ does in Heaven on our behalf, was prefigured by the entrance of the High Priest into the Holy Place. Now this he could not do, unless he had before offered his sacrifice of atonement, the blood whereof he carried along with him into the presence of God. All his intercession for us, his watching for our good, as the merciful High Priest over the house of God, is grounded upon the reconciliation and atonement which he made: his intercession indeed being nothing but the blessed representation of the blood of the atonement. Besides, this was required of him in the first place, namely, that he should make his soul an offering for sin, and do that, in the body prepared for him, which all the sacrifices and burnt-offerings of old could not effect nor accomplish. And therefore hereon depended all the promises that were made to him about the success of his mediation, so that without the performance of it he could not claim the accomplishment of them.

Thirdly, it was so on the part of God also; for herein principally had he designed to manifest his righteousness, grace, love and wisdom, wherein he will be glorified (Romans 3:25). He set him forth to be a propitiation to declare his righteousness; the righteousness of God was most eminently glorified in the reconciliation wrought by Christ, when he was a propitiation for us, or made atonement for us in his blood. And herein also God commendeth his love to us (Romans 5:8, John 3:16, 1 John 4:9). And what greater demonstration of it could possibly be made, than to send his Son to die for us when we were enemies, that we might be reconciled to him. All after actings of God towards us indeed are full of love, but they are all streams from this fountain, or rivers from this ocean. And the Apostle sums up all the grace of the Gospel in this; that God was in Christ reconciling us to himself; and that by this way of atonement, making him to be sin for us, who knew no sin, that we might become the righteousness of God in him (2 Corinthians 5:19, 21). And so also he declares, that this was the mystery of his will wherein he abounded towards us in all wisdom and prudence (Ephesians 1:8, 9, 10). So that in all things the great glory which God designed in the mediation of Christ, is founded alone in that act of his priesthood, whereby he made reconciliation for the sins of his people. And therefore.

1. They who weaken, oppose, or take away this reconciliation, are enemies to the salvation of men, the honor of Christ, and the glory of God. From men they take their hopes and happiness, from Christ his office and honor, from God his grace and glory. I know they will allow of a reconciliation in words, but it is of men to God, not of God to men. They would have us reconcile ourselves to God by faith and obedience, but for the reconciliation of God to us, by sacrifice, satisfaction and atonement, that they deny. What would they have poor sinners do in this case? They are enemies to God; go say they, and be reconciled to him; lay aside your enmity, and be no more his adversaries: but alas, he is our enemy also; we are children of wrath, obnoxious to the curse as transgressors of his law, and how shall we be delivered from the wrath to come? Take no care of that, there is no such justice in God, no such indignation against sin and sinners as you imagine; but our consciences tell us otherwise; the law of God tells us otherwise; the whole Scripture testifies to the contrary; all the creation is filled with tokens and evidences of this justice and indignation of God against sin, which you deny. And would you have us to give credit to you, contrary to the constant dictates of our own consciences, the sentence of the law, the testimony of the Word, the voice of the whole creation, and that in a matter of such importance and everlasting concernment to us? What if all these should prove true, and you should prove liars, should we not perish for ever, by relying on your testimony? Is it reasonable we should attend to you in this matter? Go with your sophisms to men who were never burdened with a sense of the guilt of sin, whose spirits never took in a sense of God's displeasure against it, who never were brought under bondage by the sentence of the law, who never were forced to cry out in the bitterness and anguish of their souls, what shall we do to be saved? Wherewith shall we come before the Lord, or appear before the High God? And it may be they will be entangled and seduced by you; but for those who have thus in any measure known the terror of the Lord, they will be secured from you by his grace. Besides, what ground do such men leave to the Lord Christ to stand upon as it were in his intercession for us in Heaven? Do they not take that blood out of his hand, which he is carrying into the Holy Place? And how do they despoil him of his honor, in taking off from his work? A miserable employment; when men shall study and take pains to persuade themselves and others, that Christ has not done that for them, which he has done for all that are his; and which if he has not done for them, they must perish for evermore. Is it worth the while for them to weaken faith, love and thankfulness to Christ? From whom can such men look for their reward? Can right reason, or a light within, be no otherwise adored, but by sacrificing the blood of Christ to them? No otherwise be enthroned, but by deposing him from his office, and taking his work out of his hand; and by a horrible ingratitude, because they know no other could do that work, to conclude that it is needless? Are men so resolved not to be beholden to Jesus Christ, that rather than grant that he has made reconciliation for us by his blood, they will deny that there was any need that any such reconciliation should be made? O the depths of Satan; oh the stupidity and blindness of men that are taken alive by him, and led captive at his pleasure.

They who would come to God by Christ, may see what in the first place, they are to look after. Indeed if they are once brought into that condition wherein they will seriously look after him, they will not be able to look from it, though for a while it may be they will be unwilling to look to it. Reconciliation they must have, or they can have no peace. This lyes straight before them; they are willing it may be to look upon the right hand, and the left, to see if there be any thing nigh them that will yield them relief; but all is in vain: if any thing else gives them ease, it gives them poison: if it gives them peace, it gives them ruin. Reconciliation by the blood of Christ is the only relief for their souls. And nothing more discovers the vanity of much of that religion which is in the world, than the regardlesness of men in looking after this, which is the foundation-stone of any durable building in the things of God. This they will do, and that they will do, but how they shall have an interest in the reconciliation made for sin, they trouble not themselves withall.

The Lord Christ suffered under all his temptations, sinned in none. He suffered being tempted, sinned not being tempted. He had the heart of a man, the affections of a man, and that in the highest degree of offense and tenderness. Whatever sufferings the soul of a man may be brought under, by grief, sorrow, shame, fear, pain, danger, loss, by any afflictive passions within, or impressions of force from without, he underwent, he felt it all. Because he was always in the favor of God, and in the assurance of the indissolubility of the union of his Person, we are apt to think, that what came upon him, was so overballanced by the blessedness of his relation to God, as not to cause any great trouble to him. But we mistake when we so conceive. No sorrows were like to his, no sufferings like to his. He fortified not himself against them, but as they were merely penal, he made bare his breast to their strokes, and laid open his soul that they might soak into the inmost parts of it (Isaiah 50:6). All those reliefs and diversions of this life which we may make use of, to alleviate our sorrows and sufferings, he utterly abandoned. He left nothing in the whole nature of sorrow or suffering, that he tasted not, and made experience of. Indeed in all his sufferings and temptations, he was supported with the thoughts of the glory that was set before him; but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings. All the advantage that he had above us by the excellency of his Person, was only that the sorrows of his heart were enlarged thereby, and he was made capable of greater enduring without sin. And it was to be thus with him.

Because, although the participation of human nature was only necessary, that he might be a High Priest, yet his sufferings under temptations were so, that he might be a merciful High Priest for tempted sufferers. Such have need not only to be saved by his atonement, but to be relieved, favoured, comforted by his grace. They did not only want one to undertake for them, but to undertake for them with care, pity and tenderness. Their state required delivery with compassion. God by that way of salvation that he provides for them, intends not only their final safety in Heaven, but also that in the sense of the first fruits of it in this world, they may glorify him by faith and thankful obedience. To this end it was necessary that they should have relief provided for them in the tenderness and compassion of their High Priest, which they could have no greater pledge of, than by seeing him for their sakes, exposing himself to the miseries which they had to conflict withal: and so always to bear that sense of them, which that impression would surely leave upon his soul.

Because, although the Lord Jesus by virtue of the union of his Person and plenary unction with the Spirit, had an habitual fulness of mercy and compassion, yet he was to be particularly excited to the exercise of them towards the brethren, by the experience he had of their condition. His internal habitual fulness of grace and mercy was capable of excitation to suitable actings by external objects, and sensible experience. It added not to his mercifulness, but occasioned his readiness to dispose it to others; and shut the door against pleas of delaying succour. He bears still in his holy mind the sense he had of the sorrows wherewith he was pressed in the time of his temptations; and thereon seeing his brethren conflicting with the like difficulties, is ready to help them; and because his power is proportioned to his will, it is said he is able. And whatever may be the real effects on the mind of Christ from his temptations and sufferings now he is in Heaven; I am sure they ought to be great on our faith and consolation, when we consider him undergoing them for this very end and purpose, that seeing he was constituted our High Priest to transact all our affairs with God, he would be sensible of that condition in his own person, which he was afterwards to present to God, for relief to be afforded to it.

Temptations cast souls into danger. They have need under them of relief and succour. Their spring, rise, nature, tendency, effects, all make this manifest. Many perish by them, many are wounded, none escape free that fall into them. Their kinds are various; so are their degrees, and seasons, but all dangerous. But this I have elsewhere particularly insisted on.

IV. The great duty of tempted souls, is to cry out to the Lord Christ for help and relief. To succour any one, is to come to his help upon his cry and call. This being promised by Christ, to those that are tempted, supposes their earnest cry to him. If we be slothful, if we be negligent under our temptations, if we look other ways for assistance, if we trust to, or rest in our own endeavours for the conquest of them, no wonder if we are wounded by them, or fall under them. This is the great arcanum for the cure of this disease, the only means for supportment, deliverance and conquest, namely, that we earnestly and constantly apply ourselves to the Lord Christ for succour, and that as our merciful High Priest, who had experience of them. This is our duty upon our first surprizal with them, which would put a stop to their progress, this our wisdom in their success and prevalency. Whatever we do against them without this, we strive not lawfully, and shall not receive the crown. Were this more our practice than it is, we should have more freedom from them, more success against them than usually we have. Never any soul miscarried under temptation, that cried to the Lord Christ for succour in a due manner, that cried to him under a real apprehension of his danger, with faith and expectation of relief. And hereunto have we encouragement given us, by the great qualifications of his Person in this office; he is faithful, he is merciful, and that which is the effect of them both, he is able; he is every way sufficient to relieve and succour poor tempted souls. He has a sufficiency of care, wisdom and faithfulness, to observe and know the seasons wherein succour is necessary to us: a sufficiency of tenderness, mercy and compassion to excite him thereunto; a sufficiency of power to afford succour that shall be effectual; a sufficiency of acceptation at the Throne of Grace, to prevail with God for suitable supplies and succour. He is every way able to succour them that are tempted; to him be praise and glory for evermore.

Verse 16.

Having asserted the Incarnation of the Lord Christ, the Captain of our salvation, and showed the necessity of it, from the ends which were to be accomplished by it, and therein given the reason of his concession, that he was for a season made less than the Angels: the Apostle proceeds in this verse, to confirm what he had taught before, by testimony of the Scripture, and adds an especial amplification of the grace of God in this whole dispensation, from the consideration of the Angels, who were not made partakers of the like love and mercy.

*Verse 16.* [in non-Latin alphabet].

[in non-Latin alphabet]: The Syriack quite omits [in non-Latin alphabet], and reads only [in non-Latin alphabet], non enim; for he did not. V.L. nusquam enim. [in non-Latin alphabet], he renders usquam, any where; and on the consideration of the negative particle, is nusquam, no where; Beza, non enim utique; as ours; for verily (he took) not; not reaching the force, or use of [in non-Latin alphabet]; Arias; non enim videlicet; which answers not the intent of this place. Erasmus fully and properly; non enim sane usquam; for verily not any where. That is in no place of the Scripture, is any such thing testified to; which way of expression we observed our Apostle to use before (Hebrews 1:5).

[in non-Latin alphabet], Syr. [in non-Latin alphabet], ex Angelis assumpsit, he took not of, or from, among the Angels; that is, of their nature: V.L. Arias, angelos apprehendit; he does not take hold of Angels. Beza, Angelos assumpsit: he assumed not, he took not Angels to himself; [in non-Latin alphabet], for [in non-Latin alphabet], by an Enallage of time: which ours follow, he took not on him the nature of Angels. But this change of the tense is needless. For the Apostle intends not to express what Christ had done, but what the Scripture says and teaches concerning him in this matter. That no where affirms that he takes hold of Angels.

The remaining words are generally rendered by translators according to the analogy of these. Sed apprehendit, assumit, assumpsit, semen Abrahae, he laid hold of, he takes, he took the seed of Abraham: only the Aethiopick reads them; did he not exalt the seed of Abraham: departing from the sense of the words, and of the text.

The constant use of this word [in non-Latin alphabet], in the New Testament is to take hold of. And so in particular it is elsewhere used in this Epistle (Hebrews 8:9). [in non-Latin alphabet], in the day that I took them by the hand. In other authors, it is so variously used, that nothing from there can be determined, as to its precise signification, in this, or any other place. The first and proper sense of it is acknowledged to be, to take hold of, as it were with the hand. And however the sense may be interpreted, the word cannot properly be translated any otherwise than to take. For what some contend, that the effect or end of taking hold of, that is, to help, to vindicate into liberty, from where by Castalio, it is rendered opitulatur, yet it belongs to the design of the place, not the meaning of the word, which in the first place is to be respected.

*Verse 16.* For verily not any where does he take Angels, but he takes the seed of Abraham.

In the words, there is first the reference that the Apostle makes to somewhat else, whereby that which he declares is confirmed. For verily not any where: that is, that which he denies in the following words, is no where taught in the Scripture; as Hebrews 7:5. For to which of the Angels said he at any time; that is, there is no testimony extant in the Scripture concerning them to that purpose. So here; no where is it spoken in the Scripture, that Christ takes Angels. And what is so spoken, he is said to do. And thus also the affirmative clause of his proposition, but he takes the seed of Abraham, is to be referred to the Scripture. There it is promised, there it is spoken, and therein it is done by him.

Secondly, that which he asserts has the nature of a discrete axiom, wherein the same thing is denied, and affirmed of the disparates expressed, and that univocally in the same sense; he took not Angels, but he took the seed of Abraham; and this, we being referred to the Scripture for the proof and confirmation of, gives light and perfect understanding into the meaning of the words. For how does Christ in the Scripture take the seed of Abraham, in such a sense as that therein nothing is spoken of him in reference to Angels: it is evident, that it was, in that he was of the posterity of Abraham according to the flesh; that he was promised to Abraham, that he should be of his seed, yes, that he should be his seed (Galatians 3:6). This was the great principle, the great expectation of the Hebrews, that the Messiah should be the seed of Abraham: this was declared to them in the promise, and this accordingly was accomplished. And he is here said to take the seed of Abraham, because in the Scripture it is so plainly, so often affirmed that he should so do; when not one word is anywhere spoken that he should be an Angel, or take their nature upon him. And this, as I said, gives us the true meaning of the words. The Apostle in them confirms what he had before affirmed, concerning his being made partaker of flesh and blood together with the children. This, says he, the Scripture declares, wherein it is promised that he should be of the seed of Abraham, which he therein takes upon him, and which was already accomplished in his being made partaker of flesh and blood (see John 1:14; Romans 9:5; Galatians 4:4; Galatians 3:16). This then the Apostle teaches us, that the Lord Christ, the Son of God, according to the promise, took to himself the nature of man, coming of the seed of Abraham, that is into personal union with himself; but took not the nature of Angels, no such thing being spoken of him, nor concerning him anywhere in the Scripture. And this exposition of the words will be further evidenced and confirmed by our examination of another, which with great endeavour is advanced in opposition to it.

Some then take the meaning of this exposition to be, that the Lord Christ by his participation of flesh and blood brought help and relief, not to Angels, but to men, the seed of Abraham. And they suppose to this purpose, that [〈 in non-Latin alphabet 〉] is put for [〈 in non-Latin alphabet 〉], to help, to succour, to relieve, to vindicate into liberty. Of this mind are Castalio, and all the Socinians; among those of the Roman Church, Ribera; Estius also, and A Lapide speak doubtfully in the case. Of Protestants, Camero, and Grotius, who affirms moreover, that Chrysostom and the Greek Scholiasts so interpret the place and words: which I should have marvelled at, had I not long before observed him greatly to fail or mistake in many of his quotations. Chrysostom, whom he names in particular, expressly refers this whole verse to the Lord Christ's assumption of the nature of man, and not of the nature of Angels. The same also is insisted on by Theophylact and Oecumenius, without any intimation of the sense that Grotius would impose upon them.

The Socinians embrace and endeavour to confirm this second Exposition of the words, and it is their concernment so to do. For if the words express that the Lord Christ assumed humane nature, which necessarily infers his prae-existence in another nature, their perswasion about the Person of Christ is utterly overthrown. Their exceptions in their controversial writings to this place have been else-where considered. Those of Eniedinus on this Text, are answered by Paraeus, those of Castalio by Beza; and the objections of some others by Gomarus. We shall in the first place consider what is proposed for the confirmation of their sense, by Schlictingius or Crellius; and then the exception of a very learned Expositor to the sense before laid down and confirmed. And Schlictingius first argues from the Context, Praeter ipsa verba (says he) quae hunc sensum nullo modo patiuntur ut postea dicemus, contextus & ratiocinatio authoris id repudiat; qui pro ratione & argumento id sumere non potuit debuitve, quod sibi hoc ipso argumento & ratione probandum sumsisset. De eo enim erat quaestio, cur Christus qui nunc ad tantam majestatem & gloriam est evectus, non angelicam sed humanam, morti & variis calamitatibus obnoxiam habuerit naturam? bujus vero rei, quo pacto ratio redderetur, per id quod non angelicam sed humanam naturam assumpserit; cum istius ipsius rei, quae in hac quaestione continetur, nempe quod Christus homo fuit natus, nunc causa ratioque quaeratur. At vero si haec verba, de juvandis non Angelis, sed hominibus, deque ope iis ferenda intelligamus, pulcherrime omnia cohaerent; nempe Christum hominem mortalem fuisse, non angelum aliquem, quod non angelis sed hominibus juvandis, servandisque fuerit destinatus. But the foundation of this Exposition of the Context is a mistake, which his own preceding discourse might have relieved him from. For there is no such question proposed as here is imagined, nor does he in his following Exposition suppose it. The Apostle does not once propose this to confirmation, that it behoved the Lord Christ to be a man and not an Angel. But having proved at large before, that in nature and authority he was above the Angels, he grants, verse 8. that he was for a little while made lower than they; and gives at large the reason of the necessity of that dispensation, taken from the work which God had designed him to, which being to bring many sons to glory, he shews and proves by sundry reasons, that it could not be accomplished without his death and suffering; for which end it was indispensibly necessary that he should be made partaker of flesh and blood. And this he confirms farther by referring the Hebrews to the Scripture, and in especial to the great Promise of the Messiah made to Abraham, that the Messiah was to be his seed; the love and grace whereof he amplifies by an intimation that he was not to partake of the Angelical nature. That supposition therefore which is the foundation of this Exposition, namely that the Apostle had before designed to prove that the Messiah ought to partake of humane nature, and not of Angelical, which is nothing to his purpose, is a surmise suited only to the present occasion. Therefore Felbinger in his Demonstrationes Evangelica takes another course, and affirms that these words contain the end of what was before asserted, verse 14, 15. namely about Christ's participation of flesh and blood, which was not to help Angels, but the seed of Abraham, and to take them into grace and favor. But these things are both of them expresly declared in those verses, especially verse 15. where it is directly affirmed, that his design in his Incarnation and Death was to destroy the devil, and to free and save the children: And to what end should these things be here again repeated, and that in words and terms far more obscure and ambiguous than those wherein it was before taught and declared? For by Angels they understand evil Angels; and there could be no cause why the Apostle should say in this Verse, that he did not assist or relieve them, when he had declared in the words immediately fore-going, that he was born and died that he might destroy them. Neither is it comely to say, that the end why Christ destroyed the devil was, that he might not help him; or the end why he saved the children was, that he might assist them. Besides the introduction of this assertion, [〈 in non-Latin alphabet 〉], will not allow, that here any end is intimated of what was before expressed, there being no insinuation of any final cause in them.

The Context therefore, not answering their occasion, they betake themselves to the words, Verbum [〈 in non-Latin alphabet 〉] (says he) significat proprie, manu aliquem apprehendere; sive ut illum aliquo ducas, sive ut sustentes; hinc ad opitulationem significandum commodè transfertur; quos enim adjutos volumus ne cadant, vel sub onere aliquo succumbant, aut si ceciderint erectos cupimus, iis manum injicere solemus, quo sensu Ecclesiastic. 4. v. 12. De sapientia dictum est, [〈 in non-Latin alphabet 〉], hoc est, opitulatur quaerentibus se, eadem est significatio verbi [〈 in non-Latin alphabet 〉], quod qui aliquem sublevatum velint illi [〈 in non-Latin alphabet 〉] adverso manum porrigere solent.

It is acknowledged that [〈 in non-Latin alphabet 〉] does frequently signifie as here is alledged, namely to help and assist, as it were by putting forth the hand for to give relief. But if that were intended by the Apostle in this place, what reason can be assigned why he should wave the use of a word proper to his purpose, and frequently so applied by himself in other places, and make use of another, which signifying no such thing, nor any where used by him in that sense, must needs obscure his meaning, and render it ambiguous? Whereas therefore [〈 in non-Latin alphabet 〉] signifies to help and relieve, and is constantly used by our Apostle in that sense, it being not used or applied by him in this place to express his intention, but [〈 in non-Latin alphabet 〉], which signifies no such thing, nor is ever used by him to that purpose, the sense contended for of help and relief is plainly excluded. The place of Ecclesiasticus, and that alone, is referred to by all that embrace this Exposition. But what if the word be abused in that place by that Writer? Must that give a rule to its interpretation in all other Writers where it is properly used? But yet neither is the word used there for to help and relieve, but to take and receive; Wisdom, suscipit, receiveth, or taketh to it self, suo more, those that seek it; which is the sense of the word we plead for, and so is it rendred by Translators. So the Lord Christ, suo modo, took to himself the seed of Abraham, by uniting it to his person as he was the Son of God. In the very entrance also of his discourse this Author acknowledgeth that [〈 in non-Latin alphabet 〉] does not directly or properly signifie to help or to relieve, but signifying to take hold of, is transferred to that use and sense. I ask, where? By whom? In what Author? If he says in this place by the Apostle, that will not prove it; and where any will plead for the metaphorical use of a word, they must either prove that the sense of the place where it is used inforces that acceptation of it, or at least that in like cases in other places it is so used, neither of which are here pretended.

But he proceeds. Quod hic dicit, [〈 in non-Latin alphabet 〉], v. 18. per [〈 in non-Latin alphabet 〉], effert; de eadem enim re u[illegible]robique agitur, & rationem consequentiae argumenti, quod in hoc versiculo proponit illio explicat. This is but imagined, the contrary is evident to every one, upon the first view of the Context. Here the Apostle discourseth the reason of the humiliation of Christ, and his taking flesh; there the benefit of his Priestly Office to them that do believe.

[〈 in non-Latin alphabet 〉] is therefore properly assumo, accipio, to take to, or to take upon; and the Apostle teacheth us by it, that the Lord Christ took to him, and took on him our humane nature of the seed of Abraham.

That the genuine sense of the place may be yet more fully vindicated, I shall farther consider the exceptions of a very learned man to our interpretation of the words, and his answers to the reasons whereby it is confirmed.

First, he says, that [〈 in non-Latin alphabet 〉], being in the present tense, signifieth a continued action, such as Christ's helping of us is; but his assumption of humane nature was a momentaneous action, which being past long before, the Apostle would not express it as a thing present. It is generally answered to this exception, that an enallage is to be allowed, and that [〈 in non-Latin alphabet 〉] is put for [〈 in non-Latin alphabet 〉], which is usual in the Scripture: So John 1:31, chap. 21:13. But yet there is no just necessity of supposing it in this place. The Apostle in his usual manner disputing with the Hebrews on the principles wherein they had been instructed from the Old Testament, minds them that there is nothing said therein of his taking upon him the nature of Angels, but only of the seed of Abraham. So that, he takes, is, he does so in the Scripture, that affirms him so to do; and in respect hereunto the expression in the present tense is proper to his purpose. This way of arguing and manner of expression we have manifested on chap. 1:5.

Again he addes; this expression, He took not on him Angels, for, the nature of Angels, is hard and uncouth; as it would be in the affirmative to say, assumpsit homines, or hominem; he took men, or a man; which we say not, although we do that he took humane nature. But the reason of this phrase of speech is evident. Having before affirmed that he was partaker [〈 in non-Latin alphabet 〉], of flesh and blood, whereby the nature of man is expressed, repeating here again the same assertion with respect to the Promise, and a negation of the same thing in reference to Angels, because their nature consisteth not of flesh and blood, he expresseth it indefinitely, and in the concrete; he took not them, that is, not that in and of them, which answers to flesh and blood in the children, that is, their nature. So that there is no need to assert, as he supposeth some may do, that [〈 in non-Latin alphabet 〉], ought to be repeated [〈 in non-Latin alphabet 〉], and referred to those bodies which the Angels assumed for a season in their Apparitions under the Old Testament; there being only an Elipsis easie to be supplied of that in them which answers to flesh and blood in the children.

Thirdly, The Apostle, he says, sheweth, verse 17. that Christ ought in all things to be made like to us, by this reason, Quod non assumpsit Angelos, sed semen Abrabae. But if this be to take on him the nature of man, he comes to prove the same thing by the same. For to be made like to us, and to assume humane nature, differ only in words, and not really, or indeed. But, take [〈 in non-Latin alphabet 〉] to help or relieve, and all things agree. For because he came to help us and not Angels, it became him to be made like to us. But herein lies a double mistake: first, in the scope and argument of the Apostle; for those words in the beginning of the 17 verse are not an inference or conclusion from what is asserted in this verse, but an affirmation of the necessity of what is there asserted, from that which follows in the same verse, that he might be a faithful High Priest. Secondly, those words like to us, do not intend his conformity to us in his participation of humane nature, which he had on other reasons before confirmed, but in the sufferings and temptations which there he insists upon.

Fourthly, The seed of Abraham, he says, is a collective expression, and denotes many, at least it must denote the person of some man, which Christ did not assume. And therefore it is the spiritual seed of Abraham that is intended, that is, believers. And the Apostle so calls them, because the Hebrews were well pleased with the mention of that priviledge. But this will not abide the examination. The great promise of old to Abraham was, that in his seed all the nations of the earth should be blessed. The intendment of that Promise was, that the Messiah should be his seed, of his posterity. That by this seed one individual was intended, our Apostle declares (Galatians 3:16). As Christ in like manner is said to be of the seed of David according to the flesh (Romans 1:3). Of this Promise the Apostle minds the Hebrews. So that his taking on him the seed of Abraham, is not the assuming of many, nor of the person of any one of them, but meerly his being made of the seed of Abraham according to the Promise. And to bend these words to any other sense, than the accomplishment of the Promise made to Abraham, that Christ should be of his seed, is plainly to pervert them. And this is all of weight that I can meet withall, which is objected to our interpretation of this place, which being removed, it is further established.

Lastly, in the disparate removed, by Angels, the good Angels, not fallen Angels, are principally regarded. Of fallen Angels he had newly spoken under the collective expression, the devil, who had the power of death. Nor are, it may be, the devils any where called absolutely by the name of Angels; but they are termed either evil Angels, or Angels that sinned, that left their habitation, that are to be judged, the devils Angels; or have some or other peculiar adjunct whereby they are marked out and distinguished. Now it cannot be that this word [〈 in non-Latin alphabet 〉], if it be interpreted to help, assist, or relieve, can in any sense be applied to the Angels, that must be intended if any. For the word must denote either any help, assistance, or relief in general, or that especial help and assistance which is given by Christ in the work of Reconciliation and Redemption. If the first be intended, I much question the truth of the assertion, seeing the Angels owe their establishment in grace to Christ, and their advancement in glory (Ephesians 1:10). If it be to be taken in the latter sense as is pretended, then the nature of the discrete Axiom here used by the Apostle requires, that there be the same need of the help intimated in both the disparates, which is denied as to the one, and affirmed as to the other. But now the Angels, that is the good Angels, had no need of the help of Redemption and Reconciliation to God, or of being freed from death, or the fear of it, which they were never obnoxious to. And what remains for the clearing of the mind of the Apostle, will appear yet farther in the ensuing observations from the words.

1. The Lord Jesus Christ is truly God and Man in one Person; and this is fully manifested in these words. For, first, there is supposed in them his prae-existence in another nature, than that which he is said here to assume. He was before, he subsisted before, or he could not have taken on him what he had not. This was his Divine Nature, as the like is intimated, where he is said to be made flesh (John 1:14), to be made of a woman (Galatians 4:4), to be manifested in the flesh (1 Timothy 3:16), to take on him the form of a servant (Philippians 2:8, 9), as here, he took the seed of Abraham; he was before he did so; that is the Son, the Word of God, the Son of God, as in the places mentioned, eternally prae-existing to this his Incarnation. For the subject of this Proposition, he took on him, &c. denotes a person prae-existing to the act of taking here ascribed to him, which was no other than the Son of God. 2. He assumed, he took to himself another nature, of the seed of Abraham according to the promise; so continuing what he was, he became what he was not. For, 3. He took this to be his own nature; he so took it, as himself to become truly the seed of Abraham, to whom, and concerning whom, the promise was given (Galatians 3:16), and was himself made of the seed of David according to the flesh (Romans 1:3), and as concerning the flesh came of the fathers (Romans 9:5), and so was the Son of David the Son of Abraham (Matthew 1:1). And this could no otherwise be done, but, 4. by taking that nature into Personal Subsistence with himself, in the Hypostasis of the Son of God; the nature he assumed could no otherwise become his. For if he had by any ways or means taken the person of a man to be united to him, in the strictest union that two persons are capable of, a Divine and an Humane, the nature had still been the nature of that other person and not his own. But he took it to be his own nature, which it could no ways be but by personal union, causing it to subsist in his own person. And he is therefore a true and perfect Man; for no more is required to make a complete and perfect man, but the entire nature of man subsisting. And this is in Christ, as a man, the Humane nature having a subsistence communicated to it by the Son of God. And therefore, 6. This is done without a multiplication of persons in him. For the Humane Nature can have no personality of its own, because it was taken to be the nature of another person, who was prae-existent to it, and by assuming of it, prevented its proper personality. Neither, 7. did hence any mixture or confusion of natures ensue, or of the essential properties of them; for he took the seed of Abraham to be his Humane Nature, which if mixed with the Divine, it could not be. And this he has done, 8. inseparably and for ever. Which things are handled at large else-where.

2. The Redemption of Mankind by the taking of our nature, was a work of mere sovereign grace. He took the seed of Abraham; he took not the nature of Angels. And for what cause or reason? Can any be assigned but the sovereign grace, pleasure, and love of God? Nor does the Scripture any where assign any other. And this will the better appear, if we consider,

First, that for a sinning nature to be saved, it was indispensibly necessary that it should be assumed. The nature of Angels being not taken, those that sinned in that nature, must perish for ever; and they that fancy a possibility of saving sinners any other way but by satisfaction made in the nature that had sinned, seem not to have considered aright the nature of sin, and the justice of God. Had any other way been possible, why does the perishing of Angels so inevitably follow the non-assumption of their nature? This way alone then could it be wrought.

Secondly, that we were carrying away all humane nature into endless destruction; for so it is intimated, from where Christ's assumption of it is expressed by his putting forth his hand and taking hold of it, to stop it in its course of apostasy and ruin. Of Angels only some individual persons fell from God; but our whole nature, in every one to whom it was communicated from and by Adam was running head-long to destruction. In it self there could be no relief, nor any thing to commend it to God.

Here sovereign grace interposeth. The love of God to mankind (Titus 3:4). As to the Angels, he spared them not (2 Peter 2:4). He spared not them, and spared not his Son for us (Romans 8:32). And if we consider rightly what the Scripture informs us of the number and dignity of the Angels that sinned, of their nature and ability to accomplish the will of God, and compare therewith our own vileness and low condition, we may have matter of eternal admiration suggested to us. And there was infinite wisdom as well as sovereign grace in this dispensation; sundry branches whereof the Apostle afterwards holds out to us.

Verse 14, 15.

[⟨ in non-Latin alphabet ⟩]; [⟨ in non-Latin alphabet ⟩]. [⟨ in non-Latin alphabet ⟩].

[⟨ in non-Latin alphabet ⟩], V.L. Quia ergo; Bez. quoniam ergo; because therefore: Syr.[⟨ in non-Latin alphabet ⟩], for seeing; or for because, Eras. Posteaquam igitur; Ours; forasmuch then. [⟨ in non-Latin alphabet ⟩], is sometimes used for [⟨ in non-Latin alphabet ⟩], postquam, ex quo tempore; from where; so as to express no causality as to that which follows, but only the precedency of that which it relates to. But it is not in that sense used with [⟨ in non-Latin alphabet ⟩], which here is subjoyned; but, quoniam, quandoquidem; the particle [⟨ in non-Latin alphabet ⟩], (therefore) plainly expressing a causality; they are well rendered by ours; Forasmuch then, or therefore.

[⟨ in non-Latin alphabet ⟩]. V.L. pueri communicaverunt carni & sanguini: The children communicated in flesh and blood. Syr.[⟨ in non-Latin alphabet ⟩]; the sons were partakers; or do partake: Eras. Commercium habent cum carne & sanguine: have communion or commerce with flesh and blood. Bez. Pueri participes sunt carnis & sanguinis; the children are partakers of flesh and blood; as Ours. The Vulgar expresseth the time past, which the Original requireth. Aethiopick, He made his children partakers of his flesh and blood: with respect as it should seem to the Sacrament of the Eucharist.

[⟨ in non-Latin alphabet ⟩], V.L. Et ipse similiter (consimiliter A.M.) participavit eisdem. Bez. Ipse quoque consimiliter particeps factus est eorundem; as ours; He also himself took part of the same. And the Syr.[⟨ in non-Latin alphabet ⟩]; he himself also, in the same likeness (or manner) was partaker, or partook in the same, or self same things. Arab. He also like to them, partook in the properties of the same. That is, truly partook of flesh and blood in all their natural or essential properties. Aethiop. And he also was made as a brother to them.

[⟨ in non-Latin alphabet ⟩]; Syr.[⟨ in non-Latin alphabet ⟩]; ut per mortem suam; that by his own death, properly as to the sense. [⟨ in non-Latin alphabet ⟩], V.L. destrueret; all other Latin Translations, aboleret: that he might destroy: so ours: but to destroy respects the person; abolere, in the first place the power. [⟨ in non-Latin alphabet ⟩]; eum qui tenebat mortis imperium. Syr. Eras. Vul. him that held, or had the rule of death. Bez. eum penes quem est mortis robur; him that had the power of death. Aethiop. the Prince of death. [⟨ in non-Latin alphabet ⟩]; Syr.[⟨ in non-Latin alphabet ⟩], which is Satan. [⟨ in non-Latin alphabet ⟩], (some Copies read [⟨ in non-Latin alphabet ⟩],) [⟨ in non-Latin alphabet ⟩]; V. & liberaret eos. Bez. & liberos redderet eos; and free them, and make them free Syr. and loose them.

[⟨ in non-Latin alphabet ⟩]; Per omne vivere suum. While they lived: All their lives.

[⟨ in non-Latin alphabet ⟩]; Obnoxii erant servituti: Bez. Mancipati erant servituti; properly, damnates erant servitutis; obnoxious, subject to bondage.

Forasmuch then as the Children are partakers of flesh and blood. This expression is not elsewhere used in the Scripture: [⟨in non-Latin alphabet⟩], is to have any thing whatever in common with another: [⟨in non-Latin alphabet⟩], is he who has nothing in fellowship or common with others. And this word is used in reference to all sorts of things; good and bad; as nature, life, actions, qualities, works. Here it intimateth the common and equal share of the children in the things spoken of. They are equally common to all. These are [⟨in non-Latin alphabet⟩]; flesh and blood; that is, humane nature, liable to death, misery, destruction. Some would have not the nature of man, but the frail and weak condition of mankind to be intended in this expression. So Eniedinus; and after him Grotius, who refers us to Chap. 5.7. (1 Timothy 3:16; 2 Corinthians 4:11) for the confirmation of this sense. But in none of those places is there mention of flesh and blood, as here; but only of flesh, which word is variously used both in the Old Testament and New. Yet in all the places referred to, it is taken not for the quality of humane life, as it is infirm and weak, but for humane nature itself which is so; as concerning that of 1 Timothy 3:16, it has at large been declared. And the design of the place rejects this gloss, which was invented, only to defeat the testimony given in these words to the incarnation of the Son of God. For the Apostle adds a reason in these verses, why the Lord Christ was so to be of one with the children, as to take upon himself their nature, which is, because that was subject to death, which for them he was to undergo. And flesh and blood are here only mentioned, though they compleat not humane nature without a rational soul, because in, and by them it is, that our nature is subject to death. We may only farther observe, that the Apostle having especial regard to the saints under the Old Testament, expresseth their participation of flesh and blood in the preterperfect tense; or time past; which by proportion is to be extended to all that believe in Christ; unless we shall say, that he has respect to the common interest of all mankind in the same nature, in the root of it; from where God is said, of one blood to have made them all.

[⟨in non-Latin alphabet⟩]; we see is rendered by interpreters; similiter, consimiliter codem modo; ad eandem similitudinem: that is, [⟨in non-Latin alphabet⟩], or [⟨in non-Latin alphabet⟩]; likewise, or, after the same manner. And [⟨in non-Latin alphabet⟩], is as much as [⟨in non-Latin alphabet⟩], v. 17. every way like. Here it is restrained by [⟨in non-Latin alphabet⟩], the same, that is, flesh and blood; humane nature; as to the humane nature, he was every way, as the children.

[⟨in non-Latin alphabet⟩], Partem habuit; particeps erat; he took part. And in the use of this word, the dative case of the person is still understood, and sometimes expressed. So Plato, [⟨in non-Latin alphabet⟩]; that he might share or partake in the same acts with them. And it is here also understood; that he might partake with them of flesh and blood. And the Apostle purposely changeth the word from that which he had before used concerning the children: [⟨in non-Latin alphabet⟩]; they had humane nature in common; they were men, and that was all; having no existence but in and by that nature. Concerning him he had before proved, that he had a divine nature on the account whereof he was more excellent than the angels; and here he says of him, [⟨in non-Latin alphabet⟩]; existing in his divine nature, he moreover took part of that nature with them; which makes a difference between their persons, though as to humane nature they were every way alike; and this removes the exception of Schlictingius, or Crellius, that he is no more said to be incarnate than the children.

That by death, [⟨in non-Latin alphabet⟩]. This word is peculiar to Paul: he useth it almost in all his epistles, and that frequently. Elsewhere it occurs but once in the New Testament (Luke 13:17), and that in a sense, whereunto by him it is not applyed. That which he usually intends in this word, is to make a thing or person to cease as to its present condition, and not to be what it was. So (Romans 3:3) [⟨in non-Latin alphabet⟩], shall their unbelief make the faith of God of none effect? Cause it to cease, render the promise useless? And v. 31. [⟨in non-Latin alphabet⟩]; do we make the Law void by faith? Take away its use and end, Chap. 4.14. [⟨in non-Latin alphabet⟩]; the promise is made ineffectual, Chap. 7.2. [⟨in non-Latin alphabet⟩]; if her husband is dead, she is freed from the Law: the Law of the husband has no more power over her. So v. 6. (1 Corinthians 13:8, 10, 11; Chap. 15:24, 26; 2 Corinthians 3:10, 13; Galatians 3:17; Chap. 5:4, 11; Ephesians 2:15). The intention of the Apostle in this word, is, the making of any thing to cease, or to be void as to its former power and efficacy; not to remove, annihilate, or destroy the essence or being of it. And the expression here used is to the same purpose, with that in Psalm 8:2. [⟨in non-Latin alphabet⟩], to quiet or make to cease the enemy and self-avenger.

[⟨in non-Latin alphabet⟩], is properly vis, robur, potentia; force, strength, power, like that of arms, or armies in battle. And sometimes it is used for rule, empire, and authority. [⟨in non-Latin alphabet⟩], is to be in place of power; and [⟨in non-Latin alphabet⟩] is to be able to dispose of what it relates to. And in both senses we shall see that the Devil is said to have [⟨in non-Latin alphabet⟩], the power of death.

Now there is not any notion under which the Devil is more known to, or spoken of among the Jews, than this of his having the power of death: his common appellation among them is, [in non-Latin alphabet], the Angel of death. And they call him Samael also. So the Targum of Jonathan, [in non-Latin alphabet], (Genesis 3:6) And the woman saw Samael the Angel of death. And Maimon: More Nebu. lib. 2. cap. 30. tells us from the Midrash, that Samael rode upon the Serpent when he deceived Eve; that is, used him as his instrument in that work. And most of them acknowledge Sathan to be principally intended in the temptation of Eve, though Aben Ezra deny it in his Comment on the words, and dispute against it. And he adds, that by Samael, the Angel of death, they understand Sathan, which he proves from the words of their wise men, who say in some places, that Sathan would have hindered Abraham from sacrificing of Isaac; and in others, that Samael would have done it; which proves that it is one and the same who by both names is intended. And hence they usually call him, [in non-Latin alphabet], the wicked Samael, the Prince of all the devils; and say of him, [in non-Latin alphabet], Samael brought death upon all the world. So that by this Samael, or Angel of death, it is evident that they intend him who is termed [in non-Latin alphabet], as the Prince and Ruler of the rest. So also they speak expressly in, Baba Bathra, distinc. Hashatephir. [in non-Latin alphabet] Rabbi Simeon said the same is Sathan, and the Angel of death, and the evil figment; that is the cause and author of it. And they call him the Angel of death on many accounts, the consideration whereof may give us some light into the reason of the expression here used by the Apostle. The first is that before mentioned, namely that by his means death entered and came upon all the world. His temptation was the first occasion of death: and for that reason is he termed by our Savior, [in non-Latin alphabet], (John 8:44) a murderer from the beginning. And herein he had the power of death, prevailing to render all mankind obnoxious to the sentence and stroke of it. Secondly, because he is employed in great and signal judgments to inflict death on men. He is the head of those [in non-Latin alphabet], evil Angels, who slew the Egyptians (Psalm 78:49). So in Psalm 91:5, those words, You shall not fear, [in non-Latin alphabet], from the arrow that flies by day, are rendered by the Targum, [in non-Latin alphabet], from the arrow of the Angel of death which he shoots by day. And in the next verse those words, [in non-Latin alphabet], from the destruction that wastes at noon day, they render, [in non-Latin alphabet], from the troop of devils that walk at noon-day; the Psalmist treating of great and sudden destructions, which they affirm to be all wrought by Sathan: and from there the Hellenists also render the latter place by [in non-Latin alphabet], the devil at noon-day; wherein they are followed by the Vulgar Latin, Arabic and Ethiopic translations. And this the Apostle seems to allude to (1 Corinthians 10:10), where he says, that those who murmured in the wilderness were destroyed [in non-Latin alphabet], by the destroyer; [in non-Latin alphabet], that [in non-Latin alphabet], the destroying Angel, or the Angel of death; as in this Epistle he terms him [in non-Latin alphabet], chap. 11:28. And it may be this is he who is called [in non-Latin alphabet] (Job 18:13), the first-born of death, or he that has right to the administration of it. They term him also [in non-Latin alphabet], that is, [in non-Latin alphabet], the waster or destroyer: and [in non-Latin alphabet], from [in non-Latin alphabet], to waste or destroy, as also [in non-Latin alphabet]; which, as John tells us, is the Hebrew name of the Angel of the bottomless pit (Revelation 9:11), as his Greek name is [in non-Latin alphabet], that is, [in non-Latin alphabet], and [in non-Latin alphabet]. Thirdly, the latter Jews suppose that this Angel of death takes away the life of every man, even of those who die a natural death. And hereby as they express the old faith of the Church, that death is penal, and that it came upon all for sin through the temptation of Sathan, so also they discover the bondage that they themselves are in for fear of death all their days. For when a man is ready to die, they say the Angel of death appears to him in a terrible manner, with a sword drawn in his hand. From there drops I know not what poison into him, whereon he dies. Hence they wofully howl, lament, and rend their garments upon the death of their friends. And they have composed a prayer for themselves against this terror. Because also of this their being slain by the Angel of death, they hope and pray that their death may be an expiation for all their sins. Here lies the sting of death, mentioned by the Apostle (1 Corinthians 15:55). Hence they have a long story in their Midrash, or mystical exposition of the Pentateuch, on the last section of Deuteronomy, about Samael's coming to take away the life of Moses; whom he repelled and drove away with the Rod that had the Shem Hamphorash written in it. And the like story they have in a book about the acts of Moses, which Aben-Ezra rejects on Exodus 4:20. This hand of Sathan in death, manifesting it to be penal, is that which keeps them in bondage and fear all their days. Fourthly, they suppose that this Angel of death has power over men even after death. One horrible penalty they fancy in particular that he inflicts on them, which is set down by Elias in his Tishbi in [in non-Latin alphabet], out of the Midrash of Rabbi Isaac the son of Parnaer; for when a man, as they say, departs out of this world, [in non-Latin alphabet], the Angel of death comes and sits upon his grave. And he brings with him a Chain, partly of iron, partly of fire; and making the soul to return into body, he breaks the bones, and torments variously both body and soul for a season. This is their Purgatory; and the best of their hopes are, that their punishment after this life shall not be eternal. And this various interest of Sathan in the power of death, both keeps them in dismal bondage all their days, and puts them upon the invention of several ways for their deliverance. Thus one of their solemn prayers on the day of Expiation is to be delivered from [in non-Latin alphabet], or this punishment of the devil in their graves; to which purpose also they offer a Cock to him for his pacification. And their prayer to this purpose in their Berachoth is this, [in non-Latin alphabet], That it may please you, (good Lord) to deliver us from evil decrees or laws, from poverty, from contempt, from all kind of punishments, from the judgment of hell, and from beating in the grave, by the Angel of death. And this supposition is in like manner admitted by the Mahumetans, who have also this prayer, Deus noster libera nos ab Angelo interrogante tormento sepulchri, & à via mala. And many such lewd imaginations are they now given up to, proceeding from their ignorance of the righteousness of God. But yet from these apprehensions of theirs, we may see what the Apostle intended in this expression, calling the devil him that had the power of death.

[⟨in non-Latin alphabet⟩], Et liberaret ipsos, hos, quotquot, quicunque; and free those who. [⟨in non-Latin alphabet⟩] is to dismiss, discharge, free; and in the use of the word, to the Accusative case of the Person, the Genitive of the thing is added or understood. [⟨in non-Latin alphabet⟩], I free you from this. [⟨in non-Latin alphabet⟩]; Aristoph. to deliver you from this eye-sore. And sometimes the Genitive case of the thing is expressed, where the Accusative of the person is omitted. [⟨in non-Latin alphabet⟩], that is [⟨in non-Latin alphabet⟩] to free or deliver one from fear; as here the Accusative case of the person is expressed, and the Genitive of the thing omitted. [⟨in non-Latin alphabet⟩], that is [⟨in non-Latin alphabet⟩] or [⟨in non-Latin alphabet⟩], to deliver them, that is from death, or, from fear because of death.

[⟨in non-Latin alphabet⟩] is obnoxius, obstrictus, reus, damnas. He that is legally obnoxious, subject, liable to any thing; that is, Law, Crime, Judge, Judgment, Punishment, in all which respects the word is used. He that is under the power of any Law is [⟨in non-Latin alphabet⟩], subject to its authority and penalty. See (Matthew 5:21, 22; Matthew 26:66; Mark 3:29; 1 Corinthians 11:27; James 2:10). Now the [⟨in non-Latin alphabet⟩], servitude or bondage here mentioned is poenal, and therefore are men said to be [⟨in non-Latin alphabet⟩], obnoxious to it.

Verse 14, 15. For as much then as (or, seeing therefore that) the children are (were in common) partakers of flesh and blood, he also himself likewise (after the same manner) took part (did partake) of the same; that through (by) death he might destroy (make void the authority of) him that had the power of death, that is, the devil. And deliver (free, discharge) them who through fear of death were all their life time subject to bondage.

In former verses, as was shewed, the Apostle declared the necessity that there was on the part of God, intending to bring many sons to glory, to constitute such a union between them and the Captain of their salvation, as that it might be just for him to suffer in their stead. In these he proceeds to manifest in particular what that nature is, in the common participation whereof their union designed did consist, wherein they were all of one; and what were the especial reasons why the Lord Christ was made partaker of that nature. This coherence of these verses Chrysostom briefly gives us [⟨in non-Latin alphabet⟩]; Having shewed the brotherhood (that was between Christ and the children) he lays down the causes of that dispensation; and what they are, we shall find here expressed.

There are sundry things which the Apostle supposes in these words, as known to, and granted by the Hebrews. As, first, that the Devil had the power of death. Secondly, that on this account men were filled with fear of it, and led a life full of anxiety and trouble by reason of that fear. Thirdly, that a deliverance from this condition was to be effected by the Messiah. Fourthly, that the way whereby he was to do this was by his suffering. All which, as they are contained in the first Promise, so that they were allowed of by the Hebrews of old, we have fully proved elsewhere. And by all these does the Apostle yield a reason of his former concession, that the Messiah was for a little while made lower than the Angels, the causes and ends whereof he here declares. There are in the words,

First, a supposition of a two-fold state and condition of the children to be brought to glory,

First, natural, or their natural state and condition, they were all of them in common partakers of flesh and blood: For as much then as the children were partakers of flesh and blood.

Secondly, moral, their moral state and condition; they were obnoxious to death, as it is poenal for sin, and in great bondage through fear of it: them who through fear of death were all their life time subject to bondage.

Secondly, there is a double inference with respect to this supposition, on the part of Christ, the Captain of salvation.

First, as to their natural condition, that he did partake of it, he was so to do; He himself also did partake of the same.

Secondly, as to their moral condition, he freed them from it: and deliver them.

Thirdly, the means whereby he did this, or this was to be done, evidencing the necessity of his participation with them in their condition of nature, that he might relieve them from their condition of trouble; he did it by death: that by death.

Fourthly, the immediate effect of his death, tending to their delivery and freedom, and that is the destruction of the devil, as to his power over and interest in death as poenal, whereof their deliverance is an infallible consequent: and destroy him, &c.

In the first place the Apostle expresses, as by way of supposition, the natural condition of the children, that is the children whom God designed to bring to glory; those who were given to Christ, they were in common partakers of flesh and blood. I shall not stay to remove the conceit of some, who yet are not a few among the Romanists, who refer those words to the participation of the flesh and blood of Christ in the Sacrament, whereunto also, as we observed, the Aethiopick Version gives countenance. For not only is there not any thing in the expression that inclines to such an imagination, but also it enervates the whole design of the Apostle's discourse and argument, as from the former consideration of it does appear. Flesh and blood are by an usual Synecdoche put for the whole humane nature; not as though by blood the soul was intended, because the life is said to be in it, as not acting without it; but this expression is used, because it is not humane nature as absolutely considered, but as mortal, passible, subject to infirmities and death itself, that is intended. And it is no more than if he had said, the children were men subject to death. For he gives his reason herein, why the Lord Christ was made a man subject to death. That he and the children should be of one nature he had shewed before; for as much then as this was the condition of the children, that they were all partakers of humane nature, liable to sufferings, sorrow, and death; he was so also. And this is thus expressed to set forth the love and condescension of Jesus Christ, as will afterward appear.

The second thing in these words is the moral condition of the children; and there are sundry things, partly intimated, partly expressed in the description that is here given us of it; as, 1. Their estate absolutely considered, they were subject to death. 2. The consequences of that estate. 1. It wrought fear in them. 2. That fear brought them into bondage. 3. The continuance of that condition, it was for the whole course of their lives.

First, It is implied that they were subject, obnoxious to, guilty of death, and that as it was poenal, due to sin, as contained in the curse of the Law; which what it comprehendeth, and how far it is extended is usually declared. On this supposition lies the whole weight of the Mediation of Christ. The children to be brought to glory were obnoxious to death, the curse and wrath of God therein, which he came to deliver them from.

Secondly, The first effect and consequent of this obnoxiousness to death concurring to their state and condition is, that they were filled with fear of it: for fear of death. Fear is a perturbation of mind, arising from the apprehension of a future imminent evil. And the greater this evil is, the greater will the perturbation of the mind be; provided the apprehension of it be answerable. The fear of death then here intended is that trouble of mind which men have in the expectation of death to be inflicted on them, as a punishment due to their sins. And this apprehension is common to all men, arising from a general presumption that death is poenal, and that it is the judgment of God that they which commit sin are worthy of death, as (Romans 1:32; chapter 2:15). But it is cleared and confirmed by the Law, whose known sentence it is, The soul that sinneth shall die. And the troublesome expectation of the event of this apprehension is the fear of death here intended. And according to the means that men have to come to the knowledge of the righteousness of God, are, or ought to be their apprehensions of the evil that is in death. But even those who had lost all clear knowledge of the consequents of death natural, or the dissolution of their present mortal condition, yet on a confused apprehension of its being poenal, always esteemed it, [in non-Latin alphabet], the most dreadful of all things that are so to humane nature. And in some this is heightened and increased, until it come to be [in non-Latin alphabet], as our Apostle speaks (chapter 10:27), a fearful expectation of judgment and fiery indignation, which shall devour the adversaries. And this is the second thing that is in this description of the estate and condition of the children to be brought to glory; being obnoxious to the sentence of death, they could not but live in fear of the execution of it.

Thirdly, They are by this means brought into bondage. The troublesome expectation of death as poenal, brings them into bondage; into the nature whereof we must a little enquire. Sundry things concur to make any state a state of bondage; as, 1. That it be involuntary; no man is in bondage by his will, that which a man chuseth is not bondage to him. A man that would have his ear bored, though he were always a servant was never in bondage, for he enjoyed the condition that pleased him. Properly all bondage is involuntary. 2. Bondage ingenerates strong desires after, and puts men on all manner of attempts for liberty. Yokes gall, and make them on whom they are, desire ease. So long as men are sensible of bondage, which is against nature, (for that which is not so is not bondage) they will desire and labor for liberty. When some in the Roman Senate asked an Ambassador of the Priernates, after they were overthrown in battle, if they granted them peace, how they would keep it, what peace they should have with them? He answered, Si bonam dederitis, fidam & perpetuam; si malam haud diuturnam. Whereat when some in the Senate stormed, as if he had threatened them with war and rebellion, the wiser sort commended him, as one that spake like a man and a free-man; adding as their reason, An credi posse ullum populum, aut hominem denique in ea conditione, cujus eam poeniteat, diutius quam necesse sit mansurum, Liv. lib. 8. So certain it is, that bondage wearieth and stirreth up restless desires in all, endeavors in some after liberty. 3. Bondage perplexeth the mind. It ariseth from fear, the greatest perturbation of the mind, and is attended with weariness and distrust, all which are perplexing. 4. Where bondage is complete, it lies in a tendency to future and greater evils. Such is the bondage of condemned malefactors, reserved for the day of execution; such is the bondage of Satan, who is kept in chains of darkness for the judgment of the great day. And all these things concur in the bondage here intended; which is, a dejected troublesome state and condition of mind, arising from the apprehension and fear of death to be inflicted, and their disability in whom it is to avoid it, attended with fruitless desires and vain attempts to be delivered from it, and to escape the evil feared. And this is the condition of sinners out of Christ, whereof there are various degrees, answerable to their convictions. For the Apostle treats not here of men's being servants to sin, which is voluntary; but of their sense of the guilt of sin, which is wrought in them even whether they will or no; and by any means they would cast off the yoke of it, though by none are they able so to do.

Fourthly, They are said to continue in this estate all their lives. Not that they were always perplexed with this bondage, but that they could never be utterly freed from it. For the Apostle does not say, that they were thus in bondage all their days, but that they were obnoxious and subject to it. They had no ways to free or deliver themselves from it, but that at any time they might righteously be brought under its power; and the more they cast off the thoughts of it, the more they increased their danger. This was the estate of the children, whose deliverance was undertaken by the Lord Christ, the Captain of their salvation. And we may hence observe, that,

All sinners are subject to death, as it is poenal. The first sentence reacheth them all (Genesis 2:17). And from there are they said by nature to be children of wrath (Ephesians 2:3), obnoxious to death to be inflicted in a way of wrath and revenge for sin. This passeth upon all, in as much as all have sinned (Romans 5:12). This all men see and know; but all do not sufficiently consider what is contained in the sentence of death, and very few how it may be avoided. Most men look on death as the common lot and condition of mankind, upon the account of their frail natural condition; as though it belonged to the natural condition of the children, and not the moral; and were a consequent of their being, and not the demerit of their sin. They consider not, that although the principles of our nature are in themselves subject to a dissolution, yet if we had kept the Law of our Creation, it had been prevented by the power of God, engaged to continue life during our obedience. Life and obedience were to be commensurate, until temporal obedience ended in life eternal. Death is poenal, and its being common to all, hinders not but that it is the punishment of every one. How it is changed to believers by the death of Christ, shall be afterward declared. In the mean time all mankind is condemned, as soon as born. Life is a reprieve, a suspension of execution. If during that time a pardon be not effectually sued out, the sentence will be executed according to the severity of justice. Under this Law are men now born, this yoke have they pulled on themselves by their apostasy from God. Neither is it to any purpose to repine against it, or to conflict with it; there is but one way of delivery.

2. Fear of death, as it is poenal, is inseparable from sin, before the sinner be delivered by the death of Christ. They were in fear of death. There is a fear of death that is natural, and inseparable from our present condition; that is but nature's aversion of its own dissolution. And this has various degrees, occasioned by the differences of men's natural constitution, and other accidental occurrences and occasions: so that some seem to fear death too much, and others not at all; I mean of those who are freed from it, as it is in the curse and under the power of Satan. But this difference is from occasions foreign and accidental; there is in all naturally the same aversion of it. And this is a guiltless infirmity, like our weariness, and sickness, inseparably annexed to the condition of mortality. But sinners in their natural state fear death as it is poenal, as an issue of the curse, as under the power of Satan, as a dreadful entrance into eternal ruin. There are indeed a thousand ways whereby this fear is for a season stifled in the minds of men. Some live in brutish ignorance, never receiving any full conviction of sin, judgment, or eternity. Some put off the thoughts of their present and future estate, resolving to shut their eyes and rush into it, when as they can no longer avoid it. Fear presents itself to them as the forerunner of death, but they avoid the encounter, and leave themselves to the power of death itself. Some please themselves with vain hopes of deliverance, though well they know not how, nor why they should be partakers of it. But let men forego these helpless shifts, and suffer their own innate light to be excited with such means of conviction as they do enjoy, and they will quickly find what a judgment there is made in their own souls concerning death to come, and what effects it will produce. They will conclude that it is the judgment of God, that they which commit sin are worthy of death (Romans 1:32), and then that their own consciences do accuse and condemn them (Romans 2:14, 15). From where unavoidably fear, dread, and terror will seize upon them. And then,

3. Fear of death, as poenal, renders the minds of men obnoxious to bondage: which what it is we have in part before declared. It is a state of trouble, which men dislike, but cannot avoid. It is a poenal disquietment arising from sense of future misery: fain would men quit themselves of it, but are not able; there is a chain of God in it, not to be broken; men may gall themselves with it, but cannot remove it: and if God take it from them without granting them a lawful release and delivery, it is to their farther misery. And this is in some measure or other the portion of every one that is convinced of sin, before they are freed by the Gospel. And some have disputed what degrees of it are necessary before believing. But what is necessary for any one to attain to, is his duty. But this bondage can be the duty of no man, because it is involuntary. It will follow conviction of sin, but it is no man's duty; rather it is such an effect of the Law as every one is to free himself from, so soon as he may, in a right way and manner. This estate then befalls men whether they will or no. And this is so, if we take bondage passively, as it affects the soul of the sinner; which the Apostle seems to intend, by placing it as an effect of the fear of death; take it actively, and it is no more than the sentence of the Law, which works and causeth it in the soul; and so all sinners are inevitably obnoxious to it. And this estate, as we observed, fills men with desires after, and puts them upon various attempts for deliverance. Some desire only present ease, and they commonly withdraw themselves from it, by giving up themselves wholly to their hearts' lusts, and therein to atheism, which God oftentimes in his righteous judgment gives them up to, knowing that the day is coming wherein their present woful temporal relief will be recompensed with eternal misery. Some look forwards to what is to come, and accordingly to their light and assistance variously apply themselves to seek relief. Some do it by a righteousness of their own, and in the pursuit thereof also there are ways innumerable, not now to be insisted on; and some do it by Christ, which how it is by him effected, the Apostle in the next place declares.

Two things, as was shewed, are affirmed of the Lord Christ, in consequence to the premised supposition of the children's being partakers of flesh and blood, and of their obnoxiousness to death, and to bondage. 1. That of their natural condition, he himself partook. 2. That from their moral condition, he delivered them; which that he might do, it was necessary that he should partake of the other.

1. He himself did likewise partake of the same. The word [〈 in non-Latin alphabet 〉], likewise, in like manner, does denote such a similitude as is consistent with a specifical identity. And therefore Chrysostom from hence urgeth the Marcionites and Valentinians, who denyed the reality of the humane nature of Christ, seeing that he partook of it in like manner with us, that is, truly and really, even as we do. But yet the word, by force of its composition, does intimate some disparity and difference. He took part of humane nature really as we do, and almost in like manner with us. For there were two differences between his being partaker of humane nature and ours. First, In that we subsist singly in that nature: but he took his portion in this nature into subsistence with himself in the Person of the Son of God. Secondly, This nature in us is attended with many infirmities, that follow the individual persons that are partakers of it; in him it was free from them all. And this the Apostle also intimates in the word [〈 in non-Latin alphabet 〉], changing his expression from that whereby he declared the common interest of the children in the same nature, which is every way equal and alike. The whole is, That he took his own portion, in his own manner, to himself.

And this observation removes what is hence objected against the Deity of Christ. Cum Christus (says Schlictingius) hominum mortalium & fragilium dux & fautor sit, propterea is non Angelus aliquis, multo verò minus ipse Deus summus qui solus immortalitatem habet, sed homo suo tempore malis, & variis calamitatibus obnoxius esse debuit. It is true, it appears from hence, that Christ ought to be a man, subject to sufferings and death, and not an Angel, as the Apostle farther declares in the next verse; but that he ought not to be God it does not appear. As God indeed he could not die, but if he who was God had not taken part of flesh and blood, God could not have redeemed his Church with his own blood. But this is the perpetual paralogism of these men. Because Christ is asserted to have been truly a man, therefore he is not God; which is to deny the Gospel, and the whole mystery of it.

He proceeds with his exceptions against the application of these words to the incarnation of the Lord Christ, the sum whereof is, that the words [〈 in non-Latin alphabet 〉] denote an universal conformity, or specifick identity between Christ and the children, not only as to the essence, but also as to all other concernments of humane nature, or else no benefit could redound to them from what he did or suffered. But, 1. The words do not assert any such thing, as has been declared. 2. It is not true. The children were partakers of humane nature, either by creation out of the dust of the earth, as Adam; or by natural generation. The Lord Christ was conceived of a Virgin by the power of the Holy Ghost; and yet the benefit redounds to the children. It is evident then, that the similitude urged by the Apostle is confined to the substance of flesh and blood, or the essence of humane nature, and is not to be extended to the personal concernments of the one or the other; nor the way whereby they became partakers of the same nature. Nor is the argument for the incarnation of Christ taken meerly from the expressions in this verse; but whereas he had before proved him to be above, and before the Angels, even God over all, and here intimating his existence antecedent to his participation of flesh and blood, his incarnation does necessarily ensue.

The necessity of this incarnation of Christ, with respect to the end of it, has before been declared, evinced and confirmed. We shall now stay only a little to admire the love, grace and mystery of it. And we see here,

4. That the Lord Christ out of his inexpressible love, willingly submitted himself to every condition of the children to be saved by him, and to every thing in every condition of them, sin only excepted. They being of flesh and blood which must be attended with many infirmities, and exposed to all sorts of temptations and miseries, he himself would also partake of the same. His delight was of old in the sons of men (Proverbs 8:30), and his heart was full of thoughts of love towards them; and that alone put him on this resolution (Galatians 2:20; Revelation 1:5). When God refused sacrifices and burnt-offerings as insufficient to make the atonement required, and the matter was rolled on his hand alone, it was a joy to him that he had a body prepared, wherein he might discharge his work, although he knew what he had to do and suffer therein (Psalms 40:8, 9; Hebrews 10:6, 7, 8, 9). He rejoiced to do the will of God, in taking the body prepared for him, because the children were partakers of flesh and blood. Though he was in the form of God, equal to him, yet that mind, that love, that affection towards us was in him, that to be like to us, and thereby to save us, he emptied himself, and took on him the form of a servant, our form, and became like to us (Philippians 2:5, 6, 7, 8). He would be like to us, that he might make us like to himself; he would take our flesh, that he might give to us his Spirit. He would join himself to us, and become one flesh with us, that we might be joined to him, and become one Spirit with him (1 Corinthians 6:17). And as this was a fruit of his eternal antecedent love, so it is a spring of consequent love. When Eve was brought to Adam after she was taken out of him (Genesis 2:23), to manifest the ground of that affection which was to be always between them, he says of her, this is now bone of my bone, and flesh of my flesh. And by this condescension of Christ, says the Apostle, are we members of his body and of his flesh, and of his bones (Ephesians 5:30). From where he infers, that he loves and nourishes his Church, as a man does his own flesh. And how should this inexpressible love of Christ constrain us to love him and to live to him (2 Corinthians 14, 15), as also to labor to be like to him, wherein all our blessedness consists, seeing for that end he was willing to be like to us, from where all his troubles and sufferings arose. Here also we see that,

It was only in flesh and blood the substance and essence of humane nature, and not in our personal infirmities that the Lord Christ was made like to us. He took to himself the nature of all men, and not the Person of any man. We have not only humane nature in common, but we have every one particular infirmities and weaknesses following that nature, as existing in our sinful persons. Such are the sicknesses and pains of our bodies from inward distempers; and the disorder of the passions of our minds. Of these the Lord Christ did not partake; it was not needful, it was not possible that he should do so; not needful, because he could provide for their cure without assuming them, not possible, for they can have no place in a nature innocent and holy. And therefore he took our nature; not by an immediate new creation out of nothing, or of the dust of the earth like Adam; for if so, though he might have been like to us, yet he would have been no kin to us, and so could not have been our Goel to whom the right of Redemption did belong; nor by natural generation, which would have rendered our nature in him obnoxious to the sin and punishment of Adam: but by a miraculous conception of a Virgin, whereby he had truly our nature, yet not subject on its own account, to any one of those evils, whereunto it is liable as propagated from Adam in an ordinary course. And thus though he was joined to us in our nature; yet as he was holy, harmless and undefiled in that nature, he was separate from sinners (Hebrews 7:25). So that although our nature suffered more in his Person, than it was capable of in the Person of any mere man, yet not being debased by any sinful imperfection, it was always excellent, beautiful and glorious.

That the Son of God should take part in humane nature with the children, is the greatest and most admirable effect of divine love, wisdom and grace. So our Apostle proposes it (1 Timothy 3:16), a mystery which the Angels with all diligence desire to look into (1 Peter 1:11, 12). See John 1:14, Isaiah 9:6, Romans 9:5. Atheists scoff at it, deluded Christians deny it, but the Angels adore it, the Church professes it, believers find the comfort and benefit of it. The Heavens indeed declare the glory of God, and the Firmament shows his handy work (Psalm 19:1). And the invisible things of God from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead (Romans 1:20). In particular man himself is fearfully and wonderfully made. These works of God's power and providence do greatly manifest the glory of his wisdom, omnipotency and goodness; and are like the light which was created the first day at the beginning of all things, as we have shown. But in this instance of assuming humane nature into personal subsistence with himself, that scattered light is gathered into one Sun, giving out most glorious beams to the manifestation of his infinite excellencies far above all other things. And this surely was not done, but for the greatest end that can be conceived, and such is the salvation of sinners.

But we must proceed with our Apostle; and he gives the reason and end of this wonderful dispensation. The end is, the delivery of the children from the condition before described: and first the means whereby he wrought and brought about this end is proposed to us; by death, he was to do it by death.

That by death he might deliver them; that is by his own death. This as it is placed, as one principal end of his being made partaker of flesh and blood, so it is also the means of the farther end aimed at, namely, the delivery of the children out of the condition expressed. Some translations add, by his own death, which is evidently understood, though it be not literally in the text; the death which he underwent in the nature of man, whereof he was partaker. His death was the means of delivering them from death. Some distinguish between death in the first place, which Christ underwent, and that death in the close of the verse, which the children are said to be in fear of; for this latter they say is more extensive than the former, as comprising death eternal also. But there does not any thing in the text appear to intimate, that the Captain of Salvation by death of one kind, should deliver the children from that of another. Neither will the Apostle's discourse well bear such a supposition. For if he might have freed the children by any way or means, but only by undergoing that which was due to them for sin, from where could arise that indispensable necessity which he pleads for by so many considerations of his being made like to them, seeing without the participation of their nature which he urges, he might have done any other thing for their good and benefit, but only suffer what was due to them. And if it be said, that without this participation of their nature he could not die, which it was necessary that he should do; I desire to know why, if the death which he was to undergo, was not that death which they were obnoxious to, for whom he died, how could it be any way more beneficial to them, than any thing else which he might have done for them, although he had not died. There is no ground then to pretend such an amphibology in the words as that which some contend for. Now as we observed before, the death of Christ is here placed in the midst, as the end of one thing, and the means or cause of another; the end of his own incarnation, and the means of the children's deliverance; from the first we may see.

VII. That the first and principal end of the Lord Christ's assuming human nature was not to reign in it, but to suffer and die in it. He was indeed from of old designed to a kingdom, but he was to suffer, and so to enter into his glory (Luke 24:26). And he so speaks of his coming into the world, to suffer, to die, to bear witness to the truth, as if that had been the only work that he was incarnate for. Glory was to follow, a kingdom to ensue, but suffering and dying was the principal work he came about. Glory he had with his Father before the world was (John 17:5), and therein a joint rule with him over all the works of his hands. He need not have been made partaker of flesh and blood to have been a King; for he was the King immortal, invisible, the King of Kings and Lord of Lords, the only Potentate from everlasting. But he could not have died if he had not been made partaker of our nature. And therefore when the people would have taken him by force, and have made him a King, he hid himself from them (John 6:15). But he hid not himself, when they came to take him by force, and put him to death, but affirmed, that for that hour, or business he came into the world (John 18:4, 5, 11). And this further sets forth his love and condescension. He saw the work that was proposed to him; how he was to be exposed to miseries, afflictions and persecutions, and at length to make his soul an offering for sin; yet because it was all for the salvation of the children, he was contented with it, and delighted in it. And how then ought we to be contented with the difficulties, sorrows, afflictions and persecutions, which for his sake we are or may be exposed to; when he on purpose took our nature, that for our sakes he might be exposed and subject to much more than we are called to.

There yet remains in these verses, the effects of the death of Christ; that he might destroy sin and deliver: wherein we must consider (1.) who it is that had the power of death: (2.) wherein that power of his did consist: (3.) how he was destroyed: (4.) how by the death of Christ: (5.) what was the delivery that was obtained for the children thereby.

1. He that had the power of death is described by his name, [in non-Latin alphabet] the Devil; the great enemy of our salvation; the great calumniator, make-bate, and false accuser; the firebrand of the creation. The head and captain of the apostasy from God, and of all desertion of the law of the creation. The old Serpent; Prince of the apostate angels, with all his associates, who first falsely accused God to man, and continues to accuse men falsely to God; of whom before.

2. His power in and over death is variously apprehended. What the Jews conceive hereof, we have before declared; and much of the truth is mixed with their fables. And the Apostle deals with them upon their acknowledgement in general, that he had the power of death. Properly in what sense, or in what respect he is said so to have it, learned expositors are not agreed. All consent, (1.) that the Devil has no absolute or sovereign supreme power over death. Nor (2.) any [in non-Latin alphabet], or authority about it, de jure, in his own right, or on grant, so as to act lawfully and rightly about it according to his own will. Nor (3.) any judging or determining power as to the guilt of death committed to him; which is peculiar to God the supreme rector and judge of all (Genesis 2:17; Deuteronomy 32:39; Revelation 1:18).

But wherein this power of Satan does positively consist, they are not agreed. Some place it in his temptations to sin, which bind to death: some in his execution of the sentence of death; he has the power of an executioner. There cannot well be any doubt, but that the whole interest of Satan in reference to death is intended in this expression. This death is that which was threatened in the beginning (Genesis 2:17), death penally to be inflicted in the way of a curse (Deuteronomy 27:26; Galatians 3:20), that is, death consisting in the dissolution of soul and body, with every thing tending penally thereunto, with the everlasting destruction of body and soul. And there are sundry things wherein the [in non-Latin alphabet], or power of Satan in reference to this death does consist. As (1.) he was the means of bringing it into the world. So is the opinion of the Jews in this matter expressed in the Book of Wisdom, written as is most probable, by one of them not long before this Epistle. They tell us, chapter 1:13, [in non-Latin alphabet]; God made not death, it belonged not to the original constitution of all things; but chapter 2:24, [in non-Latin alphabet] by the envy of the Devil death entered into the world. And that expression of [in non-Latin alphabet], is retained by the Apostle (Romans 5:12). Only he lays the end of it on the morally deserving cause, the sin of man; as here it is laid on the efficiently procuring cause, the envy of the Devil. And herein consisted no small part of the power of Satan with respect to death. Being able to introduce sin, he had power to bring in death also, which in the righteous judgment of God, and by the sentence of the law was inseparably annexed thereunto. And by a parity of reason, so far as he yet continues to have power over sin, deserving death, he has power over death itself.

2. Sin and death being thus entered into the world, and all mankind being guilty of the one, and obnoxious to the other, Satan became thereby to be their prince, as being the prince, or author of that state and condition whereinto they are brought. Hence he is called the Prince of this world (John 12:32) and the God of it (2 Corinthians 4:4), inasmuch as all the world is under the guilt of that sin and death which he brought them into.

3. God having passed the sentence of death against sin, it was in the power of Satan, to terrify and affright the consciences of men, with the expectation and dread of it; so bringing them into bondage. And many God gives up to him to be agitated and terrified as it were at his pleasure. To this end were persons excommunicate given up to Satan to vex (1 Timothy 1:20). He threatens them as an executioner, with the work that he has to do upon them.

4. God has ordained him to be the Executioner of the sentence of death upon stubborn sinners to all eternity; partly for the aggravation of their punishment, when they shall always see, and without relief bewail their folly in hearkening to his allurements; and partly, to punish himself in his woeful employment. And for these several reasons is Satan said to have the power of death. And hence it is evident; that,

8. All the power of Satan in the world, over any of the sons of men is founded in sin, and the guilt of death attending it: death entered by sin; the guilt of sin brought it in: herewith comes in Satan's interest; without which he could have no more to do in the earth, than he has in heaven. And according as sin abounds, or is subdued, so his power is enlarged or straitened. As he is a spirit, he is mighty, strong, wise; as sinful, he is malicious, subtle, ambitious, revengeful, proud: yet none of all these give him his power. He that made him, can cause his sword to pierce to him, and preserve man though weak and mortal, from all his force, as a mighty spirit; and his attempts, as a wicked one. And yet these are the things in him that men are generally afraid of; when yet by them he cannot reach one hair of their heads. But here lies the foundation of his power; even in sin, which so few regard. Then,

9. All sinners out of Christ, are under the power of Satan. They belong to that kingdom of death whereof he is the Prince and Ruler. The whole world lies [〈 in non-Latin alphabet 〉], in the power of this wicked one. If the guilt of death be not removed from any, the power of the Devil extends to them. A power indeed it is, that is regulated. Were it sovereign or absolute, he would continually devour. But it is limited to times, seasons and degrees, by the will of God, the Judge of all. But yet great it is, and answerable to his titles, the Prince, the God of the world. And however men may flatter themselves, as the Jews did of old, that they are free; if they are not freed by an interest in the death of Christ, they are in bondage to this beastly tyrant; and as he works effectually in them here, he will ragingly inflict vengeance on them hereafter.

3. He is destroyed. To destroy him; the sense and importance of the word here used, was before declared. It is not applied to the nature, essence or being of the Devil, but to his power in and over death; as it is elsewhere declared (John 12:32). Now is the judgement of this world, now is the Prince of this world cast out; that which is here called the destroying of the Devil, is there called, the casting out of the Prince of this world. It is, the casting him out of his power, from his princedom and rule, and (Colossians 2:15): Having spoiled principalities and powers, he made an open show of them, triumphing over them in his cross; as conquerors used to do, when they had not slain the persons of their enemies, but deprived them of their rule, and led them captives. The destruction then here intended of him that had the power of death, is the dissolution, evacuation, and removing of that power which he had in and over death, with all the effects and consequences of it.

4. The means whereby Satan was thus destroyed is also expressed. It was by death, by his own death. This of all others, seemed the most unlikely way and means, but indeed was not only the best, but the only way whereby it might be accomplished. And the manner how it was done thereby, must be declared and vindicated. The fourfold power of Satan in reference to death before mentioned, was all founded in sin. The obligation of the sinner to death, was that which gave him all his power. The taking away then of that obligation, must needs be the dissolution of his power. The foundation being removed, all that is built upon it, must needs fall to the ground. Now this in reference to the children for whom he died, was done in the death of Christ; virtually in his death itself, actually in the application of it to them. When the sinner ceases to be obnoxious to death, the power of Satan ceases also. And this every one does, that has an interest in the death of Christ: for there is no condemnation to them that are in Christ Jesus (Romans 8:1). And this because he died, he died for their sins, took that death upon himself which was due to them; which being conquered thereby, and their obligation thereunto ceasing, the power of Satan is therewith dissolved. The first branch of his power consisted in the bringing of sin into the world; this is dissolved by Christ's taking away the sin of the world (John 1:29), which he did as the Lamb of God, by the sacrifice of himself in his death, typified by the Paschal Lamb, and all other sacrifices of old. Again, his power consisted in his rule in the world, as cast under sin and death: from this he was cast out (John 12:32) in the death of Christ, when contending with him for the continuance of his sovereignty, he was conquered, the ground whereon he stood, even the guilt of sin being taken away from under him, and his title defeated. And actually believers are translated from under his rule, from the power of darkness, into the kingdom of light, and of the Son of God. Nor can he longer make use of death as penal, as threatened in the curse of the law, to terrify and affright the consciences of men; for being justified by faith in the death of Christ, they have peace with God (Romans 5:1). Christ making peace between God and us, by the blood of his cross (Ephesians 2:14, 15; 2 Corinthians 5:19, 20, 21), the weapons of this part of his power are wrested out of his hand; seeing death has no power to terrify the conscience, but as it expresses the curse of God. And lastly, his final execution of the sentence of death upon sinners, is utterly taken out of his hand by the death of Christ, inasmuch as they for whom he died shall never undergo death penally. And thus was Satan as to his power over death, fully destroyed by the death of Christ. And all this depended on God's institution; appointing the satisfactory sufferings of Christ, and accepting them instead of the sufferings of the children themselves.

The Socinians give us another Exposition of these words; as knowing that insisted on to be no less destructive of their Error, than the death of Christ, is of the power of the Devil. The Reason hereof, says Schlictingius, is, quia per mortem Christus adeptus est supremam potestatem in omnia; qua omnes inimicos suos quorum caput est diabolus coercet, eorum vires frangit, eosque tandem penitus abolebit. But if this be so, and the abolishing of the power of Satan be an act of sovereign power, then it was not done by the death of Christ; nor was there any need that he should partake of flesh and blood for that purpose, or die. So that this Exposition contradicts both the express words of the Apostle, and also, the whole design of his discourse: no proposition can be more plain than this is; that the power of Satan was destroyed by the death of Christ, which in this interpretation of the words is denied.

5. And hence it lastly appears, what was the delivery that was procured for the children by this dissolution of the power of Satan. It respects both what they feared, and what ensued on their fear; that is, death and bondage. For the delivery here intended, is not merely a consequent of the destruction of Satan, but has regard to the things themselves, about which the power of Satan was exercised. They were obnoxious to death on the guilt of sin, as penal, as under the curse, as attended with Hell, or everlasting misery. This he delivered the children from; by making an atonement for their sins in his death, virtually loosing their obligation thereunto; and procuring for them eternal redemption, as shall afterwards be fully declared. Hereon also they are delivered from the bondage before described. The fear of death being taken away, the bondage that ensues thereon vanisheth also. And these things, as they are done virtually and legally in the death of Christ; so they are actually accomplished in and towards the children, upon the application of the death of Christ to them, when they do believe. And we may now close our consideration of these verses with one or two other observations; as,

X. The death of Christ through the wise and righteous disposal of God, is victorious, all conquering, and prevalent. The aim of the world was to bring him to death; and therein they thought they had done with him. The aim of Satan was so also; who thereby supposed he should have secured his own kingdom. And what could worldly or Satanical wisdom have imagined otherwise? He that is slain is conquered. His own followers were ready to think so; We trusted, say they, that it had been he who should have redeemed Israel (Luke 24:21). But he is dead; and their hopes are with him in the grave. What can be expected from him, who is taken, slain, crucified? Can he save others, who it seems could not save himself? Per mortem alterius, stultum est sperare salutem. Is it not a foolish thing to look for life, by the death of another? This was that which the Pagans of old reproached the Christians withal; that they believed in one that was crucified and died himself, and what could they expect from him? And our Apostle tells us, that this death, this Cross, was a stumbling block to the Jews, and folly to the Greeks (1 Corinthians 1:18, 23). And so would it have been in its self, Acts 2:13, chapter 4:28, had not the will and counsel, and wisdom and grace of God been in it. But he ordered things so, that this death of Christ, should pull out that pin, which kept together the whole fabric of sin and Satan; that like Samson, he should in his death, pull down the palace of Satan about his ears, and that in dying he should conquer and subdue all things to himself. All the Angels of Heaven stood looking on, to see what would be the end of this great trial. Men and Devils were ignorant of the great work which God had in hand. And while they thought they were destroying him, God was in and by him destroying them and their power. While his heel was bruised, he broke their head. And this should teach us, to leave all God's works to himself: see John 11:6, 7, 8, 9, 10. He can bring light out of darkness, and meat out of the eater. He can disappoint his adversaries of their greatest hopes, and fairest possibilities, and raise up the hopes of his own out of the grave. He can make suffering to be saving; death victorious, and heal us by the stripes of his Son. And in particular, it should stir us up to meditate on this mysterious work of his love and wisdom. We can never enough search into it, while our enquiry is guided by his Word. New mysteries, all fountains of refreshment and joy, will continually open themselves to us, until we come to be satisfied with the endless fullness of it to eternity. Again,

XI. One principal end of the death of Christ was to destroy the power of Satan. To destroy him that had the power of death. This was promised of old (Genesis 3:15). He was to break the head of the Serpent. From him sprang all the miseries which he came to deliver his elect from, and which could not be affected without the dissolution of his power. He was anointed to proclaim liberty to the captives, and the opening the prison to them that were bound (Isaiah 61:1). To this end he was to conquer him, who detained them; which he did by his death (Colossians 2:15), and so lead captivity captive (Psalm 68:18), stilling this enemy and self-avenger (Psalm 8:3), binding the strong man (Matthew 12), and dividing the spoil with him (Isaiah 53:12). And this he did by the merit of his blood, and the atonement he made for sin thereby. This took away the obligation of the law to death, and disarmed Satan. And moreover, by the power of the eternal Spirit whereby he offered himself to God, he conquered and quelled him. Satan laid his claim to the person of Christ; but coming to put it in execution, he met with that great and hidden power in him, which he knew not, and was utterly conquered. And this as it gives us a particular consideration of the excellency of our redemption, wherein Satan our old enemy, who first foiled us, who always hates us, and seeks our ruin, is conquered, spoiled and chained; so it teaches us how to contend with him, by what weapons to resist his temptations, and to repel his affrightments; even those whereby he has been already subdued. Faith in the death of Christ, is the only way and means of obtaining a conquest over him. He will fly at the sign of the Cross rightly made.

Verse XIV, XV.

The union of Christ and the children in their relation to one common root and participation of the same nature being asserted, the Apostle proceeds to declare the ends, use and necessity of that union, in respect of the work which God had designed him to, and the ends which he had to accomplish thereby. Of these, two he layeth down in these two verses, namely, the destruction of the Devil, and the delivery thereby of them that were in bondage by reason of death; neither of which could have been wrought, nor effected, but by the death of the Captain of salvation; which he could not have undergone, nor would, what he could otherwise have done, been profitable to them, had he not been of the same nature with the children; as will appear in the opening of the words themselves.

Verse 11, 12, 13.

The great reason and ground of the necessity of the sufferings of Christ has been declared. It became God that he should suffer. But it does not yet appear on what grounds this suffering of his could be profitable or beneficial to the Sons to be brought to glory. It was the sinner himself against whom the law denounced the judgement of death. And although the Lord Christ undertaking to be a Captain of Salvation to the Sons of God, might be willing to suffer for them, yet what reason is there that the punishment of one, should be accepted for the sin of another? Let it be granted, that the Lord Christ had an absolute and sovereign power over his own life, and all the concernments of it, in the nature which he assumed; as also that he was willing to undergo any sufferings that God should call him to; this indeed will acquit the justice of God in giving him up to death. But from where is it that sinners should come to be so interested in these things, as thereon to be acquitted from sin, and brought to glory. In these verses the Apostle enters upon a discovery of the reasons hereof also. He supposes indeed, that there was a compact and agreement between the Father and Son in this matter; which he afterwards expressly treateth on, Chap. 10. He supposes also, that in his sovereign authority, God had made a relaxation of the law, as to the person suffering, though not as to the penalty to be suffered; which God abundantly declared to the Church of the Jews in all their sacrifices, as we shall manifest. These things being supposed, the Apostle proceeds to declare the grounds of the equity of this substitution of Christ, in the room of the Sons, and of their advantage by his suffering; the proposition whereof he lays down in these verses, and the especial application in those that ensue.

Verse 11, 12, 13. [in non-Latin alphabet].

There is no variety in the reading of these words in any copies; nor do translators differ in rendering the sense of them. The Syriac renders the last testimony, as if the words were spoken to God, Behold I and the children, [in non-Latin alphabet], whom you have given to me O God. The Ethiopic; Therefore they who sanctify, and they who are sanctified are altogether; to what purpose I cannot guess.

[in non-Latin alphabet], Is used in this Epistle both in the legal sense of it, to separate, consecrate, dedicate; and in the evangelical, to purify, sanctify, to make internally and really holy. It seems in this place to be used in the latter sense, though it include the former also, [in non-Latin alphabet], by just consequence, for they who are sanctified, are separated to God. The word then expresses what the Lord Christ does to and for the Sons, as he is the Captain of their salvation: He consecrates them to God, through the sanctification of the Spirit, and washing in his own blood.

[in non-Latin alphabet], It may be of the masculine gender, and so denote one person; or of the neuter, and so one thing; one mass, one common principle; whereof afterwards.

The first testimony is taken from (Psalm 22:24) [in non-Latin alphabet] which the LXX. render, [in non-Latin alphabet]. The first word [in non-Latin alphabet], narrabo, annuntiabo, the Apostle renders by [in non-Latin alphabet], more properly, than they by [in non-Latin alphabet]: In the rest of the words there is a coincidence, the original being expressly rendered in them. For though [in non-Latin alphabet], be rendered simply to praise, yet its most frequent use, when respecting God as its object, it is to praise by hymns or psalms: as the Apostle here [in non-Latin alphabet]; tibi hymnos canam, or te hymnis celebrabo; I will sing hymns to you, or praise you with hymns; which was the principal way of setting forth God's praise under the Old Testament.

It is not certain from where the second testimony is taken. Some suppose it to be from (Isaiah 8:17), from where the last also is cited. The words of the Prophet there [in non-Latin alphabet], are rendered by the LXX. [in non-Latin alphabet], the words here used by the Apostle. But there are sundry things, that will not allow us to close with this supposal. First, the original is not rightly rendered by the LXX. and as we shall see, the Apostle's words do exactly express the original in another place. Besides [in non-Latin alphabet], is never but in this place and once more turned into [in non-Latin alphabet], by the LXX. but is constantly rendered by them, [in non-Latin alphabet], or [in non-Latin alphabet]. So that it is not improbable, but that these words might be inserted into the Greek text out of this place of the Apostle, there being some presumptions and likelihoods, that it was the place intended by him; especially because the next testimony used by the Apostle, consists in the words immediately ensuing these in the Prophet: But yet that yields another reason against this supposition. For if the Apostle continued on the words of the Prophet, to what end should he insert in the midst of them, that constant note of proceeding to another testimony, [in non-Latin alphabet], and again, especially considering, that the whole testimony speaks to the same purpose.

We shall then refer these words to (Psalm 18:2) [in non-Latin alphabet], which the LXX. render, [in non-Latin alphabet], I will hope in him; the Apostle more properly, [in non-Latin alphabet], I will put my trust in him. And that that Psalm had respect to the Lord Christ and his kingdom, our Apostle shows elsewhere, by citing another testimony out of it, concerning the calling of the Gentiles (Romans 15:9). Nor was the latter part of the Psalm properly fulfilled in David at all.

The last testimony is unquestionably taken out of Isaiah 8:17, where the words are [in non-Latin alphabet]; and rendered by the LXX as here by the Apostle, [in non-Latin alphabet] is properly nati, [in non-Latin alphabet], or [in non-Latin alphabet], those that are begotten, or born of any one, while they are in their tender age. But it may be rendered by [in non-Latin alphabet], as it is by the LXX, Genesis 30:36, Chapter 32:22, Chapter 33:1, 2, which is children in a larger sense.

*Verse 11, 12, 13.* For both he that sanctifies, and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren; saying, I will declare your name to my brethren, in the midst of the Church will I sing praise to you. And again, I will put my trust in him: And again, behold I and the children which God has given me.

The words contain;

First, a farther description of the Captain of salvation, and the sons to be brought to glory by him, mentioned in the verse foregoing, taken from his office and work towards them, and the effect thereof upon them. He that sanctifies, and they that are sanctified; which is the subject of the first proposition in these words.

Secondly, an assertion concerning them; they are all of one.

Thirdly, a natural consequence of that assertion, which includes also the scope and design of it, He is not ashamed to call them brethren.

Fourthly, the confirmation hereof by a triple testimony from the Old Testament.

First, he describes the Captain of salvation, and the sons to be brought to glory, by their mutual relation to one another in sanctification. He is [in non-Latin alphabet], he that sanctifies, and they are [in non-Latin alphabet], they that are sanctified. That it is the Son, the Captain of salvation, that is intended by the sanctifier, both what the Apostle affirms immediately of him and them, and the ensuing testimonies whereby he confirms it, do make evident. And as in the verse foregoing, giving an account why God would have Christ to suffer, he describes him by that property of his nature which includes a necessity of his so doing; so setting forth the causes on our part, of that suffering, and the grounds of our advantage thereby, he expresseth him and the children by those terms, which manifest their relation to one another; and which they could not have stood in, had they not been of the same nature, as he afterwards declares. Now the same word being here used actively and passively, it must in both places be understood in the same sense, the one expressing the effect of the other. As Christ sanctifies, so are the children sanctified. And the act of Christ which is here intended, is that which he did for the sons, when he suffered for them according to God's appointment; as verse 10. Now as was said before, to sanctify is either to separate and to dedicate to sacred use, or to purify and make really holy, which latter sense is here principally intended. Thus when the Apostle speaks of the effects of the offerings of Christ for the elect, he distinguishes between their [in non-Latin alphabet], or consummation, and their [in non-Latin alphabet], or sanctification (Chapter 10:14); [in non-Latin alphabet]; by one offering he consummated or perfected the sanctified. First, he sanctifies them, and then dedicates them to God, so that they shall never more need any initiation into his favor and service. This work was the Captain of salvation designed to; the children that were to be brought to glory, being in themselves unclean and unholy, and on that account separated from God, he was to purge their natures, and to make them holy, that they might be admitted into the favor of, and find acceptance with God. And for the nature of this work, two things must be considered: (1.) the impetration of it, or the way and means whereby he obtained this sanctification for them; and (2.) the application of that means, or real effecting of it. The first consists in the sufferings of Christ, and the merit thereof. Hence we are so often said to be sanctified and washed in his blood (Ephesians 5:25; Acts 20:32; Revelation 1:5), and his blood is said to cleanse us from all our sins (1 John 1:7). As it was shed for us, he procured by the merit of his obedience therein, that those for whom it was shed, should be purged and purified (Titus 2:14). The other consists in the effectual workings of the Spirit of Grace, communicated to us by virtue of the bloodshedding and sufferings of Christ, as the Apostle declares (Titus 3:4, 5, 6). And they who place this sanctification merely on the doctrine and example of Christ (as Grotius on this place) besides that they consider not at all the design and scope of the place, so they reject the principal end, and the most blessed effect of the death and bloodshedding of the Lord Jesus. Now in this description of the Captain of salvation, and of the sons, the Apostle intimates a farther necessity of his sufferings, because they were to be sanctified by him, which could no otherwise be done but by his death and bloodshedding. Having many things to observe from these verses, we shall take them up as they offer themselves to us in our procedure: As here:

I. That all the children which are to be brought to glory, antecedently to their relation to the Lord Christ, are polluted, defiled, separate from God. They are all to be sanctified by him, both as to their real purification and consecration to be God's hallowed portion. This for many blessed ends the Scripture abundantly instructs us in (Titus 3:3): We ourselves also were sometimes foolish, and disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating of one another. A most wretched, defiled and loathsome condition, that which justly might be an abhorrency to God, and all his holy angels: and such indeed God describes it to be by his Prophet (Ezekiel 16:5, 6): You were polluted in your blood, and cast out in the field, to the loathing of your person. Thus we were, says the Apostle; even we, who are now sanctified and cleansed by the means which he afterwards relates. The like description he gives of this estate (1 Corinthians 6:11, 12), with an assertion of the same delivery from it. We are naturally very proud, apt to please ourselves in ourselves; to think of nothing less than of being polluted or defiled; or at least not so far, but that we can wash ourselves. What a hard thing is it to persuade the great men of the world, in the midst of their ornaments, paintings and perfumes, that they are all over vile, leprous, loathsome and defiled? Are they not ready to wash themselves in the blood of them who intimate any such thing to them? But whether men will hear or forbear, this is the condition of all men, even of the sons of God themselves before they are washed and sanctified by Christ Jesus. And as this sets out the infinite love of God, in taking notice of such vile creatures as we are, and the unspeakable condescension of the Lord Christ, with the efficacy of his grace in cleansing us by his blood, so it is sufficient to keep us humble in ourselves, and thankful to God all our days.

II. That the Lord Christ is the great sanctifier of the Church. His title is [in non-Latin alphabet], the Sanctifier; of which more afterwards.

Thirdly, the Lord Christ the Captain of our Salvation sanctifies every son whom he brings to glory. He will never glorify an unsanctified person. The world indeed is full of an expectation of glory by Christ; but of that which is indispensably previous thereunto, they have no regard. But this the Scripture gives us as a principal effect of the whole mediation of Christ: of his death (Ephesians 5:26; Titus 2:14); of his communication of his Word and Spirit (John 17:19; Titus 3:5, 6); of his blood-shedding in an especial manner (1 John 1:7; Romans 6:5, 6; Revelation 5:5); of his life in heaven and intercession for us (Colossians 3:1, 2, 3). This he creates his people to by his grace (Ephesians 2:8), excites them to by his promises (2 Corinthians 7:1), and commands (John 15:16, 17). So that no end of the mediation of Christ is accomplished in them who are not sanctified and made holy; and this was necessary for him to do, on the part (1.) of God: (2.) of himself: (3.) of themselves.

1. Of God, to whom they are to be brought in glory. He is holy; of purer eyes than to behold iniquity: no unclean thing can stand in his presence. Holy in his nature, glorious in holiness; holy in his commands, and will be sanctified in all that draw nigh to him. And this Peter urges as that which requires holiness in us (1 Peter 1:15, 16): As he that has called them is holy, so be you holy in all manner of conversation, because it is written: be you holy; for I am holy. And from there it is said, that holiness becomes his house; that is, all that draw nigh to him; and the Apostle sets it down as an uncontrollable maxim, that without holiness no man shall see God. If the Lord Christ then will bring the children to God, he must make them holy, or they can have no admittance into his presence, no acceptance with him; for no unclean thing, nothing that defiles, can enter into the New Jerusalem, the place where his holiness dwells. It is utterly impossible that any soul not washed with the blood of Christ, not sanctified by his Spirit and grace, should stand in the sight of God. And this was expressed in all the typical institutions about cleansing which God appointed to his people of old. He did it to teach them, that unless they were sanctified, washed and cleansed from their sins, they could be admitted to no communion with him, nor enjoyment of him. Neither can any serve him here, unless their consciences be purged by the blood of Christ from dead works; nor can they come to him hereafter, unless they are washed from all their defilements. Their services here he rejects as an unclean and polluted thing, and their confidences for the future he despises as a presumptuous abomination. God will not divest himself of his holiness, that he may receive, or be enjoyed by, unholy creatures. And the day is coming wherein poor unsanctified creatures, who think they may miss holiness in the way to glory, shall cry out, who among us shall inhabit with those everlasting burnings; for so will he appear to all unsanctified persons.

2. Of Himself, and the relation whereunto he takes these sons with himself. He is their Head, and they are to be members of his body. Now he is holy, and so must they be also, or this revelation will be very unsuitable and uncomely. A living head and dead members, a beautiful head and rotten members, how uncomely would it be? Such a monstrous body Christ will never own. No, it would overthrow the whole nature of that relation, and take away the life and form of that union that Christ and his are brought into, as head and members. For whereas it consists in this, that the whole Head and members are animated, quickened and acted by one and the self same Spirit of life; nor does any thing else give union between head and members; if they be not sanctified by that Spirit, there can be no such relation between them. Again, he takes them to himself to be his Bride and Spouse. Now you know, that it was appointed of old, that if any one would take up a captive maid to be his wife, she was to shave her head, and pare her nails, and wash herself, that she might be meet for him. And the Lord Christ taking this Bride to himself, by the conquest he has made of her, must by sanctification make them meet for this relation with himself. And therefore he does it (Ephesians 5:25, 26): Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, v. 27, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such things, but that it should be holy and without blemish. This it became him to do, this was the end why he did it; he sanctifies his Church that he may present it a meet Bride or Spouse to himself. The like may be said of all other relations wherein the Lord Christ stands to his people; there is no one of them but makes their sanctification absolutely necessary.

On the part of the children themselves; for unless they are regenerate, or born again, wherein the foundation of their sanctification is laid, they can by no means enter into the Kingdom of God. It is this that makes them meet for the inheritance of the saints in light. As without it, they are not meet for their duty, so are they not capable of their reward. Yes, Heaven itself in the true light and notion of it, is undesirable to an unsanctified person. Such an one, neither can, nor would enjoy God if he might. In a word, there is no one thing required of the sons of God, that an unsanctified person can do, no one thing promised to them, that he can enjoy.

There is surely then a woeful mistake in the world. If Christ sanctifies all whom he saves, many will appear to have been mistaken in their expectations another day. It is grown among us almost an abhorrency to all flesh, to say, that the Church of God is too holy. What though God has promised that it should be so; that Christ has undertaken to make it so; what if it be required to be so? What if all the duties of it be rejected of God if it be not so; it is all one; if men be baptized whether they will or no, and outwardly profess the name of Christ, though not one of them be truly sanctified, yet they are, as it is said, the Church of Christ. Why then let them be so; but what are they the better for it? Are their persons, or their services therefore accepted with God? Are they related or united to Christ? Are they under his conduct to glory? Are they meet for the inheritance of the saints in light? Not at all; not all, not any of these things do they obtain thereby: what is it then that they get by the furious contest which they make for the reputation of this privilege? Only this, that satisfying their minds by it, resting, if not priding themselves in it, they obtain many advantages to stifle all convictions of their condition, and so perish unavoidably. A sad success, and one ever to be bewailed. Yet is there nothing at this day more contended for in this world, than that Christ might be thought to be a Captain of salvation to them to whom he is not a Sanctifier; that he may have an unholy Church, a dead Body. These things tend neither to the glory of Christ, nor to the good of the souls of men. Let none then deceive themselves, sanctification is a qualification indispensably necessary to them who will be under the conduct of the Lord Christ to salvation, to lead none to heaven but whom he sanctifies on the earth. The holy God will not receive unholy persons. This living Head will not admit of dead members, nor bring men into the possession of a glory which they neither love nor like.

Secondly, having given this description of the Captain of salvation, and of the sons to be brought to glory, the Apostle affirms of them that they are [in non-Latin alphabet], of one, which made it meet for him to suffer, and for them to be made partakers of his sufferings. The equity hereof lies in the agreement, that he and they are of one; which what it is, we must now enquire.

The word has this ambiguity in it, that it may be of the masculine gender, and denote one person; or of the neuter, and signify one thing. If it relate to the person, it may have a double interpretation.

First, That it is God who is intended; they are of one, that is God. And this may be spoken in several respects. The Son was of him by Eternal Generation, the many sons by Temporal Creation, they were made by him. Or they are all of him, he ordained him to be the Sanctifier, them to be sanctified; him to be the Captain of salvation, and them to be brought to glory. And this sense the last testimony produced by the Apostles seems to give countenance to: Behold I and the children whom God has given to me; me to be their Father, Captain, Leader; they to be the children to be cared for, and conducted by me. And this way went most of the Antients, in their Exposition of this place. In this sense the reason yielded by the Apostle in these words, why the Captain of salvation should be made perfect by sufferings, because the sons to be brought to glory were also to suffer, and they were all of one, both he and they, even of God. But though these things are true, yet they contain not a full reason of what the Apostle intends to prove by this assertion. For this Interpretation allows no other relation to be expressed between Christ and the sons, than what is between him and Angels; they are also with him of one God. And yet the Apostle afterward shows, that there was another union and relation between Christ and the Elect needful, that they might be saved by him, than any that was between him and Angels. And if nothing be intimated but the good pleasure of God, appointing him to be a Savior, and them to be saved, because they were all of himself, of one God, which was sufficient to make that appointment just and righteous, then is here nothing asserted to prove the meetness of Christ to be a Savior to men, and not to Angels, which yet the Apostle in the following verses expresly deduces from hence.

Secondly, If it respect a Person, it may be ex uno homine, of one man, that is, of Adam; they are all of one common root and stock, he and they came all of one Adam: to him is the genealogy of Christ referred by Luke. And as a common stock of our nature he is often called the One, the One man (Romans 5). And this for the substance of it falls in with what will be next considered.

Secondly, It may be taken in the neuter sense, and denote one thing; and so also it may receive a double interpretation.

First, It may denote the same mass of human nature — [in non-Latin alphabet], of one and the same mass of human nature; or [in non-Latin alphabet], so it is said of all mankind, that God made them [in non-Latin alphabet], of one blood (Acts 17:26), of one common principle, which gives an alliance, cognation, and brotherhood to the whole race of mankind. As the making of all mankind by one God gives them all a relation to him, as says the Apostle, We are all his offspring; so their being made of one blood gives them a brotherhood among themselves. See Acts 14:15. And this interpretation differs not in the substance of it from that last preceding; inasmuch as the whole mass of human nature had its existence in the person of Adam, only it refers not the oneness mentioned formally to his person, but to the nature itself whereof he was made partaker. And this sense the Apostle farther explains, verse 14, as he also observes it (Romans 9:5).

Secondly, By One, some understand the same spiritual nature; the principles of spiritual life which is in Christ the Head, and the children his members. And this they say is that which is their peculiar oneness, or being of one; seeing all wicked men, even reprobates, are of the same common mass of human nature as well as the children. But yet this is not satisfactory. It is true indeed, that after the children are really sanctified, they are of one and the same spiritual nature with their Head (1 Corinthians 12:12), and hereby are they differenced from all others. But the Apostle here treats of their being so of One, that he might be meet to suffer for them, which is antecedent to their being sanctified, as the cause is to the effect. Neither is it of any weight that the reprobates are partakers of the same common nature with the children, seeing the Lord Christ partook of it only on the children's account, as verse 14. And of their nature he could not be partaker, without being partaker of that which was common to them all, seeing that of one blood God made all nations under heaven. But the bond of nature itself is in the Covenant, reckoned only to them that shall be sanctified.

It is then one common nature that is here intended: he and they are of the same nature, of one mass, of one blood. And hereby he became to be meet to suffer for them, and they to be in a capacity of enjoying the benefit of his sufferings; which how it answers the whole design of the Apostle in this place, does evidently appear.

First, He intends to shew that the Lord Christ was meet to suffer for the children; and this arose from hence, that he was of the same nature with them, as he afterwards at large declares. And he was meet to sanctify them by his sufferings, as in this verse he intimates. For as in an offering made to the Lord of the first fruits, of meat, or of meal, a parcel of the same nature with the whole was taken and offered, whereby the whole was sanctified (Leviticus 2), so the Lord Jesus Christ being taken as the first fruits of the nature of the children, and offered to God, the whole lump, or the whole nature of man in the children, that is all the Elect, is separated to God, and effectually sanctified in their season. And this gives the ground to all the testimonies which the Apostle produces to his purpose out of the Old Testament. For being thus of one nature with them, he is not ashamed to call them brethren, as he proves from Psalm 22. For although it be true, that as brethren is a term of spiritual cognation and love, he calls them not so until they are made partakers of his Spirit, and of the same spiritual nature that is in him; yet the first foundation of this appellation lies in his participation of the same nature with them, without which, however he might love them, he could not properly call them brethren. Also his participation of their nature, was that which brought him into such a condition, as wherein it was needful for him to put his trust in God, and to look for deliverance from him in a time of danger, which the Apostle proves in the second place by a testimony out of Psalm 18, which could not in any sense have been said of Christ, had he not been partaker of that nature, which is exposed to all kind of wants and troubles, with outward straits and oppositions, which the nature of angels is not. And as his being thus of one with us made him our brother, and placed him in that condition with us, wherein it was necessary for him to put his trust in God for deliverance, so being the principal head and first fruits of our nature, and therein the author and finisher of our salvation, he is a father to us, and we are his children, which the Apostle proves by his last testimony from Isaiah 8: Behold I and the children which the Lord has given to me. And further upon the close of these testimonies, the Apostle assumes again his proposition, and asserts it to the same purpose, verse 14, shewing in what sense he and the children were of one, namely in their mutual participation of flesh and blood.

And thus this interpretation of the word will sufficiently bear the whole weight of the Apostle's argument and inferences. But if any one list to extend the word farther, and to comprise in it the manifold relation that is between Christ and his members, I shall not contend about it. There may be in it, 1. Their being of one God, designing him and them to be one mystical body, one church, he the head, they the members. 2. Their taking into one covenant, made originally with him, and exemplified in them. 3. Their being of one common principle of human nature. 4. Designed to a manifold spiritual union in respect of that new nature which the children receive from him, with every other thing that concurs to serve the union and relation between them; but that which we have insisted on is principally intended, and to be so considered by us. And we might teach from hence, that,

3. The agreement of Christ and the Elect in one common nature, is the foundation of his fitness to be an undertaker on their behalf, and of the equity of their being made partakers of the benefits of his mediation: But that this will occur to us again more fully, verse 14.

And by all this does the Apostle discover to the Hebrews the unreasonableness of their offence at the afflicted condition and sufferings of the Messiah. He had minded them of the work that he had to do, which was to save his Elect by a spiritual and eternal salvation. He had also intimated what was their condition by nature, wherein they were unclean, unsanctified, separate from God. And withal had made known what the justice of God, as the supreme governor and judge of all required, that sinners might be saved. He now minds them of the union that was between him and them, whereby he became fit to suffer for them, as that they might enjoy the blessed effects thereof in deliverance and salvation.

Thirdly, The Apostle lays down an inference from his preceding assertion, in those words, For which cause he is not ashamed to call them brethren. In which words we have 1. The respect of that which is here affirmed to the assertion foregoing; for which cause. 2. The thing itself affirmed, which is, that the Lord Christ calls the sons to be brought to glory, his brethren. 3. The manner of his so doing, he is not ashamed to call them so. And herein also the Apostle, according to his wonted way of proceeding, which we have often observed, makes a transition towards somewhat else which he had in design, namely the prophetical office of Christ, as we shall see afterwards.

For which cause; that is, because they are of one, partakers of one common nature; He calls them brethren. This gives a rightful foundation to that appellation: hereon is built that relation which is between him and them. It is true, there is more required to perfect the relation of brotherhood between him and them, than merely their being of one; but it is so far established from hence, that he was meet to suffer for them, to sanctify and save them. And without this there could have been no such relation. Now his calling of them brethren does both declare, that they are so, and also that he owns them and avouches them as such. But whereas it may be said, that although they are thus of one in respect of their common nature, yet upon sundry other accounts he is so glorious, and they are so vile and miserable, that he might justly disavow this cognation, and reject them as strangers; the Apostle tells us it is otherwise, and that passing by all other distances between them, and setting aside the consideration of their unworthiness, for which he might justly disavow them, and remembering therefore he was of one with them, he is not ashamed to call them brethren. There may be a [〈 in non-Latin alphabet 〉] in the words, and the contrary asserted to that which is denied; he is not ashamed, that is willingly, cheerfully, and readily he does it. But I rather look upon it as an expression of condescension and love; and herein does the Apostle show the use of what he taught before, that they were of one, namely that thereby they became brethren, he meet to suffer for them, and they meet to be saved by him. What in all this the Apostle confirms by the ensuing testimonies, we shall see in the explication of them; in the mean time we may learn for our own instruction,

4. That notwithstanding the union of nature which is between the Son of God incarnate the Sanctifier, and the children that are to be sanctified, there is in respect of their persons an inconceivable distance between them, so that it is a marvellous condescension in him to call them brethren.

He is not ashamed to call them so, though considering what himself is, and what they are, it should seem that he might justly be so. The same expression for the like reasons is used concerning God's owning his people in covenant (chap. 11:16): Therefore God is not ashamed to be called their God. And this distance between Christ and us, which makes his condescension so marvellous, relates to a four-fold head.

First, the immunity of the nature wherein he was of one with us in his person, from all sin. He was made like to us in all things, sin excepted. The nature of man in every other individual person is defiled with, and debased by sin. We are every one gone astray, and are become altogether filthy or abominable. This sets us at no small distance from him. Human nature defiled with sin, is farther distanced from the same nature as pure and holy, in worth and excellency, than the meanest worm is from the most glorious angel. Nothing but sin casts the creature out of its own place, and puts it into another distance from God than it has by being a creature. This is a debasement to hell, as the Prophet speaks, You did debase yourself even to hell (Isaiah 57:9). And therefore the condescension of God to us in Christ is set out by his regarding of us, when we were enemies to him (Romans 5:10), that is, while we were sinners, as verse 8. This had cast us into hell itself, at the most inconceivable distance from him. Yet this hindered not him, who was holy, harmless, undefiled, separate from sinners, to own us as his brethren. He says not with those proud hypocrites in the Prophet, Stand farther off, I am holier than you; but he comes to us, and takes us by the hand in his love, to deliver us from this condition.

Secondly, we are in this nature obnoxious to all miseries in this world, and that which is to come. Man now is born to trouble, all the trouble that sin can deserve, or a provoked God inflict; his misery is great upon him, and that growing and endless. He, justly in himself, free from all, obnoxious to nothing that was grievous or irksome, no more than the angels in heaven, or Adam in Paradise. Poena noxam sequitur, punishment and trouble follow guilt only, naturally. He did no sin, nor was there guile found in his mouth; so that God was always well pleased with him. Whatever of hardship or difficulty he underwent, it was for us, and not for himself. Might not he have left us to perish in our condition, and freely enjoyed his own? We see how unapt those who are in prosperity, full and rich, are to take notice of their nearest relations in poverty, misery and distress: and who among them would do so, if it would cast them into the state of those who are already miserable? Yet so it did the Lord Christ. His calling us brethren, and owning of us, made him instantly obnoxious to all the miseries, the guilt whereof we had contracted upon ourselves. The owning of his alliance to us cost him, as it were, all he was worth; for being rich, for our sakes he became poor. He came into the prison, and into the furnace to own us. And this also renders his condescension marvellous.

Thirdly, he is inconceivably distanced from us, in respect of that place and dignity which he was designed to. This, as we have showed at large, was to be Lord of all, with absolute sovereign authority over the whole creation of God. We are poor abjects, who either have not bread to eat, or have no good right to eat that which we meet withal. Sin has set the whole creation against us. And if Mephibosheth thought it a great condescension in David on his throne, to take notice of him being poor, who was yet the son of Jonathan, what is it in this King of Kings to own us for brethren in our vile and low condition. Thoughts of his glorious exaltation will put a lustre on his condescension in this matter.

Fourthly, He is infinitely distanced from us in his Person, in respect of his Divine Nature, wherein he is and was God over all, blessed for ever. He did not so become man, as to cease to be God. Though he drew a vail over his infinite Glory, yet he parted not with it. He who calls us Brethren, who suffered for us, who died for us, was God still in all these things. The condescension of Christ in this respect the Apostle in an especial manner insists upon, and improves (Philippians 2:5, 6, 7, 8, 9, 10, 11). That he who in himself is thus over all, eternally blessed, holy, powerful, should take us poor worms of the earth into this Relation with himself, and avow us for his brethren, as it is not easie to be believed, so it is for ever to be admired. And these are some of the heads of that distance which is between Christ and us. Notwithstanding his participation of the same nature with us; yet such was his love to us, such his constancy in the pursuit of the design and purpose of his Father, in bringing many sons to glory, that he over-looks as it were them all, and is not ashamed to call us brethren. And if he will do this because he is of one with us, because a foundation of this relation is laid in his participation of our nature; how much more will he continue so to do, when he has perfected this Relation by the communication of his Spirit.

And this is a ground of unspeakable consolation to Believers, with supportment in every condition. No unworthiness in them, no misery upon them, shall ever hinder the Lord Christ from owning them, and open avowing them to be his Brethren. He is a Brother born for the day of trouble, a Redeemer for the friendless and fatherless. Let their miseries be what they will, he will be ashamed of none but of them who are ashamed of him and his ways, when persecuted and reproached. A little while will clear up great mistakes; all the world shall see at the last day whom Christ will own: and it will be a great surprisal when men shall hear him call them brethren, whom they hate, and esteem as the off-scouring of all things. He does it indeed already by his Word, but they will not attend thereunto. But at the last day they shall both see and hear whether they will or no. And herein, I say, lies the great consolation of Believers. The world rejects them, it may be their own Relations despise them, they are persecuted, hated, reproached; but the Lord Christ is not ashamed of them. He will not pass by them because they are poor, and in rags, it may be reckoned as he himself was for them, among malefactors. They may see also the wisdom, grace, and love of God in this matter. His great design in the Incarnation of his Son was to bring him into that condition, wherein he might naturally care for them as their Brother, that he might not be ashamed of them, but be sensible of their wants, their state and condition in all things, and so be always ready and meet to relieve them. Let the World now take its course, and the men thereof do their worst; let Sathan rage, and the powers of hell be stirred up against them; let them load them with reproaches and scorn, and cover them all over with the filth and dirt of their false imputations; let them bring them into rags, into dungeons, to death; Christ comes in the midst of all this confusion and says, Surely these are my Brethren, the children of my Father, and he becomes their Savior. And this is a stable foundation of comfort and supportment in every condition. And are we not taught our duty also herein, namely not to be ashamed of him, or his Gospel, or any one that bears his image. The Lord Christ is now himself in that condition, that even the worst of men esteem it an honor to own him, when indeed they are no less ashamed of him, than they would have been when he was carrying his Cross upon his shoulders, or hanging upon the tree. For every thing that he has in this world they are ashamed; his Gospel, his Ways, his Worship, his Spirit, his Saints, they are all of them the objects of their scorn; and in these things it is, that the Lord Christ may be truly honoured or be despised. For those thoughts which men have of his present glory, abstracting from these things, he is not concerned in them; they are all exercised about an imaginary Christ, that is inconcerned in the Word and Spirit of the Lord Jesus. These are the things when we are not to be ashamed of him. See Romans 1:16, 2 Timothy 1:16, chapter 4:16.

That which remaineth of these Verses consisteth in the testimonies which the Apostle produceth out of the Old Testament in the confirmation of what he had taught and asserted. And two things are to be considered concerning them; the end for which they are produced, and the especial importance of the words contained in them. The first he mentions is from Psalm 22:22. "I will declare your name to my brethren, in the midst of the congregation will I sing praise to you." The end why the Apostle produceth this testimony, is to confirm what he had said immediately before, namely that with respect to his being one with the children, Christ owns them for his brethren; for this he does expresly in this place. And we are to take notice that the Apostle in the use of these testimonies, does not observe any order, so that one of them should confirm one part, and another part of his assertion, in the order wherein he had laid them down; it sufficeth him, that his whole intendment in all the parts of it, is confirmed in and by them all, one having a more especial respect to one part than another. In this first it is clear, that he proves what he had immediately before affirmed, namely that the Lord Christ owns the children for his brethren, because of their common interest in the same nature. And there needs nothing to evince the pertinency of this testimony, but only to shew that it is the Messiah which speaketh in that Psalm, and whose words these are, which we have done fully already in our Prolegomena.

For the Explication of the words themselves, we may consider the two-fold Act or Duty that the Lord Christ takes upon himself in them; first, that he will declare the Name of God to his brethren; and, secondly, that he would celebrate him with praises in the congregation. In the former we must enquire what is meant by the Name of God, and then how it is or was declared by Jesus Christ.

This expression, the Name of God is variously used. Sometimes it denotes the Being of God, God himself; sometimes his attributes, his excellencies or divine perfections, some one or more of them. As it is proposed to sinners as an object for their faith, trust, and love, it denotes in an especial manner his love, grace, and goodness, that in himself he is good, gracious and merciful (Isaiah 50:10). And withal it intimates what God requires of them towards whom he is so good and gracious. This Name of God is unknown to men by nature; so is the way and means whereby he will communicate his goodness and grace to them. And this is the Name of God here intended, which the Lord Jesus manifested to the men given him out of the world (John 17:5), which is the same with his declaring the Father, whom no man has seen at any time (John 1:18). This is that Name of God which the Lord Jesus Christ had experience of in his sufferings, and the manifestation whereof to his brethren he had procured thereby.

Hereof he says in the Psalm, [in non-Latin alphabet], I will declare it, recount it in order, number the particulars that belong to it, and so distinctly and evidently make it known. [in non-Latin alphabet], I will make it known as a messenger, sent from you and by you. And there are two ways whereby the Lord Christ declared this Name of God. 1. In his own Person, and that both before and after his sufferings; for although it be mentioned here, as a work that ensued his death, yet is it not exclusive of his teachings before his suffering; because they also were built upon the supposition thereof. Thus in the days of his flesh, he instructed his Disciples and preached the Gospel in the Synagogues of the Jews, and in the Temple, declaring the name of God to them. So also after his Resurrection, he conferred with his Apostles about the Kingdom of God (Acts 1). (2.) By his Spirit: and that both in the effusion of it upon his Disciples enabling them personally to preach the Gospel to the men of their own generation, and in the inspiration of some of them, enabling them to commit the truth to writing for the instruction of the elect to the end of the world. And herein does the Apostle according to his wonted manner, not only confirm what he had before delivered, but make way for what he had farther to instruct the Hebrews in; namely, the prophetical office of Christ, as he is the great Revealer of the Will of God and Teacher of the Church, which he professedly insists upon in the beginning of the next Chapter.

In the second part of this first Testimony, is declared farther: (1) What Christ will moreover do; he will sing praises to God, and (2.) where he will do it; in the midst of the congregation. The expression of both these is accommodated to the declaration of God's Name, and praising of him in the Temple. The singing of hymns of praise to God in the great congregation was then a principal part of his worship. And in the first expression two things are observable. (1.) What Christ undertakes to do, and that is to praise God. Now this is only exegetical of what went before. He would praise God by declaring his name. There is no way whereby the praise of God may be celebrated, like that of declaring his grace, goodness, and love to men, whereby they may be won to believe and trust in him; from where glory redounds to him. (2.) The cheerfulness and alacrity of the Spirit of Christ in this work, he would do it as with joy and singing; with such a frame of heart, as was required in them, who were to sing the praises of God in the great assemblies in the Temple. (2.) Where would he do this, [in non-Latin alphabet], in the midst of the congregation; the great congregation as he calls it, v. 25, that is, the great assembly of the people in the Temple. And this was a type of the whole Church of the elect under the New Testament. The Lord Christ in his own Person, by his Spirit, in his Apostles, and his Word, by all his messengers to the end of the world, setting forth the love, grace, goodness and mercy of God in him the Mediator, sets forth the praise of God in the midst of the congregation. I shall only add, that whereas singing of hymns to God was an especial part of the instituted worship under the Old Testament, to whose use these expressions are accommodated, it is evident that the Lord Christ has eminently set forth this praise of God in his institution of worship under the New Testament, wherein God will ever be glorified and praised. This was that which the Lord Christ engaged to do upon the issue of his sufferings; and we may propose it to our example and instruction: namely,

That which was principally in the heart of Christ upon his sufferings, was to declare and manifest the love, grace and good will of God to men, that they might come to an acquaintance with him and acceptance before him. There are two things in the Psalm, and the words that manifest how much this was upon the heart of Christ. The most part of the Psalm contains the great conflict that he had with his sufferings, and the displeasure of God against sin declared therein. He is no sooner delivered from there, but instantly he engages in this work. As he lands upon the shore from that tempest wherein he was tossed in his Passion, he cryes out, I will declare your name to my brethren, in the midst of the Congregation will I sing praise to you. And thus we find, that upon his Resurrection he did not immediately ascend into glory, but first declared the name of God to his Apostles and Disciples: and then took order that by them it should be declared and published to all the world. This was upon his Spirit, and he entered not into his glorious rest until he had performed it. The words themselves also do evidence it, in that expression of celebrating God's name with hymns, with singing. It was a joy of heart to him to be engaged in this work. Singing is the frame [illegible] (James 5:13) of them that are in a glad, free, rejoicing condition. So was the Lord Christ in this work. He rejoiced of old with the very thoughts of this work (Proverbs 8:30, 31; Isaiah 61:1, 2, 3). And it was one of the glorious promises that were made to him upon his undertaking the work of our Salvation; that he should declare or preach the Gospel, and the name of God therein to the conversion of Jews and Gentiles (Isaiah 49:1, 2, 3, 4, 5, 6, 7, 8, 9, 10). He rejoiced therefore greatly to do it; and that,

First, because herein consisted the manifestation and exaltation of the glory of God which he principally in his whole work aimed at. He came to do the will, and thereby to set forth the glory of the Father. By and in him God designed to make his glory known; the glory of his love and grace in sending him; the glory of his justice and faithfulness in his sufferings; the glory of his mercy in the reconciliation and pardon of sinners; the glory of his wisdom in the whole mystery of his mediation; and the glory together of all his eternal excellencies in bringing his sons to the everlasting enjoyment of him. Now nothing of all this could have been made known, unless the Lord Christ had taken upon him to preach the Gospel and declare the name of God. Without this, whatever else he had done or suffered, had been lost as to the interest of the glory of God. This then being that which he principally aimed at, this design must needs be greatly in his mind: He took care that so great glory, built on so great a foundation as his Incarnation and Mediation, should not be lost. His other work was necessary, but this was a joy of heart and soul to him.

Secondly, the salvation of the sons to be brought to glory, with all their interest in the benefit of his sufferings depended on this work of his. How much he sought that, his whole work declares. For their sakes it was, that he came down from Heaven, and was made flesh and dwelt among them; for their sakes did he undergo all the miseries that the world could cast upon him; for their sakes did he undergo the curse of the law, and wrestle with the displeasure and wrath of God against sin. And all this seemed as it were little to him, for the love he bore them, as Jacob's hard service did to him for his love to Rachel. Now after he had done all this for them, unless he had declared the name of God to them in the Gospel, they could have had no benefit by it. For if they believe not, they cannot be saved. And how should they believe without the word; and how, or from where could they hear the word, unless it had been preached to them. They could not of themselves have known any thing of that name of God, which is their life and salvation. Some men talk of I know not what declaration of God's name, nature and glory, by the works of nature and providence; but if the Lord Christ had not indeed revealed, declared and preached these things, these disputers themselves would not have been in any other condition than all mankind is, who are left to those teachers, which is most dark and miserable. The Lord Christ knew, that without his performance of this work, not one of the sons, the conduct of whom to glory he had undertaken, could ever have been brought to the knowledge of the name of God, or to faith in him, or obedience to him, which made him earnestly and heartily engage into it.

Thirdly, hereon depended his own glory also. His elect were to be gathered to him; in, among, and over them was his glorious kingdom to be erected. Without their conversion to God, this could not be done. In the state of nature they also are children of wrath, and belong to the kingdom of Satan. And this declaration of the name of God, is the great way and means of their calling, conversion, and translating from the power of Satan into his kingdom. The Gospel is the rod of his strength, whereby his people are made willing in the day of his power. In brief, the gathering of his Church, the setting up of his kingdom, the establishment of his throne, the setting of the crown upon his head, depend wholly on his declaring the name of God in the preaching of the Gospel. Seeing therefore that the glory of God which he aimed at, the salvation of the sons which he sought for, and the honor of his kingdom which was promised to him, do all depend on this work, it is no wonder, if his heart were full of it, and that he rejoiced to be engaged in it.

And this frame of heart ought to be in them, who under him are called to this work. The work itself we see is noble and excellent; such as the Lord Christ carried in his eye through all his sufferings, as that whereby they were to be rendered useful to the glory of God, and the souls of men. And by his rejoicing to be engaged in it, he has set a pattern to them, whom he calls to the same employment. Where men undertake it for filthy lucre, for self ends, and carnal respects, this is not to follow the example of Christ, nor to serve him but their own bellies: zeal for the glory of God, compassion for the souls of men, love to the honor and exaltation of Christ, ought to be the principles of men in this undertaking.

Moreover, the Lord Christ by declaring, that he will set forth the praise of God in the Church, manifests what is the duty of the Church itself; namely, to praise God for the work of his love and grace in our redemption by Christ Jesus. This he promises to go before them in; and what he leads them to, is by them to be persisted in. This is indeed the very end of gathering the Church, and of all the duties that are performed therein, and thereby. The Church is called to the glory of the grace of God (Ephesians 1:6), that it may be set forth in them, and by them. This is the end of the institution of all ordinances of worship in the Church (Ephesians 3:8, 9, 10). And in them do they set forth the praises of God to men and angels. This is the tendency of prayer, the work of faith, the fruit of obedience. It is a fond imagination which some have fallen upon, that God is not praised in the Church for the work of redemption, unless it be done by words and hymns particularly expressing it. All praying, all preaching, all administration of ordinances, all our faith, all our obedience if ordered aright, are nothing but giving glory to God, for his love and grace in Christ Jesus in a due and acceptable manner. And this is that which ought to be in our design in all our worship of God, especially in what we perform in the Church. To set forth his praise, to declare his name, to give glory to him by believing, and the profession of our faith, is the end of all we do. And this is the first testimony produced by our Apostle.

His next is taken from Psalm 18:2, I will put my trust in him. The whole Psalm literally respects David, with his straits and deliverances: not absolutely, but as he was a type of Christ. That he was so, the Jews cannot deny; seeing the Messiah is promised on that account under the name of David. And the close of the Psalm treating of the calling of the Gentiles, as a fruit of his deliverance from sufferings, manifest him principally to be intended. And that which the Apostle intends to prove by this testimony, is, that he was really and truly of one with the sons to be brought to glory: and that he does from hence, inasmuch as he was made and brought into that condition, wherein it was necessary for him to trust in God, and act in that dependence upon him, which the nature of man while exposed to troubles does indispensably require. Had he been only God, this could not have been spoken of him. Neither is the nature of angels exposed to such dangers and troubles, as to make it necessary for them to betake themselves to God's protection with respect thereunto. And this the word [⟨in non-Latin alphabet⟩], used by the Psalmist properly signifies; to betake a man's self to the care and protection of another, as Psalm 2, ult. This then the condition of the Lord Christ required, and this he did perform in all troubles and difficulties, that he had contended withal; he put his trust in God, as Isaiah 50:8, 9 and Psalm 22:19. And this evinces him to have been truly and really of one with the children, his brethren; seeing it was his duty no less than it is theirs, to depend on God in troubles and distresses. And in vain does Schlictingius hence endeavor to prove, that Christ was the Son of God by grace only, because he is said to depend on him, which if he had been God by nature he could not do. True, if he had been God only; but the Apostle is now proving, that he was man also; like to us in all things sin only excepted. And as such his duty it was, in all straits to betake himself by faith to the care and protection of God. And some things may hence also be briefly observed: As,

1. That the Lord Christ the Captain of our salvation, was exposed in the days of his flesh, to great difficulties, anxiety of mind, dangers and troubles. This is included in what he here affirms about putting his trust in God. And they were all typified out by the great sufferings of David before he came to his kingdom. In the consideration of the sufferings of Christ, men commonly fix their thoughts solely to his death. And indeed therein was a recapitulation of all that he had before undergone, with an addition of the wrath of God. But yet neither are the sufferings of his life to be disregarded. Such they were as made his whole pilgrimage on the earth dangerous and dolorous. There was upon him a confluence of every thing that is evil or troublesome to human nature. And herein is he principally our example; at least so far, that we should think no kind of sufferings strange to us.

2. The Lord Christ in all his perplexities and troubles, betook himself to the protection of God, trusting in him. See Isaiah 50:7, 8. And he always made an open profession of this trust, insomuch as that his enemies reproached him with it in his greatest distress (Matthew 27:39). But this was his course, this was his refuge, wherein at length he had blessed and glorious success.

3. He both suffered and trusted as our Head and President. What he did in both these kinds he calls us to. As he did, so must we, undergo perplexities and dangers in the course of our pilgrimage. The Scripture abounds with instructions to this purpose, and experience confirms it. And professors of the Gospel do but indulge in pleasing dreams, when they fancy any other condition in this world to themselves. They would not be willing, I suppose, to purchase it, at the price of inconformity to Jesus Christ. And he is a President to us in trusting, as well as in suffering. As he betook himself to the protection of God, so should we do also; and we shall have the same blessed success with him.

There remains yet one Testimony more, which we shall briefly pass through the consideration of. Behold I and the children which God has given me. It is taken from Isaiah 8:18. That it was a Prophecy of Christ which is there insisted on, we have proved at large in our Prolegomena; so that we need not here again farther to discourse that matter. That which the Apostle aims at in the citation of this Testimony is farther to confirm the union in nature, and the relation that ensues thereupon, between the Captain of salvation, and the Sons to be brought to glory. Now as this is such, that thereon he calls them Brethren, and came into the same condition of trouble with them, so they are by the grant and appointment of God, his children. Being of the same nature with them, and so meet to become a common Parent to them all, God by an act of sovereign grace, gives them to him for his children. This is the aim of the Apostle, in the use of this Testimony to his present purpose. In the words themselves we may consider,

First, That God gives all the Sons that are to be brought to glory, to Jesus Christ. The Lord has given them to me. Your they were, says he, and you gavest them to me (John 17:6). God having separated them, as his peculiar portion in the eternal counsel of his will, gives them to the Son to take care of them, that they may be preserved and brought to the glory that he had designed for them. And this work he testifies that he undertook, so that none of them shall be lost, but that whatever difficulties they may pass through, he will raise them up at the last day, and give them an entrance into life and immortality.

Secondly, He gives them to him as his children to be provided for; and to have an inheritance purchased for them, that they may become heirs of God and coheirs with himself. Adam was their first Parent by nature; and in him they lost that inheritance, which they might have expected by the law of their creation. They are therefore given to the second Adam as their Parent by grace, to have an inheritance provided for them, which accordingly he has purchased with the price of his blood.

Thirdly, That the Lord Christ is satisfied with, and rejoices in the portion given him of his Father, his children his redeemed ones. This the manner of the expression informs us in. Behold I and the children; though he considers himself and them at that time as signs and wonders to be spoken against. He rejoices in his portion, and does not call it Chabul, as Hiram did the cities given him of Solomon, because they displeased him. He is not only satisfied upon the sight of the travail of his soul (Isaiah 53:11), but glories also, that the lines are fallen to him in pleasantnesses, that he has a goodly heritage (Psalm 16:6). Such was his love, such was his grace, for we in ourselves are a people not to be desired.

Fourthly, That the Lord Jesus assumes the children given him of his Father into the same condition with himself, both as to life and eternity. I and the children; as he is, so are they; his lot is their lot; his God is their God, his Father their Father; and his glory shall be theirs.

Fifthly, From the context of the words in the Prophet, expressing the separation of Christ and the children from the world, and all the hypocrites therein combined together in the pursuit of their sinful courses; we are taught, that Christ and believers are in the same covenant, confederate to trust in God in difficulties and troubles, in opposition to all the confederacies of the men of the world, for their carnal security.

And thus by this triple testimony has the Apostle both confirmed his foregoing assertion; and farther manifested the relation that is between the children to be brought to glory, and the Captain of their salvation, whereby it became righteous that he should suffer for them, and meet that they should enjoy the benefit of his sufferings; which he more fully expresses in the following verses.

Verse 10.

The Apostle in the verses fore-going made mention of that, which of all other things the Jews generally were most offended at, and which was of the greatest importance to be believed; namely the sufferings of the Messiah, wherein a great part of the discharge of his Sacerdotal Office, whereunto he here makes a transition, did consist. This his own Disciples were slow in the belief of (Matthew 16:22; chap. 17:22, 23; Luke 24:25, 26), and the Jews generally stumbled at. They thought it strange that the Messiah, the Son of God, the Savior of his people, and Captain of their salvation, concerning whom so great and glorious things were promised and foretold, should be brought into a low despised condition, and therein to suffer and die. Hence they cried to him on the Cross, If you be the Christ, come down and save yourself; intimating that by his suffering he was assuredly proved not to be so; for why any one should suffer that could deliver himself they saw no reason.

Besides they had inveterate prejudices about the salvation promised by the Messiah, and the way whereby it was to be wrought, arising from their love and over-valuation of temporal or carnal things, with their contempt of things spiritual and eternal. They expected a deliverance outward glorious and kingly in this world, and that to be wrought with arms, power, and a mighty hand. And what should they expect from a Messiah that suffered and died? Therefore the Apostle having asserted the sufferings of Christ, saw it necessary to proceed to a full confirmation of it, with a declaration of the reasons, causes and ends of it; partly to evert that false persuasion which prevailed among them about the nature of the salvation to be wrought by Christ; partly to show, that nothing would from there ensue derogatory to what he had before delivered about his preeminence above angels; but principally to instruct them in the sacerdotal office of the Messiah, the redemption which he wrought, and the means whereby he accomplished it, which was the great business that he had designed to treat with them about. For the salvation itself, he declares that it was not to be of the same kind with that which they had of old, when they were brought out of Egypt, and settled in the Land of Canaan, under the conduct of Joshua; but spiritual and heavenly, in a deliverance from sin, Satan, death and hell, with a manuduction into life and blessedness eternal. The way whereby this was to be wrought, he informs them that it was to be by the sufferings and death of the Messiah, and that no other way it could be accomplished; on which account they were indispensably necessary. And the first reason hereof he expresses in this tenth verse.

*Verse 10.* [in non-Latin alphabet].

One or two copies read [in non-Latin alphabet], against the sense and design of the place; [in non-Latin alphabet] is needlessly repeated, unless put for [in non-Latin alphabet], and then it disturbs the whole meaning of the verse, and is inconsistent with the passive verb following in this reading: [in non-Latin alphabet] in the singular number relates only to death, expressed in the verse foregoing by [in non-Latin alphabet]; but here all the sufferings of Christ, as well those antecedent to death, as death itself are intended. [in non-Latin alphabet], in the passive is followed by some copies of the Vulgar Translation, reading consummari; both inconsistent with the sense of the place, as we shall see.

Translations differ but little about these words. [in non-Latin alphabet], most, Decebat enim cum, For it became him. Beza, Decebat enim ut iste, For it was meet that he, to make the following words flow regularly. [in non-Latin alphabet], propter quem omnia; Syr. [in non-Latin alphabet], cui omnia, for whom are all things. Beza, Propter quem sunt haec omnia, expressing the article as restrictive to the things spoken of: For whom are all these things. One Syriac copy adds, [in non-Latin alphabet], in his hand, which somewhat corrupts the sense. [in non-Latin alphabet], & per quem omnia; Beza, haec omnia, as before, without cause; for the article is frequently prefixed to [in non-Latin alphabet], where all things absolutely are intended: as Ephesians 1:11. By whom are all things; [in non-Latin alphabet]: Vulg. Qui multos filios ad gloriam adduxerat: Who had brought many sons to glory. Arias. Multos filios ad gloriam adducentem: Beza, adducendo, bringing many sons to glory. Syr. Adduxerat in gloriam suam; had brought many sons into his glory. [in non-Latin alphabet]; Vulg. Autorem, the Author; Beza, Principem; Syr. [in non-Latin alphabet], The Head or Prince of their salvation. [in non-Latin alphabet], per passionem consummare; to consummate or complete by suffering. Beza, per perpessiones, by sufferings. Syr. perficere, perfectum reddere; to perfect, to make perfect.

The proper signification of the words in this verse is much to be heeded, as that which will give us much light into the sense of the whole. [in non-Latin alphabet] is decet, [in non-Latin alphabet], dignum est; it becomes; it is meet convenient or just. [in non-Latin alphabet], in Plato, is rendered by Cicero, Deo decorum, that which becomes God; and says he, [in non-Latin alphabet], appellant [illegible] Graeci, nos dicamus sane decorum; that which becomes any one in his state and condition, in a moral sense; as holiness becomes the house, that is the people of God. [in non-Latin alphabet], ut decet, ut par est; that which is equal and right to be done. [in non-Latin alphabet], is honor justly deserved; and [in non-Latin alphabet], just loss or punishment. The word then signifies that decency and becomingness which justice, reason and equity require; so that the contrary would be unmeet, because unequal and unjust. Thus every one's duty, that which is morally incumbent on him in his place and station, is that which becomes him: and from there in the New Testament, that which is not [in non-Latin alphabet], thus decent, is condemned as evil (1 Corinthians 11:13; 1 Timothy 2:10), and itself is commended as a rule of virtue (Matthew 3:15; Ephesians 5:3).

[in non-Latin alphabet] with an accusative case constantly denotes the final cause, propter quem, for whom. Revelation 4:11. [in non-Latin alphabet], You have created all things, (all things universally with the article prefixed, as in this place) [in non-Latin alphabet], and for your will (your pleasure, your glory) they are and were created (Romans 11:36), [in non-Latin alphabet], to whom, to him, or for him, or his glory, are all things. Proverbs 16:4. [in non-Latin alphabet], The Lord has made all things for himself, his glory is the final cause of them all.

[in non-Latin alphabet], and by whom are all things. [in non-Latin alphabet] with a genitive denotes the efficient cause. Some from this expression would have the Son to be the person here spoken of, because concerning him it is frequently said, that all things are [in non-Latin alphabet] (John 1:3; 1 Corinthians 8:6; Hebrews 1:3), but it is used also with reference to the Father (Romans 11:36; Galatians 1:1). Schlictingius here gives it for a rule, that when [in non-Latin alphabet] relates to the Father, it denotes the principal efficient cause; when to the Son, the instrumental. But it is a rule of his own coining, a groundless efflux of his [in non-Latin alphabet], that the Son is not God; on which kind of presumptions men may found what rules they please. The principal efficiency or supreme production of all things by God, is intended in this expression.

[〈 in non-Latin alphabet 〉], bringing; a word of common use and known signification, but in this place attended with a double difficulty, from a double Enallagie in the use of it. First, in the case; for whereas it seems to relate to [〈 in non-Latin alphabet 〉], it became him in bringing, it should then regularly be [〈 in non-Latin alphabet 〉], not [〈 in non-Latin alphabet 〉]. Hence some by supposing a [〈 in non-Latin alphabet 〉] in the words, refer it to [〈 in non-Latin alphabet 〉], the Author; as if the Apostle had said, [〈 in non-Latin alphabet 〉], to make perfect the Captain of their salvation, who brought many sons to glory. But this transposition of the words, neither the context, nor the addition of [〈 in non-Latin alphabet 〉], their, to [〈 in non-Latin alphabet 〉], their salvation, relating to the sons before mentioned, will by any means allow. Therefore an Enallage of the case is necessarily to be allowed; [〈 in non-Latin alphabet 〉] for [〈 in non-Latin alphabet 〉], unless we suppose a repetition of [〈 in non-Latin alphabet 〉], which frequently admits of the Accusative case; but the principal Author is unquestionably intended. Again, [〈 in non-Latin alphabet 〉] is a Participle of t[illegible] second Aoristus, which usually denotes the time past; and from there is it translated by many, adduxit, adduxter[illegible], and filiis adductis; after he had brought many sons to glory. And this some refer to the saints who died under the Old Testament, to whom the Lord Christ was no less a Captain of salvation than to us. And so the Apostle shows, that after they were saved on his account, it was meet that he should answer for them according to his undertaking. But neither does this restraining the word answer the Apostle's intention. For it is evident that he principally minded them, to whom the Lord Jesus became eminently a Captain of salvation, after he was perfected by sufferings, though not exclusively to them that went before. [〈 in non-Latin alphabet 〉] then is put for [〈 in non-Latin alphabet 〉], unless we shall suppose that the act of God here intended was on purpose thus expressed to comprehend all the sons, both those that lived before, and those that lived after the sufferings of Christ; bringing, leading bearing. It concerns the whole execution of the design of God, for the salvation and glorification of believers. [〈 in non-Latin alphabet 〉], many sons, Jews and Gentiles, all that were by says to become his sons; to glory.

[〈 in non-Latin alphabet 〉], the Author. Where ever this word is used in the New Testament, it is applied to Christ. Acts 3:15, he is called [〈 in non-Latin alphabet 〉], the Prince of life. And chap. 5.31, God is said to make him [〈 in non-Latin alphabet 〉], a Prince and a Savior; that is, [〈 in non-Latin alphabet 〉], as here, the Prince of our salvation. Hebrews 12:13, the Apostle calls him, [〈 in non-Latin alphabet 〉], as we render it, the Author and Finisher of faith. As here God is said [〈 in non-Latin alphabet 〉], to finish or perfect this Author of our salvation. No where else is this word used in the New Testament: It answers justly the Hebrew [〈 in non-Latin alphabet 〉], which the LXX render [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], the signification of both which words are included in [〈 in non-Latin alphabet 〉] Princeps, Dux, Praeses, Author; a Prince, Captain, Ruler, Author. And it is used in Writers with respect to works good and bad. [〈 in non-Latin alphabet 〉], Isocrat. The Author and Teacher of such works. And [〈 in non-Latin alphabet 〉], artisex malesicii, the principal contriver of mischief. It is also used for the Author of a stock, race, or kindred of men. In this place it is limited by [〈 in non-Latin alphabet 〉], it denotes the chief or principal Operator, or worker of that salvation; with especial reference to the kingly or princely power, whereunto he was advanced after his sufferings. As he is also absolutely a Prince, a Ruler, and the Author or Spring of the whole race and kind of believers, according to the other senses of the words.

[〈 in non-Latin alphabet 〉]; this word is variously used, and variously rendered: to consummate, to perfect, to make perfect, to consecrate, dedicate, sanctify. Some would have it in this place to be the same with [〈 in non-Latin alphabet 〉], to bring to glory. But what is the precise signification of the word, we shall clear in the Exposition ensuing, when we declare what act of God it is that is here intended.

Before we proceed to the Exposition of the several parts of this text, we must consider the order of the words, to prevent some mistakes that divers learned commentators have fallen into about them. Some suppose an hyperbaton in them; and that those expressions, For whom are all things, and by whom are all things, in bringing many sons to glory, do intend the Son, the Captain of salvation. The word [〈 in non-Latin alphabet 〉], him, it became him, they confess to relate to [〈 in non-Latin alphabet 〉], God, in the verse fore-going, and to relate to the Father; in which order this would be the sense of the words, It became him, that is God, to make perfect through sufferings the Captain of their salvation, for whom are all things, and by whom are all things, who brings many sons to glory. But there is no just reason why we should arbitrarily thus transpose the words. And that separation of, from whom are all things, and for whom are all things, from, it became him, takes away one main foundation of the Apostle's reasoning, as we shall see. And the reason alleged for this ordering of the words is infirm, namely that it is Christ who brings the many sons to glory, not the Father; for it is also assigned to him, as we shall see upon many accounts.

Some refer the whole words to Christ, to this purpose, it became him, that is the Son incarnate, for whom, &c. bringing many sons to glory, to be consummated or made perfect by sufferings. So Tena, and those whom he follows. But this exposition of the words is directly contrary to the scope of the Apostle, declared in the verse fore-going, and that following. It leaves also [〈 in non-Latin alphabet 〉], him, nothing to relate to; nor allows the causal [〈 in non-Latin alphabet 〉], for, to give an account of any act of God before mentioned; and besides the whole of it is built on the corruption or mistake of one word in the Vulgar Translation; consummari for consummare, and that but in some copies, as is acknowledged by the most learned Romanists, who here adhere to the Original. For taking that word actively, and the object of the act expressed in it, being the Captain of salvation, some agent distinct from him must needs be signified, which is God the Father.

Some suppose an [in non-Latin alphabet] in the words, and therefore in the reading of those, in bringing many sons to glory, they supply by afflictions or sufferings, having brought many sons to glory by afflictions, it became him to make the Captain of their salvation perfect through sufferings. So Capellus. But this imaginary defect arose merely from a mistake, that the [in non-Latin alphabet], or condecency here mentioned, has a respect to the things done; that seeing the sons had suffered, it was meet and convenient that their Captain should do so in an eminent manner. But the truth is, it respects only the doer of them, it was on his part requisite so to do the things mentioned.

Verse 10. For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings.

There is in the words, 1. The causal connection to the verse fore-going, for. 2. A design of God intimated as the foundation of the discourse, which was, to bring many sons to glory. 3. The means he fixed on for the accomplishment of that design, namely the appointing to them a Captain of their salvation. 4. The especial way of his dedicating him to that office, he made him perfect by sufferings. 5. The reason of this his proceeding and dealing with him, it became him so to do. 6. An amplification of that reason, in a description of his condition, him for whom are all things, and by whom are all things.

First, a reason is rendered in the words, of what he had asserted in the fore-going verse, namely that Jesus the Messiah was to suffer death, and by the grace of God to taste of death for all; why he should do thus, on what account, what ground necessity and reason there was for it, is here declared; it was so to be, For it became him, &c.

Secondly, the design of God is expressed in this whole matter, and that was, to bring many sons to glory. And herein the Apostle declares the nature of the salvation which was to be wrought by the Messiah, about which the Jews were so greatly mistaken, and consequently in and about the way whereby it was to be wrought. His purpose herein was not now to carry his children into a new Canaan, to bring them into a wealthy country, an earthly kingdom, which must or might have been done by might, and power, and arms, as of old; but his design towards his sons in and by the Messiah was of another nature; it was to bring them to glory, eternal glory with himself in heaven; and so it is no wonder if the way whereby this is to be accomplished be quite of another nature than that whereby their temporal deliverance was wrought; namely by the death and sufferings of the Messiah himself. And here in reference to this design of God it is supposed, 1. That some who were created for the glory of God, had by sin come short of it; so that without a new way of bringing them to it, it was impossible that they should ever be made partakers of it. This is here supposed by the Apostle, and is the foundation of all his doctrine concerning the Messiah. 2. That the way whereby God will at length bring them who are designed to glory thereunto, is by taking of them first into a state of sonship and reconciliation with himself; they must be sons before they are brought to glory. There is a double act of God's Predestination; the first is his designation of some to grace, to be sons (Ephesians 1:5); the other his appointment of those sons to glory, both to be wrought and accomplished by Christ, the Captain of their salvation. The latter, and the execution of it, namely the bringing of those who by grace are made sons, to glory, is that which the Apostle here expresses. He deals not with the Hebrews in this Epistle about the conversion of the Elect, the traduction of them into a state of grace and sonship, but of the government of them being made sons, and their guidance to glory. And therefore the sufferings of Christ, which absolutely and in themselves are the cause of our sonship and reconciliation with God, are mentioned here only as the means whereby Christ entered into a condition of leading sons into glory, or of saving them who upon the account of his sufferings are made sons by grace. But yet this is not so precisely respected neither, but that the Apostle withal intimates the necessity of the sufferings of Christ, as to the whole effect of it towards the Elect. Now these sons thus to be brought to glory are said to be many; not all absolutely, not a few, or of the Jews only, which they looked for; but all the Elect of God, who are many (Revelation 7:9). And this work of bringing many sons to glory, is here signally assigned by the Apostle to God the Father, whose love, wisdom and grace, believers are principally to eye in the whole work of their salvation wrought out and accomplished by Jesus Christ. This therefore we shall a little insist upon to declare the grounds and reasons, on the account whereof it is so ascribed to him, or what acts are peculiarly assigned to the Father in this work of bringing many sons to glory; which will secure the ascription of it to him, and therein our interpretation of the place.

1. The eternal designation of them to that glory whereunto they are to be brought, is peculiarly assigned to him. He predestinates them to be conformed to the image of his Son (Romans 8:28, 29, 30). The God and Father of our Lord Jesus Christ chooses us before the foundation of the world, and predestinates us to the adoption of children by Jesus Christ to himself (Ephesians 1:3, 4, 5). And he has from the beginning chosen us to salvation (2 Thessalonians 2:13, 14). And this electing love of God, this eternal purpose of his good pleasure, which he purposed in himself, is the fountain and spring of all other immediate causes of our salvation. From hence faith (Acts 13:45), sanctification (2 Thessalonians 2:13), holiness (Ephesians 1:4), preservation in grace (2 Timothy 2:19), the death of Christ for them (John 3:16), and final glory itself (2 Timothy 2:10), do all ensue and proceed; so that on the account hereof, he may be justly said to be the Bringer of many sons to glory.

He was the spring and fountain of that Covenant (as in all other operations of the Deity) that was of old between himself and his Son, about the salvation and glory of the Elect (see Zechariah 6:13; Isaiah 42:1; Proverbs 8:20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30; Isaiah 50:4; chapter 53:11, 12; Psalm 16:10 to Psalm 110:1, 6). He in his love and grace is still declared as the Proposer both of the duty and of the reward of the Mediator, the Son incarnate, as the Son accepts of his terms and proposals (Hebrews 10:5, 6, 7, 8). And hence the intenseness of his love, the immutability of his counsel, the holiness of his nature, his righteousness and faithfulness, his infinite wisdom, do all shine forth in the mediation and sufferings of Christ (Romans 3:25, 26; chapter 5:8; 1 John 4:9; Hebrews 6:17, 18; Titus 1:2). Rather than his love should not be satisfied, and his counsel accomplished, he spared not his own Son, but gave him to death for us.

He signally gave out the first promise, that great foundation of the Covenant of Grace, and afterwards declared, confirmed, and ratified by his oath, that covenant wherein all the means of bringing the elect to glory are contained (Genesis 3:15; Jeremiah 31:32, 33, 34; Hebrews 8:8). The Person of the Father is considered as the principal author of the covenant, as the Person covenanting and taking us into covenant with himself; the Son as the Messiah, being considered as the surety and Mediator of it (Hebrews 7:22; chapter 9:15), and the purchaser of the promises of it.

He gave and sent his Son to be a Savior and Redeemer for them, and to them, so that in his whole work, in all that he did and suffered, he obeyed the command, and fulfilled the will of the Father. Him did God the Father send, and seal, and give, and set forth, as the Scripture every where expresses it. And our Lord Jesus Christ every where remits us to the consideration of the love, will, and authority of his Father in all that he did, taught or suffered, so seeking the glory of God that sent him.

He draws his Elect, and enables them to come to the Son, to believe in him, and so to obtain life salvation and glory by him. No man, says our Savior, can come to me, except the Father which has sent me draw him (John 6:44). No man, no not any one of the Elect, can come to Christ, unless the Father, in the pursuit of that love from where it was that he sent the Son, do put forth the efficacy of his grace to enable him thereunto; and accordingly he reveals him to some, when he is hidden from others (Matthew 11:25). For the revelation of Christ to the soul is the immediate act of the Father (Matthew 16:17).

Being reconciled to them by the blood of his Son, he reconciles them to himself, by giving them pardon and forgiveness of sins in and by the promises of the Gospel, without which they cannot come to glory (2 Corinthians 5:18, 19, 20, 21). He is in Christ reconciling us to himself, by the non-imputation, or forgiveness of our sins; forgiving us all our trespasses for Christ his sake (Ephesians 4:32). There are many things concurring to the pardon of sin, that are peculiar acts of the Father.

He quickens them and sanctifies them by his Spirit, to make them meet for the inheritance of the saints in light; that is, for the enjoyment of glory. He that raised up Jesus from the dead, quickens us by his Spirit (Romans 8:11). So saving us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us richly by Jesus Christ (Titus 3:5, 6). This sanctification and renovation by the Holy Ghost, and all supplies of actual grace, enabling us to obedience, are every where asserted as the grant and work of the Father, who works in us both to will and to do of his own good pleasure. And so in especial is the saving illumination of our minds, to know the mystery of his grace, and discern the things that are God (2 Corinthians 4:6; Colossians 2:2; Ephesians 3:13, 14, 15, 16, 17, 18; Matthew 11:25).

As the great Father of the family he adopts them, and makes them his sons, that so he may bring them to glory: he gives them the power or privilege to become the sons of God (John 1:11), making them heirs and coheirs with Christ (Romans 8:14, 15, 16, 17), sending withal into their hearts the Spirit of adoption, enabling them to cry, Abba Father (Galatians 4:6). The whole right of adopting children is in the Father, and so is the authoritative translation of them out of the world and kingdom of Satan into his own family and household, with their investiture in all the rights and privileges thereof.

He confirms them in faith, establishes them in obedience, preserves them from dangers and oppositions of all sorts, and in manifold wisdom keeps them through his power to the glory prepared for them; as 2 Corinthians 1:21, 22; Ephesians 3:20, 21; 1 Peter 1:5; John 17:11.

He gives them the Holy Ghost as their Comforter, with all those blessed and unspeakable benefits which attend that gift of his (Matthew 7:11; Luke 11:13; John 14:16, 17; Galatians 4:6).

In brief, in bringing the Elect to glory, all the sovereign acts of power, wisdom, love and grace exerted therein, are peculiarly assigned to the Father; as all ministerial acts are to the Son as Mediator. So that there is no reason why he may not be said by the way of eminency to be the [〈 in non-Latin alphabet 〉], the leader or bringer of his sons to glory.

And herein lies a great direction to believers, and a great supportment for their faith. Peter tells us, that by Christ we do believe in God that raised him from the dead, and gave him glory, that our faith and hope might be in God (1 Peter 1:21). Jesus Christ considered as Mediator is the next, but not the ultimate object of our faith and hope. We so believe in him, as by him to believe in God, that is the Father, whose love is the supreme fountain and spring of our salvation; which the Apostle manifests in that double instance of his raising up Christ, and giving of him glory; thereby declaring himself the principal author of the great work of his Mediation. This he directs us to, so to believe in Christ, as that discerning in and by him the grace, good-will, and love of the Father himself towards us, we may be encouraged to fix our faith and hope on him, seeing he himself loveth us. So that Christ himself had no need to pray for the love of the Father to us, but only for the communication of the effects of it (John 16:26-27). And this is the work of faith, when as we are directed we pray to the Father in the name of Christ (John 16:23-24). And we thus place our faith in God the Father, when we conceive of him as the sovereign leader of us to glory, by all the instances before mentioned. And then does faith find rest in him, delight, complacency and satisfaction, as we have elsewhere declared.

Thirdly, there is in these words intimated the principal means that God fixed on for the accomplishment of this design of his, for the bringing of many sons to glory; it was by appointing a Captain of their salvation. The Jews generally granted that the Messiah was to be the Captain of their salvation; but misunderstanding that salvation, they also mistook the whole nature of his office. The Apostle does here evidently compare him to Joshua, the Captain and Leader of the people into Canaan, (as he had before preferred him above the angels, by whose ministry the Law was given to the people in the Wilderness) which was a type of their salvation, as he farther declares, chap. 4. All the sons of God are put under his conduct and guidance, as the people of old were under the rule of Joshua, to bring them into the glory designed for them, and promised to them in the Covenant made with Abraham. And he is called their [〈 in non-Latin alphabet 〉], Prince, Ruler and Captain, or Author of their salvation, on several accounts. 1. Of his authority and right to rule over them in order to their salvation; so he appeared to Joshua, as [〈 in non-Latin alphabet 〉] (Joshua 5:14), the Captain of the Lord's host; intimating then, that there was another Captain, and other work to do than what Joshua had then in hand. The General of all the people of God, as Joab was to Israel, [〈 in non-Latin alphabet 〉]. 2. Of his actual leading and conduct of them by his example, Spirit and grace, through all the difficulties of their warfare; so he was promised as [〈 in non-Latin alphabet 〉] (Isaiah 55:4), Princeps, Dux, Antecessor, [〈 in non-Latin alphabet 〉], a Leader and Commander of the people, one that goes before them for their direction and guidance, giving them an example in his own person of doing and suffering the will of God, and so entering into glory. So is he their [〈 in non-Latin alphabet 〉] (Hebrews 6:20), Antecessor, Fore-runner; or as Daniel calls him, [〈 in non-Latin alphabet 〉] (Daniel 9:25), Messiah the Prince or Guide. 3. As he is to them [〈 in non-Latin alphabet 〉], as chap. 5:9, the Author or Cause of eternal salvation; he procured and purchased it for them. So that the expression denotes both his acquisition of salvation itself, and his conduct or leading of the people of God to the enjoyment of it. And the Holy Ghost hereby also intimates, that the way whereby God will bring the sons to glory, is full of difficulties, perplexities and oppositions, as that of the Israelites into Canaan was also; so that they have need of a Captain, Leader and Guide to carry them through it. But yet all is rendered safe and secure to them, through the power, grace and faithfulness of their Leader. They only perish in the Wilderness and die in their sins, who either out of love to the flesh-pots of Egypt, the pleasures of this world, or being terrified with the hardships of the warfare which he calls them to, refuse to go up under his command.

Fourthly, there is expressed in the words, the especial way, whereby God fitted or designed the Lord Christ to this office of being a Captain of salvation to the sons to be brought to glory. To understand this aright, we must observe, that the Apostle speaks not here of the redemption of the elect absolutely; but of the bringing them to glory, when they are made sons in an especial manner. And therefore he treats not absolutely of the designation, consecration, or fitting of the Lord Christ to his office of Mediator in general, but as to that part, and the execution of it, which especially concerns the leading of the sons to glory, as Joshuah lead the Israelites into Canaan. This will give us light into what act of God towards the Lord Christ is intended in this expression, [in non-Latin alphabet]. And sundry are here pleaded by Expositors, not without some probability. As (1.) Some think, that his bringing him to glory is intended; it became him [in non-Latin alphabet], to bring him to glory by and through sufferings, so to perfect him. But besides, that the word is no where so used, nor has any such signification, the Apostle does not declare what God intended to bring him to, but by what in and about him, he intended to bring many sons to glory. (2.) Some would have it to denote the finishing of God's work about him; from where in his sufferings on the Cross he said [in non-Latin alphabet], it is finished (John 19:30). This answers indeed the sense of the word [in non-Latin alphabet], used in that place by our Savior, but not of [in non-Latin alphabet], the word here used by the Apostle, which never signifies to end or finish, or to perfect by bringing to an end. (3.) Some think God made the Lord Christ perfect by sufferings, in that he gave him thereby a full sense and experience of the condition of his people; from where he is said to learn obedience by the things that he suffered (Chap. 5:8). And this is true, God did so; but it is not formally and directly expressed by this word, which is never used to that purpose. This is rather a consequent of the act here intended, than the act itself. [in non-Latin alphabet], then in this place signifies to consecrate, dedicate, to sanctify to an office, or some especial part or act of an office. This is the proper meaning of the word; [in non-Latin alphabet] are mysteries; and [in non-Latin alphabet], sacred acts and offices; [in non-Latin alphabet], are those who are initiated and consecrated to sacred offices or employments. See Exodus 29:33, 35 in the LXX. Hence the Antients called Baptism [in non-Latin alphabet], or consecration to the sacred service of Christ: and [in non-Latin alphabet], the word next insisted on by our Apostle, is so used by Christ himself (John 17:19): [in non-Latin alphabet]; for their sakes, I sanctify, that is dedicate, consecrate, separate my self to be a sacrifice. And his blood is said to be that, [in non-Latin alphabet] (Hebrews 10:29), wherewith he was so consecrated. Nor is this word used in any other sense in this whole Epistle, wherein it is often used, when applied to Christ; see Chap. 5:9, Chap. 7:28. And this was the use of the word among the Heathen, signifying the initiation and consecration of a man into the mysteries of their religion, to be a leader to others. And among some of them it was performed through the instigation of the Devil by great sufferings. [in non-Latin alphabet], says Gregory Nazianzen, Orat. cont. Jul. 1. No man could be consecrated to the mysteries of Mithra (the Sun) unless he proved himself holy, and as it were inviolable, by passing through many degrees of punishments and trials. Thus it became God to dedicate and consecrate the Lord Christ to this part of his office by his own sufferings. He consecrated Aaron to be Priest of old, but by the hands of Moses; and he was set apart to his office by the sacrifice of other things. But the Lord Christ must be consecrated by his own sufferings, and the sacrifice of himself. And from there it is, that those very sufferings, which as antecedaneous to his being a Captain of salvation, to this end that he might lead the sons to glory, are the means of his dedication or consecration, are in themselves a great part of that means whereby he procures salvation for them. By all the sufferings then of the Lord Christ in his life and death, by which sufferings he wrought out the salvation of the elect, did God consecrate and dedicate him to be a Prince, a Leader and Captain of salvation to his people; as Peter declares the whole matter (Acts 5:30, 31) and Chap. 2:36. And from these things last mentioned, of the Lord Christ being the Captain of our salvation, and being dedicated to that office by his own sufferings, it appeareth.

First, That the whole work of saving the Sons of God from first to last, their guidance and conduct through sins and sufferings to glory, is committed to the Lord Jesus; from where he is constantly to be eyed by believers in all the concernments of their faith, obedience and consolation. Behold, says the Lord, I have given him for a witness to the people, a leader and commander to the People (Isaiah 55:4). A witness to testify the truth, in revealing the mind and will of God; a leader going before them as a Prince and Captain, as the word signifies; and a commander, that gives out laws and rules for their obedience. God has set him as a Lord over his whole house (chapter 3, verse 5), and committed all the management of all its concernments to him; there is no person that belongs to God's design of bringing many sons to glory, but he is under his rule and inspection. Neither is there any thing that concerns any of them in their passage towards glory, whereby they may be furthered or hindered in their way, but the care is committed to him; as the care of the whole army lies on the General, or Prince of the host. This the Prophet sets out in his type Eliakim (Isaiah 22:21, 22, 23, 24). He is fastened as a nail in a sure place; and all the glory of the house, and every vessel of it from the greatest to the least is hanged on him, the weight of all, the care of all is upon him, committed to him. When the people came out of Egypt with Moses they were numbered to him, and he being the administrator of the law, they died all in the wilderness: but they were delivered again by tale and number to Joshua the type of Christ; and none of them, not one failed of entering into Canaan. And he discharges this trust as a faithful Captain.

First, With care and watchfulness (Psalm 121:4). Behold he that keeps Israel, shall neither slumber nor sleep. There is no time nor season wherein the sons committed to his care, may be surprised through any neglect or regardlessness in him. His eyes are always open upon them. They are never out of his heart, nor thoughts; they are engraven on the palms of his hand, and their walls are continually before him; or as he expresses it (Isaiah 27:3), I the Lord do keep my Vineyard, I will water it every moment, lest any hurt it, I will keep it night and day. Greater care and watchfulness cannot be expressed; night and day, and every moment in them, he is intent about this work. Oh how great an encouragement is this to adhere to him, to follow him in the whole course of obedience that he calls to. This puts life into soldiers, and gives them security, when they know that their commander is continually careful for them.

Secondly, He discharges this great trust with tenderness and love (Isaiah 40:11). He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. These sons are of various sorts and degrees; the best and strongest of them are but sheep; poor infirm and helpless creatures; and among them some are young and tender, as lambs; some heavy and burdened with sins and afflictions, like those that are with young. In tender compassion he condescends to all their conditions; feeds and preserves the whole flock as a shepherd; gathers in his arm, and bears in his bosom, those that otherwise by their infirmity would be cast behind, and left to danger. Compassion he has for them that err and are out of the way; seeks for them that wander, heals the diseased, feeds them when they are even a flock of slaughter. And where these two concur, care and compassion, there can be no want of any thing (Psalm 23:1). Indeed Zion is ready sometimes to complain that she is forgotten. The sons in great distresses, afflictions, persecutions, temptations that may befall them in their way to glory, are apt to think they are forgotten and disregarded, that they are left as it were to shift for themselves, and to wrestle with their difficulties by their own strength and wisdom, which they know to be as a thing of nought. But this fear is vain and ungrateful. While they are found in the way, following the Captain of their Salvation, it is utterly impossible that this watchfulness, care, love and tenderness should in any thing be wanting to them.

Thirdly, He leads them with Power, Authority and Majesty (Micah 5:4). He shall stand and rule in the strength of the Lord, in the Majesty of the name of the Lord his God, and they shall abide. The name of God is in him, accompanied with his Power and Majesty, which he puts forth in the feeding and ruling of his people, whereon their safety does depend. They shall abide, or dwell in safety, because in this his glory and Majesty, he shall be great, or be magnified to the ends of the earth. So also is he described in his rule (Zechariah 6:13): Even he shall build the Temple of the Lord, and he shall bear the glory, and shall sit and rule upon his Throne, and shall be a Priest upon his Throne. Having built the Temple, raised an house and family to God, he shall be the Ruler or Captain of it, to preserve it to glory; and this in a glorious manner; bearing the glory of God, sitting upon a Throne, in the whole discharge of his office both as a King and Priest. To this end is he entrusted with all the power and authority which we have before described, God having given him to be head over all things to his Church. There is nothing so high, so great, so mighty, that lyes in the way of his sons to glory, but it must stoop to his authority, and give place to his power. The whole Kingdom of Satan, the strong-holds of sin, the high imaginations of unbelief; the strength and malice of the world, all sink before him. And from there are they described so glorious and successful in their way (Micah 2:13): The breaker is come up before them, they have broken up and have passed through the gate, and are gone out by it, and their King shall pass before them, and the Lord on the head of them. Many obstacles lye in their way, but they shall break through them all, because of their King and Lord that goes before them. And those difficulties which in this world they meet withal, that seem to be too hard for them, their persecutions and sufferings, though they may put a stop to somewhat of their outward profession, yet they shall not in the least hinder them in their progress to glory. Their Captain goes before them with power and authority, and breaks up all the hedges and gates that lye in their way, and gives them a free and abundant entrance into the Kingdom of God.

Secondly, As the manner how, so the acts wherein and whereby this Antecessor and Captain of salvation leads on the sons of God, may be considered; and he does it variously.

First, He goes before them in the whole way to the end. This is a principal duty of a Captain or Leader to go before his soldiers. Hence they that went to the war, were said to go at the feet of their Commanders (Judges 4:10). Barak went up and ten thousand men at his feet, that is, followed him, and went where he went before them. And this also became the Captain of the Lord's Host; even to go before his people in their whole way, not putting them on any thing, not calling them to any thing, which himself passeth not before them in. And there are three things whereunto their whole course may be referred.

(1.) Their Obedience: (2.) Their Sufferings; (3.) Their Entrance into Glory; and in all these has the Lord Christ gone before them, and that as their Captain and Leader, inviting them to engage into them, and courageously to pass through them, upon his example, and the success that he sets before them.

(1.) As to Obedience; he himself was made under the Law; and learned obedience fulfilling all righteousness. Though he was in his own Person above the Law, yet he submitted himself to every Law of God, and righteous Law of men; that he might give an example to them who were of necessity to be subject to them. So he tells his Disciples, as to one instance of his humility, I have given you an example, that you should do as I have done (John 13:15). As he calls on all to learn of him, for he was meek and lowly of heart (Matthew 11:29). That is, learn to be like him in those heavenly graces. This the Apostles proposed as their pattern and ours (1 Corinthians 11:1): Be followers of me, as I am of Christ. That is, labor with me to imitate Christ. And the utmost perfection which we are bound to aim at in holiness and obedience, is nothing but conformity to Jesus Christ, and the pattern that he has set before us; to mark his footsteps and to follow him. This is our putting on of Jesus Christ, and growing up into the same image and likeness with him.

He goes before the Sons of God in sufferings, and therein is also a Leader to them by his example. Christ, says Peter, has suffered for us, leaving us an example that we should follow his steps; that is, be ready and prepared to patience in sufferings when we are called thereunto; as he explains himself (1 Peter 4:1): Forasmuch as Christ has suffered for us in the flesh, arm your selves therefore with the same mind, that you may follow him in the same way. And this our Apostle presseth much in this Epistle (Hebrews 12:2, 3): Look to Jesus the author and finisher of our faith, who for the joy that was set before him, endured the Cross, despising the shame; for consider him that endured such contradiction of sinners against himself, lest you be wearied and faint in your minds. The Sons of God are sometimes ready to think it strange, that they should fall into calamity and distresses; and are apt to say with Hezekiah, Remember O Lord we beseech you how we have walked before you in truth, and with an upright heart, and have done that which is good in your sight, and weep sore; supposing that this might have freed them from oppositions and persecutions. And as it was with Gideon when the Angel told him, the Lord was with him. He replies, From where is all this evil come upon us? For when they find it is otherwise, and begin to apply themselves to their condition, yet if their troubles continue, if they are not in their season removed, they are ready to be weary and faint in their minds. But, says the Apostle, consider the Captain of your salvation, he has set you another manner of example; notwithstanding all his sufferings, he fainted not. The like argument he presseth (Hebrews 13:12, 13). And the Scripture in many places represents to us the same consideration. The Jews have a saying, that a third part of the afflictions and troubles that shall be in the world, do belong to the Messiah. But our Apostle who knew better than they, makes all the afflictions of the Church, to be the afflictions of Christ (Colossians 1:24), who both before underwent them in his own person, and lead the way to all that shall follow him. And as the obedience of Christ which is our pattern, does incomparably exceed whatever we can attain to; so the sufferings of Christ which are our example, did incomparably exceed all that we shall be called to. Our pattern is excellent, inimitable in the substance and parts of it; unattainable and unexpressible in its degrees, and he is the best proficient who attends most thereunto.

But what is the end of all this obedience and suffering; death lyes at the door, as the ocean whereunto all these streams do run, and seems to swallow them up, that there they are lost for ever. No, for this Captain of our salvation is gone before us in passing through death, and entring into glory. He has shewed us in his own resurrection (that great pledge of our immortality) that death is not the end of our course, but a passage into another more abiding condition. He promiseth, that whoever believeth on him, that they shall not be lost, or perish, or consumed by death, but that he will raise them up at the last day (John 6:39, 40). But how shall this be confirmed to them? Death looks ghastly and dreadful, as a lion that devours all that come within his reach: why, says Christ, behold me, entring into his jaws, passing through his power, rising from under his dominion; and fear not, so shall it be with you also. This our Apostle disputes at large (1 Corinthians 15:12, 13, 14, 15, 16, 17, 18, 19, 20, 21). He is gone before us through death, and is become the first fruit of them that sleep. And had Christ passed into Heaven before he dyed, as did Enoch and Elijah, we had wanted the greatest evidence of our future immortality. What then remains, for the finishing of our course? Why, the Captain of our salvation after he had suffered, entred into glory; and that as our Leader, or fore-runner (Hebrews 6:20). Jesus as our fore-runner is entered into Heaven; he is gone before us, to evidence to us, what is the end of our obedience and sufferings. In all this is he a Captain and Leader to the Sons of God.

Secondly, he guides them and directs them in their way. This also belongs to him as their Captain and Guide. Two things in this, are they of themselves defective in: (1.) they know not the way that leads to happiness and glory; and (2.) they want ability to discern it aright when it is shewed to them; and in both they are relieved and assisted by their Leader; in the first by his Word; in the latter by his Spirit. First, of themselves they know not the way; as Thomas said, how can we know the way. The will of God, the mystery of his love and grace, as to the way whereby he will bring sinners to glory, is unknown to the Sons of men by nature; it was a secret hid in God, a sealed book which none in Heaven or Earth could open. But this Jesus Christ has fully declared in his Word, to all the Sons that are to be brought to glory; he has revealed the Father from his own bosome (John 1:18), and declared those heavenly things, which no man knew, but he that came down from Heaven, and yet at the same time was in Heaven (John 3:12, 13). In his Word has he declared the name and revealed the whole counsel of God; and brought life and immortality to light (2 Timothy 1:10). Whatever is any way needful, useful, helpful in their obedience, worship of God, suffering, expectation of glory, he has taught it them all, revealed it all to them; other teachers they need not. Had there been any thing belonging to their way which he had not revealed to them, he had not been a perfect Captain of salvation to them. And men do nothing but presumptuously derogate from his glory, who will be adding and imposing their prescriptions in and about this way.

Again, The way being revealed in the Word, he enables them by his Spirit, to see, discern and know it in such a holy and saving manner, as is needful to bring them to the end of it. He gives them eyes to see, as well as provides paths for them to walk in. It had been to no purpose to have declared the way, if he had not also given them light to see it. This blessed work of his Spirit, is every where declared in the Scripture (Isaiah 43:16). And by this means is he to us, what he was to the Church in the Wilderness, when he went before them in a Pillar of fire, to guide them in their way, and to shew them where they should rest. And herein lyes no small part of the discharge of his office towards us, as the Captain of our salvation. Whatever acquaintance we have with the way to Glory, we have it from him alone; and whatever ability we have to discern the way, he is the fountain and author of it. This God has designed and called him to. And all our wisdom consists in this, that we betake our selves to him, to him alone for instruction and direction in this matter (Mark 17:5). Does not he deservedly wander, yes, and perish; who in war will neglect the orders and directions of his General, and attend to every idle tale of men pretending to shew him a way that they have found out, better than that which his Captain has limited him to?

Thirdly, He supplyes them with strength by his grace, that they may be able to pass on in their way. They have much work lyes before them; much to do, much to suffer, and without him they can do nothing (John 15:5). Therefore he watcheth over them to succour them that are tempted (Hebrews 2:18), and to give out help to them all in time of need (Hebrews 4:16), and hence they who have no might, no sufficiency, can do all things through Christ that strengtheneth them (Philippians 4:13). Nothing is too hard for them, nothing can prevail against them, because of the constant supplyes of grace, which the Captain of their salvation communicates to them. And this makes the ways of the Gospel marvellous, both to the World and to Believers themselves; their life is hid with God in Christ (Colossians 3), and they have a new name that no man knoweth (Revelation 2). The World seeing poor, mean, weak contemptible creatures, willing, ready and able to suffer, endure, and dye for the name of Christ, stand astonished, not knowing where their great strength lyes; as the Philistins did at the might of Sampson, whom they saw with their eyes to be like other men. Let them in the height of their pride and rage of their madness pretend what they please, they cannot but be, they really are amazed to see poor creatures whom otherwise they exceedingly despise, constant to the truth and profession of the Gospel, against all their allurements and affrightments. They know not, they consider not the constant supplyes of the strength and grace which they receive from their Leader. He gives them the Spirit of Truth which the world neither sees nor knows (John 14:17), and therefore wonder from where they have their ability and constancy. They cry, What will nothing turn these poor foolish creatures out of their way? They by them one way, and then another; add one weight of affliction and oppression to another, and think surely this will effect their design; but they find themselves deceived, and know not from where it is. The ways of obedience are hence also marvellous to Believers themselves. When they consider their own frailty and weakness, how ready they are to faint, how often they are surprized, and withal take a prospect of what opposition lyes against them, from indwelling sin, Satan and the World, which they are acquainted with in several instances of their power and prevalency, they neither know how they have abode so long in their course as they have done, nor how they shall continue it to the end. But they are relieved when they come to the Promise of the Gospel. There they see from where their preservation does proceed. They see this Captain of their salvation in whom is the fulness of the Spirit, and to whom are committed all the stores of grace, giving out daily and hourly to them as the matter does require. As the Captain in an Army does not at once give out to his Souldiers the whole provision that is needful for their way and undertaking; which if he should, the most of them would instantly waste it, and so quickly perish for want; but he keeps provision for them all in his stores, and gives out to them according to their daily necessities; so God gave the people Manna for their daily food in the Wilderness: even so deals this great Leader with the Sons of God. He keeps the stores of grace and spiritual strength in his own hand; and from there imparts to them according as they stand in need.

Fourthly, He subdues their enemies. And this belongs to his office as the Captain of their salvation in an especial manner. Many enemies they have, and unless they are conquered and subdued, they can never enter into Glory. Satan, the World, Death and Sin, are the chief or heads of them, and all these are subdued by Christ; and that two wayes. First, In his own Person. For they all attempted him, and failed in their enterprize (John 14:30). He bruised the Serpent's head (Genesis 3:15), and destroyed him that had the power of death, that is the Devil (verse 14 of this Chapter); destroyed his power in a glorious and triumphant manner (Colossians 2:15). He spoyled principalities and powers, and made a shew of them openly, triumphing over them in his Cross, adding the utmost complement to his Victory in a Triumph. And he overcome the world (John 16:33). Be of good chear, says he, I have overcome the world. Both it, and the Prince of it were put under his feet. Death also was subdued by him: He swallowed it up in victory (1 Corinthians 15:54). He plucked out its sting, broke its power, disannulled its peremptory Law, when he shook it off from him, and rose from under it (Acts 2:24). Sin also set upon him in his Temptations, but was utterly foiled; as all sin is destroyed in its very being, where it is not obeyed. And all this was for the advantage of the Sons of God.

For (1.) He has given them encouragement in shewing them that their enemies are not invincible; their power is not uncontrollable, their law not peremptory or eternal; but that having been once conquered, they may the more easily be dealt withal.

(2.) They know also, that all these enemies set upon his Person in their quarrel, and as he was the great defender of the faithful: so that although they were not conquered by their persons, yet they were conquered in their cause; and they are called in to be sharers in the victory, although they were not engaged in the battle.

(3.) That he subdued them by God's ordinance and appointment, as their representative; declaring in his Person who is the Head, what should be accomplished in every one of his members.

And (4.) That by his personal conquest over them, he has left them weak, maimed, disarmed and utterly deprived of that power they had to hurt and destroy, before he engaged with them. For he has thereby deprived them; (1.) of all their right and title to exercise their enmity against; or dominion over the sons of God. Before his dealing with them, they had all right to the utmost over mankind. Satan to rule, the world to vex, sin to enslave, death to destroy and give up to Hell. And all this right was enrolled in the law, and hand-writing of ordinances which was against us. This was cancelled by Christ, nailed to the cross, never to be pleaded more (Colossians 2:14). And when any have lost their right or title to any thing, whatever their strength be, they are greatly weakened. But he has herein (2.) deprived them of their strength also. He took away the strength of sin as a law, and the sting of death in sin, the arms of the world in the curse, and the power of Satan in his works and strongholds.

But this is not all; he not only subdues these enemies for them, but also in them and by them; for though they have neither title nor arms, yet they will try the remainder of their power against them also. But thanks be to God, says the Apostle, who gives us the victory by Jesus Christ (1 Corinthians 15:57). He enables us in our own persons to conquer all these enemies. No, says he, in all these things we are more than conquerors (Romans 8:37). Because we have more assurance of success, more assistance in the conflict, more joy in the trial, than any other conquerors have; or we do not only conquer, but triumph also. For Satan, he tells believers, that they have overcome the wicked one (1 John 2:13, 14). And shows how it came to pass that they should be able to do so (chapter 4, verse 7). It is, because greater is he that is in them, than he that is in the world. The good Spirit which he has given to them to help and assist them, is infinitely greater and more powerful than that evil spirit which rules in the children of disobedience: and by this means is Satan bruised even under their feet. A conflict indeed we must have with them; we must wrestle with principalities and powers in heavenly places, but the success is secured through the assistance we receive from this Captain of our salvation.

The world also is subdued in them and by them (1 John 5:4). Whoever is born of God overcomes the world, and this is the victory that overcomes the world even our faith. Faith will do this work; it never failed in it, nor ever will. He that believes shall overcome; the whole strength of Christ is engaged to his assistance. Sin is the worst and most obstinate of all their enemies. This puts them hard to it in the battle, and makes them cry out for aid and help (Romans 7:24). But this also they receive strength against, so as to carry away the day. I thank God, says the Apostle, through Jesus Christ our Lord (verse 15), namely, for deliverance and victory. Sin has a double design in its enmity against us: (1.) to reign in us; (2.) to condemn us. If it be disappointed in these designs, it is absolutely conquered, and that it is by the grace of Christ. As to its reign and dominion it is perfectly defeated for the present (Romans 6:14). The means of its rule, is the authority of the law over us; that being removed, and our souls put under the conduct of grace, the reign of sin comes to an end. Nor shall it condemn us (Romans 8:1). And what can it then do? Where is the voice of this oppressor? It abides but a season; and that but to endure and die. Death also contends against us, by its own sting, and our fear; but the first by the grace of Christ is taken from it, and the latter we are delivered from, and so have the victory over it. And all this is the work of this Captain of our salvation for us, and in us.

(5.) He does not only conquer all their enemies, but he avenges their sufferings upon them, and punishes them for their enmity. These enemies though they prevail not absolutely, nor finally against the sons of God, yet by their temptations, persecutions, oppressions, they put them oft times to unspeakable hardships, sorrow and trouble. This the Captain of their salvation will not take at their hands; but will avenge upon them all their ungodly endeavours from the lowest to the greatest and highest of them. Some he will deal with in this world; but he has appointed a day wherein not one of them shall escape. See Revelation 20:10, 14. Devil, and beast, and false prophet, and death, and Hell, shall altogether into the lake of fire.

(6.) He provides a reward, a crown for them, and in the bestowing thereof, accomplishes this his blessed office of the Captain of our salvation. He is gone before the sons into Heaven, to make ready their glory, to prepare a place for them, and he will come and receive them to himself, that where he is, there they may be also (John 14:2, 3). When he has given them the victory, he will take them to himself, even to his throne (Revelation 3:22). And as a righteous judge give to them a crown of righteousness and glory (2 Timothy 4:8). And thus is the whole work of conducting the sons of God to glory, from first to last, committed to this great Captain of their salvation, and thus does he discharge his office and trust therein; and blessed are all they who are under his leading and guidance. And all this should teach us;

First, To betake ourselves to him, and to rely upon him in the whole course of our obedience, and all the passages thereof. To this purpose is he designed by the Father, this has he undertaken; and this does he go through withal. No address that is made to him in this matter, will he ever refuse to attend to; no case or condition that is proposed to him, is too hard for him, or beyond his power to relieve. He is careful, watchful, tender, faithful, powerful, and all these properties and blessed endowments will he exercise in the discharge of this office. What should hinder us from betaking ourselves to him continually? Is our trouble so small, are our duties so ordinary, that we can wrestle with them, or perform them in our own strength? Alas, we can do nothing, not think a good thought, not endure a reproachful word. And whatever we seem to do or endure of ourselves, it is all lost; for in us there dwells no good thing. Or are our distresses so great, our temptations so many, our corruptions so strong, that we begin to say there is no hope? Is anything too hard for the Captain of our salvation? Has he not already conquered all our enemies? Is he not able to subdue all things by his power? Shall we faint while Jesus Christ lives and reigns? But it may be, we have looked for help and assistance, and it has not answered our expectation, so that now we begin to faint and despond. Sin is not subdued, the world is still triumphant, and Satan rages as much as ever; his temptations are ready to pass over our souls. But have we sought for his help and assistance in a due manner with faith and perseverance, to right ends of his glory, and advantage of the Gospel? Have we taken a right measure of what we have received? Or do we not complain without a cause? Let us not judge according to outward appearance, but judge righteous judgment. What is it to us, if the world triumph, if Satan rage, if sin tempt and vex, we are not promised that it shall be otherwise. But are we forsaken? Are we not kept from being prevailed against? If we ask amiss, or for improper ends, or know not what we do receive, or think because the strength of enemies appears to be great, we must fail and be ruined; let us not complain of our Captain; for all these things arise from our own unbelief. Let our application to him be according to his command, our expectations from him according to the promise; our experiences of what we receive be measured by the rule of the Word, and we shall find, that we have all grounds of assurance, that we can desire. Let us then in every condition look to Jesus the Author and finisher of our faith, who has undertaken the leading of us in the whole course of our obedience from first to last, and we shall not need to faint, nor shall we ever fail.

Secondly, To look for direction and guidance from him. This in an especial manner belongs to him as the Captain of our salvation. There are two things which we find by experience, that professors are apt to be at a great loss in, while they are in this world. The worship of God, and their own troubles. For the first, we see and find that woful variance that is among all sorts of men; and for the latter, we are apt ourselves to be much bewildered in them, as to our duty and our way. Now all this uncertainty arises from the want of a due attendance to Jesus Christ as our Guide. In reference to both these, he has peculiarly promised his presence with us. With the dispensers of the Word he has promised to be to the ends of the world, or consummation of all things (Matthew 28:29). And we find him walking in the midst of his golden candlesticks (Revelation 1). In that allegorical description of the Gospel church-state and worship, which we have in Ezekiel, there is a peculiar place assigned to the Prince. Now one end of his presence is, to see that all things are done according to his mind and will. And to whom should we go but to himself alone. His Word here will prove the best directory, and his Spirit the best guide. If we neglect these, to attend to the wisdom of men, we shall wander in uncertainties all our days. It is so also in respect of our troubles; we are ready in them to consult with flesh and blood; to look after the examples of others, to take the advice that comes next to hand. When the Lord Christ has promised his presence with us in them all; and that as the Captain of our salvation. And if we neglect him, his example, his direction, his teaching, it is no wonder if we pine away under our distresses.

2. We may observe, that the Lord Jesus Christ being Priest, Sacrifice and Altar himself, the offering whereby he was consecrated to the perfection and complement of his office, was of necessity to be part of that work, which as our Priest and Mediator he was to undergo and perform. When other typical priests were to be consecrated, there was an offering of beasts appointed for that purpose, and an altar to offer on, and a person to consecrate them. But all this was to be done in and by Jesus Christ himself. Even the Father is said to consecrate him, but upon the account of his designing him and appointing him to this office; but his immediate actual consecration was his own work, which he performed when he offered himself through the Eternal Spirit. By his death and suffering, which he underwent in the discharge of his office, and as a Priest therein offered himself to God, he was dedicated and consecrated to the perfection of his office. This would require our further explication in this place, but that it will again occur to us more directly.

3. The Lord Christ being consecrated and perfected through sufferings, has consecrated the way of suffering, for all that follow him to pass through to glory. All complaints of sufferings, all despondencies under them, all fears of them are rendered unjust and unequal by the sufferings of Christ. It is surely righteous that they should be contented with his lot here, who desire to be received into his glory hereafter. Now there are sundry things that follow upon this consecration of the way of suffering by Jesus Christ.

First, that they are made necessary, and unavoidable: men may hope and desire other things, and turn themselves several ways in their contrivances to avoid them, but one way or other, sufferings will be the portion of them that intend to follow this Captain of Salvation. The Apostle tells believers, that they are predestinated to be conformed to the image of the Son of God (Romans 8:29), and lets them know in the close of that chapter, that no small part of this conformity consists in their afflictions and sufferings. The Head having passed through them, there is a measure of afflictions belonging to the Body, which every member is to bear his share of (Colossians 2:24). And the Lord Jesus himself has given this law to us, that every one who will be his disciple must take up his cross, and follow him. Discipleship and the cross are inseparably knit together, by the unchangeable law and constitution of Christ himself. And the Gospel is full of warnings and instructions to this purpose; that none may complain that they were surprised, or that any thing did befall them in the course of their profession which they looked not for. Men may deceive themselves with vain hopes and expectations, but the Gospel deceives none; it tells them plainly before-hand, that through many tribulations they must enter into the Kingdom of God; and that they who will live godly in Christ Jesus shall suffer persecution. If they like not of these terms, they may let the way of Christ alone; if they will not do so, why do they yet complain? Christ will be taken with his cross, or not at all. And the folly of our hearts can never be enough bewailed, in thinking strange of trials and afflictions; when the very first thing that the Lord Christ requires of them that will be made partakers of him, is, that they deny themselves, and take up their cross. But we would be children, and not be chastised; we would be gold, and not be tried; we would overcome, and yet not be put to fight and contend; we would be Christians, and not suffer: but all these things are contrary to the eternal law of our profession. And so necessary is this way made, that though God deal with his people in great variety, exercising some with such trials and troubles, that other sometimes in comparison of them seem utterly to go free, yet every one, one way or other, shall have his share and measure. And those exceptions that are made in the providence of God, as to some individual persons at some seasons, derogate nothing from the general necessity of the way towards all that do believe.

Secondly, it has made all sufferings for the Gospel honorable. The sufferings of Christ himself were indeed shameful, and that not only in the esteem of men, but also in the nature of them, and by God's constitution. They were part of the curse, as it is written, Cursed is he that hangs upon a tree. And as such our Lord Jesus Christ looked on them, when he wrestled with and conquered the shame as well as the sharpness. But he has rendered all the sufferings of his that remain very honorable in themselves, whatever they are in the reputation of a blind perishing world. That which is truly shameful in suffering, is an effect of the curse for sin. This Christ by his suffering has utterly separated from the sufferings of his disciples. Hence the Apostles rejoiced that they had the honor to suffer shame for his Name (Acts 5:41), that is, the things which the world looked on as shameful, but themselves knew to be honorable. They are so in the sight of God, of the Lord Jesus Christ, of all the holy angels, which are competent judges in this case. God has a great cause in the world, and that such a one as wherein his Name, his goodness, his love, his glory is concerned; this in his infinite wisdom is to be witnessed, confirmed, testified to by sufferings. Now can there be any greater honor done to any of the sons of men, than that God should single them out from among the rest of mankind, and appoint them to this work? Men are honored according to their riches and treasures. And when Moses came to make a right judgment concerning this thing, he esteemed the reproach of Christ greater riches than all the treasures of Egypt (Hebrews 11:29). We believe that God gave great honor to the Apostles and Martyrs of old in all their sufferings. Let us labor for the same spirit of faith in reference to ourselves, and it will relieve us under all our trials. This then also has Christ added to the way of sufferings by his consecration of it for us. All the glory and honor of the world is not to be compared with theirs, to whom it is given in the behalf of Christ not only to believe on him, but also to suffer for him (1 Peter 4:14, 15, 16).

Thirdly, he has thereby made them useful and profitable. Troubles and afflictions in themselves and their own nature have no good in them, nor do they tend to any good end: they grow out of the first sentence against sin, and are in their own nature penal tending to death, and nothing else. Nor are they in those who have no interest in Christ, any thing but effects of the wrath of God. But the Lord Christ by his consecrating of them, to be the way of our following him, has quite altered their nature and tendency; he has made them good, useful and profitable. I shall not here show the usefulness of afflictions and sufferings, the whole Scripture abundantly testifies to it, and the experience of believers in all ages and seasons confirms it. I only show from where it is that they become so, and that is, because the Lord Christ has consecrated, dedicated and sanctified them to that end. He has thereby cut them off from their old stock of wrath and the curse, and planted them on that of love and good-will. He has taken them off from the Covenant of Works, and translated them into that of Grace. He has turned their course from death, towards life and immortality; mixing his grace, love and wisdom with these bitter waters, he has made them sweet and wholesome. And if we would have benefit by them, we must always have regard to this consecration of them.

Fourthly, He has made them safe. They are in their own nature a wilderness, wherein men may endlessly wander and quickly lose themselves. But he has made them a way, a safe way; that way-faring men, though fools, may not err therein. Never did a believer perish by afflictions or persecutions: never was good gold or silver consumed or lost in this furnace. Hypocrites indeed and false professors, fearful and unbelievers are discovered by them, and discarded from their hopes. But they that are disciples indeed, are never safer than in this way, and that because it is consecrated for them. Sometimes it may be through their unbelief, and want of heeding the Captain of their salvation, they are wounded and cast down by them for a season, but they are still in the way, they are never turned quite out of the way. And this through the grace of Christ does turn also to their advantage. No, it is not only absolutely a safe way, but comparatively more safe than the way of prosperity. And this the Scripture, with the experience of all saints, bear plentiful witness to. And many other blessed ends are wrought by the consecration of this way for the disciples of Christ, not now to be insisted on.

There remains yet to be considered in the words of the Apostle, the reason why the Captain of our salvation was to be consecrated by sufferings; and this he declares in the beginning of the verse, It became God so to deal with him; which he amplifies by that description of him, For whom are all things, and by whom are all things. Having such a design as he had, to bring many sons to glory, and being he, for whom are all things, and by whom are all things, it became him so to deal with the Captain of their salvation. What is the [〈 in non-Latin alphabet 〉] here intended, and what is the importance of the word, was declared before. This becomingness, whatever it be, it arises from hence, That God is he for whom are all things, and by whom are all things. It became him, not only who is so, but as he is so, and because he is so. There is no reason for the addition of that consideration of God in this matter, but that the cause is in them contained and expressed, why it became him to do that which is here ascribed to him. We are then to enquire what it is that is principally regarded in God in this attribution, and from there we shall learn how it became him to bring the Lord Christ to suffering. Now the description of God in these words, is plainly of him as the first cause and last end of all things; neither is it absolutely his power in making all of nothing, and his sovereign eternal being requiring that all things tend to his glory that are intended in the words. But he is the governor, ruler and judge of all things made by him and for him, with respect to that order and law of their creation which they were to observe. This rule and government of all things, taking care that as they are of God, so they should be for him, is that which the Apostle respects. This then is that which he asserts, namely that it became God, as the governor, ruler and judge of all, to consecrate Christ by sufferings; which must be further explained.

Man being made an intellectual creature, had a rule of moral obedience given to him. This was he to observe to the glory of his Creator and Law-giver, and as the condition of his coming to him, and enjoyment of him. This is here supposed by the Apostle; and he discourses how man having broken the law of his creation, and therein come short of the glory of God, might by his grace be again made partaker of it. With respect to this state of things, God can be no otherwise considered but as the Supreme Governor and Judge of them. Now that property of God, which he exerts principally as the Ruler and Governor of all, is his justice, Justitia regiminis, the righteousness of government. Hereof there are two branches; for it is either Remunerative or Vindictive. And this righteousness of God, as the Supreme Ruler and Judge of all, is that, upon the account whereof it was meet for him, or became him to bring the sons to glory by the sufferings of the Captain of their salvation. It was hence just, equal, and therefore indispensably necessary that so he should do. Supposing that man was created in the image of God, capable of yielding obedience to him, according to the law concreated with him, and written in his heart, which obedience was his moral being for God, as he was from or of him; supposing that he by sin had broken this law, and so was no longer for God, according to the primitive order and law of his creation; supposing also notwithstanding all this, that God in his infinite grace and love intended to bring some men to the enjoyment of himself, by a new way, law, and appointment, by which they should be brought to be for him again; supposing, I say, these things which are all here supposed by our Apostle, and were granted by the Jews, it became the justice of God, that is, it was so just, right, meet and equal, that the Judge of all the world who does right could no otherwise do, than cause him, who was to be the Way, Cause, Means and Author of this recovery of men into a new condition of being for God, to suffer in their steed. For whereas the vindictive justice of God, which is the respect of the universal rectitude of his holy nature, to the deviation of his rational creatures from the law of their creation, required that that deviation should be revenged, and themselves brought into a new way of being for God, or of glorifying him by their sufferings, when they had refused to do so by obedience, it was necessary on the account thereof, that if they were to be delivered from that condition, that the Author of their deliverance should suffer for them. And this excellently suits the design of the Apostle, which is to prove the necessity of the suffering of the Messiah, which the Jews so stumbled at. For if the justice of God required that so it should be, how could it be dispensed withal? Would they have God unjust? Shall he forgo the glory of his righteousness and holiness, to please them in their presumption and prejudices? It is true indeed, if God had intended no salvation of his sons but one that was temporal, like that granted to the people of old under the conduct of Joshua, there had been no need at all of the sufferings of the Captain of their salvation. But they being such, as in themselves had sinned, and come short of the glory of God, and the salvation intended them being spiritual, consisting in a new ordering of them for God, and the bringing of them to the eternal enjoyment of him in glory, there was no way to maintain the honor of the justice of God, but by his sufferings. And as here lay the great mistake of the Jews, so the denial of this condecency of God's justice, as to the sufferings of the Messiah, is the [illegible] of the Socinians. Schlictingius on this place would have no more intended, but that the way of bringing Christ to suffer was answerable to that design which God had laid to glorify himself in the salvation of man. But the Apostle says not, that it became, or was suitable to an arbitrary free decree of God, but it became himself as the Supreme Ruler and Judge of all; he speaks not of what was meet to the execution of a free decree, but what was meet on the account of God's holiness and righteousness to the constitution of it, as the description of him annexed does plainly show. And herein have we with our Apostle discovered the great indispensable and fundamental cause of the sufferings of Christ. And we may hence observe, that,

5. Such is the desert of sin, and such is the immutability of the justice of God, that there was no way possible to bring sinners to glory, but by the death and sufferings of the Son of God, who undertook to be the Captain of their salvation. It would have been unbecoming God, the Supreme Governor of all the world, to have passed by the desert of sin without this satisfaction. And this being a truth of great importance, and the foundation of most of the Apostle's ensuing discourses, must be a while insisted on.

In these verses, that fore-going, this, and some of those following, the Apostle directly treats of the causes of the sufferings and death of Christ. A matter, as of great importance in itself, comprizing no small part of the mystery of the Gospel, so indispensibly necessary to be explained and confirmed to the Hebrews, who had entertained many prejudices against it. In the fore-going verse he declared the cause, [in non-Latin alphabet], the inducing, leading, moving cause, which was the grace of God; by the grace of God he was to taste death for men. This grace he farther explains in this verse, shewing that it consisted in the design of God to bring many sons to glory. All had sinned and come short of his glory. He had according to the exigence of his justice denounced and declared death and judgment to be brought upon all that sinned without exception. Yet such was his infinite love and grace, that he determined or purposed in himself to deliver some of them, to make them sons, and to bring them to glory. To this end he resolved to send or give his Son to be a captain of salvation to them. And this love or grace of God is every where set forth in the Gospel. How the sufferings of this captain of salvation became useful to the sons, upon the account of the manifold union that was between them, he declares in the following verses, farther explaining the reasons and causes why the benefit of his sufferings should redound to them. In this verse he expresseth the cause [in non-Latin alphabet], the procuring cause of the death and sufferings of Christ, which is the justice of God, upon supposition of sin, and his purpose to save sinners. And this upon examination we shall find to be the great cause of the death of Christ.

That the Son of God, who did no sin, in whom his soul was always well pleased on the account of his obedience, should suffer and die, and that a death under the sentence and curse of the law, is a great and astonishable mystery; all the saints of God admire at it, the angels desire to look into it. What should be the cause and reason hereof? Why God should thus bruise him, and put him to grief? This is worth our enquiry; and various are the conceptions of men about it. The Socinians deny that his sufferings were poenal, or that he died to make satisfaction for sin; but only that he did so, to confirm the doctrine that he had taught, and to set us an example to suffer for the truth. But his doctrine carried its own evidence with it, that it was from God, and was besides uncontrollably confirmed by the miracles that he wrought. So that his sufferings on that account might have been dispensed withal. And surely this great and stupendous matter of the dying of the Son of God, is not to be resolved into a reason and cause that might so easily be dispensed with. God would never have given up his Son to die, but only for such causes and ends as could no otherwise have been satisfied or accomplished. The like also may be said of the other cause assigned by them, namely to set us an example. It is true, in his death he did so, and of great and singular use to us it is that so he did. But yet neither was this from any precedent law or constitution, nor from the nature of the thing itself, nor from any property of God indispensibly necessary: God could by his grace have carried us through sufferings, although he had not set before us the example of his Son; so he does through other things no less difficult, wherein the Lord Christ could not in his own person go before us; as in our conversion to God, and mortification of indwelling sin, neither of which the Lord Christ was capable of. We shall leave them then, as those who acknowledging the death of Christ, do not yet acknowledge or own any sufficient cause or reason why he should die.

Christians generally allow that the sufferings of Christ were poenal, and his death satisfactory for the sins of men; but as to the cause and reason of his so suffering they differ. Some, following Austine, refer the death of Christ solely to the wisdom and sovereignty of God. God would have it so, and therein are we to acquiesce. Other ways of saving the elect were possible, but this God chose, because so it seemed good to him. Hence arose that saying, that one drop of the blood of Christ was sufficient to redeem the whole world; only it pleased God that he should suffer to the utmost. And herein are we to rest, that he has suffered for us, and that God has revealed. But this seems not to me any way to answer that which is here affirmed by the Apostle, namely that it became God, as the supreme governor of all the world, so to cause Christ to suffer; nor do I see what demonstration of the glory of justice can arise from the punishing of an innocent person, who might have been spared, and yet all the ends of his being so punished to have been otherwise brought about. And to say, that one drop of Christ's blood was sufficient to redeem the world, is derogatory to the goodness, wisdom, and righteousness of God, in causing not only the whole to be shed, but also his soul to be made an offering for sin, which was altogether needless if that were true. But how far this whole opinion is from truth, which leaves no necessary cause of the death of Christ, will afterwards appear.

Others say, that on supposition that God had appointed the curse of the law, and death to be the penalty of sin, his faithfulness and veracity were engaged so far, that no sinner should go free, or be made partaker of glory but by the intervention of satisfaction. And therefore on the supposition that God would make some men his sons, and bring them to glory, it was necessary with respect to the engagement of the truth of God, that he should suffer, die, and make satisfaction for them. But all this they refer originally to a free constitution, which might have been otherwise. God might have ordered things so, without any derogation to the glory of his justice or holiness in the government of all things, as that sinners might have been saved without the death of Christ. For if he had not engaged his word, and declared that death should be the penalty of sin, he might have freely remitted it without the intervention of any satisfaction. And thus all this whole work of death being the punishment of sin, and of the sufferings of Christ for sinners, is resolved into a free purpose and decree of God's will, and not into the exigence of any essential property of his nature; so that it might have been otherwise in all the parts of it, and yet the glory of God preserved every way entire. Whether this be so or no, we shall immediately enquire.

Others grant many free acts of the mind and will of God in this matter: as, 1. The creation of man in such a condition, as that he should have a moral dependance on God in reference to his utmost end, was an effect of the sovereign pleasure, will and wisdom of God. But on supposition of this decree and constitution, they say, the nature, authority, and holiness of God required indispensibly, that man should yield to him that obedience which he was directed to, and guided in, by the law of his creation; so that God could not suffer him to do otherwise, and remain in his first state, and come to the end first designed to him, without the loss of his authority, and wrong of his justice. Again, they say, that God did freely by an act of his sovereign will and pleasure decree to permit man to sin and fall, which might have been otherwise. But on supposition that so he should do, and would do, and thereby infringe the order of his dependance on God, in reference to his utmost end, that the justice of God, as the supreme governor of all things, did indispensibly require, that he should receive a meet recompence of reward, or be punished answerably to his crimes; so that God could not have dealt otherwise with him, without an high derogation from his own righteousness. Again, they say, that God by a mere free act of his love and grace designed the Lord Jesus Christ to be the way and means for the saving of sinners; which might have been otherwise. He might without the least impeachment of the glory of any of his essential properties have suffered all mankind to have perished under that penalty which they had justly incurred; but of his own mere love, free grace and good pleasure he gave and sent him to redeem them. But on the supposition thereof they say, the justice of God required, that he should lay on him the punishment due to the sons whom he redeemed; it became him on the account of his natural essential justice to bring him to sufferings. And in this opinion is contained the truth laid down in our proposition, which we shall now farther confirm; namely that it became the nature of God, or the essential properties of his nature required indispensibly, that sin should be punished with death, in the sinner or in his surety: and therefore if he would bring any sons to glory, the Captain of their salvation must undergo death and sufferings, to make satisfaction for them.

First, consider that description which the Scripture gives us of the nature of God in reference to sin; and this it does either metaphorically, or properly; in the first way it compares God to fire, to a consuming fire, and his actings toward sin as the acting of fire on that which is combustible, whose nature it is to consume them (Deuteronomy 4:24). Your God is a consuming fire; which words the Apostle repeats (Hebrews 12:23). Devouring fire and everlasting burnings (Isaiah 33:14). Hence when he came to give the law, which expresseth his wrath and indignation against sin, his presence was manifested by great and terrible fires and burnings, until the people cried out, Let me not see this great fire any more, lest I die (Deuteronomy 18:16). They saw death and destruction in that fire, because it expressed the indignation of God against sin; and therefore the law itself is also called a fiery law (Deuteronomy 33:2), because it contains the sense and judgment of God against sin; as in the execution of the sentence of it, the breath of the Lord is said to kindle the fire of it like a stream of brimstone (Isaiah 30:33), so chapter 66:15, 16. And by this metaphor does the Scripture lively represent the nature of God in reference to sin. For as it is the nature of fire to consume and devour all things that are put into it, without sparing any or making difference; so is the nature of God in reference to sin: where ever it is, he punishes and revenges it according to its demerit. The metaphor indeed expresseth not the manner of the operation of the one and the other, but the certainty and event of the working of both from the principles of the nature of the one and the other. The fire so burns by a necessity of nature, as that it acts to the utmost of its quality and faculty by a pure natural necessity. God punishes sin, as suitably to the principle of his nature, that otherwise he cannot do, yet so, as that for the manner, time, measure and season, they depend on the constitution of his wisdom and righteousness, assigning a meet and equal recompence of reward to every transgression. And this the Scripture teaches us by this metaphor, or otherwise we are led by it from a right conception of that which it does propose: for God cannot at all be to sin and sinners as a devouring fire, unless it be in the principles of his nature indispensibly to take vengeance on them.

Again, the Scripture expresseth this nature of God with reference to sin, properly as to what we can conceive thereof in this world, and that is by his Holiness, which it sets forth to be such, as that on the account thereof he can bear with no sin, nor suffer any sinner to approach to him; that is, let no sin go unpunished, nor admit of any sinner into his presence whose sin is not expiated and satisfied for. And what is necessary upon the account of the Holiness of God, is absolutely and indispensibly so, his Holiness being his Nature. You are, says Habakkuk, of purer eyes than to behold evil, and cannot look on iniquity (Habakkuk 1:13). You cannot by any means have any thing to do with sin; that is, it may be, because he will not; no, says he, it is upon the account of his purity, or Holiness. That is such, as he cannot pass by sin, or let it go unpunished. The Psalmist also expresseth the nature of God to the same purpose (Psalm 5:4, 5, 6): You are not a God that has pleasure in wickedness, neither shall evil dwell with you; the foolish shall not stand in your sight, you hatest all the workers of iniquity, you shall destroy them that speak leasing, the Lord will abhor the bloody and deceitful man. What is the formal reason and cause of all these things, that he hates, abhors, and will destroy sin and sinners? It is because he is such a God; you are not a God to do otherwise; a God of such purity, such Holiness; and should he pass by sin without the punishment of it, he would not be such a God as he is. Without ceasing to be such a God, so infinitely holy and pure, this cannot be: the foolish, and all workers of iniquity must be destroyed, because he is such a God. And in that proclamation of his name, wherein he declared many blessed eternal properties of his nature, he adds this among the rest; that he will by no means clear the guilty (Exodus 34:7). This his nature, this his eternal Holiness requireth, that the guilty be by no means cleared. So Joshua instructs the people in the nature of this Holiness of God (Joshua 24:19): You cannot serve the Lord, for he is an holy God; he is a jealous God, he will not forgive your transgressions, nor your sins. That is, if you continue in your sins, if there be not a way to free you from them, it is in vain for you to have any thing to do with this God; for he is holy and jealous, and will therefore certainly destroy you for your iniquities. Now if such be the nature of God, that with respect thereunto, he cannot but punish sin in whomever it be found, then the suffering of every sinner, in his own person, or by his surety, does not depend on a mere free voluntary constitution, nor is resolved merely into the veracity of God, in his commination or threatening, but is antecedently to them indispensibly necessary, unless we would have the nature of God changed, that sinners may be freed. Whereas therefore the Lord Christ is assigned the Captain of our Salvation, and has undertaken the work of bringing sinners to glory, it was meet with respect to the Holiness of God, that he should undergo the punishment due to their sin. And thus the necessity of the sufferings and satisfaction of Christ, is resolved into the Holiness and nature of God; he being such a God as he is, it could not otherwise be.

Secondly, the same is manifest from that principle whereunto the punishment of sin is assigned; which is not any free act of the will of God, but an essential property of his nature; namely, his justice or righteousness. What God does because he is righteous, is necessary to be done. And if it be just with God in respect of his essential justice to punish sin, it would be unjust not to do it: for to condemn the innocent, and to acquit the guilty is equally unjust. Justice is an eternal and unalterable rule, and what is done according to it, is necessary; it may not otherwise be, and justice not be impeached. That which is to be done with respect to justice, must be done; or he that is to do it, is unjust. Thus it is said to be a righteous thing with God to render tribulation to sinners (2 Thessalonians 1:6). Because he is righteous, and from his righteousness or justice; so that the contrary would be unjust, not answer his righteousness. And it is the judgement of God, that they who commit sin, are worthy of death (Romans 1:32). Namely, it is that which his justice requireth should be so; that is, the judgement of God. Not only does he render death to sinners, because he has threatened so to do, but because his justice necessarily requireth that so he should do. So the Apostle farther explains himself (chapter 2:5, 6, 7, 8, 9), where he calls the last day, the day of the revelation of the righteous judgement of God; wherein by rendering tribulation to sinners, he will manifest what his righteousness requires. And what that requires cannot otherwise be; God being naturally, necessarily, essentially righteous. And this property of God's nature requiring that punishment be inflicted on sin and sinners, is often in Scripture called his anger and wrath. For although sometimes the effects of anger and wrath in punishment itself, be denoted by those expressions, yet often also they denote the habitude of the nature of God in his justice towards sin. For anger in itself being a passion and perturbation of mind, including change and weakness, cannot properly be ascribed to God; and therefore when it is spoken of, as that which is in him, and not of the effects which he works on others, it can intend nothing but his vindictive justice, that property of his nature, which necessarily inclines him to the punishment of sin. Thus it is said, that his wrath or anger is revealed from Heaven against all ungodliness (Romans 1:18). That is, he discovers in his judgements what is his justice against sin. And thus when he comes to deal with Christ himself, to make him a propitiation for us; he is said to have set him forth, [in non-Latin alphabet] (Romans 3:25, 26), to declare his righteousness for the remission of sins; that he might be just, and the justifier of them that believe in Jesus; as God would pardon sin, and justify them that believe, so he would be just also; and how could this be; by punishing our sins in Christ: that declared his righteousness. [in non-Latin alphabet], here, is as much as [in non-Latin alphabet], documentum; a declaration by an especial instance or example; or as [in non-Latin alphabet], as he is said to have punished Sodom and Gomorrah, and to have left them, [in non-Latin alphabet], an example to them that should live ungodly; that is, an instance of what his dealings would be with sinners. So God is said here to have declared his righteousness by an example in the sufferings of Christ; which indeed was the greatest instance of the severity and inexorableness of justice against sin, that God ever gave in this world. And this he did, that he might be just as well as gracious and merciful in the forgiveness of sin. Now if the justice of God did not require, that sin should be punished in the Mediator, how did God give an instance of his justice in his sufferings; for nothing can be declared, but in and by that which it requires; for to say, that God showed his righteousness in doing that, which might have been omitted without the least impeachment of his righteousness, is in this matter not safe.

Thirdly, God is the supreme ruler, governor and judge of all. To him as such it belongs to do right. So says Abraham (Genesis 18:25), Shall not the Judge of all the earth do right? Undoubtedly he will do so, it belongs to him so to do: for, says the Apostle, Is God unrighteous who takes vengeance, God forbid; for then how shall God judge the world (Romans 3:5, 6). Right judgement in all things belongs to the universal rectitude of the nature of God, as he is the supreme governor and judge of all the world. Now the goodness and rightness of all things, consists in the observation of that place and order which God in their creation allotted to them, whereon he pronounced that they were exceeding good. And that this order be preserved for the good of the whole, it belongs to the government of God to take care; or if it be in any thing transgressed not to leave all things in confusion, but to reduce them into some new order and subjection to himself. That this order was broken by sin we all know. What shall now the governor of all the world do? Shall he leave all things in disorder and confusion? Cast off the works of his hands, and suffer all things to run at random? Would this become the righteous governor of all the world? What then is to be done to prevent this confusion? Nothing remains, but that he who broke the first order by sin, should be subdued into a new one by punishment. This brings him into subjection to God upon a new account. And to say that God might have let his sin go unpunished, is to say, that he might not be righteous in his government, nor do that which is necessary for the good, beauty and order of the whole. But hereof somewhat was spoken in the opening of the words, so that it needs not farther be insisted on.

Lastly, there is no common presumption engrafted in the hearts of men, concerning any free act of God, and which might have been otherwise. No free decree or act of God is, or can be known to any of the children of men, but by revelation; much less have they all of them universally an inbred persuasion concerning any such acts or actings. But of the natural properties of God, and his acting suitable to them, there is a secret light and persuasion engrafted in the hearts of all men by nature. At least, those things of God, whereof there is a natural and indelible character in the hearts of all men, are natural, necessary and essential to him. Now that God is just, and that therefore he will punish sin, all sin, is an inbred presumption of nature, that can never be rooted out of the minds of men. All sinners have an inbred apprehension that God is displeased with sin; and that punishment is due to it. They cannot but know, that it is the judgement of God that they who commit sin are worthy of death. And therefore though they have not the law written to instruct them, yet their thoughts accuse them upon sin (Romans 1:14, 15), that is, their consciences; which is the judgement which a man makes of himself in reference to the judgement of God. And therefore all nations who retained any knowledge of a deity, constantly invented some ways and means whereby they thought they might expiate sin, and appease the God that they feared. All which manifests that the punishment of sin, inseparably follows the nature of God, and such properties thereof, as men have a natural inbred notion and presumption of. For if it depended merely on the will of God, and his faithfulness in the accomplishing of that threatening and constitution, whereof they had no knowledge; they could not have had such an immoveable and unconquerable apprehension of it. But these things I have handled at large elsewhere.

And this fully discovers the vile and horrid nature of sin. Fools, as the wise man tells us, make a mock of it. Stifling for a while their natural convictions, they act as if sin were a thing of nought; at least, not so horrible as by some it is represented. And few there are who endeavour aright to obtain a true notion of it; contenting themselves in general, that it is a thing that ought not to be. What direct opposition it stands in, to the nature, properties, rule and authority of God, they consider not. But the last day will discover the true nature of it; when all eyes shall see what it deserves in the judgement of God, which is according to righteousness. Is it a small thing for a creature to break that order which God at first placed him and all things in? To cast off the rule and authority of God, to endeavour to dethrone him, so that he cannot continue to be the supreme governor of all things, and judge of all the world, unless he punish it? Is it a small thing to set up that which has an utter inconsistency with the holiness and righteousness of God, so that if it go free, God cannot be holy and righteous? If these things will not now sink into the minds of men; if they will not learn the severity of God in this matter from the law, on the threatening and curse whereof he has impressed the image of his holiness and justice, as was said, they will learn it all in Hell. Why does God thus threaten and curse sin and sinners? Why has he prepared an eternity of vengeance and torment for them? Is it because he would? No, because it could not otherwise be, God being so holy and righteous as he is. Men may thank themselves for death and Hell; they are no more than sin has made necessary unless God should cease to be holy, righteous, and the judge of all, that they might sin freely and endlessly. And this appears most eminently in the cross of Christ; for God gave in him an instance of his righteousness, and of the desert of sin. Sin being imputed to the only Son of God, he could not be spared. If he be made sin, he must be made a curse; if he will take away our iniquities, he must make his soul an offering for sins, and bear the punishment due to them. Obedience in all duties will not do it; intercession and prayers will not do it, sin required another manner of expiation. Nothing but undergoing the wrath of God, and the curse of the law, and therein answering what the eternal justice of God required, will effect that end. How can God spare sin in his enemies, who could not spare it on his only Son? Had it been possible this cup should have passed from him: but this could not be, and God continue righteous. These things I say will give us an insight into the nature of sin, and the horrible provocation wherewith it is attended.

And this also opens the mystery of the wisdom and love and grace of God in the salvation of sinners. This is that which he will for ever be admired in; a way he has found out, to exercise grace, and satisfy justice, at the same time, in and by the same Person; sin shall be punished, all sin, yet grace exercised; sinners shall be saved, yet justice exalted; all in the cross of Christ.

Verse 9.

These things being spoken indefinitely of man by the Psalmist, the Apostle in the application of them to his present purpose, proceeds to show who it is that was especially intended, and in whom the words had their full accomplishment. But, says he, we see Jesus, &c. Many difficulties the words of this verse are attended withal, all which we shall endeavour to clear: first, by showing in general how in them the Apostle applies the testimony produced by him to Jesus; secondly, by freeing them from the obscurity that arises from a [〈 in non-Latin alphabet 〉], or transposition of expression in them; thirdly, by opening the several things taught and asserted in them; and fourthly, by a vindication of the whole interpretation from exceptions and objections.

First, the Apostle positively applies this testimony to Jesus, as he who was principally intended therein, or as he in whom the things that God did when he minded man, were accomplished. And this the Syriac translation directly expresseth, [in non-Latin alphabet], but him whom he made lower a little while than the Angels, we see that it is Jesus. That is, it is Jesus concerning whom the Psalmist spake, and in whom alone this testimony is verified. Two things are expressed concerning man in the words: 1. That he was made lower than the Angels. 2. That he had all things put in subjection to him. Both these, says the Apostle, we see accomplished in Jesus; for that is the meaning of that expression, We see Jesus, that is, these things fulfilled in him. And as he had before appealed to their faith and experience in his negative, that all things are not made subject to man in general; so does he here in his affirmative, We see Jesus. Now they saw it, partly by what he had before proved concerning him, partly by the signs and wonders he had newly spoken of, whereby his doctrine was confirmed, and his power over all things manifested; partly by his calling and gathering of his Church, giving laws, rules and worship to it, by virtue of his authority in and over this new world. And as to the former part of the testimony, by what they had seen with their eyes, or had been otherwise taught concerning his low estate and humiliation; these things, says he, we see, they are evident to us, nor can be denied while the Gospel is acknowledged. Now this confession on the evidences mentioned he applies to both parts of the testimony.

First, says he, We see that for a little while he was made lower than the Angels, or brought into a state and condition of more exigency and want than they are, or can be exposed to. And hereby he evidently declares, that those words in the Psalm do not belong to the dignity of man spoken of, as if he had said, He is so excellent, that he is but little beneath Angels; for as he ascribes to him a dignity far above all Angels, in as much as all things without exception are put under his feet; so he plainly declares that these words belong to the depression and minoration of Jesus, in that he was so humbled that he might die. And therefore he proceeds to show, how that part of the testimony concerned his present purpose, not as directly proving what he had proposed to confirmation concerning his dignity, but as evidently designing the person that the whole belonged to. As also he takes occasion from hence to enter upon the exposition of another part of Christ's mediation, as prophesied of in this place. For though he was so lessened, yet it was not on his own account, but that by the grace of God he might taste death for every man.

Secondly, for the other part of the testimony, We see, says he upon the evidences mentioned, that he is crowned with glory and honor, and consequently that all things are put under his feet. So that the whole testimony, in both parts of it, is verified in him, and in him alone. And hereby he fully evinceth what he had before proposed to confirmation, namely the preeminence of Jesus the Messiah above the Angels, or principal administrators of the Law, in this especial instance, that the world to come was put into subjection to him, and not to them; and therefore in the state of the Church intended in that expression are his teachings, his doctrine, his worship diligently to be attended to, by all those who desire to be partakers of the promises and good things thereof.

Secondly, There seems to be a [〈 in non-Latin alphabet 〉] in the words, by a transposition of some expressions from their proper place and coherence, which must be removed. [〈 in non-Latin alphabet 〉]. Some would have those words, [〈 in non-Latin alphabet 〉], to belong to the subject of the Proposition, whose praedicate alone is, crowned with glory and honor, whereof the suffering of death is inserted as the meritorious cause. So reading the words to this purpose, We see that Jesus who was for a little while made lower than the Angels for his suffering of death, is crowned with glory and honor. Others would have Jesus alone to be the subject of the Proposition; of whose praedicate there are two parts, or two things are affirmed concerning him. First, that he was made lower than the Angels, the reason whereof is added, namely that he might suffer death; which is farther explained in the close of the verse, by the addition of the Cause and End of that his suffering, That by the grace of God he might taste of death for every man; so reading the words to this purpose, We see Jesus made lower than the Angels for the suffering of death, crowned (or, and crowned) with glory and honor. The difficulty principally consists in this only, namely whether the Apostle by [〈 in non-Latin alphabet 〉], for the suffering of death, intend the final cause of the humiliation of Christ; he was made low that he might suffer death; or the meritorious cause of his Exaltation; for, or because he suffered death, he was crowned with glory and honor. And the former seems evidently the intention of the words, according to the latter resolution of them, and our application of the testimony fore-going. For, 1. if the cause and means of the Exaltation of Christ had been intended, it would have been expressed by [〈 in non-Latin alphabet 〉] requiring a Genitive case, where the cause or means of any thing is intended; but [〈 in non-Latin alphabet 〉] expresseth the end of what was before affirmed. 2. These words, for the suffering of death, must express either the minoration and humiliation of Christ, or the end of it; if they express the end of it, then we obtain that which is pleaded for, he was made less that he might suffer. If they express his minoration it self, then the end of it is contained only in the close of the verse, that he might taste of death for every man. In which exposition of the words, the sense would be, that he suffered death, that by the grace of God he might taste death, which is no sense at all. 3. If those words denote only the means or meritorious cause of the Exaltation of Christ, I enquire what is the medium intended of that end in the close, [〈 in non-Latin alphabet 〉], that he by the grace of God he might taste death. The word [〈 in non-Latin alphabet 〉], that so, plainly refers to some preparatory means preceding, which in this way can be nothing, but the crowning him with glory and honor, which we know was not the means, but the effect of it. He was humbled, not exalted, that he might taste of death. 4. The Apostle does not meerly take it for granted, that Jesus was for a little while made lesser than the Angels, but asserts it as proved in the testimony insisted on; whereunto he subjoyns the end of that his comparative minoration, because he intended it as the especial subject of his ensuing discourse. This therefore is the importance and natural order of the words, But we see Jesus crowned with glory and honor, who was for a little while made lower than the Angels for the suffering of death, that he by the grace of God might taste death for every man. And the only reason of the transposition of the words consisteth in the Apostles following the order of the things testified to by the Psalmist; first his Humiliation, then his Exaltation; and yet connecting that which he would next treat of to that which was first laid down, passing by the other as now sufficiently confirmed.

Thirdly, The general design of the words, and their order being cleared, we shall open them in particular, seeing that besides the application of the testimony of the Psalmist to the Lord Jesus now vindicated, there is an assertion in them, containing that which of all other things was of most difficult acceptation with the Jews; upon the account whereof the Apostle confirms it with many reasons in the verses following, to the end of this Chapter. And indeed we have here the sum of the Gospel, and the doctrine of it, concerning the Person and Office of the Messiah, asserted and vindicated from the prejudicate opinions of many of the Jews, under these two heads. 1. That the salvation and deliverance that God had promised and intended to accomplish by the Messiah, was spiritual and eternal, from death, sin, Sathan, and hell, ending in everlasting glory; not temporal and carnal with respect to the world, and the concomitants of it in this life, as they vainly imagined. 2. That this salvation could be no otherwise wrought nor brought about, but by the Incarnation Suffering and death of the Messiah, not in especial; by Arms, War, and mighty Power, as the People was of old led into Canaan under the conduct of Joshua the Captain of that salvation, and as some of them expected yet to be saved and delivered by the Messiah. Now the Apostle strengthning his discourse by multiplicity of reasons and arguments, he does not only in these words apply his testimony to what he had before proposed, to confirmation, namely the subjection of the world to come to Christ, but also lays in it the springs of those two other Principles which we have mentioned, and whose proof and confirmation in the next verses he pursues.

Sundry things, as we have partly seen, are contained in the words; as first, the Exinanition and Humiliation of Christ; We see Jesus for a little while made lower, and brought into a more indigent condition than the Angels are, or ever were obnoxious to. 2. The general end of that Exinanition and Depression of Jesus, it was that he might suffer death. 3. His Exaltation to Power and Authority over all things, in particular the world to come; crowned with glory and honor. 4. A numerous Amplification subjoyned, of the end of his depression, and the death that it tended to. 1. From the Cause of it, the grace of God. 2. The Nature of it, he was to taste of death. 3. The End of it, it was for others. And, 4. its extent, for all. That he by the grace of God might taste death for all.

1. ⟨in non-Latin alphabet⟩ for ⟨in non-Latin alphabet⟩, an Adversative, intimating the introduction of one singular person in opposition to him or them spoken of in the end of the fore-going verse, We see not all things put under his feet, (which some against the whole context apply to Christ) but we see Jesus. Had the same person been spoken of in both verses, the expression would have been, ⟨in non-Latin alphabet⟩, but we see him; but a new Antecedent being here introduced, but we see Jesus, another person is substituted as the subject spoken of; as the Syriack version declares, we see him, that it is Jesus.

How and in what sense he was made lower than the Angels has been declared in opening the words, as they lie in the ⟨in non-Latin alphabet⟩, comprized in that testimony of the Psalmist. Only it may be enquired whether this Exinanition of Christ, or Minoration in respect of Angels, did consist meerly in his Incarnation and participation of Humane Nature, which in general is esteemed beneath Angelical; or in the misery and anxiety which in that nature he conflicted withall. And the Apostle seems not absolutely to intend the former: 1. Because he speaks of Jesus as the subject of this Minoration; now that name denotes the Son of God as Incarnate, who is supposed so to be, when he is said to be made less than the Angels. 2. Because the Humane Nature in the very instant of its union to the Person of that Son of God, was absolutely advanced above the Angelical, and might have immediately been possessed of Glory, if other works in it had not been to be performed. And yet neither does it intend the low condition wherein he was placed exclusively to his Incarnation, though that be afterwards (verse 14.) particularly spoken to, but his being Incarnate and brought forth, and in that condition wherein he was exposed to suffering, and so consequently to death it self. And thus was he made less than Angels in part, in that nature which he assumed, he was obnoxious to all the infirmities which attend it, as Hunger, Thirst, Weariness, Pain, Sorrow, Grief; and exposed to all the miseries from without, that any person partaker of that nature, is obnoxious to; and in summe, death it self, from all which miseries Angels are exempted. This we see, know, and grant to have been the state and condition of Jesus.

But, says he, this was but for a little while, during his conversation with us on the earth, ending at his death. The Apostle knew, that he had now fixed upon that which of all things the Jews most stumbled at; the low and mean despised condition of Jesus, they having inveterate prejudicate opinions of another manner of state and condition for the Messiah; therefore he immediately subjoyns the end why he was humbled into this condition, which he first explains, and then vindicates the necessity of it.

The end then is, ⟨in non-Latin alphabet⟩, the suffering of death; he was so humbled that he might suffer death: This yet more displeased the Jews, the necessity whereof he therefore immediately proves. Adding by the way,

3. To complete the application of the testimony produced, his Exaltation upon his suffering, he was crowned with glory and honor, referring us to the testimony it self, to declare what was contained in that Exaltation, namely an absolute Dominion over all things, God only excepted, and so consequently over the world to come, that was not put in subjection to Angels. And in these words the Apostle closeth his argument for the excellency of Christ above the Angels, from the subjection of all things to him; and proceeds to the amplification of that kind of the Humiliation of Christ which he had before intimated; and that in four things.

1. In the impulsive and efficient cause, which in the acts of God's will are coincident; ⟨in non-Latin alphabet⟩ for ⟨in non-Latin alphabet⟩, denoting the final cause of what was before asserted, relating to the whole clause following. That which is here called ⟨in non-Latin alphabet⟩, the grace of God, is else-where explained by ⟨in non-Latin alphabet⟩ (Titus 2:11), the saving grace of God. And sometimes it is termed his ⟨in non-Latin alphabet⟩ and ⟨in non-Latin alphabet⟩ (chap. 3.4), his Goodness, Kindness, Benignity, and love of mankind; absolutely his ⟨in non-Latin alphabet⟩ (John 3:16; Romans 5:8; 1 John 3:8, 9), Love, intense love; also his ⟨in non-Latin alphabet⟩ (Ephesians 1:5), his good-pleasure, from the riches of his grace, verse 1. and his ⟨in non-Latin alphabet⟩ (verse 9; Romans 8:28), or purpose of his will, being the same with his ⟨in non-Latin alphabet⟩ and ⟨in non-Latin alphabet⟩ (Romans 8:29, 30), his prae-designation and predestination of men to Grace and Glory. From all which it appears what this ⟨in non-Latin alphabet⟩, or grace of God is, that was the moving and impulsive cause of the death of Christ; even the gracious free sovereign purpose of the will of God, suited to and arising from his natural Grace, Love, Goodness, and Benignity, Pity, Mercy, Compassion exerting themselves therein. It was not out of any anger or displeasure of God against Jesus, in whom his soul was always well pleased; not out of any disregard to him, whom he designed hereby to be crowned with glory and honor; but out of his Love, Kindness, and Goodness towards others, who could no otherwise be brought to Glory; as in the next verses the Apostle declares, that he thus appointed him to die.

In the manner of his death; [⟨in non-Latin alphabet⟩], that he should taste of death: so die as to experience the sorrows, bitterness, and penalties of death. To taste of death is, first, really to die; not in appearance or pretence, in opinion or show, as some foolishly of old blasphemed about the death of Christ, which could have had no other fruit but a shadow of redemption, a deliverance in opinion. See the phrases used, Mark 9:1. [⟨in non-Latin alphabet⟩]; shall not taste of death, that is, not die. And that which is called, to see death (John 8:51), is called to taste of death, v. 52, where the phrase is applied to the second death, or death eternal. And it being death which was threatened to those for whom he died, and which they should have undergone; he really tasted of that death also. So secondly, it is intimated, that there was bitterness in the death he underwent; himself compares it to a cup, whose bitterness he declares by his aversation from it, considered absolutely and without reference to that hand of the will of God wherein it was held out to him (Matthew 26:39), which [⟨in non-Latin alphabet⟩], or [⟨in non-Latin alphabet⟩], cup, was his lot or portion (Psalm 16:4), that which was prepared for him by his Father. And by the same metaphor, he calls the will of God his meat, which he tasted of in the doing and suffering of it. To taste of death, as is known, is a Hebraism. So the Rabbins speak Berish. Rab. sect 9. [⟨in non-Latin alphabet⟩], the first Adam was worthy that he should not taste of death, or die. And it comprises somewhat more than merely to die; it expresses also to find out and experience, what is in death. And [⟨in non-Latin alphabet⟩], is sometimes rendered by [⟨in non-Latin alphabet⟩], to know (2 Samuel 19:36), and sometimes the substantive by [⟨in non-Latin alphabet⟩], understanding (Job 12:20). So that Christ by tasting of death, had experience, knew what was in death, as threatened to sinners. He found out and understood what bitterness was in that cup wherein it was given him. To which purpose the Rabbins have a proverb in Jalkut. Fol. 265. [⟨in non-Latin alphabet⟩], he that eats of the pot knows the taste of the meat that is in it. Thus when Agag thought he should escape a violent death by the sword, he expresses his joy by [⟨in non-Latin alphabet⟩] (1 Samuel 15:32), the bitterness of death is removed or taken away; though die he must, yet he thought he should not taste the bitterness of death, or die by the sword. Thirdly, his conquest over death may be also intimated in this expression; for though the phrase, to taste of death, be used concerning other persons also, yet as applied to Christ, the event shows, that it was only a through taste of it that he had, he neither was, nor could be detained under the power of it (Acts 2:24), and so is the word to taste used, Chap. 6:4 of this Epistle. And thus by the grace of God, did he taste of death.

The end of this his tasting of death, it was, for others; [⟨in non-Latin alphabet⟩]; of the extent of this end of his death, expressed in that word [⟨in non-Latin alphabet⟩], we shall speak afterwards; for the present we consider how he died [⟨in non-Latin alphabet⟩], for them, for whom he died. [⟨in non-Latin alphabet⟩], is either pro, or super, or supra, for, or above, or over; the latter signification belongs not to this place: as it signifies [⟨in non-Latin alphabet⟩], for, it is used sometimes as [⟨in non-Latin alphabet⟩], propter; and with respect to persons, is as much as alicujus causa, for his sake; or in alicujus gratiam, or bonum; for his good and advantage; sometimes as [⟨in non-Latin alphabet⟩]; in the stead of another; and this is the constant and inviolable sense of [⟨in non-Latin alphabet⟩] in Greek, pro in Latin, where the suffering of one for another is expressed by it. And that also is the constant sense of the Hebrew [⟨in non-Latin alphabet⟩], when used in that case. Some instances on each word will illustrate our intention. Thus David expresses his desire to have died in the stead of Absolom, that he might have been preserved alive (2 Samuel 18:33), [⟨in non-Latin alphabet⟩], who will grant me to die; I for you my son Absolom; that is, in your stead, or so that you might be alive. So (Isaiah 43:4), and by that word is still expressed the succeeding of one to another in government, or reigning in the stead of him that deceased (1 Kings 7:7; Chap. 19:16; 2 Samuel 10:1), and in general, children succeeding in the place and room of their fathers (Numbers 2:12). So that to die [⟨in non-Latin alphabet⟩], for another, is to die in his stead, the death he should have died, that he might live; or in general to be substituted in the room and place of another. So when Jehu commanded his officers to slay the priests and worshippers of Baal, he tells them, that if any one should let any one of them escape, [⟨in non-Latin alphabet⟩], his life should go for his life, or he should die in his stead (2 Kings 10:24). So is [⟨in non-Latin alphabet⟩] used (Romans 5:7), expressing the act of an [⟨in non-Latin alphabet⟩], one that lays down his life instead of another's: as Damon for Pithyas, and Nisus for Eurialus, Me me adsum qui feci. See 1 Peter 1:21. And it is explained by [⟨in non-Latin alphabet⟩], perpetually denoting a substitution; where opposition can have no place. See Matthew 20:28; Mark 10:45; 1 Timothy 2:6. [⟨in non-Latin alphabet⟩], pro, also, as [⟨in non-Latin alphabet⟩] in this case is to be rendered, has no other signification. So often in the poet:

Aenead. 5.

Hanc tibi Eryx meliorem animam pro morte Daretis Persolvo—

He slew an ox and sacrificed it to Eryx instead of Dares, who was taken from him. And Mezentius upon the death of Lausus his son, who undertook the fight with Aeneas, upon the wounding of his father, being slain himself, Tantane me tenuit vivendi nate voluptas, Vt pro me hostili paterer succedere dextrae, Quem genui? tuane haec genitor per vulnera servor, Morte tuâ vivam. Pro me, in my stead.

And of Palinurus by whose death the rest of his companions escaped, Unum pro multis dabitur caput. So the Comoedian; Verberibus caesum te Dave in pristinum dedam usque ad necem; Ea Lege atque omine, ut, si inde te exemerim; ego pro te molam; grind in your stead. And Juvenal to the same purpose of the Decii, Plebeiae Deciorum animae, plebeia fuerunt Nomina; pro totis Legionibus hi tamen & pro Omnibus auxiliis atque omni plebe latina, Sufficiunt Diis insernis. They were accepted in Sacrifice for, or instead of all the rest. So did they express their doing or suffering, who cast themselves into danger in the stead of others, that they might go free; as those who sacrificed themselves like Maeneceus for the safety of their Countrey; As Papinius expresses his design; Armorum superi, tuque ô qui funere tanto Indulges mihi Phaebe mori, date gaudia Thebis Quae pepigi, & toto quae sanguine prodigus emi: Of which afterwards.

In the common constant use of these words then, to dye for another, signifies to dye in his room and stead. And this the Jews understood in the use of their Sacrifices; where the life of the beast was accepted in the stead of the life of the sinner. Thus Christ tasted of death, [〈 in non-Latin alphabet 〉]; he was by the grace and wisdom of God substituted as a Mediator, Surety, [〈 in non-Latin alphabet 〉], in their stead, to undergo the death which they should have undergone, that they might go free, as we shall see in the following verses.

4. This dying of Christ is said to be [〈 in non-Latin alphabet 〉]. The word is either of the masculine or neuter gender: and in the latter it seems to have been taken by them, who for [〈 in non-Latin alphabet 〉], read [〈 in non-Latin alphabet 〉]; as some Syriack copies do still, and Ambrose ad Gradianum, with some other of the ancients, intimating that Christ dyed for every thing, God only excepted; alluding it may be to (Ephesians 1:10), of which place we have spoken before. For we may not suppose it a corruption of the Nestorians, when some read so before their dayes; nor will the words so read, give any countenance to their error, none affirming that Christ dyed any otherwise than in his humane nature, though he who is God, dyed therein. But this conjecture is groundless and inconsistent with the signification of the preposition [〈 in non-Latin alphabet 〉], insisted on; which will not allow that he be said to dye for any, but those in whose stead he dyed, and which therefore in themselves were obnoxious to death, as he declares, v. 14, 15. [〈 in non-Latin alphabet 〉] then is put for [〈 in non-Latin alphabet 〉], by an Enallage of number; the singular for the plural, for all men; that is, all those many sons, which God by his death intended to bring to glory, v. 10. those sanctified by him, whom he calls his brethren, v. 11, 12. and children given him by God, v. 13. whom by death he delivers from the fear of death, v. 15. even all the seed of Abraham, v. 16.

And thus we hope our whole interpretation of these verses receives light from, as well as brings some light to the text; and that we need no argument to confirm it, but its own suitableness throughout to the context and design of the Apostle. That wherein divers worthy expositors are otherwise minded and differ from us; is the application of the words of the Psalm immediately to the person of Christ; they say are referred to him only by way of allusion. Now though our exposition sufficiently confirm and strengthen it self by its own evidence; yet because diverse learned men whose judgement is much to be regarded, have given another sense of the words than that embraced by us, I shall by some further considerations confirm that part of our exposition which is by them called into question; premising to them, for the further clearing of the place what we grant in reference to the sense by them contended for.

1. I grant that the Psalmist's design in general is to set forth, the goodness, kindness, love and care of God to mankind; so that in those words, What is man, and the Son of man, though he principally respect the instance of the person of the Messiah, yet he does it not exclusively to the nature of man in others; but has a special regard to mankind in general in contradistinction to other outwardly more glorious works of the hands of God. But it is the especial instance of the person of the Messiah, wherein alone he undertakes to make good, his assertion of mankind's preheminence.

2. I also grant that he has respect to the dignity and honor collated on the first man at his creation; not directly and intentionally as his chiefest scope, but by way of allusion, as it did prefigure and obscurely represent that great glory and honor, which mankind was to be advanced to in the person of the Messiah. That primarily and directly he, and he alone according to our exposition, is intended in the Psalm. For,

1. That the whole Psalm is prophetical of the Messiah, the passages out of it reported in the New Testament and applyed to him, do make evident and unquestionable; See (Matthew 21:16), (1 Corinthians 15:27), with this place; so that he must needs be the man, and son of man therein treated of; and who alone did make to cease the enemy and self-avenger, v. 2. as the Apostle declares, v. 14, 15. of this chapter.

2. The general scope of the Psalm will admit of no other interpretation. The Psalmist on his contemplation of the great glory of God in framing the heavens and all the host of them, especially those which then appeared to him, falls into an admiration of his wisdom, goodness and love in that which was far greater and more excellent, as that wherein his glory was more exalted, which he rejoyceth and triumpheth in, as that wherein his own, and the interest of all others did lye. Now this could not be either the state of man, as fallen by sin, which is far enough from a matter of exultation and joy; nor yet the state of Adam in innocency, in no privilege whereof without a restitution by Christ, have we share or interest.

3. There are not any words in the Testimony that can properly be applied to any other man, or be verified in him; not in Adam at his first creation, not in mankind in general, but only in the instance of the Person of Christ. For how was Adam diminished and made less than Angels, and therein depressed from another state and condition than that he had, or was due to him; or how can this be said of mankind in general, or of Believers in a special sense; and how could this be spoken of them for a little while, seeing the nature of man in itself considered, is for ever beneath the Angelical. Again, if the Apostle's Interpretation be allowed, that expression, he has put all things under his feet, is universal, and extends to all the works of God's hands, and among them the world to come; and these were never put in subjection to Adam, nor any other man, the man Christ Jesus excepted. And this also the Apostle plainly avers, v. 8. So that the scope of the place, context of the words, and importance of the expression do all direct us to the Messiah, and to him alone.

4. The uncertainty and mutual contradictions, yes, self-contradictions of the most who apply the words of the Psalmist directly to any other but Christ, may serve further to fix us to this Interpretation liable to none of those inconveniences which they cast themselves upon. Some would have a double literal sense in the words; the one principal, relating to Adam or man in general; the other less principal or subordinate, respecting Christ; which is upon the matter to affirm that the words have no sense at all: for those words which have not one certain determinate sense, as those have not, which have two, have indeed no true proper sense at all; for their sense is their determinate signification of any thing. Some would have the literal sense to respect mankind in general, and what is affirmed in them to be mystically applied to Christ. How far this is from truth we have already declared, by showing that the words cannot so in any measure be verified or made good. By man, some understand Adam in his integrity, who how he can be called the Son of man, I know not; besides how was his honor, not to be thought of or mentioned without the remembrance of his sin and shameful fall, such a cause of rejoicing and exaltation to the Psalmist? Some, man in his corrupted condition; which how far he is from the things here mentioned need not be declared. Can we suppose the Apostle would prove the subjection of the world to come to Christ, by a Testimony principally respecting them who have no interest in it? Some, believers as restored in Christ, which is true consequentially, and in respect of participation (Revelation 2:26, 27), but not antecedently to the investiture of the honor that they are made partakers of in the Person of Christ. Besides which is the great absurdity of this Interpretation, they all affirm, that the same words are used to express and confirm things directly contrary and adverse to one another. For those words in the Psalmist, You have made him little less than the Angels, they would have to signify the exaltation of man in his creation, being made nigh to, and little less than Angels, and in the application of them by the Apostle to Christ, they acknowledge, that they denote depression, minoration, humiliation, or exinanition. How the same words in the same place can express contrary things, prove the exaltation of one, and the depression of another, is very hard, if not impossible to be understood. Besides, they are compelled to interpret the same phrase in divers senses, as well as the same sentence in contrary; for those words in the Psalmist [illegible], as applied to man, they make to denote quantity or quality, as to Christ, time or duration; which that in the same place, they cannot do both, is needless to prove. But as we said, our exposition is wholly free from these entanglements, answering the words of the Psalmist, and suited to the words and context of the Apostle throughout.

Schliclingius or Crellius in his Comment on these words, would fain lay hold of an objection against the Deity of Christ; p. 112. Hinc videmus, says he, cum D. Author adeò sollicitè laboret; & Scripturae dictis pugnet eum qui Angelis suerit ratione naturae minor, nempe Christum; debuisse suprema gloria & b[•]nore coronari, angelosque dignitate longè superare; nec ipsi Authori nec cuipiam Christianorum ad quos scribit; divinae praeter humanam in Christo naturae in mentem venisse, nam si hanc in Christo agnovissent, nullo negotio etiam Christum Angelis longé praestare, naturamque humanam ei minime obstare vidissent: quid quaeso tanto molimine; tantoque argumentorum apparatu ad rem omnibus apertissimam persuadendam opus fuisset? Quid argumentis aliunde conquisit[•]s laborat author, cum uno ictu, unica naturae istius divinae mentione rem totam conficere potuisset? The whole ground of this fallacy lyes in a supposition that the Apostle treateth of the Person of Christ absolutely and in himself considered; which is evidently false: he speaks of him in respect of the Office he underwent as the Mediator of the New Covenant; in which respect he was both made less than the Angels, not only on the account of his nature, but of the Condition wherein he discharged his Duty, and also made, or exalted above them, by grant from his Father; whereas in his Divine Nature he was absolutely and infinitely so, from the instant of the creation. And whereas those to whom he wrote, did hear that he was in the discharge of his Office, for a little while made much lower than the Angels, it was not in vain for him to prove by Arguments and Testimonies, that in the Execution of the same Office, he was also exalted above them, that part of his work being finished for which he was made lower than they for a season. And most needful it was for him so to do in respect of the Hebrews, who boasting in the Ministry of Angels in the giving of the Law, were to be convinced of the Excellency of the Author of the Gospel, as such, in the discharge of his work, above them. And the express mention of his Divine Nature was in this place altogether needless and improper; nor would it have proved the thing that he intended; for how easie had it been for the Jews to have replyed; that notwithstanding that, they saw in how low an outward condition he ministred upon the earth, and therefore that would not prove his Exaltation above Angels in the discharge of his Office; seeing notwithstanding that he was evidently made lower than they in that Office. It would also have been improper for him in this place to have made any mention thereof; seeing the proof of the Excellency of his Person absolutely considered, was nothing to the business he had now in hand. And it was likewise every way needless, he having so abundantly proved and vindicated his Divine Nature in the Chapter foregoing. Now to take an Argument against a thing from the Apostles silence of it in one place, where the mention of it was improper, useless and needless, he having fully expressed the same matter elsewhere, yes, but newly before, is an evidence of a bad, or barren cause. Of the like importance is that which he afterwards adds; p. 15. Quemadmodum autem Jesus homo verus, & naturali conditione caeteris hominibus fimilis esse debuit; neque enim eorum Servator est, qui natura & dii sunt & homines, sed hominum tantum. For we shall demonstrate, that it was needful he should have a Divine Nature, who was to suffer and to save them, who had only a human nature. And if this man had acknowledged that End and Effect of his suffering, without which we know it would have been of no advantage to them for whom he suffered, he also would believe the same.

We say not any thing of the sense of the Jews on this place of the Psalmist. They seem wholly to have lost the design of the Holy Ghost in it, and therefore in their accustomed manner, to embrace fables and trifles. The Talmudists ascribe those words, what is man, to some of the Angels, expressing their envy and indignation at his honor upon his first creation. The latter Doctors, as Kimchi and Aben Ezra, make application of it to man in general, wherein they are followed by too many Christians, to whom the Apostle had been a better guide. But we may here also see what is farther tendered to us for our instruction: As,

The respect, care, love and grace of God to mankind, expressed in the Person and Mediation of Jesus Christ, is a matter of singular and eternal admiration. We have before shewed from the words of the Psalmist, that such in general is the condescension of God, to have any regard of man, considering the infinite excellency of the property of his nature, as manifested in his great and glorious works. That now proposed followeth from the Apostle's application of the Psalmist's words to the Person of Christ; and consequently the regard of God to us, in his Mediation. And this is such, as that the Apostle tells us, that at the last day, it shall be his great glory that he will be admired in all them that do believe (2 Thessalonians 1:10). When the work of his grace shall be fully perfected in and towards them, than the glory of his grace appeareth and is magnified for ever. This is that which the admiration of the Psalmist tends to, and rests in. That God should so regard the nature of man, as to take it into union with himself in the Person of his Son; and in that nature humbled and exalted to work out the salvation of all them that believe on him. There are other ways wherein the respect of God towards man does appear, even in the effects of his holy wise providence over him. He causes his sun to shine, and his rain to fall upon him (Matthew 5:45). He leaves not himself without witness towards us, in that he does good, and gives us rain from Heaven, and fruitful seasons, filling our hearts with food and gladness (Acts 14:17). And these ways of his providence are singularly admirable. But this way of his grace towards us in the Person of his Son, assuming our nature into union with himself, is that wherein the exceeding and unspeakable riches of his glory and wisdom are made manifest. So the Apostle expresseth it (Ephesians 1:17, 18, 19, 20, 21, 22, 23). He has that to declare to them, which because of its greatness, glory and beauty they are no way able of themselves to receive or comprehend: and therefore he prays for them, that they may have the Spirit of wisdom and revelation to give them the knowledge of Christ; or that God by his Spirit would make them wise to apprehend, and give them a gracious discovery of what he proposeth to them; as also that hereby they may enjoy the blessed effect of an enlightened understanding, without which they will not discern the excellency of this matter; and what is it, that they must thus be helped, assisted, prepared for to understand, in any measure? What is the greatness, the glory of it, that can no otherwise be discerned? Why, says he, marvel not at the necessity of this preparation; that which I propose to you is the glory of God; that wherein he will principally be glorified, here and to eternity; and it is the riches of that glory; the treasures of it. God has in other things set forth, and manifested his glory; but yet as it were by parts and parcels; one thing has declared his power, another his goodness and wisdom; and that in part, with reference to that particular about which they have been exercised. But in this, he has drawn forth, displayed, manifested all the riches and treasures of his glory, so that his excellencies are capable of no greater exaltation. And there is also in this work, the unspeakable greatness of his power engaged; that no property of his nature may seem to be uninterested in this matter. Now whereunto does all this tend? Why it is all to give a blessed and eternal inheritance to believers, to the hope and expectation whereof they are called by the Gospel. And by what way or means is all this wrought and brought about; even by the working of God in Jesus Christ in his humiliation, when he died; and his exaltation, in his resurrection, putting all things under his feet, crowning him, with glory and honor, which the Apostle shows by a citation of this place of the Psalmist; for all this is out of God's regard to man; it is for the Church, which is the body of Christ, and his fulness. So full of glory, such an object of eternal admiration is this work of the love and grace of God: which as Peter tells us, the very angels themselves desire to look into (1 Peter 1:12). And this further appears,

First, because all God's regard of man in this way is a fruit of mere sovereign grace and condescension. And all grace is admirable; especially the grace of God; and that so great grace, as the Scripture expresseth it. There was no consideration of any thing without God himself, that moved him hereunto. He had glorified himself as the Psalmist shows in other works of his hands; and he could have rested in that glory. Man deserved no such thing of him, being worthless and sinful. It was all of grace; both in the head and members. The human nature of Christ neither did, nor could merit the hypostatical union. It did not, because being made partaker of it, from the instant of his conception, all antecedent operations that might procure it, were prevented; and a thing cannot be merited by any after it is freely granted antecedently to any deserts. Nor could it do so; hypostatical union could be no reward of obedience; being that which exceeds all the order of things, and rules of remunerative justice. The assumption then of our nature into personal union with the Son of God, was an act of mere, free, sovereign, unconceivable grace. And this is the foundation of all the following fruits of God's regard to us; and that being of grace, so must they be also. Whatever God does for us, in and by Jesus Christ as made man for us, which is all that he so does, it must I say be all of grace, because his being made man was so. Had there been any merit, any desert on our part, any preparation for, or disposition to the effects of this regard; had our nature, that portion of it which was sanctified and separated to be united to the Son of God, any way procured, or prepared itself for its union and assumption, things had fallen under some rules of justice and equality, whereby they might be apprehended and measured; but all being of grace, they leave place to nothing but eternal admiration and thankfulness.

Secondly, had not God been thus mindful of man, and visited him in the Person of his Son incarnate; every one partaker of that nature must have utterly perished in their lost condition. And this also renders the grace of it an object of admiration. We are not only to look what God takes us to by this visitation, but to consider also what he delivers us from. Now this is a great part of that vile and base condition which the Psalmist wonders that God should have regard to; namely, that we had sinned and come short of his glory; and thereby exposed ourselves to eternal misery. In that condition we must have perished for ever had not God freed us by this visitation. It had been great grace to have taken an innocent, a sinless man into glory; great grace to have freed a sinner from misery; though he should never be brought to the enjoyment of the least positive good. But to free a sinner from the utmost and most inconceivable misery, in eternal ruin, and to bring him to the highest happiness, in eternal glory, and all this in a way of mere grace; this is to be admired.

Thirdly, because it appears that God is more glorified in the humiliation and exaltation of the Lord Christ, and the salvation of mankind thereby, than in any of, or all the works of the first creation. How glorious those works are, and how mightily they set forth the glory of God, we have before declared. But as the Psalmist intimates, God rested not in them; he had yet a farther design, to manifest his glory in a more eminent and singular manner, and this he did, by minding and visiting of man in Christ Jesus. None almost is so stupid, but on the first view of the heavens, the sun, moon and stars, but he will confess, that their fabric, beauty and order, is wonderful, and that the glory of their framer and builder is for ever to be admired in them: but all this comes short of that glory which arises to God from this condescension and grace. And therefore it may be the day will come, and that speedily, wherein these heavens, and this whole old creation, shall be utterly dissolved and brought to nothing. For why should they abide as a monument of his power to them, who enjoying the blessed vision of him, shall see and know it far more evidently and eminently in himself. However they shall undoubtedly in a short time cease as to their use, wherein at present they are principally subservient to the manifestation of the glory of God. But the effects of this regard of God to man, shall abide to eternity; and the glory of God therein. This is the foundation of heaven, as it is a state and condition; as it denotes the glorious presence of God among his saints and holy ones. Without this there would be no such heaven; all that is there, and all the glory of it, depends thereon. Take away this foundation, and all that beauty and glory disappears. Nothing indeed would be taken from God, who ever was, and ever will be eternally blessed in his own self-sufficiency. But the whole theatre which he has erected for the manifestation of his glory to eternity, depends on this his holy condescension and grace; which assuredly render them meet for ever to be admired and adored.

This then let us exercise ourselves to. Faith having infinite, eternal, incomprehensible things proposed to it, acts itself greatly in this admiration. We are every where taught, that we now know but imperfectly, in part, and that we see darkly as in a glass; not that the revelation of these things in the Word, is dark and obscure; for they are fully and clearly proposed; but that such is the nature of the things themselves, that we are not in this life able to comprehend them; and therefore, faith does principally exercise itself in an holy admiration of them. And indeed no love or grace will suit our condition, but that which is incomprehensible. We find ourselves by experience to stand in need of more grace, goodness, love and mercy, than we can look into, search to the bottom of, or fully understand. But when that which is infinite and incomprehensible is proposed to us, there all fears are overwhelmed, and faith finds rest with assurance. And if our admiration of these things, be an act, an effect, a fruit of faith, it will be of singular use to endear our hearts to God, and to excite them to thankful obedience. For who would not love and delight in the eternal fountain of this inconceivable grace? And what shall we render to him who has done more for us, than we are any way able to think or conceive.

2. Observe also, that such was the inconceivable love of Jesus Christ the Son of God to the souls of men, that he was free, and willing to condescend to any condition for their good and salvation. That was the end of all this dispensation. And the Lord Christ was not humbled and made less than the angels, without his own will and consent. His will and good liking concurred to this work. Hence when the eternal counsel of this whole matter is mentioned, it is said of him as the Wisdom of the Father, that he rejoiced in the habitable part of the earth, and his delights were with the sons of men (Proverbs 8:31). He delighted in the counsel of redeeming and saving them, by his own humiliation and suffering. And the Scripture makes it evident, upon these two considerations.

First, In that it shews, that what he was to do, and what he was to undergo in this work was proposed to him, and that he willingly accepted of the terms and conditions of it (Psalm 40:6). God says to him, that sacrifice and offering would not do this great work; burnt-offering and sin-offering would not effect it; that is, no kind of offerings or sacrifices instituted by the Law were available to take away sin, and to save sinners; as our Apostle expounds that place at large (Hebrews 10:1, 2, 3, 4), confirming his exposition with sundry arguments taken from their nature and effects. What then does God require of him, that this great design of the salvation of sinners may be accomplished? Even that he himself should make his own soul an offering for sin; pour out his soul to death, and thereby bear the sin of many (Isaiah 53:10, 12). That seeing the Law was weak through the flesh, that is, by reason of our sins in the flesh, that he himself should take upon him the likeness of sinful flesh, and become an offering for sin in the flesh (Romans 8:3). That he should be made of a woman made under the Law, if he would redeem them that were under the Law (Galatians 4:4, 5). That he should make himself of no reputation, but take upon him the form of a servant, and be made in the likeness of man, and being found in fashion as a man to humble himself and to become obedient to death, the death of the Cross (Philippians 2:7, 8). These things were proposed to him, which he was to undergo, if he would deliver and save mankind. And how did he entertain this proposal? How did he like these conditions? I was not, says he, rebellious, I turned not away back (Isaiah 50:5). He declined them not; he refused none of the terms that were proposed to him, but underwent them in a way of obedience; and that with willingness, alacrity and delight (Psalm 40:6, 7, 8). You, says he, hast opened my ears; or prepared a body for me; wherein I may yield this obedience; (that the Apostle declares to be the sense of the expression, chap. 10.) This obedience could not be yielded without a body, wherein it was performed; and whereas to hear, or to have the ear opened, is in the Scripture to be prepared to obedience: the Psalmist in that one expression, Mine ear have you opened, comprizeth both these; even that Christ had a body prepared, by a Synecdoche, of a part for the whole; and also in that body he was ready to yield obedience to God in this great work, which could not be accomplished by sacrifices and burnt-offerings. And this readiness and willingness of Christ to this work is set out under three heads in the ensuing words. (1.) His tender of himself to this work; then said he, Lo, I come, in the volume of your book it is written of me: This you have promised, this is recorded in the head, beginning of your book; namely, in that great promise (Genesis 3:15), that the seed of the woman should bruise the head of the serpent; and now you have given me, and prepared me in the fulness of time, a body for that purpose, Lo, I come, willing and ready to undertake it. (2.) In the frame of his mind, in this engagement; he entered into it with great delight, I delight to do your will O my God; he did not delight in the thoughts of it only of old, as before, and then grew heavy and sorrowful when it was to be undertaken: but he went to it, with cheerfulness and delight, although he knew what sorrow and grief it would cost him before it was brought to perfection. (3.) From the principle, from where this obedience and delight did spring; which was an universal conformity of his soul, mind and will, to the law, will and mind of God, your Law is in my heart, in the midst of my bowels; every thing in me is compliant with your will and law: there is in me an universal conformity thereunto. Being thus prepared, thus principled, he considered the glory that was set before him, the glory that would redound to God, by his becoming a Captain of salvation, and that would ensue to himself: He endured the Cross and despised the shame (Hebrews 12:2). He armed himself with those considerations, against the hardships and sufferings that he was to meet withal; as the Apostle advises us with the like mind when we are to suffer (1 Peter 4:1). By all which it appears, that the good will and love of Jesus Christ was in this matter of being humbled and made less than angels; as the Apostle says expressly, that he humbled himself, and made himself of no reputation (Philippians 2:7, 8), as well as it is here said, that God humbled him, or made him less than angels.

Secondly, The Scripture peculiarly assigns this work to the love and condescension of Christ himself. For although it abounds in setting forth the love of the Father in the designing and contriving this work, and sending his Son into the world, yet it directs us to the Lord Christ himself, as the next immediate cause of his engaging into it, and performance of it. So says the Apostle (Galatians 2:20), I live by the faith of the Son of God; that is, by faith in him, who loved me, and gave himself for me. It was the love of Christ that moved him to give himself for us; which is excellently expressed in that doxology (Revelation 1:5, 6): To him that loved us and washed us in his own blood from our sins, and has made us Kings and Priests to God and his Father, to him be glory and dominion for ever and ever, Amen. All this was the fruit of his love; and therefore to him is all praise and honor to be given and ascribed. And so great was this love of Christ, that he declined nothing that was proposed to him. This the Apostle calls his grace (2 Corinthians 8:9): You know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might be rich. He condescended to a poor and low condition, and to suffer therein for our good, that we might be made partakers of the riches of the grace of God. And this was the love of the person of Christ, because it was in, and wrought equally in him, both before and after his assumption of our nature.

Now the Holy Ghost makes an especial application of this truth to us, as to one part of our obedience (Philippians 2:5). Let this mind be in you, which was also in Christ Jesus; and what that mind was, he declares in the ensuing verses; laying out his infinite condescension in taking our nature upon him, and submitting to all misery, reproach and death itself for our sakes. If this mind were in Christ, should not we endeavour after a readiness and willingness to submit ourselves to any condition for his glory. Forasmuch, says Peter, as Christ has suffered for us in the flesh, arm yourselves likewise with the same mind (1 Peter 4:1). Many difficulties will lye in our way, many reasonings will rise up against it, if we consult with flesh and blood; but, says he, arm yourselves with the same mind that was in Christ; get your souls strengthened and fenced by grace, against all oppositions, that you may follow him, and imitate him. Some that profess his name, will suffer nothing for him; if they may enjoy him, or his ways in peace and quietness well and good; but if persecution arise for the Gospel, immediately they fall away. These have neither lot nor portion in this matter. Others, the most, the best, have a secret lothness and unwillingness to condescend to a condition of trouble and distress for the Gospel. Well, if we are unwilling hereunto; what does the Lord Christ lose by it? Will it be any real abatement of his honor or glory? Will he lose his crown or kingdom thereby? So far as suffering in this world is needful for any of his blessed ends and purposes; he will not want them who shall be ready even to dye for his name sake. But what if he had been unwilling to be humbled and to suffer for us? If the same mind had been in Christ, as was in us, what had been our state and condition to eternity? In this grace, love and willingness of Christ lyes the foundation of all our happiness, of all our deliverance from misery and ruine; and shall we reckon ourselves to have an interest therein, and yet find ourselves altogether unready to a conformity to him? Besides the Lord Christ was really rich when he made himself poor for our sakes; he was in the form of God, when he took upon him the form of a servant, and became for us of no reputation; nothing of this was due to him, or belonged to him, but meerly on our account. But we are in ourselves really poor, and obnoxious to infinitely more miseries for our own sins, than what he calls us to for his name. Are we unwilling to suffer a little light transitory trouble in this world for him, without whose sufferings for us, we must have suffered misery and that eternal whether we would or no: and I speak not so much about suffering itself, as about the mind and frame of spirit wherewith we undergo it. Some will suffer when they cannot avoid it; but so unwillingly, so unchearfully, as makes it evident, that they aim at nothing; nor act from no principle, but meerly that they dare not go against their convictions. But the mind that was in Christ will lead us to it, out of love to him, with freedom and enlargedness of heart, which is required of us.

3. The blessed issue of the abasement of Jesus Christ in his exaltation to honor and glory, is an assured pledge of the final glory and blessedness of all that believe in him; whatever difficulties and dangers they may be exercised withal in the way. His humiliation and exaltation, as we have seen proceeded out of God's condescension and love to mankind. His electing love, the eternal gracious purpose of his will to recover lost sinners, and to bring them to the enjoyment of himself, was the ground of this dispensation. And therefore what he has done in Christ, is a certain pledge of what he will do in and for them also. He is not crowned with honor and glory meerly for himself, but that he may be a Captain of Salvation, and bring others to a participation of his glory.

4. Jesus Christ as the Mediator of the New Covenant, has absolute and supreme authority given to him over all the works of God in heaven and earth. This we have so fully manifested and insisted on upon the foregoing chapter, that we shall not here farther pursue it; but only mind by the way, that blessed is the state and condition, great is the spiritual and eternal security of the Church; seeing all things are under the very feet of its Head and Savior.

5. The Lord Jesus Christ is the only Lord of the Gospel state of the Church, called under the Old Testament the world to come; and therefore he only has power to dispose of all things in it, relating to that worship of God which it is to perform and celebrate. It is not put into subjection to any other, angels or men. This privilege was reserved for Christ; this honor is bestowed on the Church. He is the only Head, King and Law-giver of it; and nothing is it to be taught to observe or do, but what he has commanded. But this will fall more directly under our consideration in the beginning of the next chapter.

6. The Lord Jesus Christ in his death did undergo the penal sentence of the law; in the room and stead of them for whom he dyed. Death was that which by the sentence of the law was due to sin and sinners. For them did Christ dye, and therein tasted of the bitterness of that death which they were to have undergone; or else the fruit of it could not have redounded to them; for what was it towards their discharge, if that which they had deserved was not suffered; but somewhat else wherein the least part of their concernment did lye. But this being done, certain deliverance and salvation will be the lot and portion of them, of all them for whom he dyed; and that upon the rules of justice and righteousness on the part of Christ, though on theirs, of meer mercy and grace.

Verse 8.

The Apostle having recited the testimony which he intends to make use of, proceeds in the eighth verse to some such explications of it, as may make it appear to be proper and suited to the end for which it is produced by him. And they are two; the first whereof respects the sense of the words which express the extent of this dominion; the latter an instance of some person or persons, to whom this testimony as thus explained, cannot be applied.

For the explication of the objective extent of the rule and dominion mentioned, he adds, For in that he has made all subject to him, he has left nothing that is not put under him. For whereas it might be objected, that there is no mention in the Psalm of the world to come whereof he treats; he lets them know, that that cannot be excepted; seeing the assertion is universal and unlimited, that all things whatever are put under him. It is true, our Apostle making use of this very testimony in another place (1 Corinthians 15:27), adds there, that there is a manifest exception in reference to him who so put all things under him; and it is evident that it is so indeed; for the Psalmist treats not of God himself, but of the works of God; and among them, says the Apostle here, there lies no exception; they are all brought into order under this rule. And so by this testimony, thus explained, as necessity requires it should be, he has fully confirmed, that the world to come being one of the especial works of God, and not put in subjection to Angels, is made subject to man; which was that he undertook to demonstrate.

Secondly, to direct this testimony to its proper end, and to make way for its application to him, who is especially intended therein; he declares negatively to whom it is not applicable; but now we see not yet all things put under him. Man it was, concerning whom the words are spoken; What is man? This must denote the nature of man; and that either as it is in all mankind in general and every individual, or in some especial and peculiar instance, in one partaker of that nature. For the first, he denies that this can belong to man in general, all, or any of them on that general account of being men; and in this negation, there are two circumstances considerable. First, the manner of his asserting it by an appeal to common experience; we see; this is a matter whereof every one may judge: we, all of us know by experience, that it is otherwise; we need neither testimony nor argument to instruct us herein. Our own condition, and that which we behold other men in, is sufficient to inform us. And this is a way whereby an appeal is made as it were to common sense and experience, as we do in things that are most plain and unquestionable. Secondly, there is a limitation of this experience, in the word yet; we see not as yet. And this does not intimate a contrary state of things for the future, but denies, as to all the time that is past. A long space of time there has been since the giving out of this testimony, much longer since the creation of man, and all other things, and yet all this while, we see that all things are far enough from being put under the feet of man; or if there be in the word a reserve for some season, wherein this word shall in some sense be fulfilled in mere man also, it is for that time wherein they shall be perfectly glorified with him, who is principally intended, and so to be admitted as it were to be sharers with him in his dominion (Revelation 3:21). These things make plain what is here denied, and in what sense. All mankind in conjunction are very remote from being invested with the dominion here described; from having the whole creation of God cast in subjection under their feet. It is true, there was given to man at first in his original condition, a rule over those creatures here below, that were made for the use and sustentation of his natural life, and no other. And this also is in some measure continued to his posterity; though against the present bent and inclination of the creatures, who groan because of the bondage that they are put to, in serving of their use and necessity. But all this at first was but an obscure type and shadow of the dominion here intended, which is absolute, universal, and such as the creatures have no reason to complain of, their proper condition being allotted to them therein. Hence we ourselves by our own observation, may easily discern that this word respects not principally, either the first man or his posterity; for we see not as yet after this long space of time since the creation, that all things are put into subjection to him.

Having thus unfolded the testimony insisted on before we proceed to the Apostolical application of it to the person to whom it does belong, we may stay here a little, and gather something from it for our instruction. And it is in general, that,

The consideration of the infinitely glorious excellencies of the nature of God, manifesting themselves in his works, does greatly set out his condescension and grace, in his regard and respect to mankind. This the occasion of the words, and the words themselves do teach us.

1. This the method of the Psalmist, I say, leads us to. He begins and ends his consideration of the works of God, with an admiration of his glorious excellency by whom they were made (v. 1, 9): O Lord our Lord, how excellent is your name: how glorious are you, and you manifest yourself so to be; and from there does he proceed to the consideration of his condescension in his regard and love to man (v. 4). And to direct us in this duty with the Psalmist we may observe:

First, that the works of God, those especially which were the peculiar subject of his meditation, the heavenly bodies which we behold, are indeed in themselves exceedingly glorious. Their frame, greatness, beauty, order, course, usefulness, all speak them admirable and glorious. The naked view of them is enough to fill the mind of man with admiration and astonishment. And the more we contemplate on them, the more skilful are we in the consideration of their nature, order and use, the more excellent do they appear to us; and yet it is the least part of their greatness, and beautiful disposition that we can attain a certain knowledge of; so that still they remain more the objects of our admiration and wonder, than of our science. Hence the wisest among the Heathen who were destitute of the teachings of the Word and Spirit of God, did with one consent ascribe of old a deity to them, and worshipped them as gods; yes, the very name of God in the Greek language [in non-Latin alphabet], is taken from [in non-Latin alphabet], to run, which they derived from the constant course of the heavenly bodies. They saw with their eyes how glorious they were: they found out by reason their greatness and dreadful motion. Experience taught them their use, as the immediate fountains of light, warmth, heat, moisture, and so consequently of life, growth, and all useful things; it may be they had some tradition of that rule and dominion, which was at first allotted to the Sun and Moon over day and night (Genesis 1:16). On these and the like accounts, having lost the knowledge of the true and only God, they knew not so well where to turn themselves for a deity, as to those things which they saw so full of glory, and which they found to be of so universal a communicative goodness and usefulness. And in them did all idolatry in the world begin. And it was betimes in the world; as we see in Job, where it is mentioned and condemned (chapter 31:26, 27): "If I beheld the Sun when it shined, or the Moon walking in brightness, and my heart has been secretly enticed, or my mouth has kissed my hand;" he condemns the idolatry, but yet withal shows, that the lustre, brightness and glory of those heavenly lights had a great influence on the hearts of men, to entice them to a secret adoration, which would break out into outward worship, whereof salutation by kissing the hand was one part and act. And therefore God cautions his people against this temptation (Deuteronomy 4:19): "Lest you lift up your eyes up to Heaven, and where you see the Sun and the Moon, and the Stars, even all the host of Heaven, should be driven to worship them, which the Lord your God has divided to all nations under the whole Heaven." If men forget the true God, and then lift up their eyes to, or fall into the contemplation of the heavenly bodies, such is their glory, majesty and excellency, that they will be driven and hurried to the adoration and worship of them. And so universal was this folly of old, that from those latter words, "which the Lord your God has divided to all nations," the Jews affirm, that God has given the Sun, Moon and Stars, to be the deities of the Gentiles, for them to worship. But the distribution there mentioned is, as to their common use to all nations, and not as to their veneration; nor is God the author of idolatry, as they blasphemously imagine. But this their glory and excellency lead them to. And when any of them ascended higher, to apprehend living intelligent spirits for their deities, they yet conceived at least that they had their glorious habitation in the heavenly bodies. Yes, and some Christians have fallen into vain imaginations, from a false translation of the latter end of the fourth verse of Psalm 19 by the LXX and the Vulgar Latin; who read the words, "he has placed his tabernacle in the Sun," instead of, "he has set in them" — that is, in the heavens — "a tabernacle for the Sun," as the words are plain in the original. What should I mention the madness of the Manichees, who affirmed that Christ himself was gone into, if not turned into the Sun. I name these things only to show what influence upon the minds of men destitute of the Word, the glory and excellency of these heavenly bodies has had. And what inestimable grace God shows to us in the benefit of his Word; for we are the posterity of them, and by nature not one jot wiser than they, who worshipped these things which are not God. But exceeding glorious works of God they are; and the more we consider them, the more will their glory and greatness appear to us. And as the children of Israel said of the sons of Anah, "we were before them in our own sight as grasshoppers, and so we were in their sight" — may we not much more say concerning ourselves, compared with these glorious works of the hands of God, we are all but as grasshoppers in comparison of them; and from where is it, that God should set his heart upon us.

Secondly, these glorious works of God do indeed show the infinite glory of him that made them. This is the use that men should have made of their contemplation of them, and not have chosen them for their gods, as they did when their foolish hearts were darkened, and they waxed vain in their imaginations. This use the Psalmist here makes of them, and this the Scripture every where directs us to. This David brings them in preaching to all the world (Psalm 19:1, 2, 3, 4, 5, 6): they have a voice, they speak aloud to all the world; and by their beauty, greatness, order, usefulness, they make known the incomprehensible glory of him that made them. The [in non-Latin alphabet], that which may be known of God, is manifest in them, says Paul (Romans 1:19), and what is that — even his eternal power and Godhead (v. 20) — that is, his infinite power, all-sufficiency, and self-subsistence. These things are clearly seen in them. Being all made and created by him in their season, does it not manifest, that he was before them from eternity, and that existing without them, in perfect blessedness: and that he has made them so beautiful, so glorious, so excellent, and that out of nothing, does it not declare his infinite power, wisdom and goodness? Do they not all lead us to the contemplation of his infinite excellencies? And from where is it, that he who made all these things of nothing, should have such regard to the weak, frail nature of man? But that this consideration may be the more effectual, let us take a little weak view of some of those excellencies of the nature of God, which his works declare, and which set an especial lustre on his condescension to us.

First, his greatness. His greatness is unsearchable, says the Psalmist (Psalm 145:3). That is, it is infinite. The immensity of his nature is his greatness. The heaven of heavens, says Solomon, cannot contain him (1 Kings 8:27). The infiniteness and ubiquity of his essence is beyond all that the understanding and imagination of man can reach to. If men would set themselves to think and imagine a greatness, they can reach no higher than heavens above heavens, and that as far as they can fancy; but this expresseth not immensity. Those heavens of heavens cannot contain him. Our thoughts of greatness are apt to consist in adding one thing to another, until that which we think on, be extended to the utmost of our imagination. But this has no relation to the immensity of God; which is not his filling of all imaginary place or space, but an infinite existence in an infinite being; so that as he is present with, indistant from the whole creation, for says he, Do not I fill heaven and earth? (Jeremiah 23:24). So is he no less present, where there is no part of the creation. And if he should produce thousands of worlds, which he can do by his power, he would be no less present in them all, indistant from every thing in them, than he is in and to this which he has already created. And this not by the extending of his essence and greatness, but by the infiniteness of his being. Neither are there parts in this immensity; for that which has parts cannot be infinite or immense. Somewhat of God is not present in heaven, and somewhat in earth; but God is wholly present in his whole being every where. This leaves no place for the imagination of men, but calls us for pure acts of understanding, and faith to assent to it. And thus far reason will go; that it will assent to the truth of that which it cannot comprehend, because it is convinced that it cannot be otherwise. What remains, it leaves to faith, and reverential adoration. Reason having by the help of divine revelation lead the mind and soul thus far; that God is immense, not only present to the whole creation, but existing in his infinite being, where no creature is, and that in his whole essence equally, there it gives them up to admiration, reverence, adoration, and the improvement by faith of this excellency of God, where ever they are: so does the Psalmist (Psalm 139:7, 8, 9, 10, 11). Thoughts of God's omnipresence are of singular use to the soul in every condition. And who can sufficiently admire this excellency of the nature of God? How astonishable is this his greatness? How are all the nations of the world, as the drop of a bucket, as the dust of the balance, as vanity, as nothing before him? What is a little dust to an immensity of being? To that whose greatness we cannot measure, whose nature we cannot comprehend, whose glory we can only stand afar off and adore? What is a poor worm to him who is every where, and who is every where filled with his own excellencies and blessedness? The issue of all our thoughts on this property of God's nature, is admiration and holy astonishment. And from where is it, that he should take thought of us, or set his heart upon us? And this greatness of God does he set forth by shewing what a mean thing the whole creation which we behold is to him. Who has measured the waters in the hollow of his hand, and meted out the heavens with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance: Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing; all nations before him are as nothing, and they are counted to him less than nothing and vanity (Isaiah 40:12, 15, 17).

Secondly, his infinite self-sufficiency does manifest itself in his works; for all these things are the absolute product of his power and wisdom and goodness. From the infinite stores and treasures of them did he bring them all forth. They had no previous matter whereof they were made, no reason, cause, or end was there, why they should be made, but only what was in himself, and from himself (Romans 11:36; Revelation 4:11). Now this could not have been without an infinite self-sufficiency in himself; from where it is, that all things begin and end in him. And had he not been every way self-sufficient, before the existence of all other things out of nothing, nothing could have been produced. And this arises from his fullness of being, which he declares by his names [⟨in non-Latin alphabet⟩], and [⟨in non-Latin alphabet⟩]; which denote his self-being, his self-existence, his self-sufficiency. All the properties of his nature being infinite, have that which satisfies them and fills them. His understanding is infinite: and as nothing could comprehend the infinite nature of God, but an infinite understanding, God could not know himself, if his understanding were not infinite; so nothing could satisfy an infinite understanding but an infinite object; the understanding of God could not be blessed and in rest, if the object of it, the nature of God were not infinite. God by his understanding knows the extent of his infinite power, and so knows not only what he has wrought by his power, but also, whatever he can so do. And this suitableness of the properties of God one to another, as it makes them because infinite, not really to differ from one another, or from his nature itself; so it gives them all rest, blessedness, satisfaction and self-sufficiency. As to continue in our former instance; the blessedness of the understanding of God consists in its comprehension of the whole nature of God; nor is it capable of more, because it can comprehend no more. Hence is God all-sufficient, and eternally blessed in the contemplation and enjoyment of his own excellencies. For self-sufficiency is the fountain of blessedness. Where anything is wanting, there is no absolute blessedness. And hence is the blessedness of God absolute, eternal, and essential to him, because it has its rise and spring absolutely in himself, his own fullness of being, his own sufficiency to, and for himself. All the blessedness of the creatures, that we shall or may ever attain to, is but dependent, derivative, and communicated; because though nothing shall be wanting to us, yet the spring of our supplies shall never be in ourselves, but in God. His blessedness is absolute, because it is from himself, and in himself; in his being every way self-sufficient. This it is to be absolutely blessed. Hence God made not these things because he had need of them; for if he had had need of them, he could not have made them: or that they should add anything to him; for that is not infinite to which anything can be added: nor that he might settle that rest and satisfaction in them, which he had not in himself before: for that which is infinite must necessarily and unavoidably give eternal satisfaction to that which is infinite; but only by a most free act of his will, he chose by the creation of all things, to express somewhat of his power, wisdom and goodness; in something without himself. Absolutely he was self-sufficient from all eternity; and that both as to rest, satisfaction and blessedness in himself; as also in respect of any operation, as to outward works which his will and wisdom should incline him to; being every way able and powerful in, and from himself, to do whatever he pleases. And this infinite satisfaction and complacency of God in himself, arising from that fullness of divine being which is in all the properties of his nature, is another object of our holy admiration and adoration. This God was, this God did, before the world was created. Now what is man, that this every way all-sufficient God should mind, regard and visit him? Has he any need of him, or his services? Does his goodness extend to him? Can he profit God as a man profits his neighbor? If he sin what does he against him? Or if his transgressions be multiplied what does he against him? That is to his disadvantage: if he be righteous what gives he to him, or what receives he at his hand (Job 35:6, 7)? Nothing but infinite condescension and grace is the fountain of all God's regard to us.

Thirdly, his infinite and eternal power is by the same means manifested. This the Apostle expressly affirms (Romans 1:20). He that made all these things of nothing, and therefore can also make and create in like manner whatever else besides he pleases, must needs be infinite in power; or as he is called, the Lord God Omnipotent (Revelation 19:6). This himself sets forth in general (Isaiah 40:28). And to convince Job hereof, he treats with him in particular instances about some few of his fellow creatures here below; in the earth and in the waters (chapters 38–39). And if the power of God in making this or that creature which we see and behold, be so admirable, declaring his sovereignty and the infinite distance of man from him in his best condition, how glorious is it in the whole universe; and in the creation of all things visible and invisible, and that by a secret emanation of omnipotency in a word of command? The art of man will go far in the framing, fashioning and ordering of things; but there are two things in the least of the creatures of God, that make the creating energy that is seen in them, infinitely to differ from all limited and finite power. First, that they are brought out of nothing; now let all creatures combine their strength and wisdom together, unless they have some preexistent matter to work upon, they can produce nothing, effect nothing. Secondly, to many of his creatures, of the least of them, God has given life and spontaneous motions; to all of them an especial inclination and operation following inseparably the principles of their nature. But as all created power can give neither life, nor spontaneous motion, nor growth to any thing; no more can it plant in any thing a new natural principle, that should incline it to a new kind of operation, which was not originally connatural to it. There is a peculiar impress of omnipotency upon all the works of God; as he declares at large in that discourse with Job (chapters 38–39). And this power is no less effectual, nor less evident in his sustentation and preservation of all things, than in his creation of them. Things do no more subsist by themselves, than they were made by themselves. He sustains all things by the word of his power (Hebrews 1:3). And by him all things consist (Colossians 1:17). He has not made the world, and then turned it off his hand, to stand on its own bottom, and shift for itself. But there is continually, every moment, an emanation of power from God, to every creature, the greatest, the least, the meanest, to preserve them in their being and order; which if it were suspended but for one moment, they would all lose their station and being, and by confusion be reduced into nothing. In him we live, and move, and have our being (Acts 17:28), and, he gives to all life and breath and all things (verse 25). God needs not put forth any act of his power to destroy the creation; the very suspension of that constant emanation of omnipotency which is necessary to its subsistence, would be sufficient for that end and purpose. And who can admire as he ought this power of God, which is greater in every particular grass of the field than we are able to search into, or comprehend. And what is man that he should be mindful of him.

Fourthly, his wisdom also shines forth in these works of his hands. In wisdom has he made them all (Psalm 104:24); so also (Psalm 136:5): his power was that which gave all things their being, but his wisdom gave them their order, beauty and use. How admirable this is, how incomprehensible it is to us, Zophar declares in Job, chapter 11, verses 6, 7, 8, 9, 10. The secrets of this wisdom are double to what may be known of it, infinitely more than we can attain to the knowledge of. Searching will not do it, it is absolutely incomprehensible. He that can take but a little weak faint consideration of the glorious disposition of the heavenly bodies, their order, course, respect to each other, their usefulness and influences, their disposition and connexion of causes and effects here below, the orderly concurrence and subserviency of every thing in its place and operation, to the consistency, use and beauty of the universe, will be forced to cry out with the Psalmist, O Lord, how manifold are your works, in wisdom have you made them all, the earth is full of your riches. But alas, what can the best and wisest of men attain to in the investigation of the wisdom of God? There is not the least creature, but considered apart by itself, has somewhat belonging to it, that will bring them to wonder and astonishment. And what shall we say concerning the most glorious, concerning the order of them all to one another, and the whole? There must all men's considerations end, and among them this of ours.

Fifthly, his goodness is in like manner manifest in these things. There is in the whole and every part of God's creation a four-fold goodness. 1. A goodness of being and subsistence. That which is, so far forth as it is, is good. So God saw all things, as he made them, that they were good. The very being of every thing is its first goodness, on which all other concernments of it do depend. And this arises from hence, because thereby and therein it participates of the first absolute goodness, which is being; whereunto a nothingness, if I may so speak, is negatively opposed ad infinitum. 2. A goodness of order. This gives them their beauty, which is the first principle properly of goodness, and convertible with it. Every thing that is good is beautiful, and every thing that is beautiful is good. Now the pulchritude or beauty of the whole creation, and of every part of it, consists in the order that is given to it by the wisdom of God, whereof we spoke before. This is that [〈 in non-Latin alphabet 〉] of all things, which of old by the light of nature was so much admired. Beautiful goodness, or goodly beauty, whereby every thing becomes comely and desirable, both in it self and its own parts, and in that respect which it has to all other things. 3. A goodness of usefulness, nothing is made in vain. Every thing has its work service and operation allotted to it. If the whole creation had been uniform, if it had been only one thing, it would have wanted this goodness, and been but a dead lump, or mass of being. But in this great variety and diversity of things which we behold, every one has its proper place and service, and nothing is useless. As the Apostle says, that it is in the several parts and members of the lesser world, man, that though some of them seem more worthy and comely than other, yet all have their proper use, so that they cannot say to one another, I have no need of you: so is it in the universe, though some parts of it seem to be very glorious, and others mean and to be trampled on, yet they cannot say one to another, I have no need of you, each having its proper use. The eye is a most noble part of the body, but, says the Apostle, If the whole body were an eye, the beauty of the whole were lost, and the very use of the eye. How glorious is the sun in the firmament in comparison of a poor worm in the earth? Yet if the whole creation were one sun, it would have neither beauty nor use, nor indeed be a sun, as having nothing to communicate light or heat to. But God has brought forth his works in unspeakable variety, that they might all have this goodness of usefulness accompanying of them. 4. A goodness of an orderly tendency to the utmost and last end; which is the glory of him by whom they were made. This also is implanted upon the whole creation of God; and hence the Psalmist calls upon all the inanimate creatures to give praise and glory to God; that is, he calls upon himself and others to consider how they do so. This is the point, the centre where all these lines do meet, without which there could be neither beauty nor order nor use in them: for that which errs from its end, is crooked, perverse, and not good. On all these considerations it is said, that God saw every thing that he had made, and behold it was very good (Genesis 1:31). Now what an infinite eternal ocean of goodness must that be, which by the word of his mouth communicated all this goodness at once to the whole creation? How deep, how unfathomable is this fountain? How unsearchable are these springs? This the holy men in the Scripture often express by way of admiration, How great is his goodness! how great is his beauty! The first goodness, the fountain of all goodness must needs be absolutely and infinitely so; in which sense there is none good but one, that is God.

In these things consist somewhat of the glory, excellency, and honor of God, which the Psalmist falls into an admiration of upon the contemplation of the works of his hands, and which made him so astonished at his condescension in the regard that he is pleased to bear to the nature of man. But besides this consideration, he adds also an intimation, as we have showed, of the mean condition of man to whom this respect is showed, and that both in the manner of his expression, What is man; and in the words or names whereby he expresses him, Enosh and Adam; which we shall also briefly add to our former considerations of the glory of God.

First, What is man as to his extract? A little dust, made of the dust of the ground: one that may say to corruption, You are my father, and to the worm, You are my mother and my sister (Job 17:14). His fabric was not one jot of any better materials than theirs. That God put this honor upon him to breath into the dust whereof he was made, that he should become a living soul, is part of that goodness wherein he is to be admired. Otherwise we are what God said to Adam, Dust you are; poor creature that would be like to God, you are dust and no more. And in the sense of this extraction did holy men of old abase themselves in the presence of God, as Abraham (Genesis 18:27), How shall I speak to the Lord that am but dust and ashes. Poor proud man, which scorns to touch that which you are made of, and thinks yourself I know not what, while the remainder of you, that which was left in the making of you, lies under the feet of all the creatures which you despise: what is this handful of dust that God should regard it? But yet,

Secondly, This fabrick being erected, perhaps is durable strong and abiding, and so may be considerable on that account. But alas, his frailty is inexpressible. It is true, that before the Flood the life of man was prolonged to a great continuance; but as that was not in the least any advantage to the most of them, giving them only an opportunity to increase their sin and misery; nor to the whole society of mankind, seeing by that means the earth was filled with violence, and became a woful habitation of distress, so they also came to their end, and nothing long since remaineth of their memory but that they lived so many years and then they died, which is the common end of man. But since that, in which our concernment lies, how do the holy men of God set forth, and as it were complain of the woful frailty of our condition! So does Moses (Psalm 90:5, 6): You carriest them away with a flood; which he spake in contemplation of those thousands which he saw die before his eyes in the Wilderness: In the morning they are like grass which groweth up, in the morning it flourisheth and groweth up, in the evening it is cut down and withereth. The like also pleadeth Job (chapter 14:1, 2), and then turning to God he says, And do you open your eyes upon such an one, regard such a poor frail perishing creature? And David does the like (Psalm 102:24). And indeed no tongue can express the miserable frail condition of this poor creature; from within, from without, from himself, from all other creatures, and principally from the rage and cruelty of those of the same nature with himself, his misery is great, and his life of short continuance. And God abundantly shews that little weight also is to be laid on that duration which he has here in this world, in that he takes many from the very womb, who scarce ever beheld the light, into the participation of his own eternal Glory.

Thirdly, This earthly frail man has made himself yet more unspeakably vile by sin; this sets him at the utmost distance from the glory of God, and utterly foils every thing that is in him, which of it self is worthy of consideration.

All these things being put together, they make the condescension of God in remembring man, and setting his heart upon him, exceedingly to be admired and adored. And this also will farther appear, if we might consider what are the blessed effects of this mindfulness of him; but these the Apostle insists upon in the next verses, whether we may refer our meditations on them. Only the duty it self arising from hence may be here pressed upon us. And this is, that upon the accounts mentioned we would live constantly in an holy adoration of this infinite condescension and grace of God. To this end,

First, let us exercise our selves to holy thoughts of God's infinite excellencies. Meditation accompanied with holy adoration is the fountain of this duty. Some men have over-busily and curiously enquired into the nature and properties of God, and have foolishly endeavoured to measure infinite things by the miserable short line of their own reason, and to suit the deep things of God to their own narrow apprehensions. Such are many of the disputations of the School-men on this subject, wherein though they have seemed wise to themselves and others, yet indeed for the most part they have waxed vain in their imaginations. Our duty lies in studying what God has revealed of himself in his Word, and what is evidently suitable thereunto; and that not with curious searchings and speculations, but with holy admiration reverence and fear. This the Apostle adviseth us to (Hebrews 12:28, 29). In this way serious thoughts of God's excellencies and properties, his greatness, immensity, self-sufficiency, power and wisdom are exceeding useful to our souls. When these have filled us with wonder, when they have prostrated our spirits before him, and laid our mouthes in the dust, and our persons on the ground, when the glory of them shines round about us, and our whole souls are filled with an holy astonishment; then,

Secondly, Let us take a view of our selves, our extract, our frailty, our vileness on every account. How poor, how undeservable are we? What is a little sinful dust and ashes, before or in the sight of this God of glory? What is there in us, what is there belonging to us, that is not suited to abase us? Alive one day, dead another; quiet one moment, troubled another; fearing, caring, rejoycing causelesly, sinning always: in our best condition altogether vanity. Though much may be said to this purpose, yet it must be said after all, that in our selves we are inexpressibly miserable, and as the Prophet speaks, less than vanity and nothing. Would we be wise, we are like the wild Asses colt; would we be honourable, we have no understanding, but are like the beasts that perish; would we be strong, we are as a reed shaken with the wind. And,

Thirdly, Let the result of these thoughts be, an holy admiration of God's infinite love, care, grace, and condescension, in having any regard to us. So does the Psalmist teach us to do; hence will praise, hence will thankfulness, hence will self-abasement ensue. And this will be a good foundation, as of obedience, so of comfort and supportment in every condition.

Verse VII.

Secondly, The especial instances wherein this visitation of God expressed it self are contained in verse 7, and therein referred to two heads: (1.) Man's depression and humiliation: (2.) His exaltation and glory.

The first is expressed in these words, You have made him lower for a little while than the Angels. This was a part of God's visitation; and though not that which was immediately intended by the Apostle; yet that whereof he intends to make great use in his Progress. That these words intend not the exaltation of the nature of meer man, as if they should intimate that such is his dignity, that he is made but a little less than Angels, and how destructive that sense is to the Apostle's intention and application of the words, we shall afterwards declare. Three things are here expressed: (1.) The act of God, in making of him low, or lessening of him; (2.) The measure of that depression, than the Angels; (3.) His duration in that state and condition, a little while.

First, the Word used by the Psalmist is rendered by the Apostle, and that properly; they both signify a diminution of state and condition; a depression of any one from what he before enjoyed. And this in the first place belongs to God's visitation. And the acting of the will of Christ in this matter, suitably to the will of the Father, is expressed by words of the same importance. He emptied himself; and he humbled himself (Philippians 2:7, 8), denoting a voluntary depression from the glory of a former state and condition. In this humiliation of Christ in our nature, how much of that care and inspection and visitation of God was contained is known.

Secondly, the measure of this humiliation and depression is expressed in reference to Angels, with whom he is now compared by the Apostle; he was made less than the Angels. This the Hebrews had seen and knew; and might from his humiliation raise an objection against what the Apostle asserted about his preference above them. Therefore he acknowledges, that he was made less than they, shows that it was foretold that so he should be, and in his following discourse, gives the reasons why it was so to be. And he speaks not of the humiliation of Christ absolutely, which was far greater than here it is expressed by him, as he afterwards declares, but only with respect to Angels, with whom he compares him; and it is therefore sufficient to his purpose at present to show that he was made lower than they. Hierom renders the word in the Psalm, à Deo, than God; and Faber Stapulensis had a long contest with Erasmus to prove that they should be so rendered in this place; which is plainly to contradict the Apostle, and to accuse him of corrupting the word of God. Besides the sense contended for by him and others, is absurd and foolish; namely, that the human nature of Christ was made little less than God, and humbled that it might be so; when it was infinitely less than the divine nature, as being created. The LXX. and all old Greek translations read Angels; that Elohim is often used to denote them we have proved before. The Targum has Angels. And the scope of the place necessarily requires that sense of the word. God then in his visitation of the nature of man, in the person of his Son, put it, and therein him that was invested in it, into a condition of wants and straits, and humbled him beneath the condition of Angels, for the blessed ends afterwards declared. For although from his incarnation and birth, the Angels adored his person as their Lord; yet in the outward condition of his human nature, he was made exceedingly beneath that state of glory and excellency, which the Angels are in a constant enjoyment of.

Thirdly, there is a space of time, a duration intended for this condition. He made him lower, for a little while, or a short season. That is often used in that sense, and that is the proper notation of the word, we have shown before. But that which renders that sense of the words here unquestionable, is the Apostle's precise restraining them thereunto in verse 9, as we shall see. It was but for a little while, that the person of Christ in the nature of man was brought into a condition more indigent than the state of Angels is exposed to: neither was he for that season made a little, but very much lower than the Angels. And had this been the whole of his state it could not have been an effect of that inexpressible love and care which the Psalmist so admires. But being it is but for a little continuance, and that for the blessed ends which the Apostle declares, nothing can more commend them to us.

Secondly, there is another effect of God's visitation of man in his exaltation; expressed, 1. In the dignity whereunto he advanced him: and 2. In the rule and dominion that he gave to him.

For the first, he crowned him with glory and honor; is insigne regium; the badge and token of supreme and kingly power. Hence when David complains of the straitening and diminution of his power or rule, he says, his crown was profaned to the ground (Psalm 89:39), that is, made contemptible, and trampled on. To be crowned then, is to be invested with sovereign power, or with right and title thereunto; as it was with Solomon, who was crowned during the life of his Father. Nor is it an ordinary crown that is intended, but one accompanied with glory and honor. To be crowned with glory and honor, is to have a glorious and honorable crown, or rule and sovereignty. The first denotes the weight of this crown; a weight of glory, from the word meaning to be heavy; a weight of glory, as the Apostle speaks in allusion to the primitive signification of this word (2 Corinthians 4:17). The other its beauty and glory; both authority and majesty. How Christ was thus crowned, we have at large shown on the first chapter.

Secondly, this sovereignty is attended with actual rule; wherein (1.) the dominion itself is expressed: and (2.) the extent of it. First, you made him have dominion over the works of your hands: you made him to rule, you appointed him in authority over. He had actual rule and dominion given him upon his coronation. And secondly, the extent of this dominion is the works of God's hands. And lest any from this indefinite expression should think this rule limited, either to the things mentioned before by the Psalmist, verse 4, called the work of God's fingers, that is, the Heavens, the Moon and the Stars, or in the following distribution of things here below, into Sheep, Oxen, Fowls and Fish, verses 7, 8, that is, all the creatures here below, he adds an amplification of it in a universal proposition, he has put all things without exception in subjection to him; and to manifest his absolute and unlimited power, with the unconditional subjection of all things to him, he adds that they are placed under his very feet. An expression setting forth a dominion, every way unlimited and absolute.

Verse 6.

The Apostle has shewed that the world to come which the Judaical Church looked for, was not made subject to Angels, no mention of any such thing being made in the Scripture. That which he assumes to make good his assertion of the preheminence of the Lord Jesus above the Angels, is, that to him it was put in subjection. And this he does not expressly affirm in words of his own, but insinuates in a testimony out of the Scripture, which he cites and urges to that purpose. And this way he proceeds for these two ends. (1.) To evidence that what he taught was suitable to the faith of the Church of old, and contained in the Oracles committed to it; which was his especial way of dealing with these Hebrews. (2.) That he might from the words of that testimony take occasion to obviate a great objection against the dignity of Christ, and mysteries of the Gospel, taken from his humiliation and death, and thereby make way to a farther explication of many other parts or acts of [illegible] Mediation; many difficulties there are in the words and expressions of these verses, more in the Apostle's application of the testimony by him produced, to the person and end by him intended, all which, God assisting, we shall endeavour to remove: And to that end shall consider,

1. The way and manner of his introducing this testimony which is peculiar.

2. The testimony itself produced; with an explication of the meaning and importance of the words, in the place from where it is taken.

3. The application of it to the Apostle's purpose, both as to the person intended, and as to the especial end aimed at.

4. Farther unfold, what the Apostle adds about the death and sufferings of Christ, as included in this testimony, though not intended as to the first use and design of it.

5. Vindicate the Apostle's application of this testimony, with our explication of it accordingly, from the objections that some have made against it. All which we shall pass through as they present themselves to us in the text itself.

First, the manner of his citing this testimony is somewhat peculiar. One testified in a certain place: neither person nor place being specified. As though he had intended, [in non-Latin alphabet], a certain person whom he would not name. But the reason of it is plain; both person and place were sufficiently known to them to whom he wrote. And the Syriac translation changes the expression in the text into, but as the Scripture witnesses and says; without cause. The Hebrews were not ignorant whose words they were which he made use of, nor where they were recorded. The one there mentioned is David; and the certain place is the eighth Psalm; whereof much need not to be added. A Psalm it is [in non-Latin alphabet], of the high praises of God; and such Psalms do mostly, if not all of them, respect the Messiah and his Kingdom, as the Jews themselves acknowledge. For the time of the composure of this Psalm they have a conjecture which is not altogether improbable; namely, that it was in the night while he kept his father's sheep. Hence in his contemplation of the works of God, he insists on the moon and stars then gloriously presenting themselves to him, not mentioning the sun which appeared not. So also in the distribution that he makes of the things here below that among others are made subject to man, he fixes in the first place on [in non-Latin alphabet], flocks of sheep, which were then peculiarly under his care. So should all the works of God, and those especially about which we are conversant in our particular callings, excite us to the admiration of his glory, and praise of his name. And none are usually more void of holy thoughts of God, than those who set themselves in no way acceptable to him. This is the place from where this testimony is taken; whose especial author the Apostle omits, both because it was sufficiently known, and makes no difference at all whoever was the penman of this or that portion of Scripture, seeing it was all equally given by inspiration from God, whereon alone the authority of it does depend.

2. The testimony itself is contained in the words following, v. 6, 7. What is man, &c. Before we enter into a particular explication of the words, and of the Apostle's application of them, we may observe that there are two things in general, that lie plain and clear before us: As,

First, that all things whatever, are said to be put in subjection to man; that is, to human nature in one or more persons, in opposition to Angels, or nature Angelical. To express the former, is the plain design and purpose of the Psalmist, as we shall see. And whereas there is no such testimony any where concerning Angels, it is evident, that the meaning of the word is, to man, and not to Angels; which the Apostle intimates in that adversative [in non-Latin alphabet], but; but of man it is said, not of Angels.

Secondly, that this privilege was never absolutely nor universally made good in, or to the nature of man, but in, or with respect to the person of Jesus Christ the Messiah. This the Apostle calls us to the consideration of, previously to his application of this testimony in a peculiar manner to Jesus; v. 8. We see not all things. Now there is not any thing absolutely necessary to make good the Apostle's reasoning, but what is comprised in these two general assertions, which lie evident in the text, and are acknowledged by all. We shall therefore distinctly consider the testimony itself. The whole of it consists in a contemplation of the infinite love and condescension of God towards man; which is set out, (1.) In the manner of the expressing it. (2.) In and by the words of the expression; (3.) In the acts of the mind and will of God, wherein that condescension and grace consisted; and (4.) In the effects thereof, in his dispensation towards him.

First, in the manner of the expression; "What is man" — by way of admiration, yes, he cries out with a kind of astonishment. The immediate occasion hereof is omitted by the Apostle, as not pertinent to his purpose; but it is evident in the Psalm. David having exercised his thoughts in the contemplation of the greatness, power, wisdom and glory of God, manifesting themselves in his mighty works, especially the beauty, order, majesty, and usefulness of the heavens, and those glorious bodies which in them present themselves to all the world, falls thereon into this admiration, that this great, and infinitely wise God, who by the word of his mouth gave being and existence to all those things, and thereby made his own excellencies conspicuous to all the world, should condescend to that care and regard of man, which on this occasion his thoughts fixed themselves upon. What is man, says he? And this is, or should be, the great use of all our contemplation of the works of God; namely, that considering his wisdom and power in them, we should learn to admire his love and grace in setting his heart upon us, who are every way so unworthy, seeing he might for ever satisfy himself, in those other appearingly more glorious products of his power and Godhead.

Secondly, he further expresses his admiration at this condescension of God in the words that he uses, intimating the low and mean estate of man in his own nature. [〈 in non-Latin alphabet 〉], what is poor miserable mortal man, obnoxious to grief, sorrow, anxiety, pain, trouble and death: [〈 in non-Latin alphabet 〉]; but the Greeks have no name for man, fully expressing that here used by the Psalmist. [〈 in non-Latin alphabet 〉], comes nearest it, but is not used in the Scripture. He adds, [〈 in non-Latin alphabet 〉], and the Son of man; of one made of the earth. This name the Apostle alludes to, yes, expresses (1 Corinthians 15:45, 47): the first man Adam, is [〈 in non-Latin alphabet 〉], of the earth earthly. So was it recorded of old (Genesis 2:7): the Lord God formed [〈 in non-Latin alphabet 〉], that man Adam which was the father of us all, of the dust of the ground; and so again (Genesis 3:19): poor man made of the dust of the ground. When the Scripture would express man with reference to any thing of worth or excellency in him, it calls him, [〈 in non-Latin alphabet 〉]; and [〈 in non-Latin alphabet 〉], are sons of men in place, power and esteem. So these words are distinguished, Psalm 62:9, where we translate [〈 in non-Latin alphabet 〉], sons of Adam, men of low degree; and [〈 in non-Latin alphabet 〉], sons of Ish, men of high degree. Now the Psalmist uses this expression to heighten his admiration at the grace and condescension of God. And as the person of the first Adam cannot be here especially intended — for although he made himself [〈 in non-Latin alphabet 〉], a miserable man and subject to death, yet was he not [〈 in non-Latin alphabet 〉], the Son of man, of any man, for he was of God (Luke 3, ult.) — so there is nothing in the words but may properly be ascribed to the nature of man in the person of the Messiah. For as he was called in an especial manner, [〈 in non-Latin alphabet 〉], the Son of man; so was he made [〈 in non-Latin alphabet 〉] a man subject to sorrow, and acquainted above all men with grief and trouble, and was born on purpose to die. Hence in the contemplation of his own miserable condition, wherein to the dolorous afflicting passions of human nature, which he had in himself, outward oppositions and reproaches were superadded, he cries out concerning himself, [〈 in non-Latin alphabet 〉] (Psalm 22:7): I am a worm, and not [〈 in non-Latin alphabet 〉], a man of any consideration in the world; [〈 in non-Latin alphabet 〉] at best.

Thirdly, he expresses this condescension of God in the affections and acting of his mind towards man; [〈 in non-Latin alphabet 〉], that you remember him, or are mindful of him. [〈 in non-Latin alphabet 〉], that you should be mindful of him. To remember in the Scripture when ascribed to God, always intends some act of his mind, and purpose of his will, and that either for good or evil towards them that are remembered, in a signal manner. So also is remembrance itself used; on this account God is said sometimes to remember us for good, and sometimes to remember our sins no more. So that it denotes the affection of the mind of God towards any creature for good or evil, attended with the purpose of his will to act towards them accordingly. In the first way it is here used, and so also by Job (chapter 7:17): [〈 in non-Latin alphabet 〉], what is man that you should magnify him, that you should set your heart upon him? That is, remember him, or be mindful of him; set your heart upon him for good. The frame of the heart and mind of God towards the nature of man in the person of Jesus Christ, in reference to all the good that he did in it and by it, is intended in this expression. The whole counsel and purpose of God, concerning the salvation of mankind, in and by the humiliation, exaltation, and whole mediation of the man Christ Jesus is couched herein.

Fourthly, there are in this condescension the effects of this act of God's mind and will in remembering of man; and they are expressed (1.) under one general head, and (2.) in particular instances of them.

First, the general effect of God's remembering man, is that he visits him. As the same word is used in Job, in the place before mentioned. [in non-Latin alphabet], though variously used, yet it constantly denotes the acting of a superior towards an inferior. And though it be often otherwise used; yet commonly it expresses the acting of God towards his people for good. And in especial is this term of visiting used to express the acting of God in doing of us good by sending of Jesus Christ to take our nature on him (Luke 1:68): He has visited and redeemed his people. And to the same purpose, v. 78: The day spring from on high has visited us, both relating to the acting of God towards us in the Person of his Son incarnate. So Chap. 7.16. This term therefore of visiting does not precisely design God's acting in the exaltation of him visited, but such an ordering of things towards him, as is attended with great care, grace and love; so was the nature of man in the heart of God to do good to it, in and by the Person of Jesus Christ, and so he acted towards it, or visited it. This is that which was the ground of the Psalmist's admiration, and which will be so in all believers to eternity. It was not the outward state and condition of mankind in the world, which since the entrance of sin is sad and deplorable, that excites this admiration in the Psalmist: but his mind is intent upon the mystery of the grace, wisdom and love of God in the Person of the Messiah.

Verse V.

The first words of the fifth verse, [in non-Latin alphabet], for, declare that the Apostle is in the pursuit of his former argument. [in non-Latin alphabet], for; does not always intimate the introduction of a reason in the confirmation of what is past; but sometimes a progression to somewhat else in the like kind with that which precedes, and so has not respect to any especial words or sayings before going, but to the whole matter in hand, especially that which does ensue: as nam also is used in Latin; nam quis te juvenum confidentissime, nostras jussit adire domos. A new argument therefore to the same purpose with that before, is intimated by this particle, For.

The whole verse contains an assertion laid down in a negative proposition, the assumption of the Apostle's argument, or the proof of it supposed in a pro-syllogism, consisting in the ensuing testimony with his explication of it. And it is to this purpose: the world to come is not made subject to Angels; but it was made subject to Jesus, and therefore he is exalted above them. This he proves from the testimony of the Psalmist, to this purpose; all things were made subject to man, who for a little while was made lower than Angels; but this man was Jesus; and this assumption he proves from the event: first, on the part of man absolutely considered; we see that all things were not made subject to him; therefore he cannot be intended. Secondly, on the part of Jesus; all things in the event agree to him: first, he was made for a little while lower than the Angels; which he shows the reason of, and from there takes occasion to discourse of his death and sufferings, according to the method before declared; and then, he was crowned with glory and dignity, all things being made subject to him; from all which it appears, that it is he, and not Angels, to whom the world to come is put in subjection. This is the series of the Apostle's discourse, wherein are many things difficult and hard to be understood, which must be particularly considered.

The first verse, as was said, lays down the principal assertion in a negative proposition. The world to come is not made subject to Angels. One proof hereof is included in the words themselves. For that expression, he has not put in subjection; is the same with our Apostle, as, it is no where written or recorded in the Scripture; there is no testimony of it. God is no where said to have done it, see Chap. 1.5. with the exposition of it. And these negative arguments from the authority of the Old Testament, he esteemed in this matter, cogent and sufficient.

In the proposition itself, (1.) the subject of it, the world to come, with (2.) its limitation, whereof we treat; and (3.) the predicate, negatively expressed, is not put in subjection to Angels, are to be considered.

The subject of the proposition is, the world to come: [in non-Latin alphabet]. The new heavens and new earth ([in non-Latin alphabet],) which God promised to create (Isaiah 65:17, Chap. 66.22) which refers to [in non-Latin alphabet], the days of the Messiah. The latter Jews sometimes call it, [in non-Latin alphabet], the future world; though usually by that expression, they intend the world of future bliss. But the world here intended is no other but the promised state of the Church under the Gospel. This with the worship of God therein, with especial relation to the Messiah, the Author and Mediator of it, administering its heavenly things before the throne of grace, thereby rendering it spiritual and heavenly, and diverse from the state of the worship of the Old Testament which was worldly and carnal, was the world to come, that the Jews looked for, and which in this place is intended by the Apostle. This we must further confirm, as the foundation of the ensuing exposition. That this then is the intent of the Apostle; appears,

First, from the limitation annexed; [in non-Latin alphabet], concerning which we treat. This is the world whereof he treats with the Hebrews in this Epistle; namely, the gospel-state of the Church; the worship whereof he had in the words immediately foregoing pressed them to the observation of: and not only so, but described it also, by that state wherein the miraculous gifts of the Holy Ghost were given and enjoyed. And the mention of them, in the words directly preceding, is that description of the world to come, which the Apostle in these words refers to, concerning which we speak. And the tradition of this new world, or the restoration of all things under the Messiah, was one of the principal reports of truth received among the Jews, which the Apostle presses them withal.

Some suppose that [⟨in non-Latin alphabet⟩], we speak, is put for [⟨in non-Latin alphabet⟩], we have spoken, and would have it refer to Ch. 1.6. But what the Apostle there intendeth by the World, we have sufficiently evinced and declared. The World there by an usual Synechdoche is put for the habitable earth; the [⟨in non-Latin alphabet⟩], which the Son of God made and came to (John 1:11). Here a certain state and condition of things in the world, about which he treated with the Hebrews, is intended.

Besides they who would thus change the word, (Grotius, Crellius, Schlictingius) by the world, Chap. 1.6. understand Heaven itself, the state of glory, which is not here insisted on by the Apostle: For,

Secondly, He treats of that which was already done in the crowning of Jesus with glory and honor, as the words following do manifest. This crowning of him was upon his Ascension, as we have before proved at large. Then, was not the state of glory made subject to him, because it was not then, nor is yet in being. And therefore they who turn, we speak, into, we have before spoken, are forced also to pervert the following words, and to interpret; he has made all things subject to him, he has purposed or decreed so to do; both without cause or reason. The World whereof the Apostle treats was immediately made subject to Jesus; that is, the Church of the New Testament, when God anointed him King upon his holy Hill of Sion; and therefore in the Psalm is there mention made of those other parts of the Creation to be joyned in this subjection, that have no relation to Heaven.

Thirdly, The Apostle does not treat directly any where in this Epistle concerning Heaven, or the world of the blessed to come; he frequently indeed mentions Heaven, not absolutely, but as it belongs to the Gospel world, as being the place of the constant residence of the High Priest of the Church, and wherein also the worship of it is through faith celebrated.

Fourthly, The Apostle in these words insists on the antithesis which he pursueth in his whole discourse between the Judaical and Evangelical church-state; for whatever power Angels might have in and over things formerly, this World to come, says he, is not made subject to them. Now it is not Heaven and glory that he opposeth to the Judaical church-state and worship, but that of the Gospel, as we shall find in the progress of the Epistle, which is therefore necessarily here intended.

Fifthly, If by the World to come, the eternal blessed state of glory be designed, to begin at or after the general Judgment; then here is a promise, that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator; but this is directly contrary to what is elsewhere revealed by the same Apostle, concerning the transactions between the Father and the Son as Mediator at that day (1 Corinthians 15:28). And when all shall be subdued to him, then shall the Son also himself be subject to him who put all things under him, that God may be all in all. Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator, but only the order of all things to Eternity in their subjection to God by Christ, yet they are plainly exclusive of the grant of a new power or authority to him, or of a-new making subject of all things to him. Adde to all this, that the Apostle proves the subjection of this world to the Lord Christ, and not to Angels, by a testimony expressing directly the present things of this world, antecedent to the day of Judgment. From what has been discoursed we conclude, that the World to come here expressed, is the state and worship of the Church under the Messiah, called so by the Apostle according to the usual appellation which then it had obtained among the Jews, and allowed by him until the Mosaical church-state was utterly removed. And he afterwards declares how this comprized Heaven itself also, because of the residence of our High Priest in the Holiest not made with hands, and the continual admission of the worshippers to the Throne of Grace. This is the subject of the Apostle's proposition, that concerning which he treats.

Concerning this World the Apostle first declares negatively, that it is not made subject to Angels. The subjecting of this World to come to any is such a disposal of it, as that he or they to whom it is put in subjection, should, as the Lord of it, erect institute or set it up, rule and dispose of it being erected, and judge or reward it in the end of its course and time. This is denied concerning Angels, and the denial proved tacitly, because no such thing is testified in the Scripture. And herein the Apostle either preventeth an objection that might arise from the power of the Angels in and over the Church of old, as some think; or rather proceeds in his design of exalting the Lord Jesus above them, and thereby prefers the worship of the Gospel before that prescribed by the Law of Moses. For he seems to grant that the old Church and worship were in a sort made subject to Angels; this of the World to come being solely and immediately in his power, who in all things was to have the preeminence. And this will farther appear, if we consider the instances before mentioned, wherein the subjection of this World to come to any does consist.

First, It was not put in subjection to Angels in its erection or institution. That work was not committed to them, as the Apostle declares in the entrance of this Epistle. They did not reveal the will of God concerning it, nor were intrusted with authority to erect it. Some of them indeed were employed in messages about its preparatory work, but they were not employed either to reveal the mysteries of it wherewith they were unacquainted, nor authoritatively in the Name of God to erect it. For the wisdom of God in the nature and mystery of this work they knew not, but by the effects in the work itself (Ephesians 3:9, 10), which they looked and enquired into, to learn and admire (1 Peter 1:12), and therefore could not be intrusted with authority for its revelation, and the building of the Church thereon. But things were otherwise of old. The Law, which was the foundation of the Judaical church-state, was given by the disposition of Angels (Acts 7:53; Galatians 3:19). And our Apostle here calls it the Word spoken by Angels. They were therefore intrusted by God to give the Law and the ordinances of it to the people in his Name and authority, which being the foundation of the Mosaical church-state, it was so far put in subjection to them.

Secondly, It is not put in subjection to Angels, as to the rule and disposal of it being erected. Their office in this world is a ministry (chap. 1:13), not a rule or dominion. Rule in or over the Church they have none, but are brought into a coordination of service with them that have the testimony of Jesus (Revelation 19:10; chap. 22:9), being equally with us subjected to him, in whom they and we are gathered into one head (Ephesians 1:10). And from their ministerial presence in the congregations of believers, does our Apostle press women to modesty and sobriety in their habit and deportment (1 Corinthians 11:10). And the Church of old had an apprehension of this truth, of the presence of an Angel or Angels in their assemblies, but so as to preside in them. Hence is that caution relating to the worship of God (Ecclesiastes 5:5, 6): Better it is that you should not vow, than you should vow and not pay; suffer not your mouth to cause your flesh to sin, neither say you before the Angel that it was an error; why should God be angry at your voice and destroy the work of your hands. By vowing and not paying, a man brought upon his flesh, that is, himself and his posterity, a guilt not to be taken away with excuses of haste or precipitation made to the Angel presiding in their worship, to take an account of its due performance. It is true, the absolute sovereign power over the Church of old, was in the Son of God alone; but an especial immediate power over it was committed to Angels. And hence was the name of [〈 in non-Latin alphabet 〉], God, Judge, Mighty One, communicated to them, namely from their authority over the Church, that name expressing the authority of God, when to him ascribed. And because of this, their acting in the name, and representing the authority of God, the saints of old had an apprehension, that upon their seeing of an Angel they should die, from that saying of God, that none should see his face and live (Exodus 33:20). So Manoah expressly (Judges 13:22): He knew that it was an Angel which appeared to him, and yet says to his wife, We shall surely die because we have seen [〈 in non-Latin alphabet 〉], an Angel, vested with the authority of God. And hence it is not unlikely, but that there might be a respect or worship due to the Angels under the Old Testament, which themselves declare not to be meet for them under the New (Revelation 19), not that they are degraded from any excellency or privilege which before they enjoyed, but that the worshippers under the New Testament, through their relation to Christ, and the exaltation of their nature in his Person, are delivered from that under-age estate, wherein they differed not from servants (Galatians 4:1), and are advanced into an equality of liberty with the Angels themselves (Hebrews 12:24, 25; Ephesians 1:10; chap. 3:14, 15). As among men there may be a respect due from an inferior to a superior, which may cease when he is advanced into the same condition with the other, though the superior be not at all abased. And to this day the Jews contend that Angels are to be adored with some kind of adoration, though they expressly deny that they are to be invocated or prayed to. Furthermore about their power and authority in the disposal of the outward concernments of the Church of old, much more might be declared from the visions of Zechariah and Daniel, with their works in the two great typical deliverances of it from Egypt and Babylon. But we must not here insist on particulars.

Thirdly, as to the power of judging and rewarding at the last day, it is openly manifest, that God has not put this world to come in subjection to Angels, but to Jesus alone.

This then is the main proposition that the Apostle proceeds upon in his present argument. The most glorious effect of the wisdom, power, and grace of God, and that wherein all our spiritual concernments here are enwrapped, consists in that blessed Church state, with the eternal consequences of it, which having been promised from the foundation of the world, was now to be erected in the days of the Messiah. That you may, says he, no more cleave to your old institutions, because given out to you by Angels, nor hearken after such works of wonder and terror as attended their disposition of the Law in the Wilderness, consider that this world, so long expected and desired, this blessed estate, is not on any account made subject to Angels, or committed to their disposal; the honor thereof being entirely reserved for another.

Having thus fixed the true and proper sense of this verse, we may stop here a little to consult the observations that it offers for our own instruction. Many things in particular might be hence educed; but I shall insist on one only, which is comprehensive of the design of the Apostle, and it is, That

This is the great privilege of the Church of the Gospel, that in the things of the worship of God, it is made subject to, and immediately depends upon the Lord Jesus Christ, and not any other, Angels or Men.

That this is the privilege thereof, and that it is a great and blessed privilege, will both appear in our consideration of what it is, and wherein it does consist. And among many other things, these ensuing are contained therein.

That the Lord Christ is our Head. So it was promised of old, that their King should pass before them, and the Lord on the head of them (Micah 2:13). He shall be their King, Head, and Ruler. God has now gathered all things, all the things of his Church, into a Head in Christ (Ephesians 1:10). They were all scattered and disordered by sin, but are now all recollected and brought into order under one Head. Him has he given to be Head over all things to the Church, verse 22. The whole sovereignty over all the whole creation that is committed to him, is only for this end, that he may be the more perfect and glorious Head to the Church. He is that Head on which the whole body has its orderly and regular dependance (Ephesians 4:15, 16). The head of the body the Church (Colossians 1:18). The head of every man, that is of every believer (1 Corinthians 11:3; Ephesians 5:23). And this is every where proposed both as our great honor, and our great advantage. To be united to him, subjected to him as our Head, gives us both honor and safety. What greater honor can we have, than to be free-men of that corporation whereof he is the Head, than to be subjects of his Kingdom? What greater safety than to be united to him inseparably, who is in glory, invested with all power and authority over the whole creation of God, every thing that may do us good or evil.

That he is our only Head. The Church is so put in subjection to the Lord Christ, as not to be subject to any other. It is true, the members of the Church, as men on the earth have other relations, in respect whereof they are, or may be subject one to another; children to parents, servants to masters, people to rulers; but as they are members of the Church, they are subject to Christ and none other. If any other were or might be a Head to them, they must be Angels or men. As for Angels, we have it here plainly testified, that the Church is not made subject in any thing to them. And among men, the Apostles of all others might seem to lay the justest claim to this privilege and honor. But they openly disclaim any pretence thereunto. So does Paul (2 Corinthians 1:24): We have no dominion, rule, lordship, headship, over your faith, any thing that concerns your obedience to God, and your worship, but are helpers of your joy. And again says he, We preach not ourselves but Jesus Christ, the Lord, the only Lord, and ourselves your servants for Jesus sake (2 Corinthians 4:5). And Peter as it should seem, foreseeing that some who should come after would pretend to such pre-eminence, warns the Elders that they should not think themselves lords over God's heritage (1 Peter 5:3). And this they did in pursuit of the instructions and charge which their Lord and Master gave them (Matthew 23:25, 26, 27), where he warns them, that they should neither think of dignity nor dominion over the Church, but apply themselves with all humility to the service of it; for which he elsewhere adds his reason, namely that all his disciples have one Lord and Master, and no more (John 13:13; Matthew 23:9, 10). And it is a woful confusion that the Papists run themselves into in this matter. For first, they put the whole Church into subjection to a man, whom they call the Pope, the common father and master of Christians, the Head of the Church; and then subject both him and it to Angels, in the adoration and invocation of them, the greatest subjection possible; when the Scripture assigns one only Head of the Church expressly, even the Lord Jesus, and fully declares that it is not put in subjection to Angels at all. But to pass them by, the Lord Christ is not only thus the only Head in general to the whole Church, but also to every individual believer in the Church. The Head of every man is Christ (1 Corinthians 11:3). He is so to every believer respectively and severally; and that in both those senses wherein he is a Head, that is according to the natural and metaphorical use of the word.

He is the only Head of vital influence to the whole Church, and every member thereof. As from the natural head all influences of life, for subsistence, motion, acting, guidance and direction are communicated to the whole body, and to every member thereof: so from the Lord Christ alone, as he is the spiritually vital Head of the Church, in whom are the springs of life and all quickening grace, there are communicated to the whole Church, and every believer therein, both the first quickening vital principle of life itself, and all succeeding supplies and influences of grace, for the enlivening, strengthening, acting, guiding and directing of them. This himself declares by comparing the relations of all believers to him, to that of branches to the Vine (John 15:2, 4), which have no life but by virtue of their union to the Vine, nor sap for fruitfulness but what is derived therefrom, which he teaches expressly, verse 5. Without me, says he, you can do nothing. And this the Apostle lively sets out to us, in the similitude of the natural body (Colossians 2:19). And this placing of all fullness in the Lord Christ, as the Head of the Church, that from there the whole and every member of it might derive needful supplies to themselves, is fully taught us in the Gospel. Hence the Church is called the fullness of Christ (Ephesians 1:2, 3), or that whereunto Christ communicates of his all-fullness of grace, until it comes to the measure or degree of growth and perfection, which he has graciously assigned to it. And none I suppose will contend, but that the Lord Christ is the alone and only Head of the Church in this sense. It has not a spiritual dependance on any other for grace. There is indeed I know not what monster lies in the opinion of them, who take upon themselves to confer grace to others by virtue of such things as they do to them, or for them; but this we do not now consider. If any man think he may have grace from any but Christ alone, be they Angels or men, let him turn himself to them, but withal know assuredly, that he forsakes the fountain of living waters for broken cisterns, which will yield him no relief.

2. He is the only Head of Rule and Government to the whole Church, and every member thereof. This rule or government of the Church concerns all that obedience which it yields to God in his Worship. And to a Head herein it is required, that he give perfect rules and laws for all things necessarily belonging thereunto, and to take care that they be observed. And here a great contest arises in the world. The Papists in behalf of their Pope and others under him, contend to be sharers with the Lord Christ in this his Headship; and fain they would persuade us, that he himself has appointed that so it should be. The Scripture tells us, that he was faithful in the whole house of God, as was Moses, and that as a Lord over his own house, to erect, rule, and establish it; and himself when he gives commission to his Apostles, bids them to teach men to do and observe all that he had commanded them: and accordingly they tell us, that they delivered to us what they received from the Lord; and command us not to be wise above what is written. But I know not how it is come to pass, that these men think, that the Lord Christ is not a complete Head in this matter, that he has not instituted all rules and laws that are needful and convenient for the right discharge of the Worship of God, and obedience of the Church therein; at least that somewhat may be added to what he has appointed, that may be much to the advantage of the Church. And this they take to be their work, by virtue of I know not what unsealed warrant, unwritten commission. But to add any thing in the Worship of God to the laws of the Church, is to exercise authority over it, dominion over its faith; and to pretend that this world to come, this blessed Gospel Church-state is put in subjection to them, although it be not so to Angels. A vain and proud pretence, as at the last day it will appear. But you will say, Christ gives his laws only to his whole Church, and not to individual believers, who receive them from the Church, and so he is not an immediate Head to every one in particular. I answer, That the Lord Christ commits his laws to the Church's ministry to teach them to believers; but his own authority immediately affects the soul and conscience of every believer. He that subjects himself aright to them, does it not upon the authority of the Church by whom they are taught and declared, but upon the authority of Christ by whom they are given and enacted.

3. It appears from hence, that as he is our only Head, so he is our immediate Head. We have our immediate dependence upon him, and our immediate access to him. He has indeed appointed means for the communicating of his grace to us, and for the exercising of his rule and authority over us. Such are all his ordinances with the offices and officers that he has appointed in his Church; the first whereof he requires us to be constant in the use of, the latter he requires our obedience and submission to. But these belong only to the way of our dependence, and hinder not but that our dependence is immediate on himself, he being the immediate object of our faith and love. The soul of a believer rests not in any of these things, but only makes use of them to confirm his faith in subjection to Christ. For all these things are ours; it is appointed for our use, and we are Christ's, as he is God's (1 Corinthians 3:21, 22, 23). And so have we our immediate access to him, and not as some foolishly imagine by Saints and Angels, and by him to God, even to the Throne of Grace.

4. This privilege is greatly augmented, in that the Church being made subject to Christ alone, and cast into a dependence upon him, he will assuredly take care of all its concerns, seeing to him only does it betake itself. The Church made it of old part of her plea, that she was as one fatherless (Hosea 14:3), that is every way helpless, that had none to relieve or succour her. And the Lord Christ gives this as a reason why he stirs up himself to the assistance of his people, because there was no man that appeared for their help, no Intercessor to interpose for them (Isaiah 59:16). Now God having placed the Church in this condition, as to be oft-times altogether orphans in this world, to have none to give them the least countenance or assistance, and the Church itself choosing this condition, to renounce all hopes and expectations from any else beside, betaking itself to the power, grace, and faithfulness of the Lord Christ alone, it cannot as it were but be a great obligation upon him to take care of it, and to provide for it at all times. They are members of his Body, and he alone is their Head; they are subjects of his Kingdom, and he alone is their King; they are children and servants in his family, and he alone is their Father, Lord, and Master; and can he forget them, can he disregard them? Had they been committed to the care of men, it may be some of them would have fought and contended for them; though their faithfulness is always to be suspected, and their strength is a thing of nought: had they been put into subjection to Angels, they would have watched for their good; though their wisdom and ability be both finite and limited, so that they could never have secured their safety; and shall not the Lord Jesus Christ, now they are made his special care, as his power and faithfulness is infinitely above those of any mere creature, excel them also in care and watchfulness for our good? And all these things do sufficiently set out the greatness of that privilege of the Church which we insist upon. And there are two things that make this liberty and exaltation of the Church necessary and reasonable.

1. That God having exalted our nature in the Person of his Son, into a condition of honor and glory, so as to be worshipped and adored by all the Angels of Heaven, it was not meet nor convenient that it should in our persons, when united to Christ as our Head, be made subject to them. God would not allow, that whereas there is the strictest union between the Head and the Members, there should be such an interposition between them, as that the Angels should depend on their Head, and the Members should depend on Angels; which indeed would utterly destroy the union and immediate intercourse that is and ought to be between them.

2. God is pleased by Jesus Christ to take us into an holy communion with himself, without any other medium or means of communication, but only that of our nature, personally and inseparably united to his own Nature in his Son. And this also our subjection to Angels is inconsistent withall. This order of dependance the Apostle declares (1 Corinthians 3:22, 23): All things are yours, and you are Christ's, and Christ is God's. As there is no interposition between God and Christ, no more is there between Christ and us; and in and by him alone do we relate to God himself. And this should teach us,

1. The equity and necessity of our universal obedience to God in Christ. He has freed us from subjection to men and Angels, that we might serve him, and live to him. He has taken us to be his peculiar ones, his lot and portion, from whom he expects all his reverence of glory out of this world. And he has left us no pretence, no excuse for the neglect of any duties of obedience that he requires of us. We cannot plead that we had other work to do, other Lords and Masters to serve; he has set us free from them all, that we might be his. If a King take a servant into his family, and thereby free and discharge him from being liable to any other duty or service whatever; may he not justly expect that such a one will be diligent in the observation of all his commands; especially considering also the honor and advantage that he has by being taken near to his person, employed in his affairs? And shall not God much more expect the like from us, considering how exceedingly the privilege we have by this relation to him surpasses all that men can attain by the favor of earthly Princes. And if we will choose other Lords of our own to serve, if we are so regardless of ourselves as that we will serve our lusts and the world, when God has had such respect to us, as that he would not suffer us to be subject to the Angels of heaven, how inexcusable shall we be in our sin and folly? You shall be for me, says God, and not for any other whatever. And are we not miserable if we like not this agreement?

2. For the manner of our obedience, how ought we to endeavour that it be performed with all holiness and reverence: Moses makes this his great argument with the people for holiness in all their worship and services; because no people had God so nigh to them as they had. And yet that nearness which he insisted on, was but that of his institutions, and some visible pledges and representations therein of his presence among them; how much more cogent must the considerations of this real and spiritual nearness which God has taken us to himself in, by Jesus, needs be to the same purpose. All that we do, we do it immediately to this holy God; not only under his eye, and in his presence; but in an especial and immediate relation to him by Jesus Christ.

Verse 5, 6, 7, 8, 9.

The Apostle in these verses proceeds in the pursuit of his former design. From the doctrine of the first Chapter, he presses the exhortation at the beginning of this, which we have passed through. The foundation of that exhortation was the preeminence of the Lord Christ, the Author of the Gospel, above the Angels by whom the Law was spoken and delivered. This he now farther confirms, and that by an instance suited to his present purpose, and not as yet by him insisted on. And he does it the rather, because by the testimonies wherewith he proves his assertion, he is led to the consideration of other concernments of the Mediation of Christ, which he thought meet to declare to these Hebrews also. And this method he is constant to throughout this whole Epistle. In the midst of his reasonings, and testimonies for the explanation or confirmation of what he delivers dogmatically, he lays hold on some occasion or other, to press his exhortation to faith, obedience, with constancy and perseverance in the profession of the Gospel. And in the arguments which he interweaves, and testimonies which he produces for the enforcement of his exhortations, something still offers itself, which accordingly he lays hold upon, leading him to some farther explication of the doctrine which he had in hand; so insensibly passing from one thing to another; that he might at the same time inform the minds, and work upon the affections of them with whom he dealt. All which will appear in our ensuing exposition of these verses.

*Verse 5.*[〈 in non-Latin alphabet 〉].

[〈 in non-Latin alphabet 〉]; subjecit; in ordinem coegit; put into subjection; brought into order under rule. [〈 in non-Latin alphabet 〉]: Vul. orbem terrae futurum; the habitable earth to come. Arias; habitatam futuram; to the same purpose; improperly. Syr.[〈 in non-Latin alphabet 〉], Mundum, or seculum futurum. The world or age to come. Bez[•]; mundum illum futurum; that world to come. And indeed the repetition of the Article, with the words following, concerning which we speak, require that it be so expressed. That world to come; or, the world that is to come; [〈 in non-Latin alphabet 〉], Heb.[〈 in non-Latin alphabet 〉]. So most commonly expressed by the LXX. as sometimes, though seldom, by [〈 in non-Latin alphabet 〉], the earth; and sometimes by [〈 in non-Latin alphabet 〉], the things under the Heavens. The Apostle uses this word from Psalm 8, where it denotes a mixture of inhabitants there described. [〈 in non-Latin alphabet 〉]. That is, [〈 in non-Latin alphabet 〉], concerning which we treat, about which we reason. The Vulgar Latin adds Deus, to the text: Deus non subjecit. God has not put in subjection, needlessly, as is acknowledged. De quo; Christo, says the interlinear Gloss; but [〈 in non-Latin alphabet 〉], is not, of Christ.

Verse 5. For to the Angels has he not made subject that world to come, whereof we speak; (concerning which we treat.)

*Verse 6.*[〈 in non-Latin alphabet 〉].

Syr.[〈 in non-Latin alphabet 〉]; But as the Scripture witnesses and says: limiting what was spoken indefinitely by the Apostle; needlessly; the words themselves declaring who spoke them and where. [〈 in non-Latin alphabet 〉], Vul. in quodam loco; in a certain place. Beza. alicubi; somewhere; that is, Psalm 8:5. [〈 in non-Latin alphabet 〉], quid homo mortalis; [〈 in non-Latin alphabet 〉], frail, mortal man, or the Son of man; [〈 in non-Latin alphabet 〉], filius hominis terreni; [〈 in non-Latin alphabet 〉], è terra editus; man of the earth; or an earthly man.

Verse 6. But one (a certain man) testified, (has witnessed) in a certain place, (somewhere, that is, in the Scripture from where he is arguing) saying, what is man, that you are mindful of him, or the Son of man that you visit him.

*Ver. 7.*[〈 in non-Latin alphabet 〉].

The latter words which are commonly placed at the beginning of the eighth Verse, I have added to this seventh, the sense and Hebrew Text so requiring it.

[〈 in non-Latin alphabet 〉]; so the Apostle renders, [〈 in non-Latin alphabet 〉] in the Psalmist, and that properly. Vul. Minuisti; which is not, you have made less; but you have lessened, which has another sense than that here intended. Syr.[〈 in non-Latin alphabet 〉], depressisti; you have depressed, or made him less, or lower than he was. Beza; fecisti eum inferiorem; you have made him lower; and so ours. Rhemists; you did minish him a little less; obscurely: [〈 in non-Latin alphabet 〉], is imminuo, diminuo, to make less, to take from, as to state and condition. So in Isocrates,[〈 in non-Latin alphabet 〉], is to lessen the dignity, state and condition of the People. As in Latin, Capitis diminutio, is lessening of state or dignity; as by loss of Liberty. For when one was made a captive by the enemy, he lost his dignity, until he recovered it jure postliminii. So Regulus is termed by the Poet, Capitis minor, when a Prisoner to the Carthaginians; or by change of Family; as when Clodius a Patrician was adopted by a Plebeian; or by Banishment; all such are [〈 in non-Latin alphabet 〉], lessened in state or dignity. [〈 in non-Latin alphabet 〉], the word used by the Psalmist has the same signification; and though it be variously rendered by the LXX. yet they never much depart from its native signification. [〈 in non-Latin alphabet 〉], to minish, make less, take from; [〈 in non-Latin alphabet 〉], the same, [〈 in non-Latin alphabet 〉], to become indigent. [〈 in non-Latin alphabet 〉]; to be in want: [〈 in non-Latin alphabet 〉], all to the same purpose. [〈 in non-Latin alphabet 〉], to deprive; [〈 in non-Latin alphabet 〉], to want, to be indigent, to come short: and [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], to make empty; that is, [〈 in non-Latin alphabet 〉], the word used (Philippians 2:7). I observe this various rendering of the Word by the LXX. only to show, that it does constantly denote a diminution of state and condition, with an addition of indigency, which will give us light into the interpretation of the place.

[〈 in non-Latin alphabet 〉], breve quiddam: Vul. paulo minus. Syr.[〈 in non-Latin alphabet 〉], paululum, a little, or paulisper, a little while: [〈 in non-Latin alphabet 〉], is frequently by the LXX. rendered [〈 in non-Latin alphabet 〉], parvum, paululum, a little, intending quantity. Sometimes [〈 in non-Latin alphabet 〉], which they refer to number, a few, and sometimes [〈 in non-Latin alphabet 〉], and then it constantly respects time; a little while. So that [〈 in non-Latin alphabet 〉], is as much as [〈 in non-Latin alphabet 〉], that is, [〈 in non-Latin alphabet 〉]; as in that saying, [〈 in non-Latin alphabet 〉], life is short; that is of short continuance; whether a little in degree, or a short time be here intended, we shall afterwards enquire.

[〈 in non-Latin alphabet 〉], Syr.[〈 in non-Latin alphabet 〉], prae Angelis, more than Angels, above the Angels; more destitute than the Angels: Heb.[〈 in non-Latin alphabet 〉], the Angels of God. So all Old Translations render the words. And to render it à Deo, in the Psalm, is needless, groundless, contradictory to the Apostle.

[〈 in non-Latin alphabet 〉], gloria & honore coronasti eum: with glory and honor have you crowned him. Syr.[〈 in non-Latin alphabet 〉], Glory and honor have you placed on his head: [〈 in non-Latin alphabet 〉]: you have crowned him, or adorned his head, with Glory and Beauty, or honor: the first word denotes the weight and worth, the latter the beauty and splendor of this Crown.

[〈 in non-Latin alphabet 〉]; you have set him over. That is appointed him to be in Authority; as Pharaoh set Joseph over the Land of Egypt. Syr.[〈 in non-Latin alphabet 〉], authoritatem, potestatem ei tribuisti; you have given him power or Authority; made him Sultan or Lord; Heb.[〈 in non-Latin alphabet 〉], made him Lord or Ruler; as (Genesis 1:18). So [〈 in non-Latin alphabet 〉], is used (Acts 6; Luke 12).

[〈 in non-Latin alphabet 〉], hast put, put down, subjected all things under his feet; the words all of them emphatically denote subjection and depression; and as thus conjoined the most absolute subjection that can be apprehended.

Verse 7. You madest him lower for a little while than the Angels, you crownedst him with glory and honor, and didst set him, (give him authority) over the works of your hands; all things have you put in subjection under his feet.

Verse 8.

[〈 in non-Latin alphabet 〉].

Verse 8. For in that, he made all things subject to him, he has left nothing not put in subjection; but now we see not all things made subject to him.

*Verse 9.*[〈 in non-Latin alphabet 〉].

The words of this [〈 in non-Latin alphabet 〉], have most of them been considered in the [〈 in non-Latin alphabet 〉]; and they must have the same sense in both places, or the reasoning of the Apostle would be equivocal. For [〈 in non-Latin alphabet 〉], some old Copies read, [〈 in non-Latin alphabet 〉], besides God, God excepted. The Syriac Copies also vary: Some read, For God himself by his Grace tasted death: Others, for he, God excepted, tasted death; which came from [〈 in non-Latin alphabet 〉], and shows that variety to be ancient. Hence some have imagined it to be a corruption of the Nestorians, who dividing the Person of Christ, would not grant that God might be said to die, contrary to (Acts 20:28). [〈 in non-Latin alphabet 〉], is gratiâ, beneficentiâ, beneficio Dei: by the grace, goodness, good will of God, expressing the first spring, and moving cause of the sufferings of Christ; [〈 in non-Latin alphabet 〉], should taste of death; a Hebraism for to die; intimating withal, the truth, reality, and kind of his death, which was bitter; and which was called his Cup; [〈 in non-Latin alphabet 〉], in the Masculine not Neuter Gender; for [〈 in non-Latin alphabet 〉], by an Enallage of number; that is, [〈 in non-Latin alphabet 〉], of whom he treats; all and every one of the children to whom he was a Captain of Salvation.

Verse 9. But we see Jesus crowned with glory and honor, who for the suffering of death was a little while made lower than the Angels, that he by the grace of God might taste of death for all.

Verse 5.

[〈 in non-Latin alphabet 〉].

[⟨in non-Latin alphabet⟩], contestante Deo; V.L. attestante Deo, Eras. Testimonium illis praebente Deo: Beza. God withal testifying, attesting it; giving Testimony to them. It is doubtful whether it be the word it self, or the Preachers of it, that God is said to give Testimony to. Syr, When God had testified to them: Arab. whose Truth was also proved to us, besides the Testimony of God with wonders; separating between Gods Testimony to the Word, and the signs or wonders that accompanied it. [⟨in non-Latin alphabet⟩], Prodigiis, portentis, miraculis.

Verse 5. God bearing witness with Signs and Wonders (Prodigies) and divers (various) mighty works (powers) and distributions (divisions) of the Holy Ghost, according to his own will.

The design of the Apostle in these three Verses, is to confirm and enforce the Inference and Exhortation laid down in the first; as that which arose from the Discourse of the former Chapter. The way he proceeds in for this end, is by interposing after his usual manner in this Epistle, subservient motives, arguments, and considerations, tending directly to his principal end, and connatural to the subject treated on. Thus the main argument wherewith he presseth his preceding Exhortation to attendance and obedience to the Word, is taken ab incommodo, or ab eventu pernitioso, from the pernitious end and event of their disobedience thereunto. The chief proof of this is taken from another argument à minori, and that is the confessed event of disobedience to the Law, v. 2. To confirm and strengthen which reasoning, he gives us a summary comparison of the Law and the Gospel; from where it might appear, that if a disregard to the Law was attended with a sure and sore revenge, that much more must and would the neglect of the Gospel be so. And this comparison on the part of the Gospel, is expressed; (1.) In the nature of it, it is Great Salvation: (2.) The Author of it; it was spoken by the Lord: (3.) The manner of its tradition; being confirmed to us by them that heard them; and the testimony given to it, and them; by signs and wonders and distributions of the Holy Ghost; from all which he infers his purpose, of the pernitious event of disobedience to it, or disregarding of it. This is the sum of the Apostle's reasoning, which we shall further open as the words present it to us in the Text.

The first thing we meet with in the word; is his subservient argument à minori, v. 2. wherein three things occur. (1.) The description that he gives us of the Law which he compares the Gospel withal; it was the word spoken by Angels. (2.) An adjunct of it, which ensued upon its being spoken by them; it was firm and stedfast. (3.) The event of disobedience to it; every transgression of it, and stubborn disobedience, had a just recompence of reward. How from hence he confirms his assertion of the pernitious consequence of neglecting the Gospel, we shall see afterwards.

The first thing in the words is the description of the Law, by that Periphrasis [⟨in non-Latin alphabet⟩]; the word spoken or pronounced by Angels. [⟨in non-Latin alphabet⟩] is a word very variously used in the New Testament. The special senses of it, we shall not need in this place to insist upon. It is here taken for a system of doctrine, (and by the addition of [⟨in non-Latin alphabet⟩]) as published, preached, or declared. Thus the Gospel, from the principal subject matter of it, is called [⟨in non-Latin alphabet⟩] (1 Corinthians 1:18), the Word, the doctrine, the preaching concerning the Cross, or Christ crucified. So [⟨in non-Latin alphabet⟩] here, the word, is the doctrine of the Law; that is the Law it self spoken, declared, published, promulgated. [⟨in non-Latin alphabet⟩], by Angels; that is, by the Ministry of Angels. It is not the [⟨in non-Latin alphabet⟩], he from whom the Law was given, that the Apostle intends; but the ministerial publishers of it, by whom it was given. The Law was given from God — but it was given by Angels in the way and manner to be considered.

Two things we may observe in this Periphrasis of the Law. (1.) That the Apostle principally intends that part of the Mosaical Dispensation which was given on Mount Sinai; and which as such was the Covenant between God and that people, as to the priviledge of the promised Land. (2.) That he fixed on this description of it, rather than any other, or meerly to have expressed it, by the Law; (1.) Because the Ministry of Angels, in the giving of the Law by Moses, was that by which all the prodigious effects wherewith it was attended, (which kept the people in such a durable reverence to it) were wrought. This therefore he mentions, that he might appear not to undervalue it, but to speak of it with reverence to that excellency of its administration which the Hebrews even boasted in. (2.) Because having newly insisted on a comparison between Christ and the Angels; his argument is much strengthened, when it shall be considered, that the Law was the Word spoken by the Angels, the Gospel was delivered by the Son, so far exalted above them. But the manner how this was done, must be a little farther enquired into.

That the Law was given by the Ministry of Angels, the Jews always confessed, yes and boasted. So says Josephus, one much more ancient than any of their Rabbins extant. [⟨in non-Latin alphabet⟩]. lib. 5. [⟨in non-Latin alphabet⟩]. We learned the most excellent and most holy constitutions of the Law from God by Angels. The same was generally acknowledged by them of old. This Stephen treating with them, takes for granted (Acts 7:53), You received the Law by the disposition of Angels. And our Apostle affirms the same (Galatians 3:19), It was ordained by Angels in the hand of a Mediator; a word of the same original and sense is used in both places, though by ours variously rendered: [⟨in non-Latin alphabet⟩]. This then is certain; but the manner of it is yet to be considered.

First then, nothing is more unquestionable, than that the Law was given from God himself. He was the Author of it. This the whole Scripture declares and proclaims. And it was the impious abomination of the Valentinians and Marcionites of old, to ascribe the original of it to any other Author.

Secondly, he who spake in the name of God on Mount Sinai, was no other than God himself, the second Person in the Trinity (Psalm 68:17-19). Him Stephen calls the Angel (Acts 7:30, 38), even the Angel of the Covenant, the Lord whom the people sought (Malachi 3:1, 2). Some would have it to be a created angel, delegated to that work, who thereon took on him the presence and name of God, as if he himself had spoken. But this is wholly contrary to the nature of all ministerial work. Never did an ambassador speak in his own name, as if he were the king himself whose person he does represent. The Apostle tells us, that the preachers of the Gospel were God's ambassadors, and that God by them does persuade men to be reconciled in Christ (2 Corinthians 5:20). But yet if any on that account, should take on him to personate God, and to speak of himself as God, he would be highly blasphemous. Nor can this be imagined in this place; where not only he that speaks, speaks in the name of God, I am the Lord your God, but also elsewhere it is frequently affirmed, that Jehovah himself did give that Law; which is made to the people an argument to obedience. And the things done on Sinai are always ascribed to God himself.

Thirdly, it remains then to consider, how notwithstanding this, the Law is said to be the Word spoken by Angels. It is no where affirmed, that the Law was given by Angels; but that the people received it by the disposition of Angels; and that it was ordained by Angels, and here spoken by them. From hence it is evident, that not the original authoritative giving of the Law, but the ministerial ordering of things in its promulgation, is that which is ascribed to Angels. They raised the fire and smoke, they shook and rent the rock; they framed the sound of the Trumpet; they effected the articulate voices which conveyed the words of the Law to the ears of the people; and therein proclaimed and published the Law; whereby it became the Word spoken by Angels.

Grotius on this place contends, that it was a created Angel who represented the Person of God on Mount Sinai; and in the confirmation of his conjecture, after he has made use of the imagination before rejected; he adds, that if the Law had been given out by God in his own person (as he speaks) then upon that account, it would have been preferred above the Gospel. But as the Apostle grants in the first words of his Epistle, that the Law no less than the Gospel was primitively and originally from God; so we say not, that God gave the Law immediately without the Ministry of Angels; and the comparison which the Apostle is pursuing, respects not the first Author of Law or Gospel, but the principal ministerial publishers of them, which of the one, was Angels, of the other, the Son himself.

And in these words lyes the spring of the Apostle's argument; as is manifest in those interrogatory particles, [in non-Latin alphabet]; for if; for if the Law that was published to our Fathers by Angels was so vindicated against the disobedient; how much more shall the neglect of the Gospel be revenged.

Secondly, he affirms concerning this word thus published, that it was [in non-Latin alphabet], firm, or stedfast. That is, it became an assured covenant between God and the people. That peace which is firm and well grounded, is called [in non-Latin alphabet], a firm unalterable peace. And [in non-Latin alphabet], is public security. The Law's becoming [in non-Latin alphabet], then, firm, sure, stedfast consists in its being ratified to be the covenant between God and that people as to their typical inheritance (Deuteronomy 5:2). The Lord our God made a covenant with us in Horeb. And therefore in the greater transgressions of the Law, the people were said to forsake, to break, to profane, to transgress the covenant of God (Leviticus 26:15; Deuteronomy 3:20; Chap. 17:2; Hosea 6:7; Joshua 7:11; 2 Kings 18:12; 1 Kings 19:14; Jeremiah 22:9; Malachi 2:10). And the Law thus published by Angels, became a stedfast covenant between God and the people, by their mutual stipulation thereon (Exodus 20:19; Joshua 24:22, 24). Being thus firm and ratified, obedience to it became necessary and reasonable; for hence,

Thirdly, the event of disobedience to this word is expressed; every transgression, and every stubborn disobedience received a meet retribution. Sundry things must be a little enquired into for the right understanding of these words. As (1.) the difference between [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉]. And the first is properly any transgression; which the Hebrews call [〈 in non-Latin alphabet 〉]; the latter includes a refusal so to attend, as to obey — contumacy, stubborness, rebellion; [〈 in non-Latin alphabet 〉]. And so the latter word may be exegetical of the former; such transgressions the Apostle speaks of, as were accompanied with contumacy and stubborness; or they may both intend the same things under divers respects. (2.) How may this be extended to every sin and transgression, seeing it is certain that some sins under the Law, were not punished but expiated by atonements. Answ. 1. Every sin was contrary, [〈 in non-Latin alphabet 〉], to the doctrine of the Law, its commands and precepts. 2. Punishment was assigned to every sin; though not executed on every sinner. And so the word [〈 in non-Latin alphabet 〉], denotes not the actual infliction of punishment, but the constitution of it in the sanction of the Law. (3.) Sacrifices for atonement manifested punishments to have been due, though the sinner was relieved against them. But (4.) the sins especially intended by the Apostle were such, as were directly against the Law as it was a covenant between God and the people; for which there was no provision made of any atonement or compensation: but the covenant being broken by them, the sinners were to die without mercy; and to be exterminated by the hand of God or man. And therefore the sins against the Gospel, which are opposed to those, are not any transgressions that professors may be guilty of, but final apostacy or unbelief, which render the doctrine of it altogether unprofitable to men. Thirdly, [〈 in non-Latin alphabet 〉], is a recompense just and equal, proportionable to the crime according to the judgement of God. That which answers [〈 in non-Latin alphabet 〉], that judgement of God, which is, that they which commit sin are worthy of death (Romans 1:32). And there were two things in the sentence of the Law against transgressors. (1.) The temporal punishment of cutting off from the land of the living, which respected that dispensation of the Law, which the Israelites were subjected to. And the several sorts of punishment that were among the Jews under the Law have been declared in our Prolegomena; to discover the nature whereof, let the reader consult the twenty first Exercitation. And (2.) eternal punishment which was figured thereby, due to all transgressors of the Law, as it is a rule of obedience to God, from all mankind Jews and Gentiles. Now it is the first of these, which the Apostle directly and primarily intends: because he is comparing the Law in the dispensation of it on Horeb to the Jews with all its sanctions, to the present dispensation of the Gospel; and from the penalties wherewith the breach of it, as such, among that people, was then attended, argues to the sorer punishment that must needs ensue upon the neglect of the dispensation of the Gospel, as he expounds himself (Hebrews 10:28, 29). For otherwise the penalty assigned to the transgression of the Moral Law as a rule; is the very same in the nature and kind of it, with that which belongs to despisers of the Gospel; even death eternal. 4. Chrysostom observes some impropriety in the use of the word [〈 in non-Latin alphabet 〉], because it rather denotes, a reward for a good work, than a punishment for an evil one. But the word is indifferent; [〈 in non-Latin alphabet 〉]; and notes only a recompense suitable to that whereunto it is applied. So is [〈 in non-Latin alphabet 〉], used by our Apostle (Romans 1:27), excellently expressed by Solomon (Proverbs 1:31): Sinners shall eat of the fruit of their own ways, and be filled with their own devises. Such rewards we have recorded: Numbers 15:30; 1 Samuel 6:6; 1 Kings 13:4 and chapter 20:36; 2 Kings 2:23, 24; 2 Chronicles 30:20.

This the Apostle lays down, as a thing well known to the Hebrews; namely, that the Law which was delivered to them by Angels, received such a sanction from God, after it was established as the covenant between him and the people, that the transgression of it, so as to disannul the terms and conditions of it, had by divine constitution the punishment of death temporal, or excision appointed to it. And this in the next words he proceeds to improve to his purpose by the way of an argument à minori ad majus; How shall we escape if we neglect so great salvation, &c.

There is an antithesis expressed in one branch as we observed before between the Law and the Gospel; namely, that the Law was the word spoken by Angels; the Gospel being revealed by the Lord himself. But there are also other differences intimated between them, though expressed only on the part of the Gospel; as that it is in its nature, or effects, great salvation; that is not absolutely only, but comparatively to the benefit exhibited to their forefathers by the Law, as given on Mount Horeb. The confirmation also of the Gospel by the testimony of God, is tacitely opposed to the confirmation of the Law by the like witness; and from all these considerations does the Apostle enforce his argument, proving the punishment that shall befall Gospel neglecters.

In the words as was in part before observed, there occurs: (1.) the subject matter spoken of; so great salvation. (2.) A further description of it; 1. From its principal author, it began to be spoken by the Lord; 2. From the manner of its propagation; it was confirmed to us, by them that heard it; 3. From its confirmation by the testimony of God. Which 4. is exemplified by a distribution into 1. signs; 2. wonders; 3. mighty works; and 4. various gifts of the Holy Ghost; whereof there is, (3.) a neglect supposed; if we neglect; and (4.) punishment there intimated; wherein (1.) the punishment itself; and (2.) the manner of its expression, how shall we escape, are to be considered; all which are to be severally explained.

1. The subject matter treated of, is expressed in those words, so great salvation. And it is the Gospel which is intended in that expression, as is evident from the preceding verse. For that which is there called the word which we have heard; is here called great salvation: as also from the following words, where it is said to be declared by the Lord; and farther propagated by them that heard him. And the Gospel is called salvation, by a metonymy of the effect for the cause. For it is the grace of God bringing salvation (Titus 2:11). The word that is able to save us. The doctrine, the discovery, the instrumentally efficient cause of salvation (Romans 1:16; 1 Corinthians 1:20, 21). And this salvation the Apostle calls great, upon many accounts, which we shall afterwards unfold. And calling it, so great salvation, he refers them to the doctrine of it wherein they had been instructed; [illegible] whereby the excellency of the salvation which it brings, is declared.

Now though the Apostle might [illegible] pressed the Gospel by the word which was declared to us by the Lord, as [illegible] the Law, by the word spoken by Angels; yet to strengthen his argument [illegible] more to obedience which he insists upon, he chose to give a brief description of it, from its principal effect; it is great salvation. The Law by reason of sin, proved the ministry of death and condemnation (2 Corinthians 3:9). Yet being fully published only by Angels, obedience was indispensably required to it. And shall not the Gospel, the ministry of life and great salvation be attended to.

2. He farther describes the Gospel from its principal author or revealer; it began to be spoken by the Lord. [illegible]. The words may have a twofold sense; for [illegible], may denote either *principium temporis*, the beginning of time; or *principium operis*, the beginning of the work. In the first way, it asserts that the Lord himself was the first preacher of the Gospel; before he sent or employed his Apostles and Disciples in the same work. In the latter, that he only began the work, leaving the perfecting and finishing of it, to those who were chosen and enabled by him, to that end. And this latter sense is also true; for he finished not the whole declaration of the Gospel in his own person, teaching *vivâ voce*, but committed the work to his Apostles (Matthew 10:27). But their teaching from him, being expressed in the next words; I take the words in the first sense, referring to what he had delivered, chapter 1:1, of God's speaking in these last days in the person of the Son. Now the Gospel has had a threefold beginning of its declaration. First, in prediction; by promises and types, and so it began to be declared from the foundation of the world (Luke 1:70, 71). Secondly, in an immediate preparation, and so it began to be declared in and by the ministry of John the Baptist (Mark 1:1, 2). Thirdly, in its open, clear, actual full revelation; so this work was begun by the Lord himself, and carried on to perfection by those who were appointed and enabled by him thereunto (John 1:17, 18). Thus was it by him declared in his own person, as the Law was by Angels.

And herein lies the stress of the Apostle's reasonings, with reference to what he had before discoursed concerning the Son and Angels, and his preeminence above them. The great reason why the Hebrews so pertinaciously adhered to the doctrine of the Law, was the glorious publication of it. It was the word spoken by Angels; they received it by the disposition of Angels. If says the Apostle, that were a sufficient cause, why the Law should be attended to, and that the neglect of it should be so sorely revenged as it was, though in itself but the ministry of death and condemnation; then consider what is your duty in reference to the Gospel, which as it was in itself a word of life and great salvation, so it was spoken, declared, and delivered by the Lord himself, whom we have manifested to be so exceedingly exalted above all Angels whatever.

3. He farther describes the Gospel from the way and means of its conveyance to us; it was confirmed to us by them that heard him. And herein also he prevents an objection that might arise in the minds of the Hebrews; inasmuch as they, at least the greatest part of them, were not acquainted with the personal ministry of the Lord; they heard not the word spoken by him. For hereunto the Apostle replies; that though they themselves heard him not, yet the same word which he preached, was not only declared, but confirmed to them, by those that heard him. And herein he does not intend all of them, who at any time heard him teaching; but those whom in an especial manner he made choice of, to employ them in that work, namely, the Apostles. So that this expression, those that heard him, is a periphrasis of the Apostles, from that great privilege of hearing immediately all things that our Lord taught in his own person. For neither did the Church of the Jews hear the Law as it was pronounced on Horeb by Angels, but had it confirmed to them by the ways and means of God's appointment. And he does not say merely, that the word was taught, or preached to us by them; but [illegible], it was confirmed, made firm and steadfast, being delivered infallibly to us by the ministry of the Apostles. There was a divine [illegible], firmness, certainty and infallibility in the apostolical declaration of the Gospel, like that which was in the writings of the Prophets, which Peter comparing with miracles calls [illegible], a more firm, steadfast and sure word. And this infallible certainty of their word was from their divine inspiration.

Sundry Holy and Learned men from this expression, confirmed to us; wherein they say, the writer of this Epistle, places himself among the number of those who heard not the word from the Lord himself, but only from the Apostles, conclude, that Paul cannot be the penman thereof, who in sundry places denies that he received the Gospel by instruction from men, but by immediate revelation from God. Now because this is the only pretence which has any appearance of reason for adjudging the writing of this Epistle from him, I shall briefly show the invalidity of it. And (1.) it is certain that this term US, comprises and casts the whole under the condition of the generality or major part, and cannot receive a particular distribution to all individuals. For this Epistle being written before the destruction of the Temple, as we have demonstrated, it is impossible to apprehend, but that some were then living at Jerusalem who attended to the ministry of the Lord himself in the days of his flesh; and among them was James himself, one of the Apostles, as before we have made it probable; so that nothing can hence be concluded to every individual, as though none of them might have heard the Lord [illegible]. The Apostle has evidently a respect to the foundation of the Church [illegible] at Jerusalem, by the preaching of the Apostles immediately after the [illegible] of the Holy Ghost upon them (Acts 2:3, 4, 5), which as he was not [illegible] in, so he was to mind it to them as the beginning of their faith and [illegible]. 3. Paul himself did not hear the Lord Christ teaching personally on the earth, [illegible] he began to reveal the great salvation. 4. Nor does he say that those of whom he speaks were originally instructed by the hearers of Christ, but only that by them the word was confirmed to them; and so it was to Paul himself (Galatians 2:1, 2). But, 5. yet it is apparent that the Apostle uses an [in non-Latin alphabet], placing himself among those to whom he wrote, though not personally concerned in every particular spoken; a thing so usual with him, that there is scarce any of his Epistles wherein sundry instances of it are not to be found. See 1 Corinthians 10:8, 9; 1 Thessalonians 4:17. The like is done by Peter, 1 Epistle 3:4. Having therefore in this place, to take off all suspicion of jealousy in his exhortation to the Hebrews to integrity and constancy in their profession, entered his discourse in this chapter in the same way of expression, Therefore ought we; as there was no need, so there was no place for the change of the persons, so as to say you instead of us. So that on many accounts there is no ground for this objection.

4. He farther yet describes the Gospel by the divine attestation given to it, which also adds to the force of his argument and exhortation, [in non-Latin alphabet]. The word is of a double composition, denoting a concurring testimony of God, a testimony given to, or together with the testimony and witness of the Apostles. Of what nature this testimony was, and wherein it consisted, the next words declare; by signs and wonders, mighty works, and distributions of the Holy Ghost: all which agree in the general nature of works supernatural, and in the especial end of attesting to the truth of the Gospel, being wrought according to the promise of Christ (Matthew 16:17, 18), by the ministry of the Apostles (Acts 2:3, 4), and in especial by that of Paul himself (Romans 15:19; 2 Corinthians 12:12). But as to their especial differences, they are here cast under four heads.

The first are [in non-Latin alphabet], signs; that is, miraculous works, wrought to signify the presence of God by his power with them that wrought them, for the approbation and confirmation of the doctrine which they taught. The second are [in non-Latin alphabet], prodigies, wonders, works beyond the power of nature, above the energy of natural causes, wrought to fill men with wonder and admiration, stirring men up to a diligent attention to the doctrine accompanied with them; for whereas they surprise men by discovering [in non-Latin alphabet], a present divine power, they dispose the mind to an embracing of what is confirmed by them. Thirdly, [in non-Latin alphabet], mighty works, wherein evidently a mighty power, the power of God is exerted in their operation. And, fourthly, [in non-Latin alphabet], gifts of the Holy Ghost, enumerated (1 Corinthians 12; Ephesians 4:7), [in non-Latin alphabet], free gifts, freely bestowed, called [in non-Latin alphabet], divisions or distributions, for the reason at large declared by the Apostle (1 Corinthians 12:7, 8, 9, 10, 11). All which are intimated in the following words, [in non-Latin alphabet]. It is indifferent whether we read [in non-Latin alphabet] or [in non-Latin alphabet], and refer it to the will of God, or of the Holy Ghost himself, his own will, which the Apostle guides to (1 Corinthians 12:11).

As we said before, all these agree in the same general nature, and kind of miraculous operations; the variety of expressions whereby they are set forth, relating only to some different respects of them, taken from their especial end and effects. The same works were in different respects, signs, wonders, mighty works, and gifts of the Holy Ghost. But being effectual to several ends, they received these various denominations.

In these works consisted the divine attestation of the doctrine of the Apostles, God in and by them giving testimony from heaven by the ministration of his almighty power, to the things which were taught; and his approbation of the persons that taught them in their work. And this was of especial consideration in dealing with the Hebrews. For the delivery of the Law and the ministry of Moses having been accompanied with many signs and prodigies, they made great enquiry after signs for the confirmation of the Gospel (1 Corinthians 1:22), which though our Lord Jesus Christ neither in his own person, nor by his Apostles, would grant to them in their time and manner, to satisfy their wicked and carnal curiosity, yet in his own way and season he gave them forth for their conviction, or to leave them inexcusable (John 10:38).

Thirdly, the Gospel being of this nature, thus taught, thus delivered, thus confirmed, there is a neglect of it supposed, vers. 3. If we neglect; the conditional is included in the manner of the expression, If we neglect, if we regard not, if we take not due care about it. The word intimateth an omission of all those duties which are necessary for our retaining the Word preached to our profit, and that to such a degree as utterly to reject it; for it answers to those transgressions of, and stubborn disobedience to the Law, which disannulled it as a Covenant, and were punished with excision, or cutting off. If we neglect, that is, if we continue not in a diligent observation of all those duties which are indispensably necessary to an holy, useful, profitable profession of the Gospel.

Fourthly, there is a punishment intimated upon this sinful neglect of the Gospel; How shall we escape, flee from, or avoid? Wherein both the punishment itself, and the manner of its expression are to be considered. For the punishment itself, the Apostle does not expresly mention it; it must therefore be taken from the words going before. How shall we escape, that is, a just retribution, a meet recompense of reward. The breach of the Law had so, a punishment suitable to the demerit of the crime was by God assigned to it, and inflicted on them that were guilty. So is there to the neglect of the Gospel, even a punishment justly deserved by so great a crime; so much greater and more sore than that designed to the contempt of the Law, by how much the Gospel upon the account of its nature, effects, author, and confirmation, was more excellent than the Law. A sorer punishment, as our Apostle calls it, chap. 10, as much exceeding it as eternal destruction under the curse and wrath of God exceeds all temporal punishments whatever. What this punishment is, see (Matthew 16:16; chap. 25:46; 2 Thessalonians 1:8). The manner of ascertaining the punishment intimated, is by an interrogation, How shall we escape? Wherein three things are intended. 1. A denial of any ways or means for escape or deliverance. There is none that can deliver us, no way whereby we may escape (see 1 Peter 4:17, 18). And, 2. the certainty of the punishment itself, it will as to the event assuredly befall us. And, 3. the inexpressible greatness of this unavoidable evil. How shall we escape? We shall not, there is no way for it, nor ability to bear what we are liable to (Matthew 23:33; 1 Peter 4:18).

This is the scope of the Apostle in these verses, this the importance of the several things contained in them. His main design and intendment is, to prevail with the Hebrews to a diligent attendance to the Gospel that was preached to them; which he urgeth by an argument taken from the danger, yes, certain ruin that will undoubtedly ensue on the neglect of it; whose certainty, unavoidableness, greatness and righteousness he manifests, by the consideration of the punishment assigned to the transgressions of the Law, which the Gospel on many accounts does excel.

The observations for our own instruction which these verses offer to us, are these that follow.

1. Motives to a due valuation of the Gospel, and perseverance in the profession of it, taken from the penalties annexed to the neglect of it, are evangelical, and of singular use in the preaching of the Word. How shall we escape if we neglect? This consideration is here managed by the Apostle, and that when he had newly set forth the glory of Christ, and the greatness of the salvation tendered in the Gospel, in the most persuading and attractive manner. Some would fancy, that all comminations and threatenings do belong to the Law; as though Jesus Christ had left himself and his Gospel to be securely despised by profane and impenitent sinners; but as they will find the contrary to their eternal ruin, so it is the will of Christ that we should let them know so, and thereby warn others to take heed of their sins and their plagues.

Now these motives from comminations and threatenings I call evangelical:

1. Because they are recorded in the Gospel: there we are taught them, and by it commanded to make use of them (Matthew 10:28; chap. 24:50; chap. 25:41; Mark 16:16; John 3:36; 2 Corinthians 2:15, 16; 2 Thessalonians 1:8, 9; and in other places innumerable). And to this end are they recorded, that they may be preached and declared as part of the Gospel. And if the dispensers of the Word insist not on them, they deal deceitfully with the souls of men, and detain from them the counsel of God. And as such persons will find themselves to have as weak and an enervous ministry here, so also that they will have a sad account of their partiality in the Word to give hereafter. Let not men think themselves more evangelical than the Author of the Gospel, more skilled in the mystery of the conversion and edification of the souls of men than the Apostles; in a word, more wise than God himself, which they must do if they neglect this part of his ordinance.

2. Because they become the Gospel. It is meet the Gospel should be armed with threatenings, as well as attended with promises: and that,

1. On the part of Christ himself, the Author of it. However the world persecuted and despised him while he was on the earth, and he threatened not (1 Peter 2:23), on his own account; however they continue to contemn and blaspheme his ways, and salvation, yet he lets them know that he is armed with power to revenge their disobedience. And it belongs to his honor to have it declared to them. A scepter in a kingdom without a sword, a crown without a rod of iron, will quickly be trampled on. Both are therefore given into the hand of Christ, that the glory and honor of his dominion may be known (Psalms 2:9, 10, 11, 12).

2. They become the Gospel on the part of sinners, yes, of all to whom the Gospel is preached. And those are of two sorts.

1. Unbelievers, hypocrites, apostates, impenitent neglecters of the great salvation declared in it. It is meet on this account that the dispensation of the Gospel be attended with threatenings and comminations of punishments. And that,

1. To keep them here in awe and fear, that they may not boldly and openly break out in contempt of Christ. These are his arrows that are sharp in the hearts of his adversaries, whereby he awes them, galls them, and in the midst of all their pride makes them to tremble sometimes at their future condition. Christ never suffers them to be so secure, but that his terrors in these threatnings visit them ever and anon. And hereby also does he keep them within some bounds, bridles their rage, and overpowers many of them to some usefulness in the world, with many other blessed ends not now to be insisted on.

2. That they may be left inexcusable, and the Lord Christ be justified in his proceedings against them at the last day. If they should be surprised with fiery indignation and everlasting burnings at the last day, how might they plead, that if they had been warned of these things, they would have endeavoured to have fled from the wrath to come. And how apt might they be to repine against his justice in the amazing greatness of their destruction. But now by taking order to have the penalty of their disobedience in the threatnings of the Gospel declared to them, they are left without excuse, and himself is glorified in taking vengeance. He has told them before-hand plainly what they are to look for (Hebrews 10:26, 27).

2. They are so on the part of believers themselves. Even they stand in need to be minded of the terror of the Lord; and what a fearful thing it is to fall into the hands of the living God; and that even our God is a consuming fire. And this,

1. To keep up in their hearts a constant reverence of the majesty of Jesus Christ, with whom they have to do. The threatning sanction of the Gospel bespeaks the greatness, holiness and terror of its Author, and insinuates into the hearts of believers thoughts becoming of them. It lets them know that he will be sanctified in all that draw nigh to him, and so calls upon them for a due reverential preparation for the performance of his worship, and to all duties wherein they walk before him (Hebrews 12:28, 29). This influences them also into a diligent attendance to every particular duty incumbent on them, as the Apostle declares (2 Corinthians 5:11).

2. They tend to their consolation and supportment under all their afflictions and sufferings for the Gospel. This relieves their hearts in all their sorrows, when they consider the sore vengeance that the Lord Jesus Christ will one day take of all his stubborn adversaries, who know not God, nor will obey the Gospel (2 Thessalonians 1:5, 6, 7, 8, 9, 10). For the Lord Jesus is no less faithful in his threatnings than in his promises, and no less able to inflict the one, than to accomplish the other. And he is glorious to them therein (Isaiah 63:11, 12, 13).

3. They give them constant matter of praise and thankfulness, when they see in them, as in a glass that will neither flatter nor causelessly terrify, a representation of that wrath which they are delivered from by Jesus Christ (1 Thessalonians 1:10). For in this way every threatning of the Gospel proclaims the grace of Christ to their souls. And when they hear them explained in all their terror, they can rejoice in the hope of the glory that shall be revealed. And,

4. They are needful to them to ingenerate that fear which may give check to the remainder of their lusts and corruptions; with that security and negligence in attending to the Gospel which by their means is apt to grow upon them. To this purpose is the punishment of despisers and back-sliders here made use of, and urged by our Apostle. The hearts of believers are like gardens, wherein there are not only flowers, but weeds also; and as the former must be watered and cherished, so the latter must be curbed and nipped. If nothing but dews and showers of promises should fall upon the heart, though they seem to tend to the cherishing of their graces, yet the weeds of corruption will be apt to grow up with them, and in the end to choke them, unless they are nipped and blasted by the severity of the threatnings. And although their persons in the use of means shall be secured from falling under the final execution of comminations, yet they know there is an infallible connexion signified in them between sin and destruction (1 Corinthians 6:9), and that they must avoid the one, if they will escape the other.

5. Hence they have in a readiness wherewith to balance temptations, especially such as accompany sufferings for Christ and the Gospel. Great reasonings are apt to rise in the hearts of believers themselves in such a season: and they are biased by their infirmities to attend to them. Liberty would be spared, life would be spared; it is hard to suffer, and to die: how many have been betrayed by their fears at such a season to forsake the Lord Christ and the Gospel? But now in these Gospel threatnings we have that in a readiness, which we may oppose to all these reasonings and the efficacy of them. Are we afraid of a man that shall die? Have we not much more reason to be afraid of the living God? Shall we, to avoid the anger of a worm, cast ourselves into his wrath who is a consuming fire? Shall we, to avoid a little momentary trouble, to preserve a perishing life, which a sickness may take away the next day, run ourselves into eternal ruin? Man threatens me if I forsake not the Gospel, but God threatens if I do. Man threatens death temporal, which yet it may be he shall not have power to inflict; God threatens death eternal, which no back-slider in heart shall avoid. On these and the like accounts are comminations useful to believers themselves.

3. These declarations of eternal punishment to Gospel neglecters, do become the Gospel with respect to them that are the preachers and dispensers of it, that their message be not slighted, nor their persons despised. God would have even them to have in a readiness wherewith to revenge the disobedience of men (2 Corinthians 10:6), not with carnal weapons, killing and destroying the bodies of men; but by such a denunciation of the vengeance that will ensue on their disobedience, as shall undoubtedly take hold upon them, and end in their everlasting ruin. Thus are they armed for the warfare, wherein by the Lord Christ they are engaged; that none may be encouraged to despise them, or contend with them. They are authorized to denounce the eternal wrath of God against disobedient sinners; and whomever they bind under the sentence of it on earth, they are bound in heaven to the judgment of the Great Day.

On these grounds it is that we say, that the threatnings and denunciations of future punishments to all sorts of persons are becoming of the Gospel; and therefore the using of them as motives to the end for which they are designed is Evangelical. And this will farther appear if we shall yet consider,

1. That threatnings of future penalties on the disobedient, are far more clear and express in the Gospel than in the Law. The curse indeed was threatned and denounced under the Law; and a pledge and instance of its execution were given in the temporal punishments that were inflicted on transgressors of it. But in the Gospel the nature of this curse is explained, and what it consists in is made manifest. For as eternal life was obscurely only promised in the Old Testament, though promised; so death eternal under the curse and [illegible] was only obscurely threatned therein, though threatned. And therefore as life and immortality were brought to light by the Gospel; so death and hell, the punishment of sin under the wrath of God, are more fully declared therein. The nature of the judgment to come, the duration of the penalties to be inflicted on unbelievers, with such intimations of the nature and kind of them as our understandings are able to receive, are fully and frequently insisted on in the New Testament, whereas they are very obscurely only gathered out of the writings of the Old.

2. The punishment threatned in the Gospel is, as to degrees, greater and more sore than that which was annexed to the mere transgression of the first Covenant. Hence the Apostle calls it death to death (2 Corinthians 2:16), by reason of the sore aggravations which the first sentence of death will receive from the wrath due to the contempt of the Gospel. Separation from God under eternal punishment was unquestionably due to the sin of Adam, and so consequently to every transgression against the first Covenant (Genesis 2:17; Romans 5:12, 13, 14). But yet this hinders not, but that the same penalty for the nature and kind of it may receive many and great aggravations, upon mens sinning against that great remedy provided against the first guilt and prevarication; which it also does, as shall farther afterwards be declared.

And this ought they to be well acquainted withal, who are called to the dispensation of the Gospel. A fond conceit has befallen some, that all denunciations of future wrath, even to unbelievers, is legal, which therefore it does not become the preachers of the Gospel to insist upon: so would men make themselves wiser than Jesus Christ and all his Apostles, yes they would disarm the Lord Christ, and expose him to the contempt of his vilest enemies. There is also we see a great use in these Evangelical threatnings to believers themselves. And they have been observed to have had an effectual ministery, both to conversion and edification, who have been made wise and dextrous in managing Gospel comminations towards the consciences of their hearers. And those also that hear the Word may hence learn their duty, when such threatnings are handled and opened to them.

2. All punishments annexed to the transgression either of the Law or Gospel, are effects of God's vindictive justice, and consequently just and equal. (A meet recompence of reward.) What it is, the Apostle does not declare, but he does that it is just and equal, which depends on the justice of God appointing and designing of it. Foolish men have always had tumultuating thoughts about the judgments of God. Some have disputed with him about the equity and equality of his ways in judgments temporal (Ezekiel 18), and some about those that shall be eternal. Hence was the vain imagination of them of old, who dreamed that an end should be put after some season, to the punishment of Devils and wicked men; so turning hell into a kind of Purgatory. Others have disputed in our days, that there shall be no hell at all, but a mere annihilation of ungodly men at the last day. These things being so expressly contrary to the Scripture can have no other rise, but the corrupt minds and affections of men, not conceiving the reasons of God's judgments, nor acquiescing in his sovereignty. That which they seem principally to have stumbled at, is the assignation of a punishment infinite as to its duration, as well as in its nature extended to the utmost capacity of the subject, to a fault temporary, finite and transient. Now that we may justify God herein, and the more clearly discern that the punishment inflicted finally on sin, is but a meet recompence of reward, we must consider,

First, That God's justice constituting, and in the end inflicting the reward of sin, is essential to him. Is God unjust? says the Apostle (Romans 3:5). [illegible], anger or wrath is not that from where punishment proceedeth, but punishment itself: God inflicts wrath, anger or vengeance. And therefore when we read of the anger or wrath of God against sin or sinners (as Romans 1:18), the expression is metonymical, the cause being designed by the effect. The true fountain and cause of the punishment of sin is the justice of God, which is an essential property of his nature, natural to him, and inseparable from any of his works. And this absolutely is the same with his holiness, or the infinite purity of his nature. So that God does not assign the punishment of sin arbitrarily, that he might do so or otherwise, without any impeachment of his glory; but his justice and his holiness indispensably require, that it should be punished, even as it is indispensably necessary that God in all things should be just and holy. The holy God will do no iniquity: the Judge of all the earth will do right, and will by no means acquit the guilty. This is the judgment of God, that which his justice requireth, that they which commit sin are worthy of death (Romans 1:32). And God cannot but do that, which it is just that he should do. See 2 Thessalonians 1:6. We have no more reason then to quarrel with the punishment of sin, than we have to repine that God is holy and just; that is, that he is God; for the one naturally and necessarily followeth upon the other. Now there is no principle of a more uncontrollable and sovereign truth, written in the hearts of all men than this; that what the nature of God, or any of his essential properties require to be, is holy, meet, equal, just and good.

Secondly, that this righteousness or justice of God, is in the exercise of it, inseparably accompanied with infinite wisdom. These things are not diverse in God, but are distinguished with respect to the various manners of his actings, and the variety of the objects which he acteth towards; and so denote a different habitude of the divine nature, not diverse things in God. They are therefore inseparable in all the works of God. Now from this infinite wisdom of God which his righteousness in the constitution of the punishment of sin is eternally accompanied withal; two things ensue.

1. That he alone knows what is the true desert and demerit of sin; and but from his declaration of creatures not any. And how shall we judge of what we know nothing but from him, but only by what he does? We see among men, that the guilt of crimes is aggravated according to the dignity of the persons against whom they are committed. Now no creature knowing him perfectly, against whom all sin is committed, none can truly and perfectly know what is the desert and demerit of sin; but by his revelation who is perfectly known to himself. And what a madness is it to judge otherwise of that we do no otherwise understand? Shall we make ourselves judges of what sin against God does deserve? Let us first by searching find out the Almighty to perfection, and then we may know of ourselves what it is to sin against him. Besides we know not what is the opposition that is made by sin to the holiness, the nature, and very being of God. As we cannot know him perfectly against whom we sin, so we know not perfectly what we do when we sin. It is the least part of the malignity and poison that is in sin, which we are able to discern. We see not the depth of that malicious respect which it has to God; and are we capable to judge aright of what is its demerit? But all these things are open and naked before that infinite wisdom of God, which accompanieth his righteousness in all his works. He knows himself against whom sin is; he knows the condition of the sinner; he knows what contrariety and opposition there is in sin to himself: in a word, what it is for a finite, limited, dependent creature, to subduct itself from under the government, and oppose itself to the authority and being of the holy Creator, Ruler and Governor of all things; all absolutely and perfectly, and so alone knows what sin deserves.

2. From this infinite wisdom is the proportioning of the several degrees in the punishment that shall be inflicted on sin. For although his righteousness require, that the final punishment of all sin, should be an eternal separation of the sinner from the enjoyment of him, and that in a state of wrath and misery; yet by his wisdom, he has constituted degrees of that wrath, according to the variety of provocations that are found among sinners. And by nothing else could this be done. What else is able to look through the unconceivable variety of aggravating circumstances which is required hereunto? For the most part, we know not what is so; and when we know any thing of its being, we know nothing almost of the true nature of its demerit. And this is another thing from where we may learn, that divine punishment of sin is always a meet recompense of reward.

Thirdly, in the final punishment of sin, there is no mixture of mercy; nothing to alleviate, or to take off from the uttermost of its desert. This world is the time and place for mercy. Here God causes his sun to shine, and his rain to fall on the worst of men, filling their hearts with food and gladness. Here he endures them with much patience and forbearance, doing them good in unspeakable variety, and to many of them making a daily tender of that mercy, which might make them blessed to eternity. But the season of these things is past in the day of recompense. Sinners shall then hear nothing, but go you cursed. They shall not have the least effect of mercy showed to them to all eternity. They shall then have judgement without mercy, who showed no mercy. The grace, goodness, love and mercy of God shall be glorified to the utmost in his elect; without the least mixture of allay from his displeasure; and so shall his wrath, severity and vindictive justice, in them that perish without any temperature of pity or compassion. He shall rain upon them snares, and fire and brimstone, this shall be their portion for ever. Wonder then not at the greatness or duration of that punishment, which shall exhaust the whole wrath of God without the least mitigation.

And this will discover to us the nature of sin, especially of unbelief and neglect of the Gospel. Men are apt now to have slight thoughts of these things; but when they shall find them revenged with the whole wrath of God, they will change their minds. What a folly, what a madness is it to make light of Christ, to which an eternity of punishment is but a meet recompense of reward. It is good then, to learn the nature of sin from the threatenings of God, rather than from the common presumptions that pass among secure perishing sinners: consider what the righteousness, what the holiness, what the wisdom of God has determined to be due to sin, and then make a judgement of the nature of it; that you be not overtaken with a woful surprisal, when all means of relief are gone and past. As also know that,

2. This world alone is the time and place wherein you are to look and seek for mercy. Cries will do nothing at the last day: not obtain the least drop of water to cool the tongue in its torment. Some men doubtless have secret reserves, that things will not go at the last day, as by others they are made to believe. They hope to meet with better quarter than is talked of; that God will not be inexorable as is pretended. Were not these their inward thoughts, it were not possible they should so neglect the season of grace, as they do. But alas, how will they be deceived? God indeed is gracious, merciful, and full of compassion; but this world is the time wherein he will exercise them. They will be for ever shut up towards unbelievers at the last day. This is the acceptable day, this is the day of salvation; if this be despised, if this be neglected, expect no more to hear of mercy to eternity.

Every concernment of the Law and Gospel, both as to their nature and promulgation, is to be weighed and considered by believers, to beget in their hearts a right and due valuation of them. To this end are they here so distinctly proposed; as of the Law, that it was spoken by Angels; and of the Gospel, that it is great salvation, the word spoken by the Lord, confirmed with signs and miracles; all which the Apostle would have us to weigh and distinctly consider. Our interest lyes in them, and our good is intended by them. And to stir up our attention to them, we may observe.

First, that God does nothing in vain, nor speaks any thing in vain, especially in the things of his Law and Gospel, wherein the great concernments of his own glory, and the souls of men are enwrapped. And therefore our Savior lets us know, that there is a worth in the least apex and iota of the word, and that it must have its accomplishment. An end it has, and that end shall be fulfilled. The Jews have a foolish curiosity in reckoning all the letters of the Scripture, and casting up how often every one does occurr. But yet this curiosity of theirs, vain and needless as it is, will condemn our negligence, if we omit a diligent enquiry into all the things and circumstances of it, that are of real importance. God has an holy and wise end in all that he does. As nothing can be added to his word or work; so nothing can be taken from it, it is every way perfect. And this in general is enough to quicken us to a diligent search into all the circumstances and adjuncts both of Law and Gospel; and of the way and manner, whereby he was pleased to communicate them to us.

Secondly, there is in all those concernments of the Law and Gospel, a mixture of divine wisdom and grace. From this fountain they all proceed, and the living waters of it run through them all. The times, the seasons, the authors, the instruments, the manner of their delivery, were all ordered by the manifold wisdom of God, which especially appears in the dispensation of the Gospel (Ephesians 3:9, 10). The Apostle placeth not the wisdom of God only in the mystery of the Gospel, but also in the season of its promulgation. It was hid, says he, in God (v. 9), that is, in the purpose of God (v. 10, 11), from the ages past, but now is made manifest; and herein does the manifold wisdom of God appear. Were we able to look into the depth of any circumstance that concerns the institutions of God, we should see it full of wisdom and grace; and the neglect of a due consideration thereof has God sometime severely revenged (Leviticus 10:1, 2).

Thirdly, there is in them all a gracious condescension to our weakness. God knows that we stand in need of an especial remark to be set on every one of them. Such is our weakness, our slowness to believe, that we have need that the word should be to us, line upon line, and precept upon precept; here a little, and there a little. As God told Moses (Exodus 4:8), that if the children of Israel would not believe on the first sign, they would on the second. So it is with us; one consideration of the Law or the Gospel oftentimes proves ineffectual, when another over-powres the heart to obedience. And therefore has God thus graciously condescended to our weakness, in proposing to us the several considerations mentioned of his Law and Gospel; that by some of them we may be laid hold upon, and bowed to his mind and will in them. Accordingly,

Fourthly, they have had their various influences and successes on the souls of men. Some have been wrought upon by one consideration, some by another. In some the holiness of the Law, in others the manner of its administration have been effectual. Some have fixed their hearts principally on the grace of the Gospel; some on the person of its author. And the same persons at several times have had help and assistance, from these several considerations of the one and the other. So that in these things, God does nothing in vain; nothing is in vain towards believers. Infinite wisdom is in all; and infinite glory will arise out of all.

And this should stir us up to a diligent search into the Word, wherein God has recorded all the concernments of his Law and Gospel, that are for our use and advantage. That is the cabinet wherein all these jewels are laid up and disposed, according to his wisdom and the counsel of his will. A general view of it will but little satisfie, and not at all enrich our souls. This is the mine wherein we must digg as for hid treasures. One main reason why we believe no more, why we obey no more, why we love no more, is because we are no more diligent in searching the Word, for substantial motives to them all. A very little insight into the Word is apt to make men think that they see enough: but the reason of it is, because they like not what they see. As men will not like to look farther into a shop of wares, when they like nothing, which is at first presented to them. But if indeed we find sweetness, benefit, profit, life, in the discoveries that are made to us in the Word about the Law and Gospel, we shall be continually reaching after a farther acquaintance with them. It may be we know somewhat of those things; but how know we, that there is not some especial concernment of the Gospel, which God in an holy condescension has designed for our good in particular, that we are not as yet arrived to a clear and distinct knowledge of? Here if we search for it with all diligence, may we find it; and if we go maimed in our faith and obedience all our dayes, we may thank our own sloth for it.

Again, whereas God has distinctly proposed those things to us, they should have our distinct consideration. We should severally and distinctly meditate upon them; that so in them all we may admire the wisdom of God; and receive the effectual influence of them all upon our own souls. Thus may we sometimes converse in our hearts with the author of the Gospel; sometimes with the manner of its delivery; sometimes with the grace of it; and from every one of these heavenly flowers, draw nourishment and refreshment to our own souls. Oh that we could take care to gather up these fragments, that nothing might be lost to us; as in themselves they shall never perish.

IV. What means soever God is pleased to use in the revelation of his will, he gives it a certainty, steadfastness, assurance and evidence, which our faith may rest in, and which cannot be neglected without the greatest sin. The word spoken was steadfast. Every word spoken from God, by his appointment, is steadfast; and that because spoken from him, and by his appointment. And there are two things that belong to this steadfastness of the word spoken.

1. That in respect of them to whom it is spoken, it is the foundation of faith and obedience; the formal reason of them, and last ground whereunto they are resolved.

2. That on the part of God, it is a stable and sufficient ground of righteousness in proceeding to take vengeance on them by whom it is neglected. The punishment of transgressors is a meet recompense of reward, because the word spoken to them is steadfast. And this latter follows upon the former: for if the word be not a stable firm foundation for the faith and obedience of men, they cannot be justly punished for the neglect of it. That therefore must be briefly spoken to, and this will naturally ensue, as a consequent thereof.

God has, as we saw on the first verse of this Epistle, by various ways and means, declared and revealed his mind to men. That declaration, what means or instruments soever he is pleased to make use of therein, is called his Word. And that because originally, it is his, proceeds from him, is delivered in his name and authority, reveals his mind, and tends to his glory. Thus sometimes he spake by Angels, using their ministry, either in delivering his messages, by words of an outward sound, or by representation of things in visions and dreams; and sometimes by the inspiration of the Holy Ghost, enabling them so inspired, to give out the word which they received, purely and entirely; all remaining his Word still. Now what ways soever God is pleased to use, in the communication of his mind and will to men for their obedience, there is that steadfastness in the Word itself, that evidence to be from him, as make it the duty of men to believe in it, with faith divine and supernatural; and that stability which will never deceive them. It is, I say, thus steadfast upon the account of its being spoken from God, and stands in no need of the contribution of any strength, authority or testimony from men, Church, Tradition, or ought else that is extrinsecal to it. The testimonies given hereunto in the Scripture itself, which are very many, with the general grounds and reasons hereof, I shall not here insist upon; and that because I have done it elsewhere. I shall only mention that one consideration, which this place of the Apostle suggests to us; and which is contained in our second observation from the word steadfast. Take this word as spoken from God, without the help of any other advantages, and the steadfastness of it, is the ground of God's inflicting vengeance on them that receive it not, that obey it not. Because it is his Word, because it is clothed with his authority; if men believe it not, they must perish. But now if this be not sufficiently evidenced to them, namely that it is his Word, God could not be just in taking vengeance of them; for he should punish them for not believing that, which they had no sufficient reason to believe, which suits not with the holiness and justice of God. The evidence then that this Word is from God, that it is his, being the foundation of the justice of God in his proceeding against them that do not believe it, it is of indispensable necessity that he himself also do give that evidence to it. For from where also should it have it? From the testimony of the Church, or from Tradition, or from probable moral inducements, that men can tender one to another; then these two things will inevitably follow. 1. That if men should neglect their duty in giving testimony to the Word, as they may do, because they are but men, then God cannot justly condemn any man in the world, for the neglect of his Word, in not believing it, or not yielding obedience to it. And the reason is evident; because if they have not sufficient grounds to believe it to be his, without such testimonies as are not given to it, it is the highest injustice to condemn them for not believing it; and they should perish without a cause. For what can be more unjust, than to punish a man, especially eternally, for not doing that which he had no just or sufficient reason to do? This be far from God, to destroy the innocent with the wicked. (2.) Suppose all men aright to discharge their duty; and that there be a full tradition concerning the Word of God; that the Church give testimony to it, and learned men produce their arguments for it; if this, all, or any part hereof, be esteemed as the sufficient proposition of the Scripture to be the Word of God, then is the execution of infinite divine justice built upon the testimony of men, which is not divine or infallible, but such as might deceive. For God on this supposal must condemn men for not believing with faith divine and infallible, that which is proposed to them by testimonies and arguments, humane and fallible; quod absit.

It remains then that the righteousness of the act of God in condemning unbelievers, is built upon the evidence, that the object of faith or Word to be believed is from him.

And this he gives to it, both by the impression of his majesty and authority upon it, and by the power and efficacy wherewith by his Spirit it is accompanied. Thus is every Word of God steadfast as a declaration of his will to us; by what means soever, it is made known to us.

V. Every transaction between God and man, is always confirmed and ratified by promises and threatenings, rewards and punishments; every trespass.

VI. The most glorious administrators of the Law do stoop to look into the mysteries of the Gospel (see 1 Peter 1:12).

VII. Covenant transgressions are attended with unavoidable penalties; every transgression, that is of the Covenant, disannulling of it, received a meet recompense of reward.

VIII. The Gospel is a Word of salvation to them that do believe.

IX. The salvation tendered in the Gospel, is great salvation.

X. Men are apt to entertain thoughts of escaping the wrath of God, though they live in a neglect of the Gospel. This the Apostle insinuates in that interrogation, How shall we escape?

XI. The neglecters of the Gospel shall unavoidably perish the wrath of God: (How shall we escape if we neglect so great salvation.)

These last observations may be cast into one proposition, and so be considered together, namely, that the Gospel is great salvation, which whoever neglects shall therefore unavoidably perish without remedy. We shall first enquire how the Gospel is said to be salvation, and that great salvation; and then show the equity and unavoidableness of their destruction by whom it is neglected; and therein the vanity of their hopes, who look for an escaping in the contempt of it.

By the Gospel, we understand with the Apostle the word preached or spoken by Christ and his Apostles, and now recorded for our use in the books of the New Testament; not exclusively to what was declared of it in the types and promises of the Old Testament. But by the way of eminency we appropriate the whole name and nature of the Gospel to that delivery of the mind and will of God, by Jesus Christ, which included and perfected all that had preceded to that purpose. Now the Gospel is salvation upon a double account.

First, declaratively, in that the salvation of God by Christ, is declared, taught and revealed thereby. So the Apostle informs us (Romans 1:16, 17): it is the power of God to salvation, because therein the righteousness of God is revealed from faith to faith; that is the righteousness of God in Christ, whereby believers shall be saved. And therefore it is called, [〈 in non-Latin alphabet 〉] (Titus 2:11), the saving, or salvation bringing, grace of God. The grace of God, as that which teaches and reveals his grace. And from there they that abuse it to their lusts, are said to turn the grace of God into lasciviousness (Jude 4), that is, the doctrine of it, which is the Gospel. And therefore under the Old Testament, it is called the preaching or declaring of glad tidings, tidings of peace, and salvation (Nahum 2:1; Isaiah 52:7), and is described as a proclamation of mercy, peace, pardon and salvation to sinners (Isaiah 61:1, 2). And life and immortality are said to be brought to light thereby (2 Timothy 1:10). It is true; God had from all eternity in his infinite grace contrived the salvation of sinners; but this contrivance, and the purpose of it, lay hid in his own will and wisdom, as in an infinite abyss of darkness, utterly imperceptible to angels and men, until it was brought to light, or manifested and declared by the Gospel (Ephesians 3:9, 10; Colossians 1:25, 26, 27). There is nothing more vain, than the supposals of some, that there are other ways whereby this salvation might be discovered and made known. The works of nature or creation and providence, the sun, moon and stars, showers from heaven, with fruitful seasons, are in their judgment preachers of the salvation of sinners. I know not what also they say, that the reason of man, by the contemplation of these things may find out, of I know not what placability in God, that may incite sinners to go to him, and enable them to find acceptance with him. But we see what success all the world, and all the wise men of it, had in the use and improvement of these means of the salvation of sinners. The Apostle tells us not only, that by their wisdom they knew not God (1 Corinthians 1:21), but also, that the more they searched the greater loss they were at, until they waxed vain in their imaginations, and their foolish hearts were darkened (Romans 1:21). And indeed whatever they had among them, which had any semblance of an obscure apprehension of some way of salvation by atonement and intercession, as in their sacrifices, and mediations of inferior deities; which the Apostle alludes to (1 Corinthians 8:5, 6); as they had it by tradition from those who were somewhat instructed in the will of God by revelation, so they turned it into horrible idolatries, and the utmost contempt of God. And this was the issue of their disquisitions, who were no less wise in the principles of inbred reason, and the knowledge of the works of nature, than those who now contend for their ability to have done better. Besides, the salvation of sinners is a mystery, as the Scripture every where declares, a blessed, a glorious mystery (Romans 16:25); the wisdom of God in a mystery (1 Corinthians 2:7; Ephesians 1:9; Colossians 1:25, 26). That is, not only a thing secret and marvelous; but such as has no dependance on any causes that come naturally within our cognizance. Now whatever men can find out, by the principles of reason, and the contemplation of the works of God, in creation and providence, it is by natural scientifical conclusions; and what is so discovered, can be no heavenly, spiritual, glorious mystery; such as this salvation is. Whatever men may so find out, if they may find out any thing looking this way, it is but natural science, it is not a mystery, and so is of no use in this matter, whatever it be. Moreover, it is not only said to be a mystery, but a hidden mystery; and that hid in God himself; as (Ephesians 3:9, 10; Colossians 1:25, 26; 1 Corinthians 2:7, 8). That is, in the wisdom, purpose, and will of God. Now it is very strange that men should be able by the natural means fore-mentioned, to discover a heavenly, supernatural wisdom, and that hidden on purpose from their finding by any such enquiry, and that in God himself; so coming to the knowledge of it, as it were whether he would or no. But we may pass over these imaginations; and accept of the Gospel, as the only way and means of declaring the salvation of God. And therefore every word and promise in the whole book of God, that intimates or reveals any thing belonging to this salvation, is itself a part of the Gospel, and so to be esteemed. And as this is the work of the Gospel, so is it in an especial manner, its proper and peculiar work with respect to the Law. The Law speaks nothing of the salvation of sinners; and is therefore called the ministry of death and condemnation, as the Gospel is of life and salvation (2 Corinthians 3:9, 10). And thus the Gospel is salvation declaratively.

Secondly, It is salvation efficiently; in that it is the great instrument which God is pleased to use, in, and for the collation and bestowing salvation upon his Elect. Hence the Apostle calls it the power of God to salvation (Romans 1:16), because God in and by it exerts his mighty power in the saving of them that believe; as it is again called (1 Corinthians 1:18). From where there is a saving power ascribed to the Word itself. And therefore Paul commits believers to the Word of grace, as that which is able to build them up, and give them an inheritance among all them that are sanctified (Acts 20:32). And James calls it the ingrafted Word, which is able to save our souls (James 1:21), the mighty power of Christ being put forth in it, and accompanying of it, for that purpose. But this will the better appear, if we consider the several principal parts of this salvation, and the efficiency of the Word as the instrument of God in the communication of it to us.

First, In the regeneration and sanctification of the Elect, the first external act of this salvation. This is wrought by the Word (1 Peter 1:23): we are born again, not of corruptible seed, but of incorruptible by the Word of God. Wherein not only the thing itself, of our regeneration by the Word, but the manner of it also is declared. It is by the collation of a new spiritual life upon us, whereof the Word is the seed. As every life proceeds from some seed, that has in its self virtually the whole life to be educed from it by natural ways and means, so the Word in the hearts of men is turned into a vital principle, that cherished by suitable means puts forth vital acts and operations. By this means are we born of God and quickened, who by nature are children of wrath, dead in trespasses and sins. So Paul tells the Corinthians, that he had begotten them in Jesus Christ by the Gospel (1 Corinthians 4:15). I confess, it does not do this work by any power resident in its self, and always necessarily accompanying its administration. For then all would be so regenerated to whom it is preached, and there would be no neglecters of it. But it is the instrument of God for this end; and mighty and powerful through God it is for the accomplishment of it. And this gives us our first real interest in the salvation which it does declare. Of the same use and efficacy is it in the progress of this work in our sanctification; by which we are carried on towards the full enjoyment of this salvation. So our Savior prays for his Disciples (John 17:19): Sanctify them by your Word; as the means and instrument of their sanctification. And he tells his Apostles, that they were clean through the word that he had spoken to them (John 15:3). For it is the food and nourishment whereby the spiritual principle of life, which we revive in our regeneration is cherished and increased (1 Peter 2:2), and so able to build us up; until it give us an inheritance among them that are sanctified.

Secondly, It is so in the communication of the Spirit to them that do believe, to furnish them with the gifts and graces of the Kingdom of Heaven, and to interest them in all those privileges of this salvation, which God is pleased in this life to impart to us, and to entrust us withal. So the Apostle dealing with the Galatians about their backsliding from the Gospel, asks them, whether they received the Spirit by the works of the Law, or by the Word of Faith (Galatians 3:2), that is, the Gospel. That was the way and means whereby God communicated to them his Spirit, by whom among many other privileges, we are sealed to the day of redemption. This is the Covenant of God, that his Spirit and the Word of the Gospel shall go, and shall abide together with his Elect (Isaiah 59:1). And he is given to us by the Gospel on many accounts.

(1.) Because he is the gift and grant of the Author of the Gospel, as to all the especial ends and concernments of salvation. John tells us, that the Spirit was not given when Jesus was not as yet glorified (John 7:39), that is, not in that manner, as God has annexed to this salvation. And therefore Peter tells us, that when the Lord Christ ascended up on high, he received of the Father the promise of the Spirit, and poured him forth on them which did believe (Acts 2:33). And this he did, according to his own great promise and prediction, while he conversed with his Disciples in the days of his flesh. There was not any thing that he more supported and encouraged them withal, nor more raised their hearts to an expectation of, than this, that he would send to them, and bestow upon them the Holy Ghost, for many blessed ends and purposes, and that to abide with them for ever, as we may see (John 14:15, 16). And this is the great privilege of the Gospel, that the Author of it, is alone the donor and bestower of the Holy Spirit; which of what concernment it is in the business of our salvation, all men know who have any acquaintance with these things.

(2.) He is promised in the Gospel, and therein alone. All the promises of the Scripture, whether in the Old Testament or New, whose subject is the Spirit, are evangelical; they all belong to, and are parts of the Gospel. For the Law had no promise of the Spirit, or any privilege by him annexed to it. And hence he is called the holy Spirit of promise (Ephesians 1:13), who next to the Person of Christ, was the great subject of promises from the foundation of the world.

(3.) By these promises are believers actually and really made partakers of the Spirit. They are vehicula Spiritus; the chariots that bring this holy Spirit into our souls (2 Peter 1:4). By these great and precious promises is the divine nature communicated to us, so far forth as to the indwelling of this blessed Spirit. Every evangelical promise is to a believer, but as it were the clothing of the Spirit; in receiving whereof he receives the Spirit himself, for some of the blessed ends of this great salvation. God makes use of the Word of the Gospel, and of no other means, to this purpose. So that herein also it is the grace of God that brings salvation.

Thirdly, in our justification. And this has so great a share in this salvation, that it is often called salvation itself; and they that are justified, are said to be saved; as (Ephesians 2:8). And this is by the Gospel alone; which is a point of such importance, that it is the main subject of some of Paul's Epistles, and is fully taught in them all. And in sundry respects it is by the Gospel.

(1.) Because therein, and thereby is appointed and constituted the new law of justification, whereby even a sinner may come to be justified before God. The law of justification was, that he that did the works of the law should live in them (Romans 10:5). But this became weak and unprofitable by reason of sin (Romans 8:3; Hebrews 8:7, 8, 9). That any sinner, (and we have all sinned and come short of the glory of God) should be justified by this law or rule, implies a contradiction, and is utterly impossible. Therefore God by the Gospel has constituted a new law of justification, even the law of faith (Romans 3:27), which is the holy declaration of his will and grace, that sinners shall be justified and accepted with him by faith in the blood of Christ, without the works of the law; that he that believes shall be saved. This is equally constituted and appointed in the law of faith to be proposed to all that shall believe. And on the account hereof, the Gospel is salvation.

(2.) Because in every justification there must be a righteousness before God, on the account whereof, the person to be justified is to be pronounced and declared righteous, this is tendered, proposed, and exhibited to us in and by the Gospel.

This is no other but the Lord Christ himself and his righteousness (Isaiah 45:21, 22; Romans 8:3, 4; Romans 10:4; 2 Corinthians 5:21; Galatians 3:13, 14). Now Christ with his whole righteousness, and all the benefits thereof, are tendered to us, and given to, or bestowed on them that do believe, by the promise of the Gospel. Therein is he preached and proposed as crucified before our eyes, and we are invited to accept of him, which the souls of believers through the Gospel do accordingly.

And (3.) faith itself whereby we receive the Lord Christ for all the ends for which he is tendered to us, and become actually interested in all the fruits and benefits of his mediation, is wrought in us by the Word of the Gospel. For as we have declared, it is the seed of all grace whatever; and in especial, faith comes by hearing, and hearing by this word of God (Romans 10:17). Conviction of sin is by the law: but faith is by the Gospel. And this is the way and means which God has appointed on our part, for the giving us an actual interest in justification; as established in the law of the Gospel (Romans 5:1). Again,

(4.) The promise of the Gospel conveyed to the soul by the Holy Spirit, and entertained by faith, completes the justification of a believer in his own conscience, and gives him assured peace with God. And then the whole work of this main branch of our salvation is wrought by the Gospel.

Fourthly, there is in this salvation an instruction and growth in spiritual wisdom, and an acquaintance with the mystery of God, even of the Father and the Son, which also is an effect of the Gospel. Of ourselves we are not only dark and ignorant of heavenly things, but darkness itself; that is, utterly blind, and incomprehensive of spiritual divine mysteries (Ephesians 5:8), and so under the power of darkness (Colossians 1:13), as that we should no less than the devils themselves be holden under the chains of it to the judgment of the great day. Darkness and ignorance as to the things of God themselves, in respect of the revelation of them, and darkness in the mind and understanding of them in a right manner, being revealed, is upon the whole world. And no heart is able to conceive, no tongue to express the greatness and misery of this darkness. The removal hereof is a mercy inexpressible, the beginning of our entrance into Heaven, the kingdom of light and glory, and an especial part of our salvation: for God is light, and in him there is no darkness at all; so that while we are under the power of it, we can have no intercourse with him; for what communion has light with darkness? Now the removal hereof is by the Gospel (2 Corinthians 4:6). God who commands light to shine out of darkness, shines in our hearts to give us the knowledge of his glory in the face of his Son; and he does it by the illumination of the glorious Gospel of Christ (v. 4). For not only is the object revealed hereby, life and immortality being brought to light by the Gospel, but also the eyes of our understandings are enlightened by it, savingly to discern the truths by it revealed. For by it, it is, that both the eyes of the blind are opened, and light shines to them that sit in darkness; from where we are said to be called out of darkness into marvelous light (1 Peter 2:9). And our calling is no otherwise but by the Word of the Gospel. And as the implanting of this heavenly light in us is by the Word, so the growth and increase of it in spiritual wisdom is no otherwise wrought (2 Corinthians 3:18; Colossians 2:2). And this spiritual acquaintance with God in Christ, this saving wisdom in the mystery of grace, this holy knowledge and understanding of the mind of God, this growing light and insight into heavenly things, which is begun, increased, and carried on by the Gospel, is an especial dawning of that glory and immortality, which this salvation tends ultimately to.

Fifthly, there belongs to it also that joy and consolation, which believers are made partakers of by the Holy Ghost in this world. Oft times their trials are many, their troubles great, and their temptations abound in the course of their obedience. And these things are ready to fill them with cares, fears, sorrows and disconsolation. Now though our Lord Jesus Christ has foretold his disciples of all the tribulations and sorrows that should attend them in this world, and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed; yet in the salvation that he has purchased for them there is provision of comfort, with joy unspeakable and full of glory, even during their pilgrimage here below. Such joy indeed it is as the world knows not, nor can know. The principles and causes of it, its nature and effects, are all hidden to them. Yet such it is, that all the contentments and enjoyments of this world are no way to be compared with it; and such do all that have tasted of it esteem it to be. Now this also is wrought in us and communicated to us by the Gospel. It is the Word of Promise whereby God gives strong consolation to the heirs of salvation (Hebrews 6:17, 18). And upon the receiving of this Word by faith it is, that believers rejoice with unspeakable and full of glory. Not only supportment and comfort in the bearing of troubles, but glorious exultations and ecstasies of joy are oft-times wrought in the hearts of believers by the Gospel. Now they can endure, now they can suffer, now they can die; joy is upon their heads, and in their hearts, and sorrow and sighing fly away. Here is rest, here is peace, here are refreshments, here are pleasures, here is life to be desired. The good Lord sweeten and season all our hearts with all these consolations, these joys of his kingdom, and that by the blessed Word of his grace.

Lastly, to instance in no more particulars, the Gospel is the Word of Salvation, and the instrument in the hand of God for the conferring of it upon believers, because they shall be taken into the full possession and enjoyment of it at the last day, by and according to the word and sentence of it. It is the symbol and tessera that gives men final admission into glory. The secrets of all hearts shall be judged according to the Gospel (Romans 2:6). And by the word of it shall the elect receive their crown. And in these respects is the Gospel a word of salvation.

But secondly, it is said in our proposition as in the text, to be great salvation. Now we have seen that the Gospel is called salvation metonymically, the cause being called by the name of the effect. But in this adjunct of great, so great, the effect itself, salvation itself, preached and tendered by the Gospel is principally intended. That then in the next place we are to declare, namely that this salvation preached in the Gospel is great salvation. Neither is it absolutely said to be great salvation, but such, or so great salvation. And it is usual in the Scripture, where it would suggest to our minds and thoughts an inconceivable greatness, to use some such expressions as plainly intimate somewhat more than can be expressed. See 1 Peter 4:17, 18; Hebrews 10:29; John 3:16. So great, that is absolutely so, and comparatively so, with respect to the benefits received by the Law; and inconceivably so, beyond what we can conceive or express. There ought then to be no expectation that we should declare the real greatness of this salvation, which the Apostle intimates to be inexpressible; we shall only point at some of those considerations wherein the greatness of it does most principally consist and appear.

First, it is great in the Eternal contrivance of it. When sin had defaced the glory of the first creation, and the honor of God seemed to be at a stand, no way remaining to carry it on to that end which all things at first tended to; all creatures were, and for ever would have been ignorant of a way for the retrievment of things into the former, or a better order, or the bringing forth a salvation for that which was lost. For besides that there were such horrible confusions, and such inextricable intanglements brought upon the creation and the several parts of it, which none could discern how they might be joynted and set in order again; there appeared a repugnancy in the very properties of the divine nature, to any relief or salvation of sinners. Let sinners be saved, and what shall become of the justice, holiness, and wrath of God, all which are engaged to see a meet recompence of reward rendred to every transgression? And this was enough eternally to silence the whole creation, by reason of that indispensible obligation which is on them always, and in all things to prefer the honor and glory of their Maker, before the being or well-being of any creatures whatever. Should the holy angels have set upon a contrivance for the salvation of sinners; upon the first discovery that it would interfere and clash with the glory of God, (as every contrivance of wisdom finite and limited would have done undoubtedly, yes rise up against his very blessedness and being) they would instantly have cast it from them as an abominable thing, and have rested eternally in the contemplation of his excellencies, for which end they were created. Here therefore infinite wisdom, infinite grace, infinite goodness, and infinite holiness discover themselves in that contrivance of salvation, which solves all those difficulties and seeming contradictions, keeps entire the glory of God's attributes, repairs the honor lost by sin, and reduceth the whole creation into a new order and subserviency to the glory of its Maker. Hence this great projection and design is called the wisdom of God; as that wherein he was pleased principally to lay open the fountain and spring of his eternal wisdom (Romans 11:33; 1 Corinthians 1:24). And not only so, but the manifold wisdom of God (Ephesians 3:10); that is, infinite wisdom, exerting itself in great and unspeakable variety of means and ways for the accomplishment of the end designed. Yes, all the treasures of wisdom are said to be laid out in this matter, and laid up in Christ Jesus (Colossians 2:3), as if he had said, that the whole store of infinite wisdom was laid out herein. And thus, though God made all things in wisdom, yet that which he principally proposeth to our consideration in the creation of all things, is his sovereign will and pleasure, joyned with infinite power. For his will or pleasure were all things created (Revelation 5:11). But in this work of contriving the salvation of sinners, he minds us of the counsel of his will (Ephesians 1:11), that is, the infinite wisdom, wherewith the holy acts of his will concerning it were accompanied. And the mystery of his good pleasure, wherein he designed to gather up all things into one head by Jesus Christ (verse 10). Certainly the product of infinite and eternal wisdom, of the counsel of the will of the most Holy, wherein the treasures of it were laid out, with a design to display it in manifold variety, must needs be great, very great, so great as cannot be conceived or expressed. Might we here stay to contemplate and admire in our dim and dawning light, in our weakness, according to the meanness of our apprehensions of the reflections of it in the glass of the Gospel, the eternity of this contrivance, the transactions between Father and Son about it, the retrievment of the lost glory of God by sin, and ruined creation in it, the security of the holiness, righteousness, veracity and vindictive justice of God provided for in it, with the abundant overflowings of grace, goodness, love, mercy and patience that are the life of it, we might manifest that there is enough in this fountain to render the streams flowing from it great and glorious. And yet alas, what a little, what a small portion of its glory, excellency, beauty, riches, is it, that we are able in this world to attain to? How weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth? And yet there is a proportion between the understandings of the one and the other; but there is none at all between ours and the infinite depths of the wisdom and knowledge of God which are laid out in this matter; we think as children, we speak as children, we see darkly as in a glass, and the best acting of our faith in this business is, humble admiration and holy thankfulness. Now certainly it is not in the capacity of a creature to cast greater contempt on God, than to suppose he would set all his glorious properties on work, and draw forth all the treasures of his wisdom, to produce or effect that which should be low, mean, not every way admirable. And yet to that height of impiety has unbelief arrived among many of them to whom the Gospel is and has been preached, as to reject and contemn the whole mystery of it as mere folly, as an empty notion, fit to be neglected and despised. So has the god of this world blinded the eyes of men, that the light of the glorious Gospel should not shine into their minds. But when God shall come to be admired in all them that believe, on the account of this design of his grace and wisdom, they will with astonishment see the glory of it in others, when it shall be too late for to obtain any benefit by it to themselves.

Secondly, the salvation preached in the Gospel is great upon the account of the way and means whereby it was wrought and accomplished; or the great effect of the infinite wisdom and grace of God in the incarnation, mediation, and suffering of his Son. Thus was it wrought, and no otherwise could it be effected. We were not redeemed with silver and gold, and corruptible things (1 Peter 1:18). No such price would be accepted with God; salvation is more precious than to be so purchased (Psalm 49:6, 7). But it may be it might be effected and brought about by the Law, which was God's own institution; either its precepts or its sacrifices might effect this work, and salvation may be attained by the works of the Law? But yet neither will this suffice. For the Law is weak and insufficient as to any such purpose (Romans 8:23), nor would the sacrifices of it be accepted to that end (Hebrews 10:7, 8). How then shall it be wrought? Is there none worthy in heaven or earth to undertake this work, and must it cease for ever? No, the eternal Son of God himself, the Word, Power, and Wisdom of the Father, the brightness of his glory, and the express image of his Person, he has undertaken this work. This renders it great and glorious, that the Son of God in his own Person should perform it; it must assuredly be great salvation which he came himself to work out. And how does he do it, by the mighty word of his power, as he made all things of old? No, this work is of another nature, and in another manner must be accomplished.

1. To this purpose he must be incarnate, made flesh (John 1:14), made of a woman (Galatians 4:4). Though he were in the form of God, and equal to God, yet he was to humble and empty himself to and in the form of a man (Philippians 2:6, 7). This is that great mystery of godliness, God manifested in the flesh, that the Angels desire to look into. That the Son of God should take the nature of man into subsistence with himself in the same Person, which was necessary for the effecting of this salvation, is a thing that the whole creation must admire to eternity. And yet this is but an entrance into this work.

2. In this nature he must be made under the Law (Galatians 4:4), obnoxious to the commands of it, and bound to the obedience which it required. It became him to fulfill all righteousness, that he might be our Savior: for though he were a Son, yet he was to learn and yield obedience. Without his perfect obedience to the Law, our salvation could not be perfected. The Son of God must obey, that we may be accepted and crowned. The difficulties also, temptations and dangers that attended him in the course of his obedience are inexpressible. And surely this renders salvation by him very great. But yet there is that remains which gives it another exaltation.

3. This Son of God, after the course of his obedience to the whole will of God, must die, shed his blood, and make his soul an offering for sin. And herein the glory of this salvation breaks forth like the sun in its strength. Obedient he must be to death, the death of the cross (Philippians 2:8). If he will be a Captain of salvation to bring many sons to glory, he must himself be made perfect by sufferings (Hebrews 2:10). There were Law and curse and wrath standing in the way of our salvation, all of them to be removed, all of them to be undergone, and that by the Son of God. For we were not redeemed with silver and gold, or corruptible things, but with the precious blood of Christ (1 Peter 1:18). And therein God redeemed his Church with his own blood (Acts 20:28). And herein assuredly was the love of God manifest, that he laid down his life for us (1 John 3:16). This belongs to the means whereby our salvation is procured. Nor yet is this all, for if Christ had only died for us, our faith in him had been in vain, and we had been still in our sins.

4. To carry on the same work, he rose from the dead, and now lives for ever to make intercession for us, and so save to the uttermost them that come to God by him. By these means was the salvation preached in the Gospel obtained, which surely manifest it to be great salvation. Would God have sent his Son, his only Son, and that in such a manner, were it not for the accomplishment of a work as well great and glorious in itself, as indispensably necessary with reference to its end? Would the Son himself have so emptied himself of his glory, condescended to so low a condition, wrestled with such difficulties, and undergone at length such a cursed and shameful death, had not the work been great wherein he was employed? O the blindness, hardness, and stupidity of the sons of men! They profess they believe these things to be true, at least they dare not deny them so to be; but for the effect of them, for the salvation wrought by them, they value it the least of all things that they have any acquaintance withal. If this salvation thus procured do seize on them in their sleep, and fall upon them whether they will or no, they will not much resist it, provided that it cross them in none of their lusts, purposes, or pleasures. But to see the excellency of it, to put a valuation upon it according to the price whereby it is purchased, that they are utterly regardless of. Hear, you despisers, wonder and perish. Shall the Son of God shed his blood in vain? Shall he obey, and suffer, and bleed, and pray, and die, for a thing of nought? Is it nothing to you that he should undergo all these things? Was there want of wisdom in God, or love to his Son, so to employ him, so to use him, in a business which you esteem of so very small concernment, as that you will scarce turn aside to make enquiry after it? Assure your selves these things are not so, as you will one day find to your eternal ruin.

Thirdly, this salvation will appear to be great, if we shall consider what by it we are delivered from, and what we are interested in, or made partakers of by virtue thereof. These also may denominate salvation to be great, and they may therefore be considered apart.

First, What are we delivered from by this salvation? In a word, Every thing that is evil in this world, or that which is to come. And all evil may be referred to two heads. 1. That which corrupts and depraves the principles of our nature in their being and operation. And, 2. That which is destructive of our nature as to its well-being and happiness. The first of these is sin, the latter is punishment; and both of them take up the whole nature of evil. The particulars comprised in them may not here be distinctly and severally insisted on. The former contains our apostasy from God, with all the consequences of it; in darkness, folly, filth, shame, bondage, restlessness, service of lust the world and Satan, and therein constant rebellion against God, and diligence in working out our own everlasting ruin; all attended with a senseless stupidity in not discerning these things to be evil, hurtful, noisome, corruptive of our natures and beings; and for the most part with brutish sensuality in the approbation and liking of them. But he who understands no evil in being fallen off from God, the first cause, chiefest good, and last end of all; in being under the power of a constant enmity against him, in the disorder of his whole soul, and all the faculties of it, in the constant service of sin, the fruit of bondage and captivity in the most vile condition, will be awakened to another apprehension of these things, when a time of deliverance from them shall be no more. The latter of these consists in the wrath or curse of God, and comprises whatever is or may be penal and afflictive to our nature to eternity. Now from both these, with all their effects and consequences, are believers delivered by this salvation, namely from sin and wrath. The Lord Christ was called Jesus, because he saves his people from their sins (Matthew 1:21). And he is also the Savior who delivers them from the wrath to come (1 Thessalonians 1:10). And this is great salvation. If a man be but the means of delivering another from poverty, imprisonment, or a dangerous disease, especially if such a one could be no otherwise delivered but by him, how great is the kindness of it esteemed to be, and that deservedly? Providential deliverances from imminent dangers of death temporal, are looked on as great salvations, and that by good men, and so they ought to be (2 Corinthians 1:10). But what are all these to this salvation? What is the sickness of the body, to the disease, yes the death of the soul? What is imprisonment of the outward man, under the wrath of poor worms like ourselves, and that for a few days, to the chains of everlasting darkness? What is a little outward want and poverty, to the want of the favor, love, and presence of God to eternity? What is death temporal, past in a moment, an end of troubles, an entrance into rest, to death eternal, an eternal dying, under the curse, wrath, and righteous vengeance of the holy God? These things have no proportion one to another. So inexpressibly great is this salvation, that there is nothing left us to illustrate it withal. And this excellency of gospel salvation will at length be known to them by whom at present it is despised, when they shall fall and perish under the want of it, and that to eternity.

Lastly, This salvation is great upon the account of the end of it, or that which it brings believers to. The deliverance of the people of Israel of old out of Egypt was great salvation; so does God every where set it forth, and so did the people esteem it, and that justly. They who murmured under it, they who despised the pleasant land, fell all of them under the sore displeasure of God. But yet as this deliverance was but from temporal outward bondage, so that which it brought them to was but outward rest for a few days, in a plentiful country; it gave them an inheritance of houses and lands and vineyards in the land of Canaan; but yet there also they quickly died, and many of them perished in their sins. But as we have seen what we are delivered from by this salvation, so the excellency of the inheritance which we obtain thereby is such, as no heart can conceive, no tongue can express. It brings us into the favor and love of God, to the adoption of children, into durable rest and peace; in a word, to the enjoyment of God in glory eternal. Oh the blessedness of this rest, the glory of this inheritance, the excellency of this crown, the eternity and unchangeableness of this condition, the greatness of this salvation! How mean, how weak, how low, how unworthy are our apprehensions of it? Yet surely through the blessed revelation of the Spirit of Grace by the word of the Gospel, we see, we feel, we experience so much of it, as is sufficient to keep us up to a holy admiration and longing after it all the days of our pilgrimage here on earth.

It remains now that we declare the unavoidableness of their destruction who neglect this so great salvation. There are three things that make the punishment, or destruction of any person to be unavoidable. 1. That it be just and equal. 2. That there be no relief nor remedy provided for him. And, 3. That he to whom it belongs to inflict punishment, be able and resolved so to do: and they all concur to the height in this case.

1. It is just and equal that such persons should be destroyed; from where the sentence concerning them is so decretory and absolute. He that believes not shall be damned (Matthew 16:16). And the Holy Ghost supposes this case so clear, evident, and undeniable, that he refers the proceedings of God therein to the judgment of sinners themselves (Hebrews 10:29). And they who are judged on this account at the last day will be speechless, have nothing to reply, nothing to complain of. And the sentence denounced against them will appear to all to be righteous.

1. Because they despise an overture of a treaty about peace and reconciliation between God and their souls. There is by nature an enmity between God and them, a state and condition whereby themselves alone would be losers, and that for ever. God who has no need of them, nor their obedience or friendship, tenders them a treaty upon terms of peace. What greater condescension love or grace could be conceived or desired? This is tendred in the Gospel (2 Corinthians 5:19). Now what greater indignity can be offered to him, than to reject his tenders, without so much as an enquiry after what his terms are, as the most do to whom the Gospel is preached? Is not this plainly to tell him, that they despise his love, scorn his offers of reconciliation, and fear not in the least what he can do to them? And is it not just that such persons should be filled with the fruit of their own ways? Let men deal thus with their rulers whom they have provoked, that have power over them, and see how it will fare with them. Neither will God be mocked, nor shall his grace always be despised. When men shall see and learn by woful experience what pitiful poor worms they are, and have some beams of the greatness, majesty and glory of God shining upon them, how will they be filled with shame, and forced to subscribe to the righteousness of their own condemnation for refusing his treaty and terms of peace.

2. These terms contain salvation. Men in the neglect of them neglect and refuse their own salvation: and can any man perish more justly than they who refuse to be saved? If God's terms had been great, hard, and difficult, yet considering by whom they were proposed, and to whom, there was all the reason in the world why they should be accepted; and their destruction would be just that should not endeavour to preserve them to the utmost. But now it is life and salvation that he tenders, on whose neglect he complains, that men will not come to him that they might have life. Certainly there can be no want of righteousness in the ruine of such persons. But,

3. That which the Apostle principally builds the righteousness and inevitableness of the destruction of Gospel neglecters upon, is the greatness of the salvation tendered to them; how shall we escape if we neglect so great salvation? How it is so, and wherein the greatness and excellency of it does consist has been before declared. Such and so great it is, that there is nothing which a sinner can fear or suffer, but it will deliver him from it; nothing that a creature can desire but it will bring him to the possession of it. And if this be despised, is it not righteous that men should perish? If we know not, yet God knows how to set a value upon this great effect of his love, wisdom and grace, and how to proportion punishment to its contempt. The truth is, God alone is able sufficiently to revenge the greatness of this sin and indignity done to him. We have before shewed how meet it was that the transgression of the Law should be punished with punishment eternal; and yet the Law had provided no relief for any in distress or misery, only taking men as it found them, in the first place it required obedience of them, and then promised a reward. And a good holy and righteous Law it was, both in its commands and in its promises and threatnings. It found men in a good estate, and promised them a better on their obedience; wherein if they failed, it threatned them with the loss of their present condition, and also with the superaddition of eternal ruine. And in all this it was a clear effect of the righteousness, holiness and faithfulness of God. But the Gospel finds men in quite another state and condition, in a condition of misery and ruine, helpless and hopeless, and is provided on purpose both for their present relief, and future everlasting happiness. And shall they escape by whom it is despised? Is it not just and equal that it should prove a savour of death to death to them? Is it meet that God should be mocked, his grace be despised, his justice violated, his glory lost, all, that sinners may go unpunished? Let them think so while they please, God thinks otherwise, all the angels in Heaven think otherwise, all the saints from the beginning of the world to the end of it think otherwise, and will glorify God to eternity for the righteousness of his judgments on them that obey not the Gospel. But,

Secondly, suppose the destruction of these persons be in itself righteous, yet there may be some remedy and relief provided for them, that they may not actually fall under it; there may yet some way of escape remain for them, and so their ruin not be so unavoidable as is pretended. It has been showed that it was a righteous thing that the transgressors of the law should perish, and yet a way of escape is provided for them; God is merciful, and things may be found at the last day otherwise than now they are reported: at least all that faith, diligence, obedience and holiness which is spoken of, is not required to free men from being neglecters of the Gospel; so that they who come short of them may nevertheless escape. I answer, that we are not now discoursing of the nature of that faith and obedience which is required to interest men in Gospel salvation. But certain it is, that it will be found to be that which the Word requires, and no other; even that faith which purifies the heart, that faith which reforms the life, that faith which is fruitful in good works, that faith which brings forth universal holiness, without which no man shall see God. A faith consisting with the love and service of sin, with neglect of Gospel duties, with conformity to the Word, with a sensual profane or wicked life, will stand men in no stead in this matter. But this is not the subject of our present discourse. It may suffice in general that the faith and obedience which the Gospel requires are indispensably necessary to free men from being Gospel despisers; what they are is all our concernment to enquire and learn: for where they are wanting there is no relief nor remedy, whatever wind and ashes of vain hopes men may feed upon and deceive themselves withal. It is true, there was a remedy provided for the transgression of the law, and this remedy was, 1. Reasonable, in that there was no mixture of mercy or grace in that dispensation. And God saw meet to glorify those properties of his nature, as well as those which before shone forth in the creation of all things, and giving of the law. Pardoning mercy was not sinned against in the breach of the law, and therefore that might interpose for a relief, which was done accordingly. And yet, 2. Neither would this have been either reasonable or righteous, if that only and last way of satisfying the righteousness and the law by the sufferings and sacrifice of the Son of God had not intervened. Without this, mercy and grace must have eternally rested in the bosom of God, without the least exercise of them; as we see they are in respect to the angels that sinned, whose nature the Son of God assumed not, thereby to relieve them. And, 3. This relief was declared immediately upon the entrance of sin, and the promises of it renewed continually until it was wrought and accomplished. And hereby it became the subject of the whole Book of God, and the principal matter of all intercourse between God and sinners. But all these things fully discover, that there neither is, nor can any relief be provided for them that sin against the Gospel. For, (1.) From what spring, what fountain should it proceed? Mercy and grace are principally sinned against in it, and their whole design of it therein defeated. The utmost of mercy and grace is already sinned against, and what remains now for the relief of a sinner? Is there any other property of the divine nature whose consideration will administer to men any ground of hope? Is there anything in the name of God in that revelation that he has made of himself by his works, or in his Word, to give them encouragement? Doubtless nothing at all. But yet suppose that God had not laid out all the riches and treasures of his wisdom, grace, love and goodness in Gospel salvation by Jesus Christ, which yet he affirms that he has; suppose that in infinite mercy there were yet a reserve for pardon; by what way and means (2.) should it be brought forth and made effectual? We have seen that God neither would nor could ever have exercised pardoning mercy towards sinners, had not way been made for it by the blood of his Son: what then? Shall Christ die again that the despisers of the Gospel may be saved? Why, besides that the Scripture affirms positively, that henceforth he dies no more, and that there is no more sacrifice for sin, this is the most unreasonable thing that can be imagined. Shall he die again for them by whom his death has been despised? Is the blood of Christ such a common thing, as to be so cast away upon the lusts of men? Besides, when should he make an end of dying? They who have once neglected the Gospel may do so upon a second trial, yes undoubtedly would do so, and from there should Christ often die, often be offered, and all still in vain. Neither has God any other Son to send to die for sinners; he sent his only begotten Son once for all, and he that believes not on him must perish forever. In vain then will all men's expectations be from such a mercy as there is nothing to open a door to, nor to make way for its exercise. No, this mercy is a mere figment of secure sinners, there is no such thing in God. All the mercy and grace that God has for his creatures is engaged in Gospel salvation; and if that be despised, in vain shall men look for any other. Neither, 3. Is there any word spoken concerning any such relief or remedy for Gospel neglecters. Pardon being provided for transgressions of the law, instantly it is promised, and the whole Scripture is written for the manifestation of it; but as for a provision of mercy for them that despise the Gospel, where is any one word recorded concerning it? No, does not the Scripture in all places fully and plainly witness against it? He that believes not shall be damned. There remains no more sacrifice for sin. He that believes not, the wrath of God abides on him. And will men yet feed themselves with hopes of mercy while they neglect the Gospel? Well fare them who, being not able to retrieve secure sinners against this light and evidence of the want of any relief reserved for them, have carried the whole matter behind the curtain, and invented a Purgatory for them to help them when they are gone from here, and cannot return to complain of them by whom they are deceived. But this also, as all other reliefs, will prove a broken reed to them that lean on it; for they who neglect the Gospel must perish, and that eternally, for the mouth of the Lord has spoken it.

Thirdly, Then all hopes of escaping must arise from hence, That he whose right it is, and on whom it is incumbent to take vengeance on them that neglect the Gospel, will not be able so to do, or at least not to such a degree, as to render it so fearful as is pretended. This need not much to be insisted on. It is God with whom men have to do in this matter. And they who allow his Being, cannot deny him to be Omnipotent and Eternal. Now what cannot he do who is so? It will at length be found to be a fearful thing to fall into the hands of the living God. There is to wicked men the same everlasting cause of Being and Punishment. The same hand that upholds them, shall afflict them, and that for ever. What his Righteousness requires, his Power and Wrath shall execute to the uttermost, so that there will be no escaping. And these are the holy foundations on which all Gospel threatenings and comminations are built, which will all of them take place and be accomplished, with no less certainty than the Promises themselves. Now from all that has been spoken to this Proposition we may learn,

1. To admire the riches of the grace of God, which has provided so great salvation for poor sinners. Such and so great as it is, we stood in need of it. Nothing could be abated without our eternal ruin. But when Divine Wisdom, Goodness, Love, Grace and Mercy shall set themselves at work, what will they not accomplish? And the effect of them does the Scripture set forth in those expressions: So God loved the world; God commendeth his love to us; Greater love has none than this; Riches of grace; Treasures of wisdom; Exceeding greatness of Power; and the like. In this will God be glorified and admired to all Eternity. And in the contemplation hereof are we to be exercised here and hereafter; and thereby may we grow up into the image of God in Christ (2 Corinthians 3:18). Which way soever we look, whatever we consider in it, here is that which will entertain our souls with delight and satisfaction. The Eternal Counsel of God, the Person of Christ, his Mediation and Grace, the Promises of the Gospel, the evil and wrath we are freed from, the Redemption and Glory purchased for us, the privileges we are admitted to a participation of, the Consolations and Joys of the Spirit, the Communion with God that we are called to: how glorious are they in the eyes of believers? Or assuredly at all times ought they so to be. How can we enough bewail that vanity from where it is, that the mind suffers itself to be possessed and filled with other things? Alas, what are they if compared to the excellency of this love of God in Christ Jesus? Here lies our treasure, here lies our inheritance, why should not our hearts be here also? Were our minds fixed on these things as they ought, how would the glory of them cast out our cares, subdue our fears, sweeten our afflictions and persecutions, and take off our affections from the fading perishing things of this world? And make us in every condition rejoice in the hopes of the glory that shall be revealed. And indeed we lose the sweetness of the life of faith, the benefit of our profession, the reward that is in believing, and are made a scorn to the world, and a prey to temptations, because we dwell not enough in the contemplation of this great salvation. To stir us up then hereunto we may consider, 1. The excellency of the things themselves that are proposed to our meditations; they are the Great, the Deep, the hidden things of the Wisdom and Grace of God. Men justify themselves in spending their time and speculations about the things of Nature; and indeed the employment is better and more noble than what the generality of men do exercise themselves about. For some seldom raise their thoughts above the dunghills whereon they live; and some stuff their minds with such filthy imaginations, as make them an abomination to God (Micah 2:1, 2). They are conversant only about their own lusts, and making provision to fulfill and satisfy them. But yet what are these things which the better and more refined part of mankind does search and enquire into, things that came out of nothing, and are returning there apace; things which when they are known, do not much enrich the mind, nor better it at all as to its eternal condition, nor contribute any thing to the advantage of their souls. But these things are eternal, glorious, mysterious, that have the characters of all God's excellencies stamped upon them; whose knowledge gives the mind its perfection, and the soul its blessedness (John 17:3). This made Paul cry out that he accounted all things to be but loss and dung in comparison of an acquaintance with them (Philippians 3:8). And the Prophets of old to search diligently into the nature of them (1 Peter 1:11, 12), as the things which alone deserved to be enquired after; and which enquiry renders them noble in whom it is (Acts 17:11), and that which alone differentiates men in the sight of God (Jeremiah 9:23, 24).

2. Our interest and propriety in them. If we are believers these are our things. The rich man is much in the contemplation of his riches, because they are his own; and the great man of his power, because of his propriety in it. Men take little delight in being conversant in their minds about things that are not their own. Now all these things are ours if we are Christ's (1 Corinthians 3:22). This salvation was prepared for us from all Eternity, and we are the heirs of it (Hebrews 1:13). It was purchased for us by Jesus Christ; we have redemption and salvation by his blood; it is made over to us by the promise of the Gospel, and conferred upon us by the Spirit of Grace. Are these things to be despised? Are they to be cast aside among the things wherein we are least concerned? Or can there be any greater evidence, that we have no propriety in them, than that would be, if our hearts should not be set upon them? What, all these riches ours, all these treasures, this goodly inheritance, this kingdom, this glory; and yet we not be constant in thoughts and meditations about them? It is doubtless a sign at least, that we question our title to them, and that the evidences we have of them will not endure the trial. But woe to us if that should be the end of our profession; and if it be otherwise, why are not our minds fixed on that which is our own, and which no man can take from us.

3. The profit and advantage which we shall have hereby; which will be much every way: for (1.) By this means we shall grow up into a likeness and conformity to these things in our inward man. Spiritual meditation will assimulate our minds and souls to that which is the object of it. So the Apostle tells the Romans, that they were delivered into the form of the doctrine preached to them (Romans 6:17), obeying it by faith, the likeness of it was brought forth upon their souls; and by the renewing of their minds, transformed quite into another image in their souls (Romans 12:2). This the Apostle most excellently expresseth (2 Corinthians 3:18). A constant believing contemplation of the glory of God in this salvation by Christ, will change the mind into the image and likeness of it, and that by various degrees until we attain to perfection, when we shall know as we are known. Accustoming of our minds to these things, will make them heavenly; and our affections which will be conformed to them, holy. This is the way to have Christ dwell plentifully in us, and for our selves to grow up into him who is our head. And is it nothing to get our minds purged from an evil habit, inclining to earthly things, or continually forging foolish and hurtful imaginations in our hearts? This meditation will cast the soul into another mould and frame; making the heart a good treasure, out of which may be drawn at all times, good things new and old.

2. Consolation and supportment under all afflictions will from hence spring up in the soul. When the Apostle would describe that property of faith whereby it enables a believer to do and suffer great things joyfully and comfortably, he does it by its work and effect in this matter; it is, says he, the substance of things hoped for, and the evidence of things not seen (Hebrews 11:1). That is, it brings into the soul, and makes evident to it, the great things of this salvation, the great things of the love and grace of God therein; and thus it does no otherwise, than by a constant contemplation and holy admiration of them; and when this is once done, he multiplies instances to evince what great effects it will produce, especially in its enabling of us to go through difficulties, trials and afflictions. And the same also he ascribes to Hope; which is nothing but the soul's waiting and expectation to be made partaker of the fullness of this salvation, whose greatness and satisfactory excellency it does admire (Romans 5:2, 3, 4, 5). When any affliction or tribulation presses upon a believer, he can readily divert his thoughts from it, to the rich grace of God in this salvation, which will fill his heart with such a sense of his love, as shall carry him above all the assaults of his trouble. And a direction to this purpose the Apostle pursues at large (Romans 8:16, 17, 18, 24, 25, 34, 35, 36, 37, 38). This is a safe harbour for the soul to betake itself to in every storm; as he teaches us again (2 Corinthians 4:16, 17, 18). Whatever befalls us in our outward man, though it should press so sore upon us as to ruin us in this world, yet we faint not, we despond not; and the reason is, because these things which we suffer, bear no proportion to what we enjoy or expect; and the way whereby this consideration is made effectual to us, is by a constant contemplation by faith on the great unseen things of this salvation, which takes off our minds and spirits from a valuation of the things which we presently suffer and endure. And this experience assures us to be our only relief in afflictions, which undoubtedly it is our wisdom to be provided for.

3. The same may be said concerning persecution, one especial part of affliction, and commonly that which most entangles the minds of them that suffer. Now no man can endure persecution quietly, patiently, constantly according to the will of God, especially when the Devil pursues his old design of bringing it home to their persons (Job 2:5), unless he has in readiness a greater good which shall in its self, and in his own mind, out-balance the evil which he suffers. And this the grace of this salvation will do. The soul that is exercised in the contemplation and admiration of it, will despise and triumph over all his outward sufferings which befall him on the account of his interest therein, as all persecution does. This the Apostle declares at large (Romans 8:31, 32, 33, 34). He directs us to a holy meditation on God's electing love, the death and mediation of Christ, the two springs of this meditation. And from there leads us (v. 35, 36) to a supposition of the great and sore persecutions that may befall us in this world; and from the former consideration triumphs over it all (v. 37), with a joy and exaltation beyond that of conquerors in a battle, which yet is the greatest that the nature of man is capable of, in and about temporal things. When the soul is prepossessed with the glory of this grace, and his interest therein, it will assuredly bear him up against all the threatenings, reproaches and persecutions of this world; even as it did the Apostles of old; making them esteem, that to be their honor and glory which the world looked on as their shame (Acts 5:41); and without this the heart will be very ready to sink and faint.

4. This also will greatly tend to the confirmation of our faith, by giving us a full experience of the things that we do believe. Then the heart is immovable, when it is established by experience; when we find a substance, a reality, a spiritual nourishment in things proposed to us. Now how can this be obtained, unless we are conversant in our minds about them? Unless we dwell in our thoughts and affections upon them? For thereby do we taste and find how good the Lord is in this work of his grace. Thus this duty being on many accounts of so great importance, we may do well to consider wherein it consisteth; and there are these four things belonging to it.

First, intense prayer for a spirit of wisdom and revelation to give us an acquaintance with the mystery and grace of this great salvation. In ourselves we have no inbred knowledge of it, nor can we by our own endeavours attain to it. We must have a new understanding given us, or we shall not know him that is true (1 John 5:20). For notwithstanding the declaration that is made of this mystery in the Gospel, we see that the most men live in darkness and ignorance of it. It is only the Spirit of God which can search these deep things of God and reveal them to us (1 Corinthians 2:10). By him must he, who commanded light to shine out of darkness, shine into our hearts to give us the light of the knowledge of this glory of God in the face of Jesus Christ (2 Corinthians 4:6). And therefore the Apostle prays for the Ephesians, that God would give to them the Spirit of wisdom and revelation, in the knowledge of him, that the eyes of their understandings being opened, they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints, and what is the exceeding greatness of his power to us ward who believe (Ephesians 1:17, 18, 19). And for the Colossians, that they might come to all riches of the full assurance of understanding to the acknowledgement of the mystery of God, and of the Father, and of Christ (Colossians 2:2), that is, that they might have a spiritual and saving acquaintance with the mystery of this great salvation, the love, grace, and wisdom of God therein; which without this Spirit of wisdom and revelation from above we shall not attain to. This then in the first place is to be sought after; this are we to abide in; constant prayers and supplications for the teaching, instructing, revealing, enlightening work and efficacy of this Spirit; that we may be enabled to look into these deep things of God; that we may in some measure with all Saints comprehend them, and grow wise in the mystery of salvation. Solomon tells us how this wisdom is to be obtained (Proverbs 2:3, 4, 5): If you cry after knowledge, and lift up your voice for understanding, if you seek for her as for silver, and search for her as for hid treasures, then shall you understand the fear of the Lord, and find the knowledge of God. It is by praying, crying, supplications, with diligence, and perseverance, that we attain this wisdom; abide herein, or all other attempts will prove but vain. How many poor souls otherwise weak and simple, have by this means grown exceeding wise in the mystery of God? And how many more, wise in this world, through the neglect of it, do walk in darkness all their days?

Secondly, diligent study of the Word wherein this mystery of God is declared and proposed to our faith, and holy contemplation; but this has been spoken to in part already, and must again be considered, and so need not here to be insisted on.

Thirdly, sincere love to, and delight in the things that are by the Spirit of God revealed to us, is another part of this duty. Herein our Apostle declares what was his frame of heart (Philippians 3:8). How does his heart triumph in, and rejoice over the knowledge he had obtained of Jesus Christ? And then indeed do we know any thing of the grace of God aright, when our hearts are affected with what we know. Peter tells us, that the Saints of old, in their believing, rejoiced with joy unspeakable and full of glory (1 Peter 1:8). They discovered that in Christ which made their hearts leap within them, and all their affections to overflow with delight and joy. And this is an essential part of this holy admiration, which distinguishes it from that barren, fruitless, notional speculation of it, which some are contented withal. This are we to stir up our hearts to in all our meditations of the grace of God, and not to rest until we find them affected, satisfied and filled with an holy complacency, which is the most eminent evidence of our interest in, and union to the things that are made known to us.

Fourthly, all these things are to be attended with thankfulness and praise. This the Apostle was full of, and broke forth into, when he entered upon the description of this grace (Ephesians 1:3, 4), and this will be the frame of his heart, who is exercised to an holy admiration of it. When our Lord Jesus Christ considered the grace of God in revealing the mysteries of this salvation to his Disciples, it is said of him, that he rejoiced in Spirit (Luke 10:21); his Spirit leaped in him; and he breaks forth into a solemn doxology, giving praise and glory to God. And is it not their duty to whom they are revealed, to do that, which out of love to them, our Lord Christ Jesus did on their behalf? Thankfulness for the things themselves, thankfulness for the revelation of them, thankfulness for the love of God, and the grace of Jesus Christ in the one and the other, is a great part of this duty.

Secondly, this will teach us, what esteem we ought to have of the Word of the Gospel, by which alone this great salvation is revealed and exhibited to us; the great means and instrument which God is pleased to use in bringing us to a participation of it. This one consideration is enough to instruct us to what valuation we ought to make of it, what price we should set upon it, seeing we cannot have the pearl without the purchase of this field. Some neglect it, some despise it, some persecute it, some look upon it as foolishness, some as weakness, but to them that believe, it is the power of God, and the wisdom of God. To further us in this duty, I shall take up some of those considerations, which the words we insist upon do offer to us, and thereby also pass through what yet remains for our instruction in them. And we may consider,

1. The excellency and preheminence of the Gospel, which arises from the first Revealer, that is, the Lord Christ the Son of God. It was begun to be spoken to us by the Lord; herein the Apostle prefers it before the Law. It is that Word, which the Son came to reveal and declare from the bosom of the Father; and surely he deserves to be attended to; hence it is so often called the Word of Christ, and the Gospel of Christ, not only because it treats of him, but because it proceeds from him, and on that account is worthy of all acceptation. And (2.) To neglect the Gospel is to neglect and despise the Son of God who was the Author of it, and consequently the love and grace of God in sending him. So the Lord Christ tells them that preach the Gospel, he that despises you, despises me, and he that despises me, despises him that sent me. Neglect of the Gospel reflects immediately upon the Lord Christ and the Father; and therefore our Apostle bids us take heed that we despise not him who spoke from Heaven, which can be no otherwise done, but by neglect of his word. Some pretend to honor Christ, but they have no regard for his Word; yes, they may say of it as Ahab of Micaiah, that they hate it; and have therefore some of them endeavored to extirpate the preaching of it out of the world, as the Papists have done: at least, have looked on it as a useless thing, that the Church might be well enough without. But such men will find themselves mistaken, when it is too late to seek after a remedy; the true cause of their hatred to the word, is because they can find no other way to express their hatred to Christ himself. Neither did ever any man hate or loath the Gospel, but he that first hated and loathed Jesus Christ: but against the Word they have many pretences, against the Person of Christ none, that are as yet passable in the world; this makes the Word to bear that which is intended against Christ himself, and so will he interpret it at the last day. (3.) Consider, that this Word was confirmed and witnessed to from Heaven, by the mighty works and miracles which attended the dispensation thereof. So our Apostle here informs us; and though we saw not those miracles, yet we have them left on infallible record for our use, that by them we might be yet stirred up to value and attend to the Word in a due manner. God has so ordered things in his holy providence, that none can neglect the Word, without shutting his eyes against such light and evidence of conviction, as will leave them abundantly inexcusable at the last day. Now from these and the like considerations; the duty proposed may be enforced.

Verse 4.

[⟨ in non-Latin alphabet ⟩].

[⟨ in non-Latin alphabet ⟩], si neglexerimus; V.L. Eras. Beza; if we neglect: [⟨ in non-Latin alphabet ⟩], Syr. si contemnamus, if we dispise; if we care not about; if we take no care of, [⟨ in non-Latin alphabet ⟩];tantam salutem; so great salvation; the Syriack, a little otherwise; [⟨ in non-Latin alphabet ⟩]; super ea ipsa quae sunt vitae; those things which are our life; or as others render the words; eos sermones qui vivi sunt; those words which are living. The former Translation taking the Pronoun in the Neuter Gender, and [⟨ in non-Latin alphabet ⟩], substantively with respect to the effects of the Gospel most suits the place: [⟨ in non-Latin alphabet ⟩];quae cum primum enarrari caepit, Eras. Bez. Which when it was begun to be declared; and so the Syriack; which began to be declared; which was first, at first spoken, declared, pronounced.

Verse 4. How shall we escape (fly or avoid) if we neglect (not taking care about) so great salvation which began to be (was first of all) spoken (declared) by the Lord; and was confirmed (assured, established) to us, by them that heard, (it of him.)

Verse 11, 12, 13.

In these three Verses the Apostle follows on his Exhortation laid down in that foregoing, and gives many peculiar enforcements to a due compliance with it, as we shall see in our Exposition of them.

Verse 3. [⟨ in non-Latin alphabet ⟩];

[⟨ in non-Latin alphabet ⟩], si enim, etenim; and if, for if, [⟨ in non-Latin alphabet ⟩], Sermo dictus, [⟨ in non-Latin alphabet ⟩], Syr. Sermo qui dictus est, or pronuntiatius; the word which was spoken or pronounced; properly as we shall see, [⟨ in non-Latin alphabet ⟩]. Syr. [⟨ in non-Latin alphabet ⟩], by the hand of Angels; an Hebraism, for their Ministry. The word pronounced by the Ministry of Angels. The Arabick refers these words to the Testimonies before insisted on about Angels, and renders them, if that which is spoken concerning the Angels, be approved, or confirmed to be true; that is, [⟨ in non-Latin alphabet ⟩], not [⟨ in non-Latin alphabet ⟩]; factus est firmus; Ar. V.L. was made firm or stable; became sure. Fuit firmus; Eras. Beza, was firm; or as ours, stedfast; [⟨ in non-Latin alphabet ⟩], Syr. Confirmatus fuit, was confirmed or established: [⟨ in non-Latin alphabet ⟩], Et omnis praevaricatio, & inobedientia; V.L. Ar praevarication and disobedience; Rhem. Omnisque transgressio & contumacia; Beza, every transgression and stubborn disobedience; the Syriack, a little otherwise; [⟨ in non-Latin alphabet ⟩]; and every one that heard it and transgressed it; with peculiar respect as it should seem to [⟨ in non-Latin alphabet ⟩]; which includes a disobedience to that which is heard. [⟨ in non-Latin alphabet ⟩], accepit justam mercedis retributionem; V.L. Bez. retulit. praemii; Eras. all to the same purpose; received a just recompence, reward; a just compensation; Syr. received a retribution in Righteousness.

Verse 3. For if the word spoken (pronounced) by Angels, was sure, (stedfast) and every transgression, and (stubborn) disobedience received a just (meet, equall) retribution, (or) recompence of reward.

Verse 1.

The first Verse contains the Exhortation itself intended by the Apostle, those following the especial enforcements of it.

Ver. 1. [⟨ in non-Latin alphabet ⟩].

[⟨ in non-Latin alphabet ⟩], Abundantius: V.L. Arias: More abundantly: eò amplius, Beza; so much the more. [⟨ in non-Latin alphabet ⟩]; Syr. Magis, the rather: ut magis, ut abundantius, as the rather; as more abundantly, Summâ attentione: Arab. with all attention. The word denotes somewhat more than ordinary in the Act it relates to, or the Persons to whom it is applied. And Diligence being especially required in Attention to any thing, or in those that attend, which extends itself to the whole deportment of the mind in that work (if that be respected herein which we shall consider) it may be not unmeetly rendered more diligently, directly; more abundantly.

[⟨in non-Latin alphabet⟩]. Observare; V.L. to observe, improperly: Adhibere Ar.M. a word of an imperfect sense, unless supplyed with our minds or understandings, or diligence; Adhibere animum, adhibere diligentiam; but immediately affecting the object, as adhibere auditis, it gives no perfect sense: attendere; Beza; to attend to; to give heed. [⟨in non-Latin alphabet⟩]simus cauti▪ attenti, Syr. That we be wary, or heedful. [⟨in non-Latin alphabet⟩], is usually in other authors when it refers to persons, ausculto, or obtempero; to hearken, attend and give heed to any one with an observant or obedient mind. And sometimes it signifies to hope or place trust or confidence in him that is attended to. It is also used for to assent, to agree, or subscribe to what is spoken by another. In the New Testament it is principally used in two senses. (1.) To beware, or look to ourselves, as to things or persons that might hurt us; and then it is attended with [⟨in non-Latin alphabet⟩] or [⟨in non-Latin alphabet⟩], as Matthew 7:25, chap. 10:17, chap. 16:6, 11, 12, Luke 12:1; or so to beware, or to look diligently to our own concernments absolutely, Luke 17:3, chap. 21:34, Matthew 6:1, Acts 20:28. (2.) To attend with diligence and submission of mind to the words of another; or to any business that we are employed in, Acts 8:6, chap. 16:14, 1 Timothy 1:4, chap. 4:1, 13, Titus 1:14. So it is said of the Samaritans, that they much heeded Simon Magus; [⟨in non-Latin alphabet⟩], Acts 8:10. And it is the same word, whereby the reverential obedience of that people to the preaching of Philip is expressed, v. 6. An attendance then with a mind ready for obedience is that which the word imports.

[⟨in non-Latin alphabet⟩], Auditis, to the things heard. [⟨in non-Latin alphabet⟩], Syr. in eo quod audivimus; in that which we have heard. To the things heard, that is, by us, who are required to attend to them.

[⟨in non-Latin alphabet⟩], This word is no where else used in the New Testament. In other authors it is as much as praeterfluo; to run by. So Xenoph. Cyropaed. lib. 4. [⟨in non-Latin alphabet⟩], to drink of the river running by; pereffluamus, V.L. ne forté pereffluamus, lest perhaps we should run out. [⟨in non-Latin alphabet⟩], ne fortè, lest perhaps: improperly; it respects times and seasons; lest at any time. [⟨in non-Latin alphabet⟩], ne forte cadamus; decidamus; lest we fall; fall down; that is perish. So is the word also interpreted by Chrysostom, [⟨in non-Latin alphabet⟩], that we perish not; that we fall not. And he confirms this sense from that saying in the Proverbs, chap. 3:21, [⟨in non-Latin alphabet⟩], My Son fall not. So he interprets the word. In the original it is, [⟨in non-Latin alphabet⟩]; let them not depart; the word respecting not the person spoken to, but the thing spoken of. Nor do the LXX. in any other place render [⟨in non-Latin alphabet⟩], by [⟨in non-Latin alphabet⟩], but by [⟨in non-Latin alphabet⟩], as in the next chapter, v. 21, and words of the like signification; to decline, draw back, give over by negligence or weariness. Other ancient translations read, nè decidamus ab honestate; that we fall not from honesty; and & nequaquam rejicias; and by no means to reject. What sense of the word is most proper to the place, we shall afterwards consider.

Verse 1. Therefore (for this cause) the more abundantly ought we to attend (or give heed) to the things heard (by us) lest at any time we should flow out (or pass away.)

[⟨in non-Latin alphabet⟩], For this cause; as much as [⟨in non-Latin alphabet⟩], therefore, therefore; there is in the words an illation from the precedent discourse; and the whole verse is an hortatory conclusion from there. From the proposition that he has made of the glory and excellency of the author of the Gospel; he draws this inference, therefore ought we; for the reason and causes insisted on. And thus the word [⟨in non-Latin alphabet⟩], flow out, expresseth their losing by any ways or means the doctrine of the Gospel wherein they had been instructed, and the benefits thereof. Seeing the Gospel has such a blessed author, we ought to take care that we forfeit not our interest in it. But if we take [⟨in non-Latin alphabet⟩], in the sense chosen by Chrysostom, to express the fall, and perishing of them that attend not as they ought to the Word, (which interpretation is favoured by the Syriac translation) then the word, therefore, for this cause, respects the commination or threatening included therein. As if the Apostle had said, therefore ought you to attend; that is, look to it, that you do attend, lest you fall and perish. I rather embrace the former sense, both because the interpretation of the word used by Chrysostom is strained, as also because the Apostle does evidently in these words enter upon an exhortation to obedience, upon his former discourse about the person of Christ; nor without an especial regard thereunto, had he laid any foundation for such a threatening to disobedience, as is pretended to be in the words; of which yet farther afterwards.

[⟨in non-Latin alphabet⟩], Ought we; the persons to whom he makes the application of his doctrine, and directs his exhortation. Some think that Paul joins himself here with all the Hebrews upon the account of cognation and country, as being himself also a Hebrew (Philippians 3:8), and therefore affectionately respecting of them (Romans 9:3). But the expression is to be regulated by the words that follow; all we, who have heard the Gospel preached, and made profession thereof. And the Apostle joins himself with them, not that there was any danger on his part lest he should not constantly obey the Word, or were of them whose wavering and instability gave occasion to this caution; but (1.) to manifest that the duty which he exhorts them to, is of general concernment to all to whom the Gospel is preached, so that he lays no singular burden on them; and (2.) that he might not as yet discover to them any jealousy of their inconstancy, or that he had entertained any severe thoughts concerning them. Apprehensions whereof, are apt to render exhortations suspected; the minds of men being ready enough to disregard that which they are persuaded to, if they suspect that undeserved blame lies at the bottom of the exhortation. The like condescension hereunto, upon the like account, we may see in Peter (1 Peter 4:3).

These are the persons spoken to; that which is spoken to them consists in an exhortation to a duty, and an especial enforcement of it. The exhortation and duty in the first words, the more abundantly to attend to the things heard; and the enforcement in the close of them, lest at any time we should flow out.

In the Exhortation is expressed an especial circumstance of it, the duty itself, and the manner of its performance.

The first is included in that word more abundantly; which may refer either to the causes of the attendance required, or to the manner of its performance.

In the words as they lye in the Text, [〈 in non-Latin alphabet 〉], the word [〈 in non-Latin alphabet 〉], more abundantly, is joined to [〈 in non-Latin alphabet 〉], therefore, for this cause, and seems immediately to respect it; and so to intimate the excellent and abundant reason that we have to attend to the Gospel. But if we transpose the words, and read them as if they lay thus, [〈 in non-Latin alphabet 〉], then the word [〈 in non-Latin alphabet 〉], more abundantly, respects the following word [〈 in non-Latin alphabet 〉], to attend to, and so expresses somewhat of the manner of the performance of the duty proposed. And so our Translators report the sense, We ought to give the more diligent heed, or give heed the more diligently. The Reader may embrace whatever sense he judges most agreeable to the scope of the place. The former construction of the word, expressing the necessity of our attention to be intimated from the cogency of the reasons thereof before insisted on, is not without its probability. And this the meaning of the word agrees to, whether we take it absolutely, (for so, as Chrysostome observes, it may be taken, though of itself it be of another form) or comparatively, in which form it is. Take it absolutely, and the Apostle informs them that they have abundant cause to attend to the things spoken or heard, because of him that spake them; for concerning him alone came that Voice from the excellent glory, This is my beloved Son, hear him. So also in the other sense, the Apostle is not comparing the manner of their attending to the doctrine of the Law, (which certainly they ought to have done with all diligence) and their attendance to the Gospel, but shows the reasons which they had to attend to the one and the other, as the following verses clearly manifest. This then may be that which the Apostle intimates in this word, namely that they had more abundant cause and a more excellent reason for their attending to the doctrine of the Gospel, than they had to that of the Law; on this account that he by whom the Gospel was immediately preached to us, was the Son of God himself. But the other application of the word is more commonly received, wherein it intends the duty enjoined.

In reference to the duty exhorted to, there is expressed the object of it, The things heard. Thus the Apostle chooses to express the doctrine of the Gospel, with respect to the way and manner whereby it was communicated to them, namely by preaching; for faith comes by hearing, and hearing is of the word preached (Romans 10:14, 15). And herein does he magnify the great ordinance of preaching, as everywhere else he makes it the great means of begetting faith in men. The Lord Christ himself first preached the Gospel (Acts 1:1), and verse 4 of this chapter. Concerning him it was said from heaven, Hear him (Matthew 17:5), as he who revealed the Father from his own bosom (John 1:18). From him the Gospel became to be the Word heard. When he had finished the course of his personal ministry, he committed the same work to others, sending them as the Father sent him. They also preached the Gospel, and called it the Word, that is that which they preached. See 1 Corinthians 1. So in the Old Testament it is called [〈 in non-Latin alphabet 〉] (Isaiah 53:1), Auditus, a hearing, or that which was heard, being preached. So that the Apostle insists on, and commends to them not only the things themselves wherein they had been instructed, but also the way whereby they were communicated to them, namely by the great ordinance of preaching, as he further declares, verse 4. This as the means of their believing, as the ground of their profession, they were diligently to remember, consider, and attend to.

The duty itself directed to, and the manner of its performance, are expressed in the word [〈 in non-Latin alphabet 〉], to attend, or give heed. What kind of attendance is denoted by this word was in part before declared. An attendance it is with reverence, assent, and readiness to obey. So Acts 16:14, God opened the heart of Lydia, [〈 in non-Latin alphabet 〉], to attend to the things that were spoken, not to give them the hearing only; there was no need of the opening of her heart for the mere attention of her ear: but she attended with readiness, humility, and resolution to obey the Word. The effect of which attention is expressed by the Apostle (Romans 6:17). To attend then to the Word preached, is to consider the author of it, the matter of it, the weight and concernment of it, the ends of it, with faith, subjection of spirit, and constancy, as we shall with our Apostle more at large afterwards explain.

The duty exhorted to being laid down, a motive or enforcement to it is subjoined, taken from the danger that would ensue the neglect thereof. And this is either from the sin or punishment that would attend it, according to the various interpretations of the word [〈 in non-Latin alphabet 〉], flow out, or fall, before mentioned. If it signifies to fall or perish, then the punishment of the neglect of this duty is intimated. We shall perish as water that is poured on the earth. Thereunto is the frail life of man compared (2 Samuel 14:14). This sense of the word is embraced by few Expositors, yet has it great countenance given to it by the ensuing discourse, verse 2 and 3, and for that reason is not unworthy our consideration. For the design of the Apostle in those verses is to prove, that they shall deservedly and assuredly perish who should neglect the Gospel. And the following particles, [〈 in non-Latin alphabet 〉], and if, in verse 2, may seem to relate to what was before spoken, and so to yield a reason why the unbelievers should so perish as he had intimated; which unless it be expressed in this word, the Apostle had not before at all spoken to. And in this sense the caution here given is, that we should attend to the word of the Gospel, lest by our neglect thereof, we bring upon ourselves inevitable ruin, and perish as water that is spilt on the ground, which cannot be gathered up again.

But the truth is, that the word [⟨ in non-Latin alphabet ⟩] prefixed will not be well reconciled to this sense and interpretation; unless we should suppose it to be redundant and insignificative, and so [⟨ in non-Latin alphabet ⟩], lest at any time we should flow out, should be the same with [⟨ in non-Latin alphabet ⟩] absolutely, that we fall not. But there is no just reason to render that word so useless. Allow it therefore significative, and it may have a double sense; 1. To denote an uncertain time; quando, aliquando, at any time. 2. A conditional event; fortè, ne fortè, lest it should happen. In neither of these senses will it allow the words to be expounded of the punishment that shall befall unbelievers, which is most certain both as to the time, and the event. Neither does the Apostle in the next verses threaten them that neglect the Gospel, that at some time or other they may perish; but lets them know that their destruction is certain, and that from the Lord.

It is then our sinful losing of the Word and the benefits thereof which the Apostle intendeth. And in the next verses he does not proceed to prove what he had asserted in this verse, but goes on to other arguments to the same purpose, taken from the unquestionable event of our neglect of the Word, and losing the benefits thereof. The especial reason therefore why the Apostle thus expresseth our losing of the doctrine of the Gospel by want of diligent attendance to it, is to be enquired after. Generally the expression is looked on as an allusion to leaking vessels, which suffer the water that is poured into them one way, to run out many. As he speaks in the Comedian, who denied that he could keep secret some things if they were communicated to him. Plenus rimarum sum, huc atque illuc effluo: I am full of chinks, and flow out on every side. And the word relates to the persons, not to the things, because it contains a crime. It is our duty to retain the word which we have heard; and therefore it is not said that the Word flows out, but that we as it were pour it out. And this crime is denoted by the addition of [⟨ in non-Latin alphabet ⟩] to [⟨ in non-Latin alphabet ⟩]. For as the simple verb denotes the passing away of any thing as water, whether it deserve to be retained or no; so the compound does the losing of that perversly which we ought to have retained.

But we may yet enquire a little farther into the reason and nature of the allegory. The Word or doctrine of the Scripture is compared to showers and rain; Deuteronomy 32:2. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, as the showers upon the grass. Hence the same word [⟨ in non-Latin alphabet ⟩] signifies a Teacher, and Rain; so that Translators do often doubt of its special sense, as Psalm 84:7. [⟨ in non-Latin alphabet ⟩], the rain filleth the pools, as in our Translation; others, as Hierom and Arias Montanus render them, Benedictionibus operietur docens, The Teacher shall be covered with blessings; both the words being ambiguous. So also Isaiah 30:20. [⟨ in non-Latin alphabet ⟩], which we translate your Teachers, is by others rendered your showers or rain. So those words, Joel 2:23. [⟨ in non-Latin alphabet ⟩], which our Translators render in the Text, He has given you the former rain moderately; in the Margin they render, a Teacher of righteousness. And the like ambiguity is in other places. And there is an elegant metaphor in the word. For as the drops of rain falling on the earth do water it and make it fruitful, while it takes no notice of it, so does the doctrine of the Word insensibly make fruitful to God the souls of men, upon whom it does descend. And in respect to the Word of the Gospel it is, that the Lord Christ is said to come down as the showers on the mown grass (Psalm 72). So the Apostle calls the preaching of the Gospel to men, the watering of them (1 Corinthians 3:6, 7). And compares them to whom it is preached to the earth that drinks in the rain (Hebrews 6:7). In pursuit of this metaphor it is, that men are said to pour out the Word preached to them, when by their negligence they lose all the benefits thereof. So when our Savior had compared the same Word to seed, he sets out men's falling from it by all the ways and means whereby seed cast into the earth may be lost, or become unprofitable (Matthew 13). And as he shows that there are various ways and means whereby the seed that is sown may be lost and perish, so there are many times and seasons, ways and means, wherein and whereby we may lose and pour out the water or rain of the Word which we have received. And these the Apostle regards in that expression, lest at any time.

We are now entered on the practical part of the Epistle, and that which is of great importance to all professors at all times; especially to such as are by the good providence of God called into the condition wherein the Hebrews were, when Paul thus treated with them; that is a condition of temptation, affliction, and persecution. And we shall therefore the more distinctly consider the useful truths that are exhibited to us in these words, which are these that follow.

1. Diligent attendance to the word of the Gospel is indispensably necessary to perseverance in the profession of it. Such a profession I mean as is acceptable to God, or will be useful to our own souls. The profession of most of the world is a mere not renunciation of the Gospel in words, while in their hearts and lives they deny the power of it every day. A saving profession is that which expresseth the efficacy of the Word to salvation (Romans 10:10). This will never be the effect of a lifeless attendance to the Word. And therefore we shall first consider what is required to the giving heed to the Gospel here commended to us; and there are in it (among others) the things that follow.

1. A due valuation of the grace tendered in it, and of the Word itself on that account. [in non-Latin alphabet] denotes such an attendance to any thing, as proceeds from an estimation and valuation of it answerable to its worth. If we have not such thoughts of the Gospel, we can never attend to it as we ought. And if we consider it not as that wherein our chief concernment lies, we consider it not as we ought at all. The field wherein is the Pearl of price is so to be heeded, as to be valued above all other possessions whatever (Matthew 13:45, 46). They who esteemed not the Marriage-feast of the King above all avocations and worldly occasions, were shut out as unworthy (Matthew 22:7). If the Gospel be not more to us than all the world besides, we shall never continue in an useful profession of it. Fathers and Mothers, Brothers and Sisters, Wives and Children, must all be despised in comparison of it, and competition with it. When men hear the Word, as that which puts itself upon them, whose attendance to they cannot decline without present or future inconveniencies, without considering that all the concernments of their souls lie bound up in it, they will easily be won utterly to neglect it. According as our esteem and valuation of it is, so is our heeding of it, and attendance to it, and no otherwise. Hearkening to the Word as to a song of him that has a pleasant voice, which may please or satisfy for the present, is that which profits not men, and which God abhors (Ezekiel 33:34). If the ministration of the Gospel be not looked on as that which is full of glory, it will never be attended to. This the Apostle presses (2 Corinthians 3:8, 9). Constant high thoughts then of the necessity, worth, glory and excellency of the Gospel, as on other accounts, so especially of the Author of it, and the grace dispensed in it, is the first step in that diligent heeding of it which is required of us. Want of this was that which ruined many of the Hebrews to whom the Apostle wrote. And without it we shall never keep our faith firm to the end.

2. Diligent study of it, and searching into the mind of God in it, that so we may grow wise in the mysteries thereof, is another part of this duty. The Gospel is the wisdom of God (1 Corinthians 1:24). In it are laid up all the stores and treasures of that wisdom of God, which ever any of the sons of men shall come to an acquaintance with in this world (Colossians 2:2, 3). And this wisdom is to be sought for as silver, and to be searched after as hid treasures (Proverbs 2:4), that is, with pains and diligence like to that of those who are employed in that enquiry. Men with indefatigable pains and danger pierce into the bowels of the earth, in the search of those hid treasures that are wrapped up in the vast womb of it. Silver and treasures are not gathered by every lazy passenger on the surface of the earth; they must dig, seek, and search who intend to be made partakers of them, and they do so accordingly: and so must we do for these treasures of heavenly wisdom. The mystery of the grace of the Gospel is great and deep, such as the Angels desire to bow down and look into (1 Peter 1:12), which the Prophets of old, notwithstanding the advantage of their own especial revelations, enquired diligently after (verse 11). Whereas now if any pretend, though falsely, to a Revelation, they have immediately done with the Word, as that which by the deceit of their imaginations they think beneath them, when indeed it is only distant from them, and is really above them. As if a man should stand on tip-toe on a mole-hill, and despise the Sun appearing newly above the Horizon as one beneath him. Diligent sedulous searching into the Word belongs to this heeding of it (Psalm 1:1), or a labouring by all appointed means to become acquainted with it, wise in the mystery of it, and skilled in its doctrine. Without this, no man will hold fast his profession. Nor does any man neglect the Gospel, but he that knows it not (2 Corinthians 4:3, 4). This is the great principle of apostasy in the world, men have owned the Gospel but never knew what it was, and therefore leave the profession of it foolishly, as they took it up lightly. Studying of the Word is the security of our faith.

3. Mixing the Word with faith is required in this attention. See chapter 4:2. As good not hear as not believe. Believing is the end of hearing (Romans 10:11). And therefore Lydia's faith is called her attention (Acts 16:14). This is the life of heeding the Word, without which all other exercise about it is but a dead carcase. To hear and not believe is in spiritual life, what to see meat and not to eat is in the natural; it will please the fancy, but will never nourish the soul. Faith alone realizes the things spoken to the heart, and gives them subsistence in it (Hebrews 11:1), without which, as to us, they flow up and down in loose and uncertain notions. This then is the principal part of our duty in heeding the things spoken, for it gives entrance to them into the soul, without which they are poured upon it as water upon a stick that is fully dry.

4. Labouring to express the Word received in a conformity of heart and life to it, is another part of this attention. This is the next proper end of our hearing. And to do a thing appointed to an end, without aiming at that end, is no better than the not doing it at all, in some cases much worse. The Apostle says of the Romans, that they were cast into the mould of the doctrine of the Gospel (chapter 6:13). It left upon their hearts an impression of its own likeness, or produced in them the express image of that holiness, purity, and wisdom which it reveals. This is to behold with open face the glory of the Lord in a glass, and to be changed into the same image (2 Corinthians 4:18), that is, the image of the Lord Christ, manifested to us and reflected upon us by and in the glass of the Gospel. When the heart of the hearer is quickened, enlivened, spirited with Gospel truths, and by them is moulded and fashioned into their likeness, and expresses that likeness in its fruits, or a conversation becoming the Gospel, then is the Word attended to in a right manner. This will secure the Word a station in our hearts, and give it a permanent abode in us. This is the indwelling of the Word, whereof there are many degrees, and we ought to aim that it should be plentiful.

5. Watchfulness against all opposition that is made either against the Truth or Power of the Word in us, belongs also to this duty. And as these oppositions are many, so ought this watchfulness to be great and diligent. And these things have we added for the further explication of the duty that is pressed on us by the Apostle; the necessity whereof, for the preservation of the truth in our hearts and minds, will further appear in the ensuing observation.

2. There are sundry times and seasons wherein, and several ways and means whereby men are in danger to lose the word that they have heard, if they attend not diligently to its preservation. [in non-Latin alphabet], at any time, or by any way or means. This our Savior teaches us at large in the Parable of the Seed, which was retained but in one sort of ground of those four whereinto it was cast (Matthew 13). And this the experience of all times and ages confirms. Yes, few there are at any time who keep the Word heard as they ought. We may briefly name the seasons wherein, and the ways whereby the hearts and minds of men are made as leaking vessels, to pour out and lose the Word that they have heard.

1. Some lose it in a time of peace and prosperity. That is a season which slays the foolish. Jesurun waxes fat and kicks. According to men's pastures they are filled, and forget the Lord. They feed their lusts high, until they loath the Word. Quails often make a lean soul. A prosperous outward estate has ruined many a conviction from the Word, yes and weakened faith and obedience in many of the saints themselves. The warmth of prosperity breeds swarms of apostates, as the heat of the sun does insects in the spring.

2. Some lose it in a time of persecution. When persecution arises, says our Savior, they fall away. Many go on apace in profession until they come to see the Cross; this fight puts them to a stand, and then turns them quite out of the way. They thought not of it, and do not like it. We know what havoc this has made among professors in all ages; and commonly where it destroys the bodies of ten, it destroys the souls of an hundred. This is the season wherein stars fall from the firmament, in reference whereunto innumerable are the precepts for watchfulness, wisdom, patience, enduring, that are given us in the Gospel.

3. Some lose it in a time of trial by temptation; it pleases God in his wisdom and grace to suffer sometimes an hour of temptation to come forth upon the world, upon the Church in the world, for their trial (Revelation 3:10). And he does it that his own thereby may be made conformable to their Head Jesus Christ, who had his especial hour of temptation. Now in such a season temptation works variously, according as men are exposed to it, or as God sees meet that they should be tried by it. Every thing that such days abound withal shall have in it the force of a temptation. And the usual effect of this work is, that it brings professors into a slumber (Matthew 25:5). In this state, many utterly lose the Word. They have been cast into a negligent slumber by the secret power and efficacy of temptation; and when they awake and look about them, the whole power of the Word is lost and departed from them. With reference to these and the like seasons it is, that the Apostle gives us this caution, to take heed lest at any time the word which we have heard do slip out.

2. The ways and means also whereby this wretched effect is produced are various, yes innumerable: some of them only I shall mention, whereunto the rest may be reduced. As, 1. Love of this present world. This made Demas a leaking vessel (2 Timothy 4:10), and chokes one fourth part of the seed in the Parable (Matthew 13). Many might have been rich in grace, had they not made it their end and business to be rich in this world (1 Timothy 6:9). But this is too well known, as well as too little regarded. 2. Love of sin. A secret lust cherished in the heart will make it plenum remarum, full of chinks, that it will never retain the showers of the Word; and it will assuredly open them as fast as convictions stop them. 3. False doctrines, errors, heresies, false worship, superstition and idolatries will do the same. I place these things together, as those which work in the same kind upon the curiosity, vanity and darkness of the minds of men. These break the vessel, and at once pour out all the benefits of the Word that ever were received. And many the like instances might be given.

And this gives us the reason of the necessity of that heeding the Word which we before insisted on. Without it, at one time or other, by one means or other, we shall lose all the design of the Word upon our souls. That alone will preserve us, and carry us through the course and difficulties of our profession. The duty mentioned then is of no less concernment to us than our souls, for without it we perish. Let us not deceive ourselves, a slothful negligent hearing of the Word will bring no man to life. The commands we have to watch, pray, strive, labor and fight, are not in vain. The warnings given us of the opposition that is made to our faith, by indwelling sin, Satan and the world, are not left on record for nothing: no more are the sad examples which we have of many, who beginning a good profession have utterly turned aside to sin and folly.

All these things, I say, teach us the necessity of the duty which the Apostle enjoins, and which we have explained.

3. The Word heard is not lost without the great sin as well as the inevitable ruin of the souls of men. Lost it is when it is not mixed with faith, when we receive it not in good and honest hearts, when the end of it is not accomplished in us, and towards us. And this befalls us not without our sin, and woful neglect of duty. The Word of its own nature is apt to abide, to incorporate itself with us, and to take root: but we cast it out, we pour it forth from us. And they have a woful account to make, on whose souls the guilt thereof shall be found at the last day.

IV. It is in the nature of the Word of the Gospel to water barren hearts, and to make them fruitful to God. Hence, as was shewed, was it compared to water, dews and rain, which is the foundation of the metaphorical expression here used. Where this word comes, it makes the parched ground a pool, and the thirsty land springs of water (Isaiah 35:7). These are the waters of the Sanctuary, that heal the barren places of the earth, and make them fruitful (Ezekiel 47). The river that makes glad the city of God (Psalm 46:7). That river of living water that comes forth from the Throne of God (Revelation 22:1). And the places and persons which are not healed or benefited by these waters, are left to barrenness and burning for evermore (Ezekiel 47:11; Hebrews 6:8). With the dew hereof does God water his Church every moment (Isaiah 27:3). And then does it grow as a lily, and cast forth its roots as Lebanon (Hosea 14:5, 6, 7). Abundant fruitfulness to God follows a gracious receiving of this dew from him. Blessed are they who have this dew distilling on them every morning, who are watered as the garden of God, as a land that God cares for.

V. The consideration of the Revelation of the Gospel by the Son of God, is a powerful motive to that diligent attendance to it, which we have before described. This is the inference that the Apostle makes from the Proposition that he had made of the Excellency of the Son of God. Therefore.

And this is that which in the greatest part of the ensuing Chapter he does pursue. This is that which God declares, that he might so justly expect and look for, namely that when he sent his Son to the Vineyard, he should be regarded and attended to.

And this is most reasonable upon many accounts.

1. Because of the authority wherewith he spake the word. Others spake and delivered their message as servants, he as the Lord over his own house (chapter 3:6). The Father himself gave him all his authority for the revealing of his mind, and therefore proclaimed from heaven, that if any one would have any thing to do with God, they were to hear him (Matthew 17:10; 2 Peter 1:17). The whole authority of God was with him, for him did God the Father seal, or put the stamp of all his authority upon him; and he spake accordingly (Matthew 7:29). And therefore he spake both in his own name, and the name of his Father; so that this authority sprung partly from the dignity of his Person, for being God and Man, though he spake on the earth, yet he who was the Son of man was in heaven still (John 3:13), and therefore is said to speak from heaven (Hebrews 12:21), and coming from heaven was still above all (John 3:31), having power and authority over all: and partly from his Commission that he had from his Father, which, as we said before, gave all authority into his hand (John 5:26). Being then in himself the Son of God, and being peculiarly designed to reveal the mind and will of the Father, (which the Prophet calls his standing and feeding in the strength of the Lord, in the majesty of the name of the Lord his God (Micah 5:4),) all the authority of God over the souls and consciences of men is exerted in this Revelation of the Gospel by him. It cannot then be neglected without the contempt of all the authority of God. And this will be a sore aggravation of the sin of unbelievers and apostates at the last day. If we attend not to the word on this account, we shall suffer on it. He that despises the word despises him, and he that despises him despises him also who sent him.

2. Because of the love that is in it. There is in it the love of the Father in sending the Son, for the revealing of himself and his mind to the children of men. There is also in it the love of the Son himself, condescending to teach and instruct the sons of men, who by their own fault were cast into error and darkness. Greater love could not God nor his Eternal Son manifest to us, than that he should undertake in his own Person to become our instructor. See 1 John 5:20. He that shall consider the brutish stupidity and blindness of the generality of mankind in the things of God, the miserable fluctuating and endless uncertainties of the more enquiring part of them; and withal the greatness of their concernment in being brought to the knowledge of the truth, cannot but in some measure see the greatness of this love of Christ in revealing to us the whole counsel of God. Hence his words and speech are said to be gracious (Luke 4:22), and grace to be poured into his lips (Psalm 45:2). And this is no small motive to our attention to the word.

3. The fulness of the Revelation itself by him made to us, is of the same importance. He came not to declare a part or parcel, but the whole will of God, all that we are to know, all that we are to do, all that we are to believe. In him are hid all the treasures of wisdom and knowledge (Colossians 2:3). He opened all the dark sentences of the will of God hidden from the foundation of the world. There is in his doctrine all wisdom, all knowledge, as all light is in the Sun, and all water in the Sea; there being nothing of the one or the other in any other thing but by a communication from them. Now if every word of God be excellent, if every part and parcel of it delivered by any of his servants of old, was to be attended to on the penalty of extermination out of the number of his people; how much more will our condition be miserable, is our blindness and obstinacy so, if we have not a heart to attend to this full Revelation of himself and his will.

4. Because it is final. Last of all he sent his Son, and has spoken to us by him. Never more in this world will he speak with that kind of speaking. No new, no farther Revelation of God is to be expected in this world, but what is made by Jesus Christ. To this we must attend or we are lost for ever.

VI. The true and only way of honouring the Lord Christ as the Son of God, is by diligent attendance and obedience to his word. The Apostle having evidenced his glory as the Son of God, makes this his only inference from it. So does he himself; if you love me, says he, keep my Commandments. Where there is no obedience to the word, there is neither faith in, nor love to Jesus Christ. But this whole argument the Apostle further pursues in the following verses.