Exercitation on Hebrews

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. diversely. Multis vicibus, Beza ; which ours render, at sundry times. 〈 in non-Latin alphabet 〉 is sortior divido, to part, to take part, to divide ; whence 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, multis{que} 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 Malachi 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; novissime 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,

THe Apostle intending a comparison between the Mosaical Law and the Gospel, referreth it unto two Heads: First, Their Revelation and Institution ; whence 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 doth 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 Tim. 3.16. 2 Pet. 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 unto 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 fullness, and by him communicated unto 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 hath spoken in the Son.

The whole stress of the Apostles 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 unto him, God made him Heir of all.

2. The Ground and Equity of committing that great Power and trust unto 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.

I. 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 unto them.

Now God being here spoken of • n 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. Rom. 9.5. 1 Tim. 3.16. 1 John 3.16. Chap. 5.20. As also the Person of the Holy Spirit, Acts 5.3, 4. 1 Cor. 12.7, 11. Col. 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 unto 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 inquire after. Take the word absolutely, and it comprises the whole space of time from the giving out of the first Promise, unto that End which was put unto 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 hath respect unto. 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, unto the close of public Prophecy in the days of Malachi. From thence to the days of John the 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 engageth with them upon their own acknowledged Principles.

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 Malachi.

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, hath spoken in these last days, the true stating of which time also will discover who the Persons were to whom it was made, hath spoken to us.

Most Expositors suppose that this expression, the last days, is a Periphrasis of the times of the Gospel. But it doth not appear, that they are anywhere 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 nowhere 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 Pet. 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 unto its Worship, or preservation in the world. And hereunto doth 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 hath proved, can no way relate to the times of the Gospel.

2. The personal Ministry of the Son whilst he was upon the earth in the days of his flesh is here eminently, though not solely intended. For as God of old spake in the Prophets, so in these last days he spake 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, Mat. 15.24. (To whom also alone in his own days he sent his Apostles, Mat. 10.5, 6.) and is therefore said to have been a Minister of the Circumcision for the Truth of God, Rom. 15.5. being in the last place sent to the same Vineyard, unto which the Prophets were sent before, Mat. 21.37. The words there used, last of all he sent unto 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, Gen. 49.1. I will tell you what shall befall you, 〈 in non-Latin alphabet 〉 , in the last days ; which words the LXX. rend • ed, 〈 in non-Latin alphabet 〉 , the words here used by the Apostle. The days pointed unto 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, Numb. 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 〉 , Mich. 4.1. Isa. 2.1. in the latter or last days ; and 〈 in non-Latin alphabet 〉 , the He hajediah prefixed, noteth that course of days that were then running; as Deut. 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, Hos. 3.5. From these places is the expression here used taken, denoting the last times of the Judaical Church, the times immediately preceeding its rejection and final ruin. Hence Manasseh 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 Isa. 2. v. 2. who honestly refers all the words of that Prophesy unto 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 unto 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, Dan. 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.

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This makes it evident who were the Persons who were spoken unto 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 unto 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, Mat. 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 unto, they must needs be self-condemned. Again that care and love which God manifested towards them, in speaking immediately unto 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 unto 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 implied 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 unto his main design of reserving all preeminence to the Messiah ; is that which is intended in this Expression. How all this is argumentative to the Apostles purpose will instantly appear. Take the expression absolutely to denote the whole progress of divine Revelation from the beginning of the world, and it compriseth four principal parts or degrees, with those that were subservient unto 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 unto this were subservient all the consequent particular Revelations made to Seth, Enoch, Enoch, Lamech, and others before the Flood.

The Second to Noah after the Flood in the Renewall of the Covenant, and establishing of the Church in his family, Gen. 8.21. Chap. 9.9, 10. whereunto were subservient the Revelations made to Melchizedek, Gen. 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, Gen. 12.1, 2, 3, 4. Chap. 15.11, 12. & 17.1, 2. Confirmed in the Revelations made to Isaac, Gen. 26.24. Jacob, Gen. 49. Joseph, Heb. 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, unto 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 Chron. 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 unto the Captivity, and dureing 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 shown before, if we attend unto 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 amongst 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 unto 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, Mal. 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, Heb. 10.1, 2, 14.

Now in this very first word of his Epistle, doth the Apostle clearly convince the Hebrews of their mistake in their obstinate adherence unto Mosaical Institutions. It is as if he had bidden them consider the way whereby God revealed his will to the Church hitherto. Hath it not been by parts and degrees ? Hath he at any time shut up the Progress of Revelation? Hath 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 unto what he had commanded, or make no alteration in what he had instituted? What he had revealed was to be observed, Deut. 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, Deut. 18.18.

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 hath 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 unto the Saints: not in one day, not in one Sermon ; or by one Person, but at one season, or under one dispensation, comprizing 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 unto, nor altered in the Worship of God anymore. 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 whence 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 〉 Numb. 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.

In answer unto 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 unto 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 unto what we principally intend, some previous observations must be premised.

1. I take it at present for granted, that the Son of God appeared unto the Prophets under the Old Testament. Whether ever he spake unto 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 Dan. 7. But that the Son of God did mostly appear to the Fathers under the Old Testament, is acknowledged by the Ancients, and is evident in Scripture: See Zech. 2.8, 9, 10, 11. And he it was who is called the Angel, Exod. 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, thou art my Son, this day I have begotten thee, 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, Mal. 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 Exod. 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 ill Angelus qui est Dei facies; de quo dictum est, facies mea praeibit & efficiam ut quiescas; denique ill 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 unto Jacob, I am the God of Bethel: He of whom it is said, God called unto 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 thee, and I will cause thee 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 Exod. 33.14. My presence shall go before thee; Animadverte attente quid ista sibi velint. Moses enim & Israelitae semper optavêrunt Angel • m: primum; cae •• rùm, quis ill esset vere intelligere non py • uer •• t. Neque • nim ab all • 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 thee; that is, the Angel of the Covenant whom ye 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, Deut. 33.13. and whom Jacob made to be the same with the Go • that fed him all his days, Gen. 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 doth 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 Pet. 1.11. but now in the Revelation of the Gospel taking his own humanity; or our Nature hypostatically united unto 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 unto 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, Exod. 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, Deut. 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 saith 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 unto the Mount ; that is, you understood not the words of the Law, but as I declared them unto 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 Apostles 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 unto us in Christ the Son, and his speaking unto 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 hath 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 Ministring to the Church in the name of God. For whereas, as was before intimated, the Apostle mannages this thing with excellent Wisdom in this Epistle, considering the inveterate prejudices of the Hebrews in their adhering unto 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 unto Mosaical Institutions was their persuasion of the unparalleled excellency of the Revelation made to Moses. This they retreated unto, 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 unto, 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, saith 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 us{que} ne{que} 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 unto 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 Judgment 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 forever: 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, 〈 in non-Latin alphabet 〉 , mouth to mouth, Numb. 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, Exod. 29.52. And,

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, Dan. 10.8. but Moses had no such perturbation befalling him when the Lord spake unto him, but it was with him, as when a man speaks unto 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, Numb. 9.9. So they.

And to reconcile this unto 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 unto, 1 Cor. 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 • nd Privilege of that people did consist, had the preeminency 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 doth 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 spake unto him 〈 in non-Latin alphabet 〉 , face to face, Exod. 33.11. and 〈 in non-Latin alphabet 〉 , mouth to mouth, Numb. 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 spake to him face to face, it is also affirmed that he did not, nor could see the face of God, Exod. 33.20. See John 1.17, 18. Both those expressions intend only that God revealed himself unto him in a more clear and familiar way than he had done unto other Prophets, or would do, whilst 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 its self, 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, whilst they were waking, and some about the employment of their Callings, as Amos, Chap. 7. v. 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, Chap. 7.28. Chap. 10. v. 8. and so it befell Moses himself, Heb. 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 anything 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 advise of Jethro, Exod. 18.19. And likewise in other Instances did he wait for particular Answers from God, Numb. 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 Counselors of Israel ; the Arabic or Original hath; And this also is the degree of the Messiah of Israel, who goeth before, or excelleth 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 unto 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 unto 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 inquired 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.

1. 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, Mat. 24.36. Mark 13.32. but he was furnish • d 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 unto those places, it is evident how little they care what scorn they expose the Scripture and all Religion unto, so they may secure their own mistakes. But this Wisdom whatever it were, is not that whereby God so revealed his mind unto 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 spake in him unto us, was in a peculiar manner from the Father, Revel. 1.1. and as we have shown, 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,

2. The Commission, M • ssion and furnishing of the Son as incarnate and Mediator with abilities for the declaration of the mind and will of God unto 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. Whence 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 originarily 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 unto the Church. And this is asserted where ever there is mention made of the Fathers sending, sealing, anointing, commanding, teaching him; of his doing the wi • l, speaking the words, seeking the Glory, obeying the commands of him that sent him; See John 8.26, 28, 40. Chap. 14.10. c. 15.15. Revel. 1.1. And in the Old Testament, Zech. 2.8. Isa. 48.15, 16, 17. Chap. 50.4. That blessed Tongue of the Learned whereby God spake in and by him, the refreshing word of the Gospel, unto poor weary sinners, was the gift of the Father.

3. 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.

1. 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 spake to the Disciples on earth, was then also in Heaven, John 3.13. Chap. 6.35, 51. Chap. 7.32, 33, 41, 42, 57, 58. Chap. 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. Response. 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 〈 in non-Latin alphabet 〉 , 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 Fathers 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, Heb. 9.12. which should have been his second entrance had he been taken thither 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, Heb. 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 amongst the wild Beasts, Mark 1.13. So that this figment may have no place in our enquiry into the way of the Fathers speaking in the Son.

2. Some lay the whole weight of the Revelation of the will of God unto 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 Fathers revealing himself unto him after that Union. Wherefore 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 Fathers, not by a voluntary communication, but eternal generation had an omnisciency of the whole nature and will of God, as the Father himself hath, 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 unto 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, Joh. 1.14. For although the Person of Christ, God and man was our Mediator, Acts 20.28. Joh. 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 Tim. 2.5.

6. This Human Nature of Christ, as he was in it made of a woman made under the Law, Gal. 4.4. was from the instant of its Union with the Person of the Son of God, an 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 unto God, Luke 2.40, 49, 52. Joh. 8.46. 1 Pet. 2.22. But,

7. Besides this furniture with habitual Grace for the performance of all holy obedience unto 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 unto him, was the foundation of his sufficiency for the discharge of his Prophetical Office, Isa. 11.2, 3. Chap. 48.16. Chap. 61.1, 2, 3. Dan. 9.24. As to the reality and being of this Gift of the Spirit, he received it from the womb; whence 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 unto 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, Matth. 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, Matth. 17.5. designing the Prophet that was to be heard on pain of utter extermination, Deut. 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, Joh. 1.33.

This was the foundation of the Fathers speaking in the Son as incarnate. He spake in him by his Spirit, so he did in the Prophets of old, 2 Pet. 1.21. And herein in general the Prophecy of Christ, and theirs did agree. It remaineth then to show wherein his Preeminence above them did consist, so that the word spoken by him is principally and eminently to be attended unto, which is the Argument of that which the Apostle hath in hand in this place.

8. The Preheminencies 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 unto him.

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

2. There were sundry Excellencies that attended the very Revelation itself, made unto him, or his Prophecy as such: For,

1. Not receiving the Spirit by measure, Joh. 3.34. as they all did, he had given unto him altogether, a comprehension of the whole will and mind of God, as to what ever he would have revealed of himself, with the mystery of our salvation, and all that obedience and worship which in this world he would require of his Church. It pleased the Father, that in him all fullness should dwell, Col. 1.19. that is, of Grace and Truth, Joh. 1.17. not granting him a transient irradiation by them, but a permanency and constant abode of them with him in their fullness; all treasures of wisdom and knowledge being hid in him, Col. 2.3. as their home and proper abiding place; which made him of quick understanding in the fear of the Lord, Isa. 11.3. All the Mysteries of the counsel between the Father and the Eternal Word for the salvation of the Elect, with all the ways whereby it was to be accomplished through his own blood, were known unto him; as also were all the bounds, the whole extent of that Worship which his Church was to render unto God, with the assistance of the Spirit that was to be afforded unto them for that end and purpose. Hence the only reason why he did not at once reveal unto his Disciples the whole counsel of God, was not because all the treasures of it were not committed unto him, but because they could bear no other but that gradual communication of it, which he used towards them, Joh. 16.12. But he himself dwelt in the midst of those treasures, seeing to the bottom of them. All other Prophets, even Moses himself, receiving their revelation by transient irradiations of their minds, had no treasure of truth dwelling in them, but apprehended only that particular wherein they were enlightened; and that not clearly neither in its fullness and perfection, but in a measure of light, accommodated unto the Age wherein they lived, 1 Pet. 1.11, 12. Hence the Spirit is said to rest on him, Isa. 11.2, 3. and to abide on him, Matth. 3.16. who did only in a transient act affect the minds of other Prophets; and by an actual motion, which had not an habitual spring in themselves, cause them to speak or write the will of God, as an instrument of Music gives forth a sound according to the skill of him that strikes it, and that only when it is so stricken or used. Hence,

2. The Prophets receiving their Revelations, as it were, by number and tale from the holy Ghost, when they had spoken or written what in particular at any season they had received from him, could not 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 spake having its whole Authority from his speaking of it, and not from its consonancy unto anything otherwise revealed.

3. The Prophets of old were so barely instrumental in receiving and revealing the will of God, being only servants in the house, Heb. 3.4. for the good of others, 1 Pet. 1.11. that they saw not to the bottom of the things by themselves revealed; and did therefore both diligently read and study the books of them that wrote before their time, Dan. 9.2. and meditated upon the things which the Spirit uttered by themselves, to obtain an understanding in them, 1 Pet. 1.10, 11, 12. But the Lord Jesus, the Lord over his own house, had an absolutely perfect comprehension of all the mysteries revealed to him and by him, by that divine Wisdom which always dwelt in him.

4. The Difference was no less between them in respect of the Revelations themselves made to them, and by them. For although the substance of the will and mind of God concerning salvation by the Messiah was made known unto them all, yet it was done so obscurely to Moses and the Prophets that ensued, that they came all short in the light of that Mystery to John the Baptist, who did not rise up in a clear and distinct apprehension of it, unto the least of the true Disciples of Christ, Matth. 11.11. whence the giving of the Law by Moses to instruct the Church in that Mystery, by its types and shadows, is opposed to that Grace and Truth which were brought by Jesus Christ, Joh. 1.17, 18. See Ephes. 3.8, 9, 10, 11. Col. 1.26, 27. Tit. 2.11. 2 Tim. 1.10.

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

6. We must yet further observe, that the Jews, with whom the Apostle had to do, had all of them an expectation of a new signal and final Revelation of the will of God, to be made by the Messias in the last days, that is of their Church state, and not as they now fondly imagine, of the world. Some of them indeed imagined that great Prophet promised Deut. 18. to have been one distinct from the Messias, Joh. 1.21. but the general expectation of the Church for the full Revelation of the will of God, was upon the Messias, Joh. 4.25. Of the same mind were their more ancient Doctors, that retained anything of the tradition of their Fathers; asserting, that the Law of Moses was alterable by the Messias, and that in some things it should be so. Maimonides is the leader in the opinion of the eternity of the Law: whose Arguments are answered by the Author of Sepher Ikkarim, lib. 3. cap. 13. and some of them by Nachmanides. Hence it is laid down as a Principle in Neve shalom, 〈 in non-Latin alphabet 〉 Messias the King shall be exalted above Abraham, be high above Moses, yea, and the ministering Angels. And it is for the excellency of the Revelation made by him, that he is so exalted above Moses. Whence Maimonides himself acknowledgeth, Tractat. de Regibus, that at the coming of the Messiah, 〈 in non-Latin alphabet 〉 hidden and deep things ( i. e. of the counsel of God) shall be revealed or laid open unto 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, Jerem. 31.32, 33. Whence 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 unto 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 Apostles Argument doth 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 doth 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 unto 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 unto themselves in the latter days of their Church, according to what was long before fore-told, he asserts and proves; whence 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 hath opened the spring, from whence all his ensuing Arguments do flow; in fixing on him who brought life and immortality to light by the Gospel. And from thence 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 spake unto 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 unto us, in the words we have considered.

And the first is this.

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, Ephes. 3.9. it lay wrapped up from the eyes of men and Angels, in his Eternal Wisdom and Counsel, Col. 1.26, 27. The Son indeed, who is, and from eternity was in the bosom of the Father, Joh. 1.18. as one brought up with him, his eternal delight and wisdom, Prov. 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 Cor. 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 hath life in himself, and he gives to the Son to have life in himself, Joh. 5.26. And he doth it by communicating unto him his subsistence by eternal Generation. And thence saith the Son, As my Father worketh, so I work, v. 17. And what he seeth the Father do, that doth 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, doth proceed; so also is it in respect of the holy Ghost, whose order of subsistence denotes that of his of 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 unto the Father. Ephes. 1.8, 9. He hath abounded towards us in all wisdom and prudence, having made known unto us the m • stery of his will, according to his good pleasure which he hath 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 doth 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 unto him, Joh. 17.6. 2 Thess. 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, saith the Son, thine they were, set apart for thee in thy eternal purpose, and thou gavest them unto me, Joh. 17.6. And therefore Paul tells us, that in preaching of the Gospel, he endured all things for the elects sake, 2 Tim. 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 Rom. 11.7. chap 8.28, &c.

3. This Purpose of God being communicated with, and unto the Lord Christ, or the Son, and so becoming the Counsel of peace between them both, Zech. 6.13. He rejoicing to do the work that was incumbent on him for the accomplishment of it, Prov. 8.30, 31, 32. Psal. 40.7, 8. it became peculiarly the care and work of the Father, to see that the inheritance promised him upon his undertaking, ( Isa. 53.10, 11, 12.) should be given unto him. This is done by the Revelation of the will of God unto men, concerning their obedience and salvation, whereby they are made the l • t, the seed, the portion and inheritance of Christ. To this end doth the Lord, that is, the Father, who said unto the Lord the Son, Sit thou on my right hand, ( Psal. 110.2.) send the Rod of his power out of Zion, v. 2. and that by it to declare his rule even over his enemies, and to make his people, those given unto him, willing and obedient, v. 3. The inheritance given by the Father unto Christ, being wholly in the possession of another, it became him to take it out of the Usurpers hand, and deliver it up to him, whose right it was; and this he did, and doth by the Revelation of his mind in the preaching of the Word, Col. 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 unto 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 Joh. 1.1, 2. And it is the Father, that is, his will, mind, purpose, grace, love, that the Son declares, Joh. 1.18. in which work he speaks nothing, but what he heard from, and was taught by the Father, Joh. 8.28. And thence he says, the doctrine is not mine, (that is, principally and originally) but his that sent me, Joh. 7.16. And the Gospel is called the Gospel of the glory of the blessed God, 1 Tim. 1.11. which is a periphrasis of the Person of the Father, who is the Father of glory, Ephes. 1.17. And we might also declare, that the great work of making this Gospel effectual on the minds of men, doth peculiarly belong unto the Father, which he accomplisheth by his Spirit, 2 Cor. 3.18. c. 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 unto John, was first given him of the Father, Revel. 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 Pet. 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 〉 , saith the Apostle; as if God the Father exhorted in and by us, 2 Cor. 5.20. For to him doth 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 unto 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, Ephes. 3.15. He is the Father of the whole Family, from whom Christ himself receives all his Power and Authority as Mediator, Mat. 28.18. which when his work is accomplished, he he shall give up again into his hand, 1 Cor. 15.28. He sent him into the world, set him over his house, gave him command unto his work. The very name and Title of Father, carries Authority along with it, Mal. 1.6. And in the disposal of the Church, in respect of this paternal power doth the Son affirm, that the Father is greater than he, Joh. 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 refuseth you, refuseth me, he that refuseth me, refuseth 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 hath 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 unto the Father, is Love, as hath been at large elsewhere shown, 1 Joh. 4.9, 10, 16. God, that is, the Father saith 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 Joh.. 3.16. Rom. 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, Deut. 7.8. c. 33.3. Psal. 147.19, 20. 2 Cor. 5.18, 19. It was out of infinite Love, mercy▪ and compassion, that God would at all reveal his Mind and Will unto sinners. He might forever 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 unto that woeful 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, unto the judgment of the great d • y. But it was from infinite Love that he made this condescension to reveal himself and his Will unto us. This mixture of Authority and Love, which is the spring of the Revelation of the Will of God unto us, requires all readiness, willingness and cheerfulness in the receipt of it, and sub • ission unto 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, Joh. 15.1, 2. And thence our Savior who had a delegated Care of his people, commends them to the Father, Joh. 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 unto 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 hath its spring in the Authority, Love and Care of God. See 1 Tim. 4.13, 14, 15, 16.

2. Know to whom to look for supportment, help, ability, and encouragement in their work, Ephes. 6.19, 20. And,

3. Not be discouraged whatever opposition they meet with in the discharge of their duty, considering whose work they have in hand, 2 Cor. 4.15, 16.

4. Know how they ought to dispense the Word, so as to answer the spring from whence it comes; namely, wi • h Authority, Love to, and Care for the souls of men. And,

5. Consider to whom they are to give an account of the work they are called to the discharge of, and entrusted with, Heb. 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 unto the dispensation of it, seeing it is a proper effect and issue of the Authority of God, Heb. 12.25. And,

2. How they will escape if they neglect so great Salvation declared unto them from the Love and Care of God, Heb. 2.3. And,

3. With what holiness and spiritual subjection of Soul unto God, they ought to be conversant in and with all the Ordinances of Worship that are appointed by him, Heb. 12.28, 29.

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

He spake in them; he then continues to speak by them, and therefore is their word received, 2 Pet. 3.20, 21. But this is elsewhere handled at large.

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 unto 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 dependence 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 unto an head. All Privileges were to be kept for, and unto 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 unto them, as that they might have fresh consolation and supportment, as their occasions did require. Whilest 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 woeful 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 veil upon their eyes.

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 unto 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 in-vestiture therewith.

Two things in the close of this verse he assigns unto 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.

I. 〈 in non-Latin alphabet 〉 , whom ; that is, the Son, in whom the Father spake unto us; and as such, as the Revealer of the Gospel, 〈 in non-Latin alphabet 〉 , God and Man. The Son as God hath a natural dominion over all. To this he can be no more appointed, than he can be to be God. On what account he hath his Divine Nature, on the same he hath all the Attributes and Perfections of it, with all things that necessarily on any supposition attend it; as supreme Dominion doth. Nor doth 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, Joh. 1.14. Acts 20.20. And therefore unto him, as such, do the Privileges belong that he is vested with on the account of his being Mediator. Nothing indeed can be added unto him as God ▪ but there may be to him who is God, in respect of his condescension to discharge an Office in an other 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 unto him do declare, 〈 in non-Latin alphabet 〉 Possessor of heaven and earth, Gen. 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 D • us 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 ; thence, 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 distributeth 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 hath 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, l • cum, & dominium rerum defuncti, ac si eadem persona esse • ; Who entereth 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 signification 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 unto the Son, if it only denoted such an Heir, as Abraham thought Eliezer would be to him, Gen. 15.3, 4. One that succe • ds into the right and goods of the deceased. For the Father dieth not, nor doth 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 judgeth no man, but hath come • itted all judgment to the S • n, Joh. 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 unto the Son; and there are three things intended in this woe • d.

1. Title, Dominion, Lordship: Haeres est qui herus ; for thence is the word, and not from aere, as Isidore supposeth. The Heir is the Lord of that which he is heir unto. So the Apostle, Gal. 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, Psal. 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 P • ince, Lord, and Head of the family, that hath right to the inheritance, and distributes portions to others. Hence 〈 in non-Latin alphabet 〉 is used for everything that excelleth, and hath the preeminence in its own kind, Job 18.10. Isa. 14.30. Ezek. 47.12. So Col. 1.15.

2. Poss • ssion. Christ is made actual Possessor of that which he hath Title unto. 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 Poss • ssor of heaven and earth, Gen. 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. Whence Chrysostom 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, Joh. 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 〉 ( Rom. 8.29.) the first-born amongst many brethren, should have a delegated Heirship of all, and be given to be the head over all unto the Churc • , Ephes. 1.22.

3. That he hath 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 hath 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 H • irship of Christ, his Inheritance. The word may be taken in the M • sculine gender, and denote all pers • ns ; 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. For,

1. It is so used elsewhere to the same purpose, 1 Cor. 15.27. 〈 in non-Latin alphabet 〉 , he hath subjected all things unto him. So Rom. 9.5. 〈 in non-Latin alphabet 〉 , Who is God over all.

2. This sense suits the Apostles 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 what ever, 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 unto 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 forgoeing, to the 〈 in non-Latin alphabet 〉 , or the worlds following.

4. The Inheritance given, answers the promise of it unto Abraham, which was that he should be Heir of the world, Rom. 4.13. namely, in his seed, Gal. 3.16. as also the request made by Christ on that promise, Psal. 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 unto him a Dominion over all things in this lower world, Gen. 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, Gen. 1.14. Deut. 4.19. So that even they also in a sort belonged unto his inheritance, being made to serve him in his subjection unto 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 administered in the upper and lower world, being of each other independent, and meeting in nothing but their dependence upon, and subjection unto 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 Apostasy of some of the Angels. When he fell from his heirship and dominion, the whole subordination of all things unto him, and by him unto God, was lost. And all creatures returned to an immediate absolute dependence on the Government of God; without any respect to the Authority and Sovereignty delegated unto 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, Apostasy, 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 Do • inion, and to appoint one common Heir, Head, Ruler and Lord to them both. And this was the Son as the Apostle tells us, Ephes. 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 hath in hand. But as Chrysostom 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 whatsoever in the first constitution of the Divine Government was subordinate unto 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.

IV. 〈 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 preceeded 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, Matth. 28.18. and therein fully declared unto others. Rom. 1.3. Acts 13.33. As there was of Solomon's being King, when he was proclaimed by Benaiah, Zadok and Nathan, 1 Kings 1.31, 32, 33, 34. The Solemnization of it was in his Ascension, Psal. 68.17, 18. Ephes. 4.8, 9, 10. Typed by Solomon's riding on David's Mule unto 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. c. 4.11. c. 5.30, 31. And such weight doth the Scripture lay upon this glorious Investiture of Christ in his Inheritance, that it speaks of his whole power as then first granted unto him, Rom. 14.9. Phil. 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 unto 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 unto sundry things preceeding these, and preparatory unto them; As,

1. The Eternal purpose of God ordaining him before the foundation of the world, unto his Work and Inheritance, 1 Pet. 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. Prov. 8.30, 31. Isa. 53.10, 11.

3. The Promises made unto him in his Types, Abraham, David, and Solomon, Gen. 15. Psal. 72.

4. The Promises left upon record in the Old Testament for his supportment and assurance of success, Psal. 2. Isa. 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 unto 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, Zech. 12.12. Besides the Heirship promised unto Christ was neither of a Temporal Kingdom of Israel which he never enjoyed, nor of any other thing in dependence 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 inquired not whither he would take the Kingdom to himself, but whether he would restore it unto 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 hath 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 unto them, and afterwards. To this purpose is that of Jonathan in the Targum on Zech. 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 Psal. 72.11. And of him who was brought before the Antient of days, like the Son of Man, Dan. 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 Exod. 23.21. My name is in him, he is called, saith 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 Embassador : 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 〉 hath 〈 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 hath made him to rule over all; hath appointed him the Lord of his house, the Ruler of all he hath : which expressions how consonant they are to what is delivered by the Apostle in this place, and Chap. 3. is easily discerned.

The Influence of this Assertion, or common Principle of the Judaical Church, into the Argument that the Apostle hath 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 nowhere 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 unto us. That which is the intendment of the words in the interpretation given of them is this,