Exercitation on Hebrews

Of the Kingdom or Lordship of Christ.

THe Grant of Dominion in general unto the Messiah, is intimated in the first promise of him, Gen. 3.15. His Victory over Satan was to be attended with Rule, Power and Dominion, Psal. 68.18. Isa. 53.12. Ephes. 4.8, 9. Col. 2.15. and confirmed in the Renewal of that Promise to Abraham, Gen. 22.17, 18. For in him it was, that Abraham was to be Heir of the world, Rom. 4.13. As also unto Judah, whose seed was to enjoy the Scepter and Law-giver, until he came who was to be Lord over all, Gen. 49.10. As Balaam also saw the Star of Jacob, with a Scepter for Rule, Numb. 24.17, 19. This Kingdom was fully revealed unto David, and is expressed by him, Psal. 2. throughout. Psal. 45.3, 4, 5, 6, 7, 8. Psal. 89.19, 20, 21, 22, 23, 24, &c. Psal. 72.6, 7, 8, 9, &c. Psal. 110.1, 2, 3. As also in all the following Prophets ; See Isa. 11.1, 2. Chap. 9.6, 7. Chap. 53.12. Chap. 63.1, 2, 3. Jerem. 23.5, 6. Dan. 7.13, 14, &c.

As this was foretold in the Old Testament, so the accomplishment of it is expressly asserted in the New. Upon his Birth he is proclaimed to be Christ the Lord, Luke 2.11. And the first enquiry after him is, where is he that is born King, Matth. 2.2, 6. And this Testimony doth he give concerning himself; namely, that all judgment was his, and therefore all honor was due unto him, Joh. 5.22, 23. And that all things were and a Savior, Acts 5.31. He is highly exalted, having a name given him above every name, Phil. 2.9, 10, 11. being set at the Right Hand of God in heavenly places far above, &c. Ephes. 1.20, 21, 22. where he reigns forever, 1 Cor. 15.25. being the King of Kings and Lord of Lord's, Revel. 5.12, 13, 14. for he is Lord of quick and dead, Rom. 14.7, 8, 9.

And this in general is fully asserted in the Scripture, unto the Consolation of the Church, and Terror of his Adversaries. This I say is the spring of the Churches Glory, Comfort, and Assurance. It is our Head, Husband, and Elder Brother, who is gloriously vested with all this Power. Our nearest Relation, our best Friend is thus exalted; not to a place of Honor and trust under others, a thing that contents the aiery fancy of poor Earth-worms; not yet to a Kingdom on the Earth, a matter that swells some, and even breaks them with pride; no nor yet to an Empire over this perishing world; but to an abiding, an everlasting Rule and Dominion over the whole Creation of God. And it is but a little while, before he will cast off and dispel all those Clouds and shades which at present interpose themselves, and eclipse his Glory and Majesty from them that love him. He who in the days of his flesh, was reviled, reproached, persecuted, crucified for our sakes, that same Jesus is thus exalted and made a Prince and a Savior, having a Name given him above every name, &c. for though he was dead ; yet he is alive, and lives forever, and hath the Keys of Hell and Death: These things are everywhere proposed for the Consolation of the Church.

The Consideration of it also is suited to strike Terror into the hearts of ungodly men, that oppose him in the world. Whom is it that they do despise? Against whom do they magnify themselves, and lift up their horns on high? whose Ordinances, Laws, Institutions do they contemn? whose Gospel do they refuse Obedience unto? whose people and servants do they revile and persecute? Is it not He? are they not his, who hath all power in Heaven and Earth committed unto him? in whose hand are the Lives, the Souls, all the concernments of his Enemies. Caesar thought he had spoken with Terror, when threatening him with death who stood in his way, he told him, Young man, he speaks it, to whom it is as easy to do it. He speaks to his Adversaries, who stand in the way of his interest, to deal no more so proudly, who can in a moment speak them into Ruin, and that Eternal. See Rev. 6.14, 15, 16, 17.

Thus is the Son made Heir of all in general; we shall further consider his Dominion in a distribution of the chief parts of it; and manifest his power severally in and over them all. He is Lord, or Heir, 〈 in non-Latin alphabet 〉 , that is, of all Persons ; and of all Things.

Persons, or Rational Subsistences here intended, are either Angels, or Men ; for it is evident, that He is exempted who hath subjected all things unto him, 1 Cor. 15.27.

Angels are of two sorts: 1. Such as abide doing the will of God, retaining that name by way of eminency: 2. Such as by Sin have lost their first habitation, State, and Condition, usually called evil Angels, or Devils : The Lord Jesus hath Dominion over all, and both sorts of them.

Men may be cast under one common distribution which is comprehensive of all distinctions whereby they are differenced: For they all are either Elect or Reprobates. And the Lord Jesus hath Rule and Dominion over them all.

Things, that are subject unto the Lord Jesus may be referred unto four heads: for they are either, 1. Spiritual ; or 2. Ecclesiastical ; or 3. Political ; or 4. Natural.

Again, Spiritual are either, (1.) Temporal, as 1. Grace, 2. Gifts ; or (2.) Eternal, as Glory.

Ecclesiastical or Church things, are either, 1. Judaical, or Old Testament Things; or 2. Christian, or Things of the New Testament.

Political and Civil Things may be considered as they are managed 1. By his Friends : 2. His Enemies.

Of Natural Things, we shall speak in a production of some particular instances to prove the general Assertion.

〈…〉 have here no o • 〈…〉 Something mus • 〈…〉 Christ 〈…〉 them, 〈◊〉 rule over them; their subjection unto him with the original right and equity of the grant of this Power and Authority unto him 〈◊〉 the things which now fall under our consideration.

His Preh • minence above them is asserted by the Apostle in the fourth verse of this chapter▪ He is made better; more excellent than the Angels. See the words opened af ••• wards. This was to the Jews, who acknowledged that the Messias should be above Moses, Abraham, and the ministering Angels ; so Neve • Shalom, lib. 9. cap. 5. We have testimony unto it, E • hes. 1.20, 21. He set him at his own right hand ; 〈 in non-Latin alphabet 〉 , among heavenly things, far above all principality, and power, and might, and dominion, and every name that is named. What ever Title of Honor o • Office they enjoy, not •• lie in this world, but also in that which is to come, who enjoy their Power and Dignity in that state of Glory which is promised unto them also, who here believe on him. Phil. 2.9. God also hath exalted him, and given him a name. (Power, Authority and Preeminence) above every name; that at the name of Jesus (unto him vested with that Authority and Dignity) every knee should bow (all creatures should yield Obedience and be in subjection) of things in heaven, the 〈 in non-Latin alphabet 〉 , proper habitation, and place residence of the blessed Angels, Jude 6. For,

2. As he is exalted above them, so by the Authority of God the Father they are made subject unto him▪ 1 Pet. 3.22. he is gone into heaven, 〈 in non-Latin alphabet 〉 , Angels being brought into order by subjection unto him, Ephes. 1.22. 〈 in non-Latin alphabet 〉 , He hath put all things (Angels of which he treats) in subjection to him, under his feet, as Psal. 8.6. 〈 in non-Latin alphabet 〉 1 Cor. 15.27. And this by the special Authority of God the Father, in a way of Grant of Privilege and Honor unto him; And to evidence the Universality of this Subjection,

3. They adore and worship him; the highest Act of Obedience, and most absolute subjection. This they have in command, Heb. 1.6. Let all the Angels of God worship him, Psal. 97.7. 〈 in non-Latin alphabet 〉 worship him with prostration, self-abasement, and all possible subjection to him: of which place afterwards. Their practice answers the command given them, Rev. 5.11, 12, 13, 14. All the Angels round about his Throne fall down and ascribe blessing, and honor, and glory, and power unto him, as we are taught to do in our deepest acknowledgment of the Majesty and Authority of God, Matth. 6.13. And as to outward obedience, they are ready in all things to receive his commands, being ministering spirits, sent forth to minister for them who shall inherit salvation, Heb. 1.13. and that by him, who is Head over all things unto the Church, Ephes. 1.22. As for instance, he sent out one of them to his servant John, Rev. 1.1. who from their employment under him towards them that believe, are said to be their fellow-servants, that is, unto Christ; namely, of all them have the Testimony of Jesus, Rev. 19.10. chap. 22.9. And to this purpose.

4. They always attend his Throne. Isa. 6.1, 2. I saw the Lord upon his throne, and about it stood the Seraphims ; This Isaiah spake of him, when he saw his glory, Joh. 12.39, 40. He was upon his Throne, when he spake with the Church in the wilderness, Act. 7.38. that is, in Mount Sinai ; where the Angels attending him as on Chariots, ready to receive his commands, were twenty thousands, even thousands of Angels, Psal. 68.19. Ephes. 4.8. or thousand thousands, and ten thousand times ten thousand, as another Prophet expresseth it, Dan. 7.10. And so he is in the Church of the New Testament, Rev. 5.11. and from his walking in the midst of his golden Candlesticks, Rev. 1.13. are the Angels also present in Church Assemblies, as attending their Lord and Master, 1 Cor. 11.10. And so attended shall he come to Judgment, 2 Thess. 1.7. when he shall be revealed from heaven with the Angels of his power ; which was fore-told concerning him from the beginning of the world, Jude 7, 8.

Thus his Lordship over Angels is Universal and absolute, and their subjection unto him answerable thereunto. The manner of the Grant of this excellency, power and dignity unto him, must be further cleared in the opening of these words of the Apostle, 〈 in non-Latin alphabet 〉 Being made better than the Angels ; the original right and equity of this Grant, with the ends of it, are now only to be intimated.

1. The Radical fundamental Equity of this Grant lies in his Divine Nature : and his creation of Angels, over whom as Mediator he is made Lord. Unto the general Assertion of his being made Heir of all, the Apostle in this place subjoins that general Reason, manifesting the rise of the Equity of it in the Will of God, that it should be so: By whom also he made the worlds. Which reason is particularly applicable to every part of his inheritance, and is especially pleaded in reference unto Angels: Col. 1.15, 16. Who is the image of the invisible God, the first-born of every creature ; that is, the Heir and Lord of them all: and the reason is, Because by him were all things created that are in heaven, and that are in earth, visible and invisible, whether thrones, or dominions, or principalities, or powers, all things were created by him and for him. His creation of those heavenly powers, is the foundation of his Heirship or Lordship over them. 〈 in non-Latin alphabet 〉 , that is, saith a learned man (Grotius) on the place, not created, or made ; but ordered, ordained; all things were ordered by Christ, as to their state and dignity: But what reason is there to depart from the proper, usual, yea, only sense of the word, in this place? Because, saith he, mention is made of Christ, which is the name of a man, and so the Creation of all things cannot be attributed unto him. But Christ is the name of the Son of God incarnate, God and Man: Christ, who is over all, God blessed forever, Rom. 9.5. See Luke 2.11. And he is here spoken of as the Image of the invisible God, v. 15. the essential Image of the Father, endowed with all his eternal Attributes, and so the Creator of all. The Socinians add, that the words are used in the abstract, Principalities and Powers, and therefore their Dignities, not their Persons are intended. But, 1. All things created in heaven and earth, visible and invisible, are the Substances and Essences of things themselves, and not their Qualities and Places only. 2. The Distribution into Thrones and Dominions, Principalities and Powers, respects only the last branch of things affirmed to be created by him, namely, things in heaven, invisible; so that if it should be granted, that he made or created them only as to their Dignity, Order and Power, yet they obtain not their purpose, since the Creation of all other things, as to their being and subsistence, is ascribed unto him. But, 3. The use of the Abstract for the Concrete is not unusual in Scripture. See Ephes. 6.12. 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 , Thus 〈 in non-Latin alphabet 〉 , Rulers and Kings, Matth. 10.18. are termed 〈 in non-Latin alphabet 〉 , Principalities and Powers, Luke 12.11. And in this particular, those who are here Principalities and Powers, are Angels great in power, 2 Pet. 2.10, 11. And Ephes. 1.20, 21. he is exalted 〈 in non-Latin alphabet 〉 , that is, above all vested with principality and power, as the next words evince, and every name that is named. So Jude tells us of some, of whom he says, 〈 in non-Latin alphabet 〉 ; They despise dominion, and speak evil of dignities ; that is, those vested with them. And Paul, Rom. 8.38, 39. I am persuaded that neither Angels, 〈 in non-Latin alphabet 〉 , nor principalities nor powers ; 〈 in non-Latin alphabet 〉 , nor any other creature. So that these Principalities and Powers are 〈 in non-Latin alphabet 〉 , certain creatures, created things and subsistences, that is, the Angels variously differenced amongst themselves, in respect of us, great in power and dignity.

This is the first foundation of the Equity of this Grant, of all power over the Angels unto the Lord Christ; in his Divine Nature he made them, and in that respect they were before, his own : as on the same account when he came into the world, he is said to come 〈 in non-Latin alphabet 〉 , Joh. 1.11. to his own, or the things that he had made.

2. It is founded in that Establishment in the condition of their Creation, which by his interposition to recover what was lost by sin, and to preserve the untainted part of the Creation from ruin, they did receive. In their own Right, the Rule of their Obedience, and the Example of those of their number and society who apostatized from God, they found themselves in a state not absolutely impregnable: Their Confirmation, which also was attended with that Exaltation, which they received by their new Relation unto God in and through him, they received by his means. God gathering up all things to a consistency and permanency in him, Ephes. 1.10. And hence also it became equal, that the Rule and power over them should be committed unto him, by whom, although they were not like us, recovered from ruin, yet they were preserved from all danger of it. So that in their subjection unto him consists their principal Honor, and all their safety.

And as this act of God in appointing Christ Lord of Angels hath these equitable foundations, so it hath also sundry glorious Ends.

1. It was as an addition unto that Glory that was set before him, in his undertaking to redeem sinners. A Kingdom was of old promised unto him; and to render it exceedingly glorious, the Rule and Scepter of it is extended not only to his Redeemed ones, but to the holy Angels also; and the sovereignty over them is granted him as a part of his Reward, Phil. 2.8, 9, 10, 11. Ephes. 1.20, 21.

2. God hereby gathers up his whole family, at first distinguished by the Law of their Creation into two especial kinds, and then differenced and set at variance by Sin, into one Body under one Head, reducing them, that originally were twain ▪ into one entire family, Ephes. 1.10. In the fullness of time he gathered together in one all things in Christ, both which are in heaven, and which are in earth, in him ; as was before declared. Before this the Angels had no immediate created Head ; for themselves are called 〈 in non-Latin alphabet 〉 , God's, Psal. 97.7. 1 Cor. 8.5. Who ever is the Head, must be 〈 in non-Latin alphabet 〉 ; the God of God's, or Lord of Lord's, which Christ alone is; and in him, or under him as One Head, is the whole Family of God united.

3. The Church of Mankind militant on the earth, whose conduct unto Eternal Glory is committed unto Christ, stands in need of the ministry of Angels. And therefore hath God granted Rule and Power over them unto him, that nothing might be wanting to enable him to save unto the uttermost them that come unto God by him. So God hath given him to be head over all things to the Church, Ephes. 1.22. that he should with an absolute sovereignty, use, and dispose of all things to the benefit and advantage of the Church.

This is the first branch of the Lordship and Dominion of Christ, according to the distribution of the severals of it before laid down. He is Lord of Angels, and they are all of them his servants, the fellow-servants of them that have the testimony of Jesus. And as some men do willfully cast themselves by their Religious adoration of Angels, under the curse of Canaan, to be servants unto servants, Gen. 8.25. so it is the great honor and privilege of true believers, that in their worship of Christ, they are admitted into the society of an innumerable company of Angels, Heb. 12.22. Rev. 15.11, 13. for they are not ashamed to esteem them their fellow-servants, whom their Lord and King is not ashamed to call his Brethren. And herein consists our communion with them, that we have one common Head and Lord; and any intercourse with them, but only on this account, or any worship performed towards them, breaks the bond of that communion, and causeth us not to hold the Head, Col. 2.19. The privilege, the safety and advantage of the Church from this subjection of Angels to its Head and Savior, are by many spoken unto.

II. There is another sort of Angels, who by sin left their primitive station, and fell off from God; of whom, their Sin, Fall, Malice, Wrath, Business, Craft in evil, and Final judgment, the Scripture treateth at large. These belong not indeed to the possession of Christ, as he is the Heir ; but they belong unto his Dominion as he is a Lord. Though he be not a King and Head unto them, yet he is a Judge and Ruler over them. All things being given into his hand, they also are subjected unto his power. Now, as under the former head, I shall consider, 1. The Right or Equity: and 2. The End of this Authority of Christ over this second sort of the first Race of Intellectual Creatures, the Angels that have sinned.

1. As before, this Right is founded in his Divine Nature, by virtue whereof, he is 〈 in non-Latin alphabet 〉 , fit for this Dominion. He made these Angels also, and therefore, as God, hath an absolute Dominion over them. The Creatures cannot cast off the Dominion of the Creator by rebellion; though they may lose their moral Relation unto God as obedient creatures, yet their natural, as creatures, cannot be dissolved. God will be God still, be his creatures never so wicked; and if they obey not his Will, they shall bear his Justice. And this Dominion of Christ over fallen Angels, as God, makes the grant of Rule over them to him, as Mediator, just and equal.

2. The immediate and peculiar Foundation of his Right unto Rule over fallen Angels, rendering the special grant of it equal and righteous, is Lawful Conquest. This gives a special Right, Gen. 48.22. Now that Christ should conquer fallen Angels, was promised from the foundation of the world, Gen. 3.15. The seed of the woman, the Messias, was to break the Serpents head, despoil him of his power, and bring him into subjection; which he performed accordingly. Col. 2.15. He spoiled principalities and powers, divested fallen Angels of all that Title they had got to the world, by the sin of man; triumphing over them, as Captives to be disposed of at his pleasure. He stilled, or made to cease as to his power, this Enemy, 〈 in non-Latin alphabet 〉 , and self-avenger, Psal. 8.2. leading captivity captive, Psal. 6.18. breaking in pieces the Head over the large earth, Psal. 110.6. binding the strong man armed, and spoiling his goods. And the Scripture of the New Testament is full of instances as to his executing his Power and Authority over Evil Angels ; They take up a good part of the Historical Books of it.

Man having sinned by the instigation of Satan, he was by the just Judgment of God delivered up unto his power, Heb. 2.14. The Lord Christ undertaking to recover lost man from under his power by destroying his works, 1 Joh. 3.8. and to bring them again into favor with God; Satan with all his might sets himself to oppose him in his Work; and failing in his enterprise, being utterly conquered, he became absolutely subjected unto him, trodden under his feet, and the prey he had taken delivered from him.

This is the next Foundation of the Authority of Christ over the Evil Angels. He had a great Contest and War with them, and that about the Glory of God, his own Kingdom, and the Eternal Salvation of the Elect; prevailing absolutely against them, he made a Conquest over them, and they are put in subjection unto him forever. They are subjected unto him, as to their present actings, and future condition▪ He now rules them; and will hereafter finally judge them. Wherein he suffers them in his Holiness and Wisdom to act in Temptations, Seductions, Persecutions, he bounds and limits their Rage, malice, actings, orders and disposes the Events of them to his own holy and righteous ends, and keeps them under chains for the Judgment of the last day, when for the full manifestation of his Dominion over them, he will cause the meanest of his servants to set their feet on the necks of these conquered Kings, and to join with himself in sentencing them unto eternal ruin, 1 Cor. 6.3. which they shall be cast into by him, Rev. 19.

2. The Ends of this Lordship of Christ are various; as 1. His own Glory, Psal. 110.1. 2. Churches safety, Mat. 16.18. Revel. 12.7, 8, 9. And 3. Exercise for their Good. (1.) By Temptation, 1 Pet. 5.8, 9, 10. And (2.) Persecution, Rev. 2.10. Chap. 12.10 both which he directs, regulates, and bounds unto their eternal Advantage. 4. The exercising of his Wrath and vengeance upon his stubborn enemies, whom these slave • and vassals to his righteous power, seduce, blind, harden, provoke, ruin and destroy, Revel. 12.15. Ch. 16.13, 14. Psalm 106. And how much of the peace, safety and consolation of Believers lies wrapped up in this part of the Dominion of Christ, were easy to demonstrate; as also that Faiths improvement of it, in every condition, is the greatest part of our Wisdom in our pilgrimage.

III. All Mankind, (the second sort of Intellectual Creatures or Rational subsistencies) belong to the Lordship and Dominion of Christ. All Mankind was in the power of God as one 〈 in non-Latin alphabet 〉 , one mass or Lump out of which all Individuals are made and framed, Rom. 9.21. Some to honor, some to dishonor ; the 〈 in non-Latin alphabet 〉 , not denoting the same substance, but one common condition ; and the making of the Individuals is not by Temporal Creation, but Eternal Designation. So that all mankind made out of nothing, and out of the same condition destined to several Ends for the glory of God, are branched into two sorts. Elect, or vessels from the common mass unto Honor; and Reprobates, or vessels from the common mass unto dishonor. As such they were, typed by Jacob and Esau, Rom. 9.11, 12. and are expressed under that distribution, 1 Thess. 5.9. Some 〈 in non-Latin alphabet 〉 , from the beginning being chosen to salvation, 2 Thess. 2.13. 〈 in non-Latin alphabet 〉 , Ephes. 1.4. before the foundation of the world, Rom. 8.29. Chap. 11.5. Matth. 20.16. 2 Tim. 2.10. Revel. 21.27. Others are appointed to the day of evil, Prov. 16.4. 〈 in non-Latin alphabet 〉 , of old fore-ordained to condemnation, Jude 4. 〈 in non-Latin alphabet 〉 , for to be destroyed, 2 Pet. 2.12. See Rom. 9.22. Chap. 11.7. Revel. 20.15.

Both these sorts, or all Mankind, is the Lordship of Christ extended to, and to each of them respectively: 1. He is Lord over all flesh, Joh. 17.2. both living and dead, Rom. 14.9. Phil. 2.9, 10.

2. Particularly, he is Lord over all the Elect : And besides the general foundation of the Equity of his Authority and power in his Divine Nature and Creation of all things, the Grant of the Father unto him as Mediator to be their Lord, is founded in other especial Acts both of Father and Son. For,

1. They were given unto him from Eternity in design, and by compact, that they should be his peculiar portion, and he their Savior, Joh. 17.2. Of the 〈 in non-Latin alphabet 〉 all flesh, over which he hath Authority, there is a 〈 in non-Latin alphabet 〉 , an universality of them whom the Father gave him, in a special manner. Of whom he says, thine they were, and thou gavest them unto me, v. 6. Acts 18.10. They are a portion given him to save, Joh. 9.39. of • hich he takes the Care, as Jacob did of the Sheep of Laban, when he served him for a •• se, Gen. 31.30, 40. See Prov. 8.30. This was an Act of the Will of the Father in the Eternal Covenant of the Mediator; whereof elsewhere.

2. His Grant is strengthened by Redemption, Purchase, and Acquisition. This was the condition of the former Grant, Isa. 53.10, 11, 12. which was made good by him; so that his Lordship is frequently asserted on this very account, 1 Cor. 6.10. 1 Pet. 1.18, 19. 1 Tim. 3.6. Joh. 10.15. Eph. 5.25, 26, 27. Rev. 5.9. Joh. 11.52. And this purchase of Christ, is peculiar to them so given him of the Father in the Covenant of the Mediator: as (1.) Proceeding from his especial and greatest Love, Joh. 15.17. Rom. 5.8. 1 Joh. 3.16. Chap. 4.9, 10. Acts 20.28. Rom. 8.32. And (2.) Being accompanied with a purchase for them which they shall certainly enjoy, and that of Grace and Glory, Acts 20.28. Eph. 1.14. Acts 2.36. Phil. 1.29. Heb. 9.12, 15. And indeed the Controversy about the de • th of Christ, is not primarily about its Extent, but its Efficacy and Fruits in respect of them for whom he died.

3. These thus given him of the Father and redeemed by him, are of two sorts. 1. Such as are actually called to faith in him, and Union with him. These are further become his, upon many other especial accounts. They are his, in all Relations of Subjection, his Children, Servants, Brethren, Disciples, Subjects, his House, his Spouse. He stands towards them in all Relations of Authority; is their Father, Master, Elder Brother, Teacher, King, Lord, Ruler, Judge, Husband; Ruling in them by his Spirit and Grace, over them by his Laws in his Word, preserving them by his power; chastening them in his Care and Love, feeding them out of his stores, trying them, and delivering them in his Wisdom, Bearing with their miscarriages in his Patience, and taking them for his portion, lot and inheritance; in his Providence, raising them at the last day, taking them to himself in Glory, every way avouching them to be his, and himself to be their Lord and Master.

2. Some of them, are always uncalled, and shall be so, until the whole number of them be completed and filled. But before, they belong on the former accounts, unto his Lot, Care and Rule, John 10.6. They are already his sheep by grant and purchase, though not yet really so by Grace and Holiness : They are not yet his, by present Obediential Subjection, but they are his by Eternal Designation and real Acquisition.

Now the power that the Lord Jesus hath over this sort of Mankind is Universal, unlimited, absolute, and exclusive of all other power over them, as unto the things peculiarly belonging unto his Kingdom. He is their King, Judge, Law-giver, and in things of God, purely Spiritual and Evangelical; other they have none. It is true he takes them not out of the world, and therefore as unto 〈 in non-Latin alphabet 〉 , the things of this life, things of the world, they are subject to the Laws and Rulers of the world; but as unto the things of God, he is the only Law-giver who is able to kill and make alive. But the nature and ends of the Lordship of Christ over the Elect, are too large and comprehensive to be here spoken unto, in this brief delineation of his Kingdom, which we undertook in this digression.

2. His Lordship and Dominion extends to the other sort of men also; namely, Reprobates, and men finally impenitent. They are not exempted from that all flesh, which he hath power over, Joh. 17.2. nor from those quick and dead over whom he is Lord, Rom. 14.9. nor from that World which he shall judge; Acts 17.31. And there are two especial grounds that are peculiar to them, of this Grant, and Power, and Authority over them.

1. His interposition upon the entrance of Sin against the immediate Execution of the Curse due unto it; as befell the Angels : This fixed the World under a Dispensation of,

1. Forbearance and Patience, Rom. 2.4, 5. Acts 17.30 Rom. 9.22. Psal. 75.3.

2. Goodness and Mercy, Acts 14.16, 17.

That God who spared not the Angels, when they sinned, but immediately cast them into chains of darkness, should place sinners of the Race of Adam, under a dispensation of Forbearance and Goodness, that he should spare them with much Long-suffering dureing their Pilgrimage on the earth, and fill their hearts with food and gladness, with all those fruits of kindness, which the womb of his Providence is still bringing forth for their benefit and advantage, is thus far on the account of the Lord Christ, that though these things as relating unto Reprobates, are no part of his especial purchase, as Mediator of the Everlasting Covenant of Grace, yet they are a necessary consequent of his Interposition against the immediate Execution of the whole Curse up •• • he first entrance of sin, and of his undertaking for his Elect.

2. He makes a Conquest over them: It was promised, that he should do so, Gen. 3.15. and though the work itself prove long and irksome, though the ways of accomplishing it, be unto us obscure, and oftentimes invisible, yet he hath undertaken it, and will not give it over, until they are everyone brought to be his Footstool, Psalm. 110.1. 1 Cor. 15.25. And the Dominion granted him on these Grounds; is,

1. Sovereign and Absolute: His enemies are his Footstool, Psal. 110.2. Mat. 22.44. Mark 12.36. Luke 20.24. Acts 2.34. 1 Cor. 15.25. Heb. 1.13. They are in his hand, as the Egyptians were in Joseph's, when he had purchased both their persons and their Estates to be at arbitrary disposal; And he deals with them as Joseph did with those, so far as any of the Ends of his Rule and Lordship are concerned in them. And,

2. Judiciary, Joh. 5.22, 23. As he hath power over their Persons, so he hath regard unto their sins, Rom. 14.9. Acts 17.32. Matth. 25.31. And this power he variously exerciseth over them, even in this World, before he gloriously exerts it in their Eternal Ruin. For, 1. He enlightens them by those heavenly sparks of Truth and Reason, which he leaves unextinguished in their own minds, John 1.9. 2. Strives with them by his Spirit, Gen. 6.3. secretly exciting their consciences to rebuke, bridle, yoke, afflict, and cruciate them, Rom. 2.14, 15. And 3. On some of them he acts by the Power and Authority of his Word: whereby he quickens their Consciences, galls their Minds and Affections, restrains their Lusts, bounds their Conversations, aggravates their sins, hard • ns their Hearts, and judges their souls, Psal. 45. Isa. 6. 4. He exerciseth Rule and Dominion over them in Providential Dispensations, Rev. 6.15, 16. Isa. 63.1, 2, 3, 4. Rev. 19.13. By all which he makes way for the Glory of his final Judgment of them, Acts. 1.17, 32. Matth. 25.31. Revel. 19.20. Chap. 20.10, 11, 12, 13, 14, 15. And all this will he do, unto the Ends 1. Of his own Glory: 2. His Churches good, exercise and safety.

And this is the second instance of the first Head of the Dominion of Christ in this World; he is Lord over Persons, Angels and Men.

II. The Second part of the Heirship and Dominion of Christ, consisteth in his Lordship over all Things besides, which added to the former comprize the whole Creation of God. In the distribution of these premised, the first that occur are Spiritual things, which also are of two sorts: 1. Temporal, or such as in this life we are made partakers of; and 2. Eternal, the things that are reserved for them that believe in the State of Glory. The former may be reduced unto two heads; for they are all of them either Grace, or Gifts, and Christ is Lord of them all.

1. All that which comes under the name of Grace in Scripture, which flowing from the free and special Love of God, tends directly to the Spiritual and Eternal Good of them on whom it is bestowed, may be referred unto four heads. For as the fountain of all these (or the gracious free purposes of the Will of God from whence they all do flow) being Antecedent to the Mission of Christ the Mediator, and Immanent in God, it can be no otherwise granted unto him, but in respect of its Effects, which we shall show that it is. Now these are;

1. Pardon of sin, and the free Acceptation of the Persons of sinners, in a way of mercy. This is Grace, Ephes. 2.8. Tit. 3.5, 7. And a saving Effect and fruit of the Covenant, Jer. 31.31, 32, 33, 34. Heb. 8.12.

2. The Regenerating of the Person of a dead sinner, with the purifying and sanctifying of his Nature, in a way of Spiritual power. This also is Grace, and promised in the Covenant; and there are three parts of it: (1.) The Infusion of a quickening Principle into the soul of a dead sinner, Rom. 8.2. Tit. 3.5. Joh. 3.6. Ephes. 2.16. (2.) The Habitual furnishment of a spiritually quickened soul, with abiding radical principles of Light, Love and Power, fitting it for Spiritual Obedience, Gal. 5.17. (3.) Actual Assistance, in a Communication of supplies of strength for every Duty and Work, Phil. 1.13. John 15.3.

3. Preservation in a Condition of Acceptation with God, and holy Obedience unto him unto the End, is also of Especial Grace : It is the Grace of Perseverance, and eminently included in the Covenant; as we have elsewhere shown at large.

4. Adoption as a Privilege, with all the Privileges that flow from it, is also Grace, Ephes. 1.5, 6.

All these with all those admirable and inexpressible mercies that they branch themselves into, giving deliverance unto sinners from evil temporal and eternal; raising them to Communion with God here, and to the Enjoyment of him forever hereafter, are called Grace ; and do belong to the Lordship of Christ, as he is Heir, Lord and Possessor of them all. All the stores of this Grace and Mercy that are in Heaven for sinners, are given into his hand, and resigned up to his Sovereign disposal; as we shall intimate in general, and particular.

1. In General ; Col. 1.19. It pleased the Father that in him all fullness should dwell. There is a fourfold fullness in Christ: 1. Of the Deity in his Divine Nature, Rom. 9.5. 2. Of Union in his Person, Col. 2.9. 3. Of Grace in his Human Nature, Joh. 1.14. Chap. 3.34. Luke 2.52. Chap. 4.1. 4. An Authoritative fullness to communicate of it unto others; that is the fullness here intended. For it is in him as the head of the Church, v. 18. so as that from him, or that fullness, which it pleased the Father to entrust him withal, believers might receive grace for grace Joh. 1.16, 17. Thus he testifies that all things are delivered to him of the Father, Matth. 11.27. put into his power and possession. And they are the things he there intends on the account whereof, he invites sinners weary and laden to come unto him, v. 28. That is, all Mercy and Grace, which are the things that burdened sinners need, and look after. The same is testified Joh. 3.35, 36. and fully, Joh. 16.15. All things that the Father hath are mine, Joh. 16.19. All the Grace and Mercy that are in the Heart of God as a Father, to bestow upon his Children, they are all given into the hand of Christ, and are his, or part of his Inheritance.

In particular;

1. All Pardoning Grace for the Acceptance of our Persons, and Forgiveness of our sins is his; he is the Lord of it; Acts 5.31. He is made a Prince and a Savior to give repentance and the forgiveness of sins. Forgiveness of sin, is wholly given unto him, as to the Administration of it; nor doth any one receive it, but out of his stores. And what is the Dominion of ten thousands of worlds in comparison of this Inheritance? Sure he shall be my God and King who hath all forgiveness at his disposal. All that this World can do, or give, is a thousand times lighter than the dust of the balance, if compared with these good things of the Kingdom of Christ.

2. All Regenerating, quickening, sanctifying, assisting Grace is his: 1. Joh. 5.21. He quickeneth whom he pleaseth : He walks among dead souls, and says to whom he will, Live. And 2. He sanctifies by his Spirit whom he pleaseth, Joh. 4.14. All the living waters of saving Grace are committed to him, and he invites men unto them freely, Cant. 5.1. Isa. 55.1. Rev. 21. And 3. All Grace actually assisting us unto any duty, is his also; for without him we can do nothing, Joh. 15.5. for it is he alone that gives out suitable help at the time of need, Heb. 4.16. No man was ever quickened, purified or strengthened but by him: nor can any dram of this Grace be obtained, but out of his Treasures. Those who pretend to stores of it in their own wills ; are so far Antichrists.

3. The Grace of our Preservation in our Acceptation with God, and Obedience unto him is solely his, Joh. 10.28. And so also,

4. Are all the blessed and gracious Privileges whereof we are made partakers, in our Adoption, Joh. 1.12. Heb. 3.6. He is so Lord over the whole House and family of God, as to have the whole inheritance in his power, and the absolute disposal of all the good things belonging unto it.

These are the Riches and Treasure of the Kingdom of Christ; the good things of his House, the Revenues of his Dominion. The Mass of this Treasure that lies by him is infinite, the stores of it are inexhaustible; and he is ready, free, gracious and bountiful in his Communications of them to all the Subjects of his Dominion. This part of his Heirship extends unto, 1. All the Grace and Mercy that the Father could find in his own gracious Heart to bestow, when he was full of Counsels of Love, and designed to exalt himself by the way of Grace, Ephes. 1.6. 2. To all the Grace and Mercy which he himself could purchase by the Effusion of his Blood, Heb. 9.14. Eph. 1.13. and indeed these are commensurate ; if things, in respect of us altogether boundless, may be said to be commensurate. 3. All that Grace which hath saved the World of Sinners which are already in the enjoyment of God, and that shall effectually save all that come to God by him. 4. All that Grace which in the Promises of it in the Old Testament, is set out by all that is rich, precious, glorious, all that is eminent in the whole Creation of God; and in the New is called Treasures, unsearchable Riches, and exceeding Excellency, which being communicated by him to all the subjects of his Kingdom, makes everyone of them richer than all the Potentates of the earth, who have no interest in him.

The especial Foundation of all this Trust is in an eminent manner expressed, Isaiah 53.10, 11, 12. His suffering for the sins of all those to whom he intends to communicate of this his fullness, according to the will of God; and the Purchase he made in his death, according to the tenor of the Covenant of the Mediator, makes it just and righteous that he should enjoy this part of his Inheritance. Heb. 2.17. chap. 9.12. The Father says unto him, Seest thou these poor wretched Creatures, that lie perishing in their blood, and under the curse? They had once my Image gloriously enstamped on them, and were every way meet for my service; but behold the Misery that is come upon them, by their sin and rebellion; sentence is gone forth against them upon their sin; and they want nothing to shut them up under Everlasting Ruin, but the Execution of it: Wilt thou undertake for to be their Savior and Deliverer, to save them from their sins, and the wrath to come? Wilt thou make thy Soul an Offering for their sins? and lay down thy Life a Ransom for them? Hast thou Love enough to wash them in thy own Blood, in a Nature to be taken of them? Being obedient therein unto death, the death of the Cross? Whereunto he replies, I am content to do thy Will, and will undertake this work, and that with joy and delight. Lo, I come for that purpose, my delight is with these sons men, Psal. 40.8. Prov. 8.31. What they have taken, I will pay. What is due from them, let it be required at my hand. I am ready to undergo Wrath and curse for them, and to pour out my soul unto death. It shall be, saith the Father, as thou hast spoken, and thou shalt see of the travel of thy soul and be satisfied. I will give thee for a Covenant and a Leader unto them, and thou shalt be the Captain of their salvation. To this end take into thy power and disposal all the Treasures of Heaven, all Mercy and Grace to give out unto them for whom thou hast undertaken. Behold, here are unsearchable hidden Treasures, not of many Generations, but laid up from Eternity; take all these Riches into thy power, and at thy disposal shall they be forever. This is the noble peculiar foundation of this part of the Inheritance of Christ.

From what hath been spoken, the Rule also, whereby the Lord Christ proccedeth in disposing these Treasures to the sons of men, is made evident. Though he hath all Grace committed unto him, yet he bestows not grace upon all. The Rule of his procedure herein is God's Election. For the Foundation of this whole Trust is his undertaking for them, who were given him of his Father, see Act. 13.48. Rom. 11.7. Ephes. 1.3, 4, 5, 6, 7, 8. And the variety which is seen in his actual Communication of Grace and Mercy unto sinners, depends upon the Sovereign and Eternal Designation of the Persons of them, who by him were to obtain mercy, and be made Heirs of Salvation.

But although the Persons are designed and allotted unto him from Eternity, who were to receive this Grace and Mercy at his hands, yet as to the manner, and all Circumstances of his Dispensation and Communication of them, they are wholly committed unto his own Sovereign Will and Wisdom. Hence some he calls at one time, some at another ; some in the Morning, that they may glorify Grace in working all the day; some in the Evening of their lives, that they may exalt pardoning mercy to Eternity; on some he bestows much Grace, that he may render them useful in the strength of it; on others less, that he may keep them humble in a sense of their wants. Some he makes rich in Light, others in Love ; some in Faith, others in Patience ; that they may all peculiarly praise him, and set out the fullness of his stores. And hereby, 1. He glorifies every Grace of his Spirit, by making it shine eminently in one or other, as Faith in Abraham and Peter, Love in David and John, Patience in Job. And, 2. he renders his subjects useful one to another, in that they have opportunities upon the defects and fullness of each other, to exercise all their Graces. And, 3. so he renders his whole Body uniform and comely, 1 Cor. 12.16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27. 4. Keeping every Member in Humility and dependence, whilst it sees its own wants in some Graces that others excels in, Col. 2.19.

II. All Gifts that are bestowed on any of the sons of men, whereby they are differenced from others, or made useful unto others, belong also unto the Inheritance and Kingdom of Christ.

Gifts bestowed on men are either Natural or Spiritual: Natural Gifts are especial Endowments of the Persons or Minds of men, in Relation unto things appertaining unto this Life; as Wisdom, Learning, skill and cunning in Arts and Sciences: I call them Natural, in respect of the Objects that they are exercised about, which are 〈 in non-Latin alphabet 〉 , things of this life, as also in respect of their End and Use. They are not always so, as to their rise and spring, but may be immediately infused, as Wisdom was into Solomon, for Civil Government, 1 King 9.12. and skill for all manner of Mechanical Operations into Bezaleel, Exod. 31.2, 3, 6. But how far these gifts are educed in an ordinary course of Providence, out of their hidden seeds and principles in nature, in a just connection of Causes and Effects, and so fall under a certain Law of Acquisition, or what there may be of the Interposition of the Spirit of God in an especial manner, immediately conferring them on any, falls not under our present consideration of them. Nor yet can we insist on their Use, which is such, that they are the great Instrument in the hand of God for the preservation of Human Society, and to keep the course of man's life and pilgrimage from being wholly brutish. I design only to show, that even they also belong (though more remotely ) to the Lordship of Jesus Christ; which they do on two accounts;

1. In that the very use of men's Reason, and their natural faculties, as to any good end or purpose, is continued unto them upon the account of his Interposition, bringing the world thereby under a dispensation of patience and forbearance, as was declared, Joh. 1.9.

2. He is endued with Power and Authority to use them, in whose hand soever they lie, whether of his friends or enemies, to the especial Ends of his Glory, in doing good unto his Church. And indeed in the Efficacy of his Spirit and Power upon the Gifts of the minds of men, exciting, ordering, disposing, enabling them unto various Actings and Operations, by and with them; controlling, over-ruling, entangling each other, and themselves in whom they are by them, his Wisdom and care in the Rule, Government, Chastisement, and Deliverance of his Church, are most conspicuous.

III. 2. Spiritual Gifts, which principally come under that Denomination are of two sorts; Extraordinary, and Ordinary. The first are immediate Endowments of the minds of men with Abilities exceeding the whole System of Nature, in the exercise whereof they are mere Instruments of him who bestows those gifts upon them. Such of old were the Gifts of Miracles, Tongues, Healing, Prediction, and infallible Inspiration, given out by the Lord Christ unto such as he was pleased to use in his Gospel service in an Extraordinary manner. The latter sort are Furnishments of the minds of men, enabling them unto the Comprehension of spiritual things, and the management of them for spiritual Ends and purposes. Such are Wisdom, Knowledge, Prudence, Utterance, Aptness to teach; in general, Abilities to manage the things of Christ and the Gospel, unto their own proper ends. And these also are of two sorts. 1. Such as are peculiar unto Office ; and, 2. Such as are common unto others for their own and others Good and Edification, according as they are called unto the exercise of them. And these two sorts of Gifts differ only in respect of degrees. There are no ordinary Gifts that Christ's Officers are made partakers of, their Office only excepted, which differs in the kind or nature of them from those which he bestows on all his Disciples: which makes their stirring up, and endeavors to improve the Gifts they have received exceeding necessary unto them. And Christ's collation of these Gifts unto men, is the foundation of all the Offices that under him they are called to discharge. See Ephes. 4.8, 11. 1 Cor. 12.7. Joh. 20.21, 22. And as they are the spring and foundation of Office, so they are the great and only means of the Churches edification. By them Christ builds up his Church, to the measure appointed unto the whole and every member of it. And there is no Member but hath its Gift : which is the Talent given, or rather lent, to trade withal.

Now of all these Christ is the only Lord, they belong unto his Kingdom. Psal. 68.18. 〈 in non-Latin alphabet 〉 , when he ascended on high, he took, or received gifts for man ; he took them into his own power and disposal, being given him of his Father: as Peter declares, Act. 2.33. adding, that he received the Spirit, by whom all these gifts are wrought. And Ephes. 4.8. the Apostle renders the words of the Psalmist, 〈 in non-Latin alphabet 〉 , he gave gifts ; because he received them into his power, not to keep them unto himself, but to give them out to the use of others. And so 〈 in non-Latin alphabet 〉 doth sometimes signify to give. Hos. 14.2. Verbum accipiendi dare significat cu • n accipiunt aliunde ut dent, say the Jewish Masters. And it was after his Resurrection, that this accession was made unto his Kingdom, in such an eminent and visible manner as to be a testimony of his Office, Joh. 7.39. 〈 in non-Latin alphabet 〉 , the holy Ghost was not yet, because Jesus was not yet glorified; not eminently given, and received, as to these gifts, Acts 19.2. And this investiture of him, with power over all gifts, he makes the bottom of the mission of the Apostles, Matth. 28.18. This he had as a fruit of his suffering, as a part of his purchase, and it is a choice portion of his Lordship and Kingdom.

The End also why all these gifts are given into his power and disposal, is evident, 1. The propagation of his Gospel, and consequently the setting up of his Kingdom in the world d • pends upon them. These are the Arms that he furnished his Messengers withal, when he sent them forth to fight with, to conquer and subdue the world unto him. And by these they prevailed. By that Spirit of wisdom and knowledge, prayer, utterance, wherewith they were endowed; attended where, and when needful, with the extraordinary gifts before mentioned, did they accomplish the work committed unto their charge. Now the Lord Christ having a right unto a Kingdom and Inheritance given him, which was actually under possession of his Adversary, it was necessary that all those arms, wherewith he was to make a conquest of it, should be given to his disposal, 2 Cor. 10.4. These were the weapons of the warfare of his Apostles and Disciples, which through God were so mighty to cast down the strong holds of sin and Satan. These are the slings and stones, before which the Goliath's of the Earth and Hell did fall. This was that power from above, which he promised his Apostles to furnish them withal, when they should address themselves to the conquest of the world, Acts 1.8. With these weapons, this furniture for their warfare, a few despised persons in the eyes of the world, went from Judea unto the ends of the earth, subduing all things before them to the obedience of their Lord and Master. And,

2. By these is his Church edified ; and to that end doth he continue to bestow them on men, and will do so to the end of the world, 1 Cor. 12.7, 13, 14. Ephes. 4.8, 9, 10, 11, 12, 13. Rom. 12.6, 7, 8. 1 Pet. 3.10, 11. Col. 2.19. And for any to hinder their growth and exercise, is what in them lies to pull down the Church of Christ, and to set themselves against that testimony which he gives in the world, that he is yet alive ; and that he takes care of his Disciples, being present with them according unto his promise.

3. And by these means and ways is God glorified in him and by him which is the great end of his Lordship over all the gifts of the Spirit.

That we may a little by the way look into our especial concernment in these things, the order of them, and their subserviency one to another, may be briefly considered. For as Natural gifts are the foundation of, and lie in an especial subordination unto Spiritual, so are Spiritual gifts enlivened, made effectual and durable by Grace. The principal end of Christ's bestowing gifts, is the erection of a Ministry in his Church, for the ends before mentioned. And where all these in their order and mutual subserviency unto one another, are received by any, there, and there alone, is a competent furniture for the work of the Ministry received. And where any of them, as to their whole kind, are wanting, there is a defect in the Person, if not a nullity as to the Office. Natural gifts and endowments of mind are so necessary a foundation for any that looks towards the work of the Ministry, that without some competent measure of them, it is madness and folly to entertain thoughts of any progress. Unless unto these, Spiritual gifts are in Christ's time super-added, the other will be never of any use for the edification of the Church, as having in their own nature and series, no especial tendency unto that end. Nor will these super-added spiritual gifts enable any man to discharge his duty unto all well-pleasing before God, unless they also are quickened and seasoned by Grace. And where there is an intercision of this series and order in any, the defect will quickly appear. Thus some we see of excellent natural endowments, in their first setting forth in the world, and in their endeavors on that single stock, promising great usefulness and excellency in their way; who when they should come to engage in the service of the Gospel, evidence themselves to be altogether unfurnished for the employment they undertake; yea, and to have lost, what before they seemed to have received. Having gone to the utmost length and bounds that Gifts merely Natural could carry them out unto, and not receiving super-added Spiritual g • fts, which the Spirit of Christ bestoweth as he pleaseth, 1 Cor. 12.11. they faint in the way, wither, and become utterly useless. And this for the most part falleth out, when men either have abused their natural gifts to the service of their lusts, and in an opposition to the simplicity of the Gospel; or when they set upon Spiritual things, and pretend to the service of Christ, merely in their own strength, without dependence on him, as the Heir and Lord of all, for abilities and furniture for his work; or when they have some fixed corrupt end and design to accomplish and bring about by a pretence of the Ministry, without regard to the glory of Christ, or compassion to the souls of men, which the Lord Christ will not prostitute the gifts of his Spirit to make them serviceable unto. And sundry other causes of this failure may be assigned.

It is no otherwise as to the next degree in this order▪ in reference unto spiritual gifts and saving grace. When these gifts, in the good pleasure of the Lord of them are super-added unto the natural endowments before mentioned, they carry on them, who have received them, cheerfully, comfortably and usefully in their way and progress. The former are increased, heightened, strengthened and perfected by the latter, towards that special end, whereunto themselves are designed; namely, the glory of Christ in the work of the Gospel. But if these also are not in due season quickened by saving grace, if the heart be not moistened and made fruitful thereby, even they also will wither and decay. Sin and the world in process of time will devour them, whereof we have daily experience in this world. And this is the Order wherein the Great Lord of all these Gifts hath laid them in a subserviency, one kind unto another, and all of them unto his own glory.

And this that hath been spoken will abundantly discover the reason and ground of the Apostol • cal Exhortation, Covet the best gifts, 1 Cor. 12.31. As first, the gift of Wisdom and knowledge in the Word and Will of God, 1 Cor. 12.8. 1 Cor. 2.7. 1 Tim. 3.15. 1 Cor. 1.5. Secondly, the gift of Ability, to manage and improve this wisdom and knowledge to the edification of others, Heb. 3.13. chap. 10.25. Rom. 15.14. 1 Thes. 5.11. Thirdly, of Prayer. And many more might be added of the like usefulness and importance.

IV. 3. To close our considerations of this part of the Lordship of Christ, there remains only that we show him to be the Lord of all Spiritual Eternal things, which in one word we call Glory. He is himself the Lord of glory, 2 Cor. 2.4. and the Judge of all, Joh. 5.25. In the discharge of which Office he gives out Glory as a Reward unto his followers, Matth. 25.32. Rom. 14.10. Glory is the reward that is with him, which he will give out at the last day, as a Crown, 2 Tim. 4.8. Joh. 17.2. And to this end that he might be Lord of it, he hath (1) purchased it, Heb. 9.12. Eph. 1.14. Heb. 2.10. (2) Taken actual possession of it in his own Person, Luke 24.25. Joh. 17.5, 22, 24. And that (3) as the fore-runner on whom he will bestow it, Heb. 9.20. And this is a short view of the Lordship of Christ, as to things Spiritual.

V. Ecclesiastical things, or things that concern Church Institutions, Rule and Power, belong also unto his Rule and Dominion. He is the only Head, Lord, Ruler, and Law-giver of his Church. There was a Church state ever since God created man on the earth; and there is the same reason of it in all its alterations, as unto its Relation to the Lord Christ. What ever changes it under-went, still Christ was the Lord of it, and of all its concernments. But by way of instance and eminency, we may consider the Mosaical Church state under the Old Testament, and the Evangelical Church state under the New. Christ is Lord of, and in respect unto them both.

1. He was the Lord of the Old Testament Church state, and he exercised his Power and Lordship towards it four ways.

1. In, and by its Institution and Erection; he made, framed, set up, and appointed that Church state, and all the Worship of God therein observed. He it was who appeared unto Moses in the Wilderness, Exod. 3.5. Act. 7.32, 33. and who gave them the Law on M • unt Sinai, Exod. 20 Psal. 68.17. Ephes. 4.8. and continued with them in the Wilderness, Numb. 21.6. 1 Cor. 10.9. So that from him, his Power and Authority, was the Institution and Erection of that Church.

2. By prescribing a complete Rule and form of Worship and obedience unto it, being erected, as its Law-giver, to which nothing might be add • d, Deut. 7.4, 12, 32.

3. By way of Reformation, when it was collapsed and decayed, Zech. 2.8, 9, 10, 11, 12, 13. Ma • . 3, 1, 2, 3.

4. By way of Amotion, or taking down what he himself had set up; because it was so framed and ordered as to continue only for a season, Heb. 9.10. Deut. 18.16, 17, 18. Hag. 2 6, 7. Isa. 65.17, 18. 2 Pet. 3.13. Which part of his Power and Lordship, we shall a • terwards abundantly prove against the Jews.

2. Of the New Testament Evangelical Church state also, he is the only Lord and Ruler; yea, this is his proper Kingdom, on which all other parts of his Dominion do depend; for he is given to be head over a • l things unto the Church, Ephes. 1.22. For,

1. He is the foundation of this Church state, 1 Cor. 3.11. the whole design and plat-form of it being laid in him, and built upon him: And 2. He erects this Church-State upon himself, Matth. 16.18. I will build my Church ; the Spirit and Word whereby it is done, being from him alone, and ordered in and by his Wisdom, Power and Care; And 3. He gives Laws and Rules of Worship and Obedience unto it, when so built by himself and upon himself, Matth. 28.18. Acts 1.2. Heb. 3.2, 3, 4, 5, 6. And 4. Is the everlasting, constant, abiding Head, Ruler, King, and Governor of it, Eph. 1.22. Col. 2.19. Heb. 3.6. Rev. 2.3. All which things are ordinarily spoken unto, and the ends of this Power of Christ fully declared.

VI. He is Lord also of Political things ; All the Governments of the world that are set up and exercised therein for the good of mankind, and the preservation of Society according to Rules of Equity and Righteousness; over all these, and those who in and by them exercise Rule and Authority amongst men, is he Lord and King.

He alone is the absolute Potentate ; the Highest on the earth are in a subordination unto him. That 1. He was designed unto, Psal. 89.27. And accordingly he is 2. Made Lord of Lord's and King of Kings, Rev. 17.14. Chap. 19.16. 1 Tim. 6.15. And 3. He exerciseth dominion answerable unto his Title, Rev. 6.16. Chap. 17.14. Chap. 18.16, 17, 18, 19, 20. Psal. 2.8, 9. Isa. 60. Mich. 5.7, 8, 9. And 4. Hath hence right to send his Gospel into all Nations in the world, attended with the worship by him prescribed, Matth. 28.18. Psal. 2.9, 10, 11, 12. which none of the Rulers or Governors of the world have any right to refuse or oppose, nor can so do, but upon their utmost peril. And 5. All Kingdoms shall at length be brought into a professed subjection to him and his Gospel, and have all their Rule disposed of unto the interest of his Church and Saints, Dan. 7.27. Isa. 60.12. Rev. 19.16, 17, 18, 19.

VII. The last branch of this Dominion of Christ consists in the Residue of the Creation of God; Heaven and Earth, Sea and Land, Wind, Trees, and fruits of the earth, and the Creatures of sense, as they are all put under his feet, Psal. 8.7, 8. Ephes. 1.22. 1 Cor. 15.27. So the exercise of his power severally over them, is known from the story of the Gospel. And thus we have glanced at this Lordship of Christ, in some of the general parts of it: And how small a portion of his glorious power, are we able to comprehend or declare.

The Apostle in these words gives further strength to his present Argument, from another Consideration of the Person of the Messiah ; wherein he also discovers the foundation of the Preeminence ascribed unto him in the words last insisted on. By him the worlds were made ; so that they were his own, Joh. 1.11. and it was meet that in the new condition which he underwent, that he should be the Lord of them all. Moreover, if all things be made by him, all disobedience unto him is certainly most unreasonable, and will be attended with inevitable ruin; of the Truth whereof, the Apostle aims to convince the Hebrews.

Now whereas the Assertion which presents its self at first view in these words is such, as if we rightly apprehend the meaning of the Holy Ghost in it, must needs determine the Controversy that the Apostle had with the Jews, and is of great use and importance unto the faith of the Saints in all ages, I shall first free the words from false glosses and interpretations, and then explain the Truth asserted in them, both absolutely, and with relation to the present purpose of the Apostle.

That which some men design in their wresting of this place, is to deface the illustrious Testimony given in it unto the Eternal Deity of the Son of God; and to this purpose they proceed variously.

1. By 〈 in non-Latin alphabet 〉 by whom, they say 〈 in non-Latin alphabet 〉 , for whom, is intended. And so the sense of the place is, that for Christ, for his sake, God made the world : so Eniedinus ; and Grotius embraceth his notion; adding in its confirmation that this was the opinion of the Jews, namely, that all things were made for the Messiah ; and therefore 〈 in non-Latin alphabet 〉 , he renders by, condiderat, as signifying the time long since past, before the bringing forth of Christ in the world; as also that 〈 in non-Latin alphabet 〉 , is put for 〈 in non-Latin alphabet 〉 , in Rom. 6.4. Rev. 4.11. Chap. 1.14. and therefore may be here so used. According to this Exposition of the words, we have in them an expression of the Love of God towards the Messiah, in that for his sake, he made the worlds ; but not anything of the Excellency, Power and Glory of the Messiah himself.

It is manifest that the whole strength of this interpretation lies in this, that 〈 in non-Latin alphabet 〉 , may be taken for 〈 in non-Latin alphabet 〉 , by whom instead of, for whom : but neither is it proved that in any other place those expressions are equipollent ; nor if that could be supposed, is there any reason off • red why the one of them should in this place be put for the other: For,

1. The places referred unto, do no way prove that 〈 in non-Latin alphabet 〉 with a Genitive doth ever denote the final cause, but the efficient only. With an Accusative for the most part it is as much as propter, signifying the final Cause of the thing spoken of, and rarely in the New Testament is it otherwise used. 〈 in non-Latin alphabet 〉 , Rev. 4.11. At thy will or pleasure, the efficient and disposing not the final Cause seems to be denoted. And Chap. 13.14. 〈 in non-Latin alphabet 〉 , by the signs that were given him to do; the formal cause is sigfied. But that joined with a Genitive Case it anywhere signifies the final Cause doth not appear. Beza whom Grotius cites, says on Rom. 6.4. that 〈 in non-Latin alphabet 〉 , by the glory of the Father, may be taken for 〈 in non-Latin alphabet 〉 , unto the glory. But the case is not the same, where things, as where Persons are spoken of: 〈 in non-Latin alphabet 〉 here relates unto a Person, and yet is 〈 in non-Latin alphabet 〉 joined with it asserted to denote the end of the things spoken of, which is insolent. Besides 〈 in non-Latin alphabet 〉 , in that place, is indeed the glorious power of the Father, the efficient of the Resurrection of Christ treated of. So that whereas 〈 in non-Latin alphabet 〉 is used six hundred times with a Genitive Case in the New Testament, no one instance can be given, where it may be rendered propter, for, and therefore cannot be so here.

2. On supposition that some such instance might be produced, yet being contrary to the constant use of the Word, some cogent Reason from the Text wherein it is used, or the thing treated of, must be urged, to give that sense admittance: And nothing of that nature is, or can be here pleaded.

3. As 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , are distinguished, the one expressing the efficient, the other the final cause, Rom. 11.36. so also are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , in this very Epistle, Chap. 2.10. 〈 in non-Latin alphabet 〉 , for whom are all things, and by whom are all things ; and is it likely that the Apostle would put one of them for the other, contrary to the proper use which he intended immediately to assign severally unto them?

4. 〈 in non-Latin alphabet 〉 , by whom here, is the same with 〈 in non-Latin alphabet 〉 , by him, Joh. 1.3. which the same Person interprets properly for the Efficient Cause.

On these accounts the foundation of this Gloss being removed, the superadded Translation of 〈 in non-Latin alphabet 〉 , by condiderat, is altogether useless; and what the Jews grant that God did with respect to the Messiah, we shall afterwards consider.

2. The Socinians, generally lay no exception against the Person making, whom they acknowledge to be Christ the Son, but unto the Worlds said to be made. These are not say they the things of the Old, but of the new Creation ; not the fabric of Heaven and Earth, but the Conversion of the souls of men; not the first institution and forming of all things, but the Restauration of mankind, and Translation into a new condition of life. This Sclictingius at large insists on, in his Comment in this place, bringing in the justification of his interpretation the sum of what is pleaded by any of them, in answer not only to this Testimony, but also to that of Joh. 1.3. and that also of Coloss. 1.16, 17.

1. The old Creation, he says, is never said to be performed by any intermediate Cause, as the Father is here said to make these worlds by the Son. But 1. This is petitio principii ; that this expression doth denote any such intermediate cause, as should interpose between the Father, and the Creation of the world by an operation of its own, divers from that of the Father. Job 26.13. God is said to adorn the Heavens 〈 in non-Latin alphabet 〉 , by his Spirit ; which they will not contend to denote an intermediate cause, and 〈 in non-Latin alphabet 〉 here is but what the Hebrews express by 〈 in non-Latin alphabet 〉 . 2. In the Creation of the world the Father wrought in and by the Son, the same creating act being the act of both Persons, Joh. 5.17. their Will, Wisdom and Power being essentially the same.

2. He adds, There is an allusion only in the words unto the first Creation, as in John, Chap. 1.1, 2, 3. where the Apostle sets out the beginning of the Gospel in the terms whereby Moses reports the Creation of the world: And therefore mentions light in particular, because of an allusion to the light at first created by God, when of all other things wherein there is no such allusion he maketh no mention.

Answ. 1. The new Creation granted by the men of this persuasion, being only a moral Swasion of the minds of men by the outward Doctrine of the Gospel, I know not what Allusion can be fancied in it, unto the Creation of the world out of nothing.

2. It is granted that the Apostle speaks here of the same Creation that John treats of in the beginning of his Gospel; but that that is the Creation of the whole world, and all things contained in it, hath been elsewhere proved; and must be granted, or we may well despair of ever understanding one line in the Scripture, or what we ordinarily speak one to another.

3. John doth not mention any particular of the old Creation, affirming only in general, that by the Word all things were made, whereof he afterwards affirms, that it was the Light of men, not assigning unto him in particular, the Creation of Light as is pretended.

3. He tells us, the Article preposed 〈 in non-Latin alphabet 〉 , intimates that it is not the old Creation that is intended, but some new especial thing distinct from it and preferred above it. Answ. 1. As the same Article doth used by the same Apostle to the same purpose in another place, Acts 14.15. 〈 in non-Latin alphabet 〉 , who made the Heaven, the Earth and Sea, which were certainly those created of old. 2. The same Article is used with the same word again in this Epistle, Chap. 11.3. 〈 in non-Latin alphabet 〉 , by faith we understand that the worlds were made, where this Author acknowledgeth the old Creation to be intended.

4. He adds, that the Author of this Epistle seems to allude to the Greek Translation of Isa. 9.6 wherein 〈 in non-Latin alphabet 〉 , the Father of Eternity, or eternal Father, is rendered the Father of the world to come. Answ. 1. There is no manner of Relation between 〈 in non-Latin alphabet 〉 , the Father of the world to come, and 〈 in non-Latin alphabet 〉 , by whom he made the worlds, unless it be that one word is used in both places in very distinct senses; which if it be sufficient to evince a cognation between various places, very strange and uncouth interpretations would quickly ensue. Nor 2. Doth that, which the Apostle here treats of, any way respect that which the Prophet in that place insists upon; his name and nature being only declared by the Prophet, and his works by the Apostle. And 3. It is presumption to suppose the Apostle to allude to a corrupt Translation as that of the LXX. in that place is, there being no ground for it in the Original; for 〈 in non-Latin alphabet 〉 , is not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , the eternal Father : and what the Jews and LXX. intend by the world to come, we shall afterwards consider.

5. His last refuge is, in Isa. 51.16. Where the work of God, as he observes, in the reduction of the people of the Jews from the Captivity of Babylon, is called his planting the Heavens, and laying the foundation of the Earth: And the Vulgar Latin Translation, as he farther observes, renders the word, ut corlum plants, ut terram fundes, ascribing that to the Prophet which he did but declare; and in this sense he contends, that God the Father is said to make the worlds by his Son. Answ. 1. The work mentioned is not that which God would do in the reduction of the people from Babylon, but that which he had done in their delivery from Egypt, recorded to strengthen the faith of Believers in what for the future he would yet do for them. 2. The expressions of planting the Heavens, and laying the foundation of the Earth, are in this place of the Prophet plainly, Allegorical, and are in the very same place declared so to be. First, In the circumstance of time when this work is said to be wrought, namely, at the coming of the Israelites out of Egypt, when the Heavens and the Earth properly so called, could not be made, planted, founded, or created. Secondly, By an adjoined Exposition of the Allegory, I have put my words into thy mouth, and said unto Zion, thou art my people : This was his planting of the Heavens, and laying the foundation of the Earth, even the erection of a Church and Political State amongst the Israelites. 3. It is not to the Prophet; but to the Church that the words are spoken, and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are not ut plants & ut fundes, but ad plantandum, to plant, and ad fundandum, to lay the foundation : and our Author prejudicates his cause, by making use of a Translation to uphold it, which himself knows to be corrupt. 4. There is not then, any similitude between that place of the Prophet, wherein words are used Allegorically, (the Allegory in them being instantly explained;) and this of the Apostle whose discourse is didactical, and the words used in it, proper, and suited to the things intended by him to be expressed. And this is the substance of what is pleaded to wrest from believers this illustrious Testimony given to the eternal Deity of the Son of God. We may yet further consider the reasons that offer themselves from the Context for the removal of the interpretation suggested.

1. It sinks under its own weakness and absurdity. The Apostle intending to set out the Excellency of the Son of God, affirms that by him the worlds were made ; that is, say they, Christ preaching the Gospel converted some to the faith of it, and many more were converted by the Apostles preaching the same Doctrine, whereupon blessed times of Light and Salvation ensued. Who not overpowered with prejudice could once imagine any such sense in these words? especially considering that it is as contrary to the design of the Apostle, as it is to the importance of the words themselves. This is that which Peter calls, men's wresting the Scripture to their own perdition.

2. The Apostle as we observed, writes didactically, plainly expressing the matter whereof he treats, in words usual and proper. To what end then should he use so strained an Allegory in a point of Doctrine, yea, a fundamental Article of the Religion he taught, and that to express what he had immediately in the words foregoing properly expressed; For, by whom he made the worlds, is no more in these men's apprehensions, than, in him hath he spoken in these latter days. Nor is this Expression anywhere used, no not in the most allegorical Prophecies of the Old Testament, to denote that which here they would wrest it unto. But making of the world, signifies, making of the World, in the whole Scripture throughout, and nothing else.

3. The making of the worlds here intended, was a thing then past; 〈 in non-Latin alphabet 〉 , he made them, that is, he did so of old; and the same word is used by the LXX. to express the old Creation. But now that which the Jews called the world to come, or the blessed state of the Church under the Messiah, the Apostle speaks of, as of that which was not yet come; the present worldly State of the Judaical Church yet continuing.

4. The word 〈 in non-Latin alphabet 〉 ; and 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , which are so rendered, taken absolutely as they are here used, do never in any one place in the Scripture in the Old or New Testament signify the new Creation, or state of the Church under the Gospel; but the whole world and all things therein contained, they do in this very Epistle, Chap. 11.3.

5. Wherever the Apostle in this Epistle speaks in the Judaical Idiom of the Church-State under the Messiah, he never calls it by the name of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , but still with the limitation of, to come, as Chap. 2.5. Chap. 6.5 And where the word is used absolutely as in this place, and Chap. 11.3. it is the whole world that is intended.

6. The Context utterly refuseth this Gloss. The Son in the preceeding words, is said to be made Heir or Lord of all; that is, of all things absolutely and universally, as we have evinced, and is confessed. Unto that Assertion he subjoins a reason of the equity of that transcendent Grant made unto him; namely, because by him all things were made, whereunto he adds his upholding, ruling, and disposing of them being so made by him; he upholdeth all things by the word of his power. That between the all things whereof he is Lord, and the all things that he upholds, there should be an interposition of words of the same importance with them, expressing the Reason of them that go afore, and the foundation of that which follows, knitting both parts together, and yet indeed have a signification in them of things utterly heterogeneous to them, is most unreasonable to imagine.

We have now obtained liberty by removing the entanglements cast in our way, to proceed to the opening of the genuine sense and importance of these words.

〈 in non-Latin alphabet 〉 ; by whom ; not as an Instrument or an inferior intermediate created Cause; for then also must he be created by himself, seeing all things that were made, were made by him, Joh. 1.3. but as his own eternal Word, Wisdom and Power▪ Prov. 8.22, 23, 24. Joh. 1.3. The same individual creating act, being the work of Father and Son; whose Power and Wisdom being one and the same individed, so also are the works which outwardly proceed from them. And as the joint- working of Father and Son doth not infer any other subordination but that of subsistence and order; so the Preposition 〈 in non-Latin alphabet 〉 doth not of itself intimate the subjection of an instrumental Cause, being used sometimes to express the work of the Father himself, Gal. 1.1.

〈 in non-Latin alphabet 〉 , created ; so the Apostle expresseth that word, Acts 17.24, 26. And the LXX. most commonly, as Gen. 1.1. though sometimes they use 〈 in non-Latin alphabet 〉 , as our Apostle also doth, Chap. 10. He made, created, produced out of nothing, by the things not seen, Chap. 11.3.

〈 in non-Latin alphabet 〉 , so that word is constantly rendered by the Greeks. 〈 in non-Latin alphabet 〉 is to hide, or to be hid, kept secret, close, undiscovered. Whence a Virgin is called 〈 in non-Latin alphabet 〉 , one not yet come into the public state of Matrimony ; as by the Greeks on the same account 〈 in non-Latin alphabet 〉 , one shut up, or a recluse ; as the Targumists call an Harlot 〈 in non-Latin alphabet 〉 , a goer abroad, from that description of her, Prov. 7.10, 11. 〈 in non-Latin alphabet 〉 , her feet dwell not in her own house; one while she is in the Street, another while abroad. As the Mother of the Family is called 〈 in non-Latin alphabet 〉 , the dweller at home, Psalm 68.13. Hence 〈 in non-Latin alphabet 〉 , signifies the Ages of the world in their succession and duration, which are things secret and hidden ; what is past is forgotten, what is to come is unknown; and what is present passing away without much Observation: See Ecclesiastes 1. v. 10.

The world then that is visible and a spectacle in its self, in respect of its continuance and duration is 〈 in non-Latin alphabet 〉 , a thing hidden ; So that the word denotes the fabric of the world by a Metonymy of the Adjunct. When the Hebrews would express the world in respect of the substance and matter of the Universe, they do it commonly by a distribution of the whole into its most general and comprehensive parts, as the Heavens, Earth, and Sea, subjoining, all things contained in them. This the Greeks and Latins from its Order, Frame, and Ornaments call 〈 in non-Latin alphabet 〉 , and mundus, which principally respects that 〈 in non-Latin alphabet 〉 , that beauty and ornament of the Heavens which God made by his Spirit, Job. 26.13. And as it is inhabited by the Sons of men, they call it 〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉 ; that is, 〈 in non-Latin alphabet 〉 , Prov. 8.30. The world of the earth ; principally, the habitable parts of the Earth. As quickly passing away they call it 〈 in non-Latin alphabet 〉 ; and in respect of its successive duration 〈 in non-Latin alphabet 〉 ; that is, 〈 in non-Latin alphabet 〉 , the word here used.

2. 〈 in non-Latin alphabet 〉 , in the Plural number; the worlds, so called, Chap. 11.3. by a mere Enallage of number, as some suppose; or with respect to the many Ages of the worlds duration. But moreover, the Apostle accommodates his expression to the received opinion of the Jews, and their way of expressing themselves about the world. 〈 in non-Latin alphabet 〉 , denotes the world as to the subsistence of it, and as to its duration ; in both these respects, the Jews distributed the world into several parts, calling them so many worlds. R.D. Kimchi on Isa. 6. distributes these worlds into three, on the account of which he says, 〈 in non-Latin alphabet 〉 , holy, was three times repeated by the Seraphims. There are saith he, 〈 in non-Latin alphabet 〉 , three worlds ; 〈 in non-Latin alphabet 〉 , the upper world which is the world of Angels and Spirits ; 〈 in non-Latin alphabet 〉 , the world of the Heavens and Stars : and 〈 in non-Latin alphabet 〉 , this world below. But in the first respect they generally assign these four (1.) 〈 in non-Latin alphabet 〉 , the lower world, the depress • d world, the Earth and Air in the several regions of it. (2.) 〈 in non-Latin alphabet 〉 , the world of Angels, or Ministring Spirits, whom they suppose to inhabit in High Places, where they may supervize the affairs of the Earth. (3.) 〈 in non-Latin alphabet 〉 , the world of Spheres ; and (4.) 〈 in non-Latin alphabet 〉 , the highest world, called by Paul the third Heaven, 2 Cor. 12.2. and by Solomon, 〈 in non-Latin alphabet 〉 , the Heaven of Heavens, 2 Kings 8.27. and 〈 in non-Latin alphabet 〉 , Olam hanneshamoth, the world of Spirits, or souls departed. In respect of duration they assign a fivefold world: 1. 〈 in non-Latin alphabet 〉 , called by Peter, the old world, or the world before the Flood, the world that perished. 2. 〈 in non-Latin alphabet 〉 , the present world, or the state of things under the Judaical Church: 3. 〈 in non-Latin alphabet 〉 , the world of the coming of the Messiah, or the world to come, as the Apostle calls it, Chap. 2.5. 4. 〈 in non-Latin alphabet 〉 , the world of the Resurrection of the dead. And 5. 〈 in non-Latin alphabet 〉 , the prolonged world, or life eternal; Principally with respect to the first distribution, as also unto the duration of the whole world unto the last dispensation mentioned in the second, doth the Apostle here call it, 〈 in non-Latin alphabet 〉 , the worlds.

Thus the Apostle having declared the Honor of the Son as Mediator, in that he was made Heir of all, adds thereunto his Excellency in himself from his eternal power and Godhead; which he not only asserts, but gives evidence unto by an Argument from the works of Creation. And to avoid all streightning thoughts of this work, he expresseth it in terms comprehending the whole Creation in that distribution whereunto it was usually cast by themselves: As John contents not himself by affirming that he made all things, but adds to that Assertion, that without him nothing was made that was made, Joh. 1.3.

And this was of old the common faith of the Judaical Church. That all things were made, and all things disposed by the Word of God, they all confessed. Evident footsteps of this faith abide still in their Targums. For that by the Word of God so often mentioned in them they did not understand the Word of his Power, but an Hypostasis in the Divine Nature, is manifest from the Personal Properties which are everywhere assigned unto it; as the Word of God, did this, said that, thought, went, and the like; as Psal. 68.17. They affirm that Word, which gave the Law on Mount Sinai, to dwell in the highest heavens. Yea, and they say in Bereschit Rabba, of those words, Gen. 1.2. The Spirit of God moved on the face of the waters, 〈 in non-Latin alphabet 〉 this is the Spirit of the King Messiah ; by which they cannot deny but that all things were formed. And the Apostle in this expression lets the Hebrews know, that Jesus the Messiah was that Word of God, by whom all things were made. And so the influence of these words into his present Argument is manifest. For the Son, in whom the Father had now spoken to them, and declared the Gospel, being his Eternal Word, by whom the world and all Ages were created, there could be no question of his Authority to alter their ceremonious Worship, which he himself had appointed for a season.

Before we pass to the next Verses, we may mark out those Instructions, which the words passed through afford us in common, as to the abiding interest of all Believers.

1. We have an illustrious testimony given to the Eternal Godhead and Power of the Son of God; for he who made all things is God, as the Apostle else-where affirms. And,

2. Unto the Equity of his being made Heir, Lord and Judge of all. No creature can decline the Authority, or wave the Tribunal of him that made them all. And,

3. A stable bottom of Faith, Hope, Contentment and Patience, is administered unto the Saints in all dispensations. He who is their Redeemer, that bought them, hath all that interest in all things wherein they are concerned, that the Sovereign right of Creation can afford unto him; besides that Grant which is made unto him for this very end, that they might be disposed of to his own Glory, in their good and advantage, Isa. 54. v. 4, 5. And,

4. From this Order of things, that Christ as the Eternal Son of God having made the worlds, hath them and all things in them put under his power as Mediator and Head of the Church; we may see what a subserviency to the interest of the Saints of the most High, the whole Creation is laid and disposed in. And,

5. The way of obtaining a sanctified Interest in, and use of the things of the Old Creation ; namely, not to receive them merely on the general account as made by the Son of God, but on the more especial of their being granted unto him, as Mediator of the Church. And,

6. How men on both these foundations, are to be accountable for their use or abuse of the things of the first Creation.

But besides these particular Instances, there is that which is more general, and which we may a little insist upon from the Context and design of the Apostle in this whole discourse, whose consideration will not again occur unto us; and it is, That God in infinite wisdom ordered all things in the first Creation, so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by Jesus Christ.

By the Son he made the worlds in the beginning of time, that in the fullness of time he might be the just Heir and Lord of all. The Jews have a saying, that the world was made for the Messiah ; which is thus far true, that both it, and all things in it, were made, disposed of, and ordered in their Creation, so as that God might be everlastingly glorified in the work which he was designed unto, and which by him he had to accomplish. I shall consider it only in the present instance; namely, that by the Son he made the worlds, that he might be the proper Heir and Lord of them : of which latter we shall treat more particularly on the ensuing words.

This was declared of Old, where he was spoken of as the Wisdom of God, by whom he wrought in the Creation and Production of all things, Prov. 8.22, 23, 24, 25, 26, 27, 28, 29, 30. This Son, or Wisdom of God, declares at large, 1. His Coexistence with his Father from Eternity, before all, or any of the visible or invisible Creation were by his Power brought forth, v. 22, 23, and so onward. And then sets forth the Infinite, Eternal and Ineffable Delight, that was between him and his Father, both before, and also in the work of Creation, v. 30. Farther, he declares his presence and co-operation with him in the whole work of making the world, and the several parts of it, v. 27, 28, 29, 30. which in other, places is expressed as here by the Apostle, that God by him made the worlds. After which he declares the End of all this Dispensation, namely, that he might rejoice in the habitable parts of the earth, and his delight be with the sons of men ; to whom therefore he calls to hearken unto him, that they may be blessed, v. 31. to the end of the chapter ; that is, that he might be meet to accomplish the work of their Redemption, and bring them to Blessedness, to the Glory of the Grace of God; which work his heart was set upon, and which he greatly delighted in, Psal. 40.6, 7, 8.

Hence the Apostle John, in the beginning of his Gospel, brings both the Creations together; the first by the Eternal Word, absolutely; the other by him as incarnate, that the Suitableness and Correspondency of all things in them, might be evident. The Word was with God, saith he, in the beginning, and all things were made by him, and without him was not anything made that was made, v. 1, 2, 3. But what was this unto the Gospel that he undertook to declare? Yes, very much; for it appears from hence, that when this Word was made flesh, and came and dwelt among us, v. 14. that he came into the world that was made by him, though it knew him not, v. 10. he came but to his own, what ever were the entertainment that he receeived, v. 11. For this End then God made all things by him, that when he came to change and renew all things, he might have good right and title so to do, seeing he undertook to deal with, or about, no more but what he had originally made.

The Holy and Blessed Trinity could have so ordered the work of Creation, as that it should not immediately, eminently, and signally have been the work of the Son, of the Eternal Word. But there was a farther design upon the world to be accomplished by him, and therefore the work was signally to be his; that is, as to immediate Operation, though as to Authority and Order it peculiarly belonged to the Father ; and to the Spirit as to Disposition and Ornament, Gen. 1.2. Job 26.13.

This, I say, was done, for the End mentioned by the Apostle, Ephes. 1.10. All things at first were made by him; that when they were lost, ruined, scattered, they might again in the appointed season be gathered together into one head in him; of which place more at large else-where.

And this mystery of the Wisdom of God, the Apostle at large unfoldeth, Col. 1.15, 16, 17, 18, 19. Speaking of the Son by whom we have Redemption, he informs us, that in himself and his own nature, he is the Image of the invisible God ; that is, of God the Father, who until then had alone been clearly revealed unto them; and that in respect of other things he is the first-born of every creature, or as he terms himself, Rev. 3.14. the Beginning of the creation of God ; that is, he who is before all creatures, and gave Beginning to the Creation of God. For so expressly the Apostle explains himself in the next verses. By him all things were created that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him: and he is before all things, and by him all things consist. But this is not the full design of the Apostle. He declares not only that All things were made by him, but also that All things were made for him, v. 16. so made for him, that he might be the Head of the Body the Church ; that is, that he might be the fountain, head, spring, and original of the new Creation, as he had been of the Old. So the Apostle declares in the next words, Who is the beginning, the first-born from the dead. As he was the Beginning, and the First-b • rn of every creature in the old Creation, so he is the Beginning and First-born from the dead; that is, the Original and Cause of the whole new Creation. And hereunto he subjoins the End and design of God in this whole mysterious work, which was, that the Son might have the preeminence in all things ; as he had in and over the works of the old Creation, seeing they were all made by him, and all consist in him; so also he hath over the New on the same account, being the Beginning and First-born of them. The Apostle in these words gives us the whole of what we intend, namely, that the making of the worlds, and of all things in them, in the first Creation by the Son, was peculiarly subservient to the Glory of the Grace of God, in the Reparation and Renovation of all things by him as incarnate.

It is not for us to inquire much into, or after the reason of this Economy and Dispensation; we cannot by searching find out God, we cannot find out the Almighty unto perfection, Job 11.7. It may suffice us, that he disposeth of all things according to the counsel of his own will, Ephes. 1.12. This Antecedently unto the consideration of the Effects of it, we cannot, we may not search into, Deut. 29.29. What are the Effects and Consequences of his infinitely holy wise Counsel, wherein his Glory shines forth unto his Creatures, those we may consider and contemplate on, and rejoice in the light that they will afford us, into the treasures of these counsels themselves.

Now herein we see, first, that it was the Eternal Design of God, that the whole Creation should be put in subjection unto the Word incarnate, whereof the Apostle also treats in the second Chapter of this Epistle. God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father, Phil. 2.9, 10, 11. God hath put all things in subjection unto him, not only the things peculiarly redeemed by him, but all things what ever, as we shall show in the next words of our Epistle. See 1 Cor. 15, 24. Heb. 2.8. Rom. 14.11. Hence John saw every creature which is in heaven and earth, and under the earth, and such as are in the sea, even all that are in them, ascribing blessing, and honor, and glory, and power unto the Lamb forever and ever, Rev. 5.13. that is, owning and avowing their Duty, Obedience and Subjection unto him. This being designed of God in the Eternal Counsel of his Will, before the world was, 1 Pet. 1.2. Tit. 1.2. He prepared and made way for it in the Creation of all things by him ; so that his Title and right to be the Ruler and Lord of all Angels and Men, the whole Creation, in and of Heaven and Earth, might be laid in this great and blessed foundation, that he made them all.

Again, God designed from Eternity, that his great and everlasting Glory should arise from the new Creation, and the work thereof. Herein hath he ordered all things to the praise of the glory of his grace, Ephes. 1.6. And this praise will he inhabit forever. It is true, the works of the old Creation did set forth the glory of God, Psal. 19.1. they manifested his eternal power and Godhead, Rom. 1.20. But God had not resolved, ultimately to commit the manifestation of his glory unto those works, though very glorious; and therefore did he suffer sin to enter into the world, which stained the beauty of it, and brought it wholly under the curse. But he never suffered spot nor stain to come upon the work of the new Creation, Ephes. 5.6. nothing that might defeat, eclipse, or impair the glory that he intended to exalt himself in thereby. Yet God hath so ultimately laid up his glory in the new Creation, as that he will not lose anything of that, which also is due unto him from the Old : but yet he will not receive it immediately from thence neither; but as it is put over into a subserviency unto the work of the New. Now God ordered all things so, as that this might be effected without force, coaction, or wresting of the Creation, or putting it besides its own order. And is there anything more genuine, natural and proper, than that the world should come into subjection unto him, by whom it was made, although there be some alteration in its state and condition, as to outward dispensation, in his being made Man? And this I take to be the meaning of that discourse of the Apostle about the bondage and liberty of the creature, which we have, Rom. 8.19, 20, 21, 22. The Apostle tells us, that the Creature itself had an expectation, and desire after the Manifestation of the Sons of God, or the bringing forth of the Kingdom of Christ in Glory and Power, v. 19. and gives this reason for it, because it is brought into a condition of vanity, corruption and bondage ; wherein it did, as it were, unwillingly abide, and groaned to be delivered from it; that is, by the entrance of sin, the Creation was brought into that condition, as wherein it could not answer the end for which it was made and erected; namely, to declare the glory of God, that he might be worshipped and honored as God; but was, as it were, left, especially in the Earth, and the Inhabitants of it, to be a stage for men to act their enmity against God upon, and a means for the fulfilling and satisfaction of their filthy lusts. This state being unsuitable unto its primitive constitution, preternatural, occasional, and forced, it is said to dislike it, to groan under it, to hope for Deliverance ; doing that in what it is, by its nature, which it would do voluntarily were it endowed with a rational understanding. But, saith the Apostle, there is a better condition for this Creation ; which whilst it was afar of, it put out its head after and unto. What is this better state? Why the glorious liberty of the Sons of God ; that is, the new state and condition that all things are restored unto, in order unto the glory of God, by Jesus Christ. The Creation hath, as it were, a natural propensity, yea, a longing to come into a subjection unto Christ, as that which retrieves and frees it from the Vanity, Bondage and Corruption that it was cast into, when put out of its first Order by sin. And this ariseth from that plot and design which God first laid in the Creation of all things; that they being made by the Son, should naturally and willingly, as it were, give up themselves unto Obedience unto him, when he should take the Rule of them upon the new account of his Mediation.

Thirdly, God would hereby instruct us, both in the Use that we are to make of his creatures, and the improvement that we are to make of the work of the Creation unto his glory. For the first, it is his Will that we should not use anything as merely made and created by him, though originally for that purpose; seeing as they are so left, they are under the curse, and so impure and unclean unto them that use them, Tit. 1.15. But he would have us to look upon them, and receive them as they are given over unto Christ. For the Apostle in his Application of the eighth Psalm unto the Lord Christ, chap. 2.6, 7, 8. manifests, that even the beasts of the field, on which we live, are passed over in a peculiar manner unto his Dominion. And he lays our interest in their use as to a clear, profitable, and sanctified way of it, in the new state of things brought in by Christ. 1 Tim. 4.4, 5. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer. The word of promise confirmed in Christ, called on by the Spirit, given by Christ in prayer, gives a sanctified use of the creatures. This God instructs us in, namely to look for a profitable sanctified Use of the creatures in Christ, in that himself ordered them in the very first Creation, to fall at length naturally under his Rule and Dominion, making them all by him. And hereby also we are instructed how to learn the glory of God from them. The whole mystery of laying the works of the old Creation in a subserviency unto the New, being hidden from many Ages and Generations, from the foundation of the world men did by the Effects and works which they saw, conclude, that there was an Eternal Power and Infinite Wisdom, whereby they were produced. But whereas there is but a twofold holy use of the works of the Creation, the one suited unto the state of Innocency, and the moral natural Worship of God therein, which they had lost; the other, to the state of Grace, and the Worship of God in that, which they had not attained, the world and the inhabitants thereof being otherwise involved in the Curse and Darkness wherewith it was attended, exercised themselves in fruitless speculations about them, (foolish imaginations, as the Apostle calls them) and glorified not God in any due manner, Rom. 1.21. Neither do, nor can men unto this day make any better improvement of their contemplation on the Works of Creation, who are unacquainted with the Recapitulation of all things in Christ, and the Beauty of it; in that all things at first were made by him. But when men shall by faith perceive and consider, that the Production of all things owes itself, in its first original, unto the Son of God, in that by him the world was made, and that unto this End and Purpose, that he being afterwards Incarnate for our Redemption, they might all be put into subjection unto him, they cannot but be ravished with the Admiration of the Power, Wisdom, Goodness, and Love of God, in this holy, wise, beautiful disposition of all his works and ways. And this is the very subject of the Eighth Psalm. The Psalmist considers the Excellency and Glory of God in the Creation of all things, instancing in the most glorious and eminent parts of it. But doth he do this absolutely, as they are such? doth he rest there? No, but proceeds to manifest the cause of his Admiration, in that God did of old design, and would at length actually put, all these things into subjection unto the Man Christ Jesus; as the Apostle expounds his meaning, chap. 2. which causeth him to renew his Admiration and praise, v. 9. that is, to glorify God, as God, and to be thankful; which yet Paul declared that they were not, who considered the works of God only absolutely, with reference to their first Original from infinite Power and Wisdom.

But against what we have been discoursing, it may be objected, that God in the Creation of all things suited them perfectly and absolutely unto a state of Innocency and Holiness, without any respect unto the entrance of sin, and the curse that ensued, which gave Occasion to that infinitely wise and holy work of the Mediation of Christ, and the Restoration of all things by him; so that they could not be laid in such a subserviency and Order, one to the other, as is pretended: though the former might be afterwards traduced, and translated into the use of the other. But,

1. What is clearly testified unto in the Scripture, as that truth is, which we have insisted on, is not to be called into question, because we cannot understand the Order and method of things in the hidden Counsels of God. Such knowledge is too wonderful for us. Neither do we benefit ourselves much by inquiring into that which we cannot comprehend. It is enough for us, that we hold fast revealed things, that we may know and do the will of God; but secret things belong to him; and to him are they to be left.

2. The Scripture testifieth, that Known unto God are all his works from the foundation of the world, Acts 15.18. Not only all those, which at first he wrought, but also all that ever he would so do. The Idea and System of them was all in his Holy Mind from Eternity. Now though in their creation and production they are all singly suited and fitted, to the time and season wherein they are brought forth and made, yet as they lie all together in the Mind, Will, and Purpose of God, they have a Relation one to another, from the first to the last. There is an Harmony and correspondency between them all; they lie all in a blessed subserviency in themselves, and in their respect unto one another, unto the Promotion of the Glory of God. And therefore though in the Creation of all things, that work was suited unto the state and condition wherein they were created, that is, of Innocency and Holiness; yet this hinders not, but that God might and did so order them, that they might have a respect unto that future work of his in their Restauration by Christ, which was then no less known unto him, than that which was perfectly wrought.

3. The most reasonable and best intelligible Way of declaring the Order of God's Decrees, is that which casts them under the two general heads, which all rational Agents respect in their Purposes and Operations; namely, of the last End, and the means conducing thereunto. Now the utmost End of God in all his ways towards the Sons of men, being the Manifestation of his own Glory by the way of Mercy and Justice, what ever tendeth thereunto, is all jointly to be looked on, as one entire means tending unto that End and purpose. The works therefore of the Old and New Creation being of this sort and nature, one joint and general means for the compassing of the forementioned end, nothing can hinder but that they may have that respect to each other, which before we have declared.

Verse III.

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

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

〈 in non-Latin alphabet 〉 , Qui est; Qui cum sit; Qui existens; Who is; Who when he is, or was ; Who existing ; as Phil. 2.6. 〈 in non-Latin alphabet 〉 , Who being in the Form of God.

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

〈 in non-Latin alphabet 〉 , is Lux, Light ; particularly the Morning Light, Acts 20. v. 11. 〈 in non-Latin alphabet 〉 , he talked until the break of day, or the beaming of the Morning Light; 〈 in non-Latin alphabet 〉 , Gloss. Vet. Jubar Solis ; the Sun-beam ; and sometimes it denotes the Day itself. It is also sometimes used for the Light that is in burning Iron : 〈 in non-Latin alphabet 〉 , is of the same signification: properly Splendor Lucis, the Brightness, Shining, Beauty, Glory, or Luster of light. Hence is 〈 in non-Latin alphabet 〉 , to shine forth, to shine into, to irradiate, 2 Cor. 4.4. 〈 in non-Latin alphabet 〉 , that the Light of the Gospel should not irradiate, shine into them. 〈 in non-Latin alphabet 〉 , is of the same importance; and from thence 〈 in non-Latin alphabet 〉 ; The Word is nowhere used in the New Testament save in this place only; nor doth it occur in the Old of the LXX. Only we have it, Wisd. 7.26. Wisdom is said to be 〈 in non-Latin alphabet 〉 , a Beam of eternal light ; to which place the Margin of our Translation refer • . And it is so used by Nazianzen, 〈 in non-Latin alphabet 〉 ; a little beam of a great light. It answers exactly to the Hebrew 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ; that is, the Morning Light, Prov. 4.18. The path of the righteous, 〈 in non-Latin alphabet 〉 , ut Lux splendoris, Jerome ; as the light of Brightness ; that is, of the Morning, 〈 in non-Latin alphabet 〉 , Acts 20.11. And it is also applied to the light of Fire, or Fire in Iron, Isa. 4.5. 〈 in non-Latin alphabet 〉 , the light of fire ; and the fiery streaming of Lightning, Heb. 3.11.

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

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

〈 in non-Latin alphabet 〉 , Character, Imago, Forma, Figura, Expressa Forma, Figura expressa, 〈 in non-Latin alphabet 〉 , Syr. the Character, Image, Form, Figure, express Form, express Figure ; so variously is the word rendered by Translators with little difference. It is nowhere used in the New Testament, but only in this place; In other Authors it hath many significations. Sometimes they use it Properly and Naturally ; sometimes Metaphorical • y and Artificially; as when it denotes several forms of Speech, or Orations. Properly from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , to engrave with a Tool, or Style, is 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , which is firstly and properly, the note, or mark cut by a Tool or Instrument into Wood, or any other subject capable of such impression; or the stamp and sign that is left in the coining of money. The Mark or scarr also left by a Wound, is by the LXX. termed 〈 in non-Latin alphabet 〉 , Lev. 13.25. It is in general an express Representation of another thing communicated unto it, by an impression of its likeness upon it; opposed unto that which is umbratile and imaginary.

〈 in non-Latin alphabet 〉 , Substantiae, Subsistentiae Personae ; Syr. 〈 in non-Latin alphabet 〉 , substantiae ejus; Hypostasis, Substance, Subsistence, Person. The word is four times used in the New Testament. Thrice in this Epistle; In this place, and Chap. 3.14. and Chap. 11.1. as also, 2 Cor. 9.4. everywhere in a different sense ; so that the mere Use of it in one place, will afford no Light unto the meaning of it in another; but it must be taken from the Context and subject treated of. The Composition of the word would denote substantia, but so as to differ from, and to add something unto 〈 in non-Latin alphabet 〉 , Substance, or Being; which in the Divine Nature can be nothing but a special manner of subsistence. But the Controversy that hath been about the precise signification of these words, we shall not here enter into the Discussion of.

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

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

〈 in non-Latin alphabet 〉 ; by himself, in his own Person.

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

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

〈 in non-Latin alphabet 〉 , Psal. 110.1. 〈 in non-Latin alphabet 〉 : LXX. 〈 in non-Latin alphabet 〉 , in the Plural Number ; so is the same thing expressed, Acts 7.55. and by Mark, 〈 in non-Latin alphabet 〉 . Chap. 16.5. Our Apostle constantly keepeth the singular number, with 〈 in non-Latin alphabet 〉 . Chap. 1.13. Chap. 8.1. Chap. 12.2. The same thing in both Expressions is intended; only that of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , in the plural number is more eminently destructive of the folly of the Anthropomorphites ; for they cannot hence pretend that God hath a right hand, unless they will grant that he hath many ; which were not only to turn the Glory of the invisible God into the likeness of a man, but of a Monster. And Austin well observes, that in the Psalm, where that expression is first used, sit on my Right Hand ; it is added, 〈 in non-Latin alphabet 〉 , the Lord on thy right hand ; at the Right hand of him, who sat on his right hand: which removes all Carnal Apprehensions from the meaning of the words.

〈 in non-Latin alphabet 〉 . This word is seldom used in other Authors ; twice in this Epistle, here, and Chap. 8.1. once by Jude, v. 25. and nowhere else in the New Testament. by the LXX. not at all. The Apostle evidently expresseth by it 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ; not as they are used appellatively, for Glory, Power, or Majesty, but as they are names, and denote the essential glory of God; the glorious God. So that 〈 in non-Latin alphabet 〉 , is God himself ; not absolutely considered, but with reference unto the Revelation of his Glory and Majesty in Heaven; God on his Throne ; as our Apostle declareth, Chap. 8.1.

〈 in non-Latin alphabet 〉 . in the Highest. 〈 in non-Latin alphabet 〉 , is 〈 in non-Latin alphabet 〉 ; that is, 〈 in non-Latin alphabet 〉 , the Highest, God himself: See Luke 1.35.

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

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

Of the first Part of this Description of the Messiah, there a • e two Branches, or it is two ways expressed; For he affirms of him, First, That he is the Brightn • ss, Beam or Splendor of the Glory ; and Secondly, the express image, or character of his Fathers Person.

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

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

Some of these Expressions may well be granted to contain some of those 〈 in non-Latin alphabet 〉 , Things hard to be understood, which Peter affirms to be in this E • istle of Paul, 2 Epist. 3.16. which unstable and unlearned men have in all Ages wrested unto their own destruction. The Things intended are unquestionably sublime and Mysterious. The Terms wherein they are expressed are rare, and nowhere else used in the Scripture to the same purpose; some of them not at all, which deprives us of one great help in the Interpretation of them. The Metaphors used in the Words, or Types alluded unto by them, are abstruse and dark; so that the difficulty of discovering the true, precise, and genuine meaning of the Holy Ghost in them is such, as that this verse, at least some part of it, may well be reckoned among those places which the Lord hath left in his Word, to exercise our Faith and Diligence and Dependance on his Spirit, for a right Understanding of them. It may be indeed, that from what was known and acknowledged in the Judaical Church, the whole intention of the Apostle was more plain unto them, and more plainly and clearly delivered, than now it seemeth unto us to be, who are deprived of their Advantages. However both to them and us, the things were and are deep and Mysterious. And we shall desire to handle, (as it becometh us) both Things and Words with Reverence and Godly fear, looking up unto him for Assistance, who alone can lead us into all Truth.

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

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

Some think that the Apostle speaks of him as Incarnate ; as he is declared in the Gospel, or as preached to be the Image of the invisible God, 2 Cor. 4.4. And these take three ways in the Explication of the words, and their Application of them unto him.

First, Some affirm that their meaning is, that whereas God is in himself infinite and incomprehensible, so that we are not able to contemplate on his Excellencies, but that we are overpowered in our minds with their Glory and Majesty, he hath in Christ the Son as incarnate, contemperated his infinite Love, Power, Goodness, Grace, Greatness and Holiness, unto our Faith, Love and Contemplation, they all shining forth in him, and being eminently expressed in him; so Beza.

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

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

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

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

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

3. These things being supposed, we observe thirdly, That as these Expressions are none of them singly, much less in that conjunction wherein they are here placed, used concerning any other but Christ only; so they do plainly contain and express things that are more sublime and glorious, than can by the Rule of Scripture, or the