Exercitation on Hebrews

PRoceed we now with our Apostle in his description of the Person and Offices of the Messiah.

This beginning of the Epistle, as hath been declared, contains a summary Proposition of those things, which the Apostle intends severally to insist upon throughout the whole. And these all relate to the Person and Offices of the Messiah, the principal subject of this Epistle. Having therefore first declared him to be the great Prophet of the New Testament; and Secondly, the Lord, Ruler and Governor of all things, as also manifested the Equity of the Grant of that universal Sovereignty unto him, from the Excellency of his Person on the account of his Divine Nature, and the Operations thereof in the works of Creation and Providence, he proceeds to finish and close his general proposition of the Argument of the Epistle, by a brief intimation of his Priestly-Office, with what he did therein, and what ensued thereon, in the remaining words of this Verse.

And this Order and Method of the Apostle, is required by the nature of the things themselves whereof he treats. For the work of purging sins, which as a Priest he assigns unto him, cannot well be declared, without a previous manifestation of his Divine Nature. For it is opu • 〈 in non-Latin alphabet 〉 , a work of him who is God and man. For as God takes it to be his property to blot out our sins, so he could not have done it by himself, had he not been man also: And this is asserted in the next words.

The Vulgar Latin renders these words; purgationem peccatorum faciens ; not without sundry mistakes. For First, Those words, 〈 in non-Latin alphabet 〉 , by himself, and 〈 in non-Latin alphabet 〉 , our, are omitted; and yet the Emphasis and proper sense of the whole depends upon them. Secondly, 〈 in non-Latin alphabet 〉 , having made, is rendered in the present Tense, making, which seems to direct the sense of the words to another thing and Action of Christ, than • hat is here intended. And therefore the Expositors of the Roman Church, as Thomas, Lyranus, Cajetan, Estlus, Ribera, A Lapide, all desert their own Text, and expound the words according to the Original : The Ancients also as Chrysostom, Theophilact, and Oecumenius, lay the chief weight of their whole Exposition of this place, on the words omitted in that Translation.

The doctrine of purging our sins by Christ, is deep and large, extending its self unto many weighty heads of the Gospel: but we shall follow our Apostle, and in this place pass it over briefly and in general, because the consideration of it will directly occur unto us in our progress.

Two things the Apostle here expresseth concerning the Messiah ; and one, which is the foundation of both the other he implieth or supposeth. First, He expresseth What he did; he purged our sins : Secondly, How he did it, he did it by himself. That which he supposeth as the foundation of both these is, that he was the Great High Priest of the Church ; they with whom he dealt knowing full well that this matter of purging sins, belonged only unto the Priest.

Here then the Apostle tacitly enters upon a Comparison of Christ with Aaron, the High Priest; as he had done before with all the Prophetical Revealers of the Will of God; and as he named none of them in particular, no more doth he here name Aaron ; but afterwards when he comes more largely to insist on the same matter again, he expressly makes mention of his name, as also of that of Moses.

And in both the things here ascribed unto him as the great High Priest of his Church doth he prefer him above Aaron. First, In that he purged our sins ; that is, really and effectually before God, and in the Conscience of the sinner, and that forever. Whereas the Purgation of sins about which Aaron was employed, was in its self but typical, external, and representative of that which was true and real, both of which the Apostle proves at large afterwards. Secondly, In that he did it by himself, or the offering of himself; whereas what ever Aaron did of this kind, he did it by the offering of the blood of Bulls and Goats, as shall be declared.

And hence appears also the vanity of the Gloss of a learned man on these words; postquam, saith he, morte sua causam dedisset ejus fidei per quam à peccatis purgamur, quod nec Moses fecerat, nec Prophetae. For as we shall see that Christ's purging of our sins, doth not consist in giving a ground and cause for faith, whereby we purge ourselves, so the Apostle is not comparing the Lord Christ in these words with Moses and the Prophets, who had nothing to do in the work of purging sin, but with Aaron who by Office was designed thereunto.

Let us then see what it is that is here ascribed unto the Lord Christ. 〈 in non-Latin alphabet 〉 , doth most frequently denote real actual Purification, either of outward defilements, by healing and cleansing, as Mark 1.40. Chap. 7.19. Luke 5.12. or spiritual defilements of sin, by sanctifying Grace, as Acts 15.9. 2 Cor. 7.1. Ephes. 5.26. But it is also frequently used in the same sense with 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , to purge by Expiation or Atonement, as Heb. 9.22, 23. And in the like variety is 〈 in non-Latin alphabet 〉 also used. But 〈 in non-Latin alphabet 〉 , to make a Purgation or Purification of our sins, cannot here be taken in the first sense for real and inherent sanctifying. First, Because it is spoken of as a thing already past and perfected; having purged our sins ; when Purification by Sanctification, is begun only in some, not all at any time, perfected in none at all in this world. Secondly, Because he did it, 〈 in non-Latin alphabet 〉 , by himself alone, without the use or Application of any other medium unto them that are purged. When real inherent Sanctification is with washing of Water by the word, Ephes. 5.26. or by Regeneration and renewing of the Holy Ghost, Titus 3:5. And the gloss above mentioned, that Christ should purge us from our sins in his death, by occasioning that Faith whereby we are cleansed, is excluded, as was in part shown before by the Context. That is assigned unto the death of Christ, as done really and effectually thereby; which was done tipically of old in the Legal Sacrifices by the Priests; as is evident from the Antith • sis couched in that Expression by himself. But this was not the way whereby sins were of old purged by Sacrifices, namely, by the begetting a persuasion in the minds of men that should be useful for that purpose; and therefore no such things is here intended.

〈 in non-Latin alphabet 〉 then, is such a purging as is made by Expiation, Lustration and Atonement. That is 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , Propitiatio; Atonement, Propitiation. So is that Word rendered by the LXX. Exod. 29.36. 〈 in non-Latin alphabet 〉 , the day of Atonement, or Expiation. They do indeed mostly render 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , to propitiate, to appease, to atone; but they do it also by 〈 in non-Latin alphabet 〉 , to purge, as Exod. 29.37. and Chap. 30 10. So also in other Authors, 〈 in non-Latin alphabet 〉 is used for 〈 in non-Latin alphabet 〉 , that is, expiatio, expiamentum, piaculum ; Expiation, Atonement, diversion of guilt. So Lucian, 〈 in non-Latin alphabet 〉 , We cast him down headlong for an expiation of the Army : or as one that by his death should expiate, bear, take away the guilt of the Army. And such Lustrations were common among the Heathen, when Persons devoted themselves to destruction, or were devoted by others, to purge, lustrate, bear the guilt of any, that they might go free; such were Codius, Menaeceus, and the Decii, whose stories are known. This purging then of our sins, which the Apostle declareth to have been effected before the Ascension of Christ, and his sitting down at the Right Hand of God, consisteth not in the actual Sanctification and Purification of believers, by the Spirit in the Application of the blood of Christ unto them, but in the Atonement made by him in the Sacrifice of himself, that our sins should not be imputed unto us. And therefore is he said to purge our sins, and not to purge us from our sins. And where ever sins, not sinners, are made the Object of any Mediatory acts of Christ, that act immediately respecteth God and not the sinner, and intends the removal of sin, so as that it should not be imputed. So Chap. 2.17. of this Epistle; he is a merciful High Priest ; 〈 in non-Latin alphabet 〉 , to reconcile the sins of the people ; that is, 〈 in non-Latin alphabet 〉 , to make Atonement or Reconciliation with God for the sins of the people. And again; He underwent death, 〈 in non-Latin alphabet 〉 , for the redemption of Transgressions under the first Covenant, that is, to pay a price for them, that transgressors might be set free from the sentence of the Law. So that 〈 in non-Latin alphabet 〉 ; is as much, as having made atonement for our sins.

And this the Apostle further declareth by manifesting the Way whereby he did it; that is, 〈 in non-Latin alphabet 〉 , by himself, that is, by the Sacrifice and Offering of himself ; as Chap. 9.14. Ephes. 5.2. The High Priest of old made Atonement, and typically purged the sins of the People, by sacrificing of Beasts according unto the Appointment of the Law, Levite. 16. This High Priest by the Sacrifice of himself, Isa. 53.10. Heb. 9.12. Of the nature of Propitiatory or Expiatory Sacrifices, we must treat at large afterwards. We keep ourselves now, unto the Apostles general Proposition, expressing briefly the Sacerdotal Office of Christ, and the Excellency of it, in that he really purged our sins, and that by the Sacrifice of himself. And this was in and by his death on the Cross, with his antecedent preparatory sufferings. Some distinguish between his Death, and the Oblation of himself. This they say he performed in Heaven, when as the High Priest of his Church, he entered into the Holiest not made with hands, whereunto his death was but a preparation. For the slaying of the Beast, they say, was not the Sacrifice, but the offering of its blood upon the Altar, and the carrying of it into the Holy Place. But this utterly overthrows the whole Sacrifice of Christ, which indeed is the thing by them aimed at. It is true, the slaying of the Beast was not the whole Sacrifice, but only an essential part of it, as was also the offering of its blood; and the sprinkling of it in the Holy Place, in the anniversary Sacrifice of Atonement, but not in any other. And the Reason why the whole Sacrifice could not consist in any one Action, arose merely from the imperfection of the things and persons employed in that work. The Priest was one thing, the Beast to be sacrificed another, the Altar another, the Fire on the Altar another, the Incense added another, each of them limited and designed unto its peculiar end, so that the atonement could not be made by any one of them, nor the Sacrifice consist in them. But now in this sacrifice of Christ all these meet in one, because of his Perfection; He himself was both Priest, Sacrifice, Altar and Incense, as we shall see in our progress; and he perfected his whole sacrifice at once, in and by his death and blood-shedding, as the Apostle evidently declares, Chap. 9.12.14.

Thus by himself did Christ purge our sins, making an Atonement for them by the sacrifice of himself in his death, that they should never be imputed unto them that believe.

Our Apostle makes it his design in several places to evince that none of those things from whence mankind usually did, or might with any hopes or probabilities expect relief in this case, would yield them any at all.

The best that the Gentiles could attain, all that they had to trust unto, was but the Improvement of natural Light and Reason, with an attendance unto those seeds and Principles of Good and Evil, which are yet left in the depraved nature of man. Under the Conduct, and in Obedience unto these, they sought for Rest, Glory, and Immortality: how miserably they were disappointed in their aims and expectations, and what a woeful issue all their endeavors had, the Apostle declares and proves at large, Rom. 1.18. unto the end.

The Jews, who enjoyed the benefit of Divine Revelation, having lost for the most part the true spiritual import of them, sought for the same ends by the Law, and their own diligent Observation of it. They rested in the Law; Rom. 2.17. namely, that by it, they should obtain Deliverance from sin, and Acceptance with God; and followed after it, Chap. 9.31. that is, to attain Righteousness and Salvation by it. And this seemed to be a sufficient bottom and foundation for them to build upon: for having lost the spiritual Understanding, the use and End of the Law, as renewed unto them in the Covenant of Horeb, they went back unto th • primitive Use and End of it, upon its first giving in Innocency; and foolishly thought, as many more yet do, that it would do the same things for sinners, that it would have done for men, if they had not sinned in Adam ; that is, have given them Acceptance with God here, and Eternal Life hereafter; Wherefore the Apostle in many places takes great pains to undeceive them, to rectify their mistake, and to prove that God had no such design in giving them the Law, as that, which they would impose upon him.

And First, He asserts and proves in general, that the Law would deceive their Expectation; and that by the deeds of the Law no flesh should be justified, Rom. 3.20. and that it would not give them life, Gal. 3.21. or Righteousness. And that they might not complain, that then God himself had deceived them in giving a Law that would not serve the turn for which it was given; he declares, Secondly, That they had mistaken the End for which the Law was renewed unto them; which was not that it might give them Life or Righteousness, but that it might discover sin, exact obedience, and by both drive and compel them to look out after some other thing, that might both save them from their sin, and afford them a Righteousness unto Salvation. And furthermore, he Thirdly, Acquaints them whence it was, that the Law was become insufficient for these ends; and that was, because it was become weak through the flesh, Rom. 8.3. The Law was able to continue our Acceptance with God, in that condition wherein at first we were created; but after that man by sin became flesh, to have a Principle of Enmity against God in him, bringing forth the fruits of sin continually, the Law stood aside, as weakened and insufficient to help and save such an one. And these things the Apostle expressly and carefully insists upon in his Epistles to the Romans and Galatians.

But Thirdly, Though the Law, and an earnest endeavor after the Observation of it in general, would not serve to save us from our sins, yet there were especial Institutions of the Law, that were appointed for that End and Purpose; as namely, the Sacrifices in particular; which were designed to make Atonement for the delivery of sinners, and to procure their Reconciliation with God. These the Jews principally rested on, and trusted unto; and indeed to expect Righteousness and Justification by the Mosaical Sacrifices, as they did, was far more rational, than to expect it by the Works of the Moral Law as some now do; for all Good works what ever, are required in the Law, and so far are works of the Law : For in the Sacrifices, there was a supposition of sin, and an appearance of a compensation to be made, that the sinner might go free; but in the Moral Law, there is nothing but absolute universal and exact Righteousness required or admitted, without the least provision of relief for them who come short therein. But yet our Apostle declar • s, and proves that neither were these available for the End aimed at, as we shall see at large on the ninth and tenth Chapters of this Epistle.

Now within the compass of these three, Natural Light or Reason, with engrafted principles of Good and Evil, the Moral Law, and the Sacrifices thereof, do lie and consist, all the hopes and endeavors of sinners after Deliverance and Acceptance with God. Nothing is there that they can do, or put any confidence in, but may be referred unto one of these heads. And if all this fail them, as assuredly they will, (which we might prove by Reasons and Demonstrations in numerable, though at present we content ourselves with the Testimonies above reported) it is certain, that there is nothing under Heaven can yield them in this case the least relief.

Again, This is the only way for that End which is suited unto the Wisdom of God. The Wisdom of God is an infinite abyss, which as it lies in his own Eternal breast, we cannot at all look into. We can only adore it, as it breaks forth and discovers itself in the Works that outwardly are of him, or the Effects of it. Thus, David in the consideration of the Works of God, falls into an admiration of the Wisdom whereby they were made, Psal. 104.24. and Psal. 136.5. The Wisdom of God opens and manifests its self in its Effects; and thence according unto our measure, do we learn what doth become it, and is suitable unto it. But when the Holy Ghost cometh to speak of this Work of our Redemption by Christ, he doth not only call us to consider singly the Wisdom of God, but his Various and manifold Wisdom, Ephes. 3.10. and affirms that all the Treasures of Wisdom are hid in it, Col. 2.3. plainly intimating that it is a work so suited unto, so answering the Infinite Wisdom of God in all things throughout, that it could no otherwise have been disposed and effected. And this as well upon the account of the Wisdom of God its self absolutely considered, as also as it is that Property whereby God designs and effects the glorifying of all other Excellencies of his Nature; whence it is called various, or manifold ; so that we may well conclude that no other way of Deliverance of sinners was suited unto the Wisdom of God.

Secondly, This was alone answered the Holiness and Righteousness of God. He is an holy God, who will not suffer the guilty to go free, of purer eyes than to behold iniquity, and his Judgment is that they who commit sin are worthy of death. Sin is contrary to his Nature ; and his Justice requireth that it go not unpunished. Besides he is the great and supreme Governor of all; and whereas sin breaketh and dissolveth the dependence of the creature upon him, should he not avenge that defection, his whole Rule and Government would be disannulled. But now if this Vengeance and Punishment should fall on the sinners themselves, they must perish under it eternally; not one of them could escape, or ever be freed or purged from their sins. A commutation then there must be; that the Punishment due to sin, which the Holiness and Righteousness of God exacteth may be inflicted, and Mercy and Grace shown unto the sinner. That none was able, fit, or worthy to undergo this penalty, so as to make a compensation for all the sins of all the Elect, that none was able to bear it, and break through it, so as that the End of the undertaking might be happy blessed and glorious on all hands, but only the Son of God, we shall farther manifest in our progress; and it hath been elsewhere declared.

And this, First should teach us to live in an Holy Admiration of this mighty and wonderful product of the Wisdom, Righteousness, Grace and Goodness of God, which had found out, and appointed this Way of delivering sinners, and have gloriously accomplished it in the self-sacrifice of the Son of God. The Holy Ghost everywhere proposeth this unto us, as a Mystery, a great and hidden Mystery, which none of the Great, or Wise, or Disputers of the World, ever did or could come to the least acquaintance withal. And three things he asserts concerning it. First, That it is revealed in the Gospel, and is thence alone to be learned and attained, whence we are invited again and again, to search and inquire diligently into it; unto this very End, that we may become wise in the Knowledge and Acknowledgement of this deep and hidden Mystery. Secondly, That we cannot in our own strength, and by our own most diligent Endeavors, come to an holy Acquaintance with it, notwithstanding that Revelation that is made of it, in the letter of the Word; unless moreover we receive from God, the Spirit of Wisdom Knowledge and Revelation, opening our eyes, making our minds spiritual, and enabling us to discover these depths of the Holy Ghost in a spiritual manner. Thirdly, That we cannot by these helps attain in this life unto a perfection in the knowledge of this deep and unfathomable Mystery ; but must still labor to grow in Grace, and in the Knowledge of it. Our thriving in all Grace and Obedience depending thereon. All these things the Scripture abounds in the Repetition of. And besides, it everywhere sets forth the blessedness and Happiness of them, who by Grace obtain a spiritual insight into this Mystery ; and themselves also find by experience the satisfying Excellency of it, with the Apostle, Phil. 3.8. all which Considerations are powerful motives unto this Duty of enquiring into, and admiring this wonderful Mystery, wherein we have the Angels themselves for our Associates and Companions.

2. Consider we may also the unspeakable Love of Christ in this work of his delivering us from sin. This the Scripture also abundantly goeth before us in; setting forth, extolling, commending this Love of Christ, and calling us to an holy consideration of it. Particularly it shows it accompanied with all things that may make Love expressive and to be admired. For, First, It proposeth the Necessity and Exigency of the Condition wherein the Lord Christ gave us this relief; that was when we were sinners, when we were lost, when we were Children of Wrath, under the Curse, when no eye did pity us, when no hand could relieve us. And if John mourned greatly, when he thought that there was none found worthy in Heaven or Earth to open his Book of Visions, and to unloose the seals thereof; how justly might the whole Creation mourn and lament, if there had been none found to yield Relief, when all were obnoxious to this fatal ruin. And this is an exceeding commendation of the love of Christ, that he set his hand to that work which none could touch ; and put his shoulders under that Burden which none else could bear, when all lay in a desperate condition. Secondly, The greatness of this delivery; it is from Wrath, and Curse, and Vengeance Eternal: Not from a Trouble or Danger of a few days continuance, not from a momentary suffering, but from Everlasting Wrath, under the curse of God and power of Satan in the execution of it; which necessarily attend sin and sinners; And Thirdly, The Way whereby he did it; not by his word whereby he made the world; not by his Power whereby he sustains and rules the things that he hath made; not by paying a price of corruptible things; not by revealing a way unto us only, whereby we ourselves might escape that condition wherein we were, as some foolishly imagine; but by the sacrifice of himself, making his soul an Offering for sin; and offering up himself unto God through the Eternal Spirit; by laying down his Life for us; and greater love can no man manifest than by so doing. And Fourthly, The Infinite Condescension that he used to put himself into that condition, wherein by himself he might purge our sins. For to this purpose when he was in the form of God, he emptied himself of his Glory, made himself of no account, was made flesh, took on him the form of a servant, that he might be obedient unto death, the death of the Cross. And Fifthly, The End of his undertaking for us; which was the bringing of us unto God, into his Love and Favor here, and the Eternal Enjoyment of him hereafter. All these things, I say, doth the Scripture insist frequently and largely upon, to set forth the Excellency of the Love of Christ, to render it admirable and amiable unto us; And these things should we lay up in our Hearts and continually ponder them, that we may give due Acceptance and entertainment to this wonderful Love of the Son of God.

THe Apostle having thus asserted in general the Sacerdotal Office of Christ, and the Sacrifice that he offered, with the End of it, because that could not be done without the greatest Dejection, Humiliation and Abasement of the Son, that we may not conceive, that he was left in, or doth yet abide under the same Condition, adds the blessed Event and Consequent of his great work and undertaking.

These words we have already opened, as to their sense and importance. The design and meaning of the Holy Ghost in them is nextly to be considered. The things to be inquired after to this End, are; First, The scope of the Apostle in these words: Secondly, The manner of his expressing his intendment; and the particulars therein intended. Thirdly, What he related unto in the Mosaical Economy, whereby he strengthened the Argument which he had in hand.

Two things the Apostle in general designs in these words:

First, That the Lord Christ undertaking to purge our sins, did by the one offering of himself perfectly effect it, so discharging the whole work of his Priesthood, as to the making Atonement for sinners. This the blessed issue of his undertaking doth demonstrate; Immediately upon his work, he entered into the Glorious Condition here expressed; a signal pledge and Evidence that his Work was perfected, and that God was fully satisfied, and well pleased with what he had done.

Secondly, The blessed and Glorious Condition of the Lord Jesus after his Humiliation is expressed in these words. His Spirit did of old signify both his sufferings and the Glory that should follow, 1 Pet. 1.11. as himself interpreted the Scriptures unto his Disciples, Luke 24.26. And this upon the close of his work, he requested as due unto him upon Compact and Promise, John 17.5. These are the things in general designed by the Apostle in these words.

Secondly, The Manner of his Expression of the Glory and blessed Condition of the Son of God after his purging our sins, and what is particularly intimated therein, is to be considered. Some mistakes, or groundless curiosities must first be removed, and then the real importance of the words declared.

Some contend, that the Left Hand of old was most honorable; so that the placing of Christ at the Right Hand of God, as it denotes his Honor and Glory, so also an inferiority unto the Father. To this purpose they produce some sayings out of some ancient Writers among the Heathen, giving the preference of place or dignity unto the Left Hand. As these sayings are made use of by the Romanists, to answer an Objection of very little moment against Peters Supremacy, taken from some ancient Episcopal Seals, wherein the figure of Paul was placed on the Right Hand of that of Peter. But this conjecture may be easily disproved by Testimonies innumerable out of approved Authors among the Gentiles : And in Scripture the Right Hand doth constantly denote Dignity and Preeminence. The instance of Jacob's blessing Josephs Children testifies also the constant usage of those ancient times from the intimation of nature itself, Gen. 48.17, 18, 19. And the disposal of the Sheep and Goats at the last day, to the Right hand and Left, gives the Privilege to the former. So Basil, 〈 in non-Latin alphabet 〉 : the right hand place denoteth a quality of dignity. And Chrysostom, 〈 in non-Latin alphabet 〉 ; if he would have signified any lessening or diminution, he would not have said sit on my Right Hand, but on my Left. So that it is Honor and Glory which is signified by this Expression, and that only.

Some, granting the Right Hand to denote the most honorable place, inquire whither this be spoken in reference unto God the Father himself, or unto others that do or may be supposed to sit on his left hand. For the first sense contends Maldonado on Matth. 16.19. For saith he, though it be impossible that the Son in absolute or Essential Glory should be preferred before or above the Father, yet as to his immediate Rule over the Church, he may more show forth his Power and Glory in the Rule and Government of all things. Others contend that it is spoken with respect unto sitting at the left hand, above which, this is preferred. But this whole enquiry, is both curious and groundless, For First, Though sitting at the Right Hand be a token of great Glory and Dignity, yet as the Apostle speaks in this very case, it is manifest that he is excepted who put all things under him, 1 Cor. 15.27. He who thus exalted him over all at his right hand is excepted: and Secondly, Here is no comparison at all, or regard to sitting on the left hand, nor is there so where ever that expression is used, but only the Glory of Christ the Mediator is absolutely declared.

And this may be cleared by other instances. Solomon placed his Mother when she came unto him on his Right Hand ; a token of exceeding Honor; but he himself sat down on the Throne of the Kingdom, 1 Kings 2.19. The Church is said to be at the Right Hand of Christ, Psalm 45.9. which as it prefers her above all others, so it takes not off, her subjection unto Christ. Nero in Suetonius when Tirid • tes King of Armenia came to Rome, placed him for his Honor on his right hand, himself sitting on the Throne of Rule. And where three sit together, the middle seat is the place of chiefest honor. Hence Cato in Africa when Juba would have placed himself in the midst between him and Scipio, removed himself to the left hand of Scipio, that Juba might not have the place of preeminence above Roman Magistrates.

It is not unlikely but that there may be an Allusion in this expression unto the Sanhedrin the highest Court of Judicature among the Jews. He who presided in it was called 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the Father of Judgment, or Father of the House of Judgment; and sat at the right hand of the 〈 in non-Latin alphabet 〉 , or Prince of the Sanhedrin, next unto him, unto whom belonged the execution of the Sentence of the Court. Of this Ab din mention is made in the Targum, Cantic. 7.4. 〈 in non-Latin alphabet 〉 , the Father of the House of Judgment, who judgeth thy judgments : agreeable to that; the Father judgeth no man but hath committed all judgment unto the Son.

The whole Expression then is plainly Metaphorical, and taken from what is, or was in use amongst men, and thence translated to signify the State and Condition of Christ in Heaven. And this is that which the Apostle in general intimates in these words, that as the greatest Honor that can be done unto any one among the sons of men, is for the Chief Ruler to set him next himself on his Right Hand, so is the Son as Mediator, made partaker of the greatest glory that God hath to bestow in Heaven. It is not then the Essential Eternal Glory of the Son of God, that he hath equal with the Father, which in these words is expressed, and whereof the Apostle had spoken before; but that Glory and Honor which is bestowed on him by the Father, after and upon the Sacrifice of himself for the Expiation of sin. So then, the Right hand of God is not here taken absolutely, as in other places, for the Power and Strength of God, but with the adjunct of sitting at it, it shadows out a place and eminency of Glory, as he is considered on his Throne of Majesty: and therefore it is here termed the Right hand of Majesty, and not of Omnipotency or Power.

In particular, two things are intended in this Expression.

First, The Security of Christ from all his Adversaries, and all sufferings for the future. The Jews knew what he suffered from God and Man. Hereof he lets them know what was the reason, it was for the purging of our sins. And moreover declares, that now he is everlastingly secured from all Opposition, for where he is, thither his Adversaries cannot come ; as Joh. 7.34. He is above their reach, beyond their power, secure in the Throne and Presence of God. Thus the fruit of the Church, being secured from the rage and persecution of Satan, is said to be caught up unto God, and to his throne, Rev. 12.5. Hence though men do, and will continue their malice and wrath against the Lord Christ to the end of the world, as though they would crucify him afresh ; yet he dies no more, being secure out of their reach at the Right hand of God.

Secondly, His Majesty and Glory inexpressible. All that can be given of God in heaven. God on his Throne, is God in the full manifestation of his own Majesty and Glory; on his Right hand sits the Mediator; yea so, as that he also is in the midst of the Thrones, Revel. 5.6. How little can our weak understandings apprehend of this Majesty? See Phil. 2.8. Matth. 20.21. Rom. 8.34. Col. 3.5. Ephes. 1.20.

These are the things which the Apostle sets forth in this Expression. And they are plainly intimated in the Context of the Psalm from whence the words are taken, Psal. 110.1. So that it is not his Rule and Authority, but his Safety, Majesty and Glory which accompany them, that are here intended.

Thirdly, We are to inquire what it was that the Apostle had respect unto in this Ascription of Glory and Majesty unto Christ in the old Church state of the Jews, and so what it is that he preferreth him above.

It is thought by many, that the Apostle in these words exalteth Christ above David, the chiefest King among the Jews. Of him it is said, that God would make him his first-born, higher than the Kings of the earth, Psal. 89.27. His Throne was high on the earth, and his Glory above that of all the Kings about him, but for the Lord Christ, he is incomparably exalted above him also, in that he is sat down at the Right hand of the Maj • sty on High. But, as was said, these words denote not the Rule, Power, or Authority of Christ, typed by the Kingdom of David ; but his Glory and Majesty, represented by the magnificent Throne of Solomon. Besides, he is not treating of the Kingly Power of Christ, but of his Sacerdotal Office, and the Glory that ensued upon the discharge thereof.

That therefore which in these words the Apostle seems to have had respect unto, was the high Priests entrance into the Holy Place, after his offering of the solemn anniversary Sacrifice of Expiation. Then alone was he admitted into that Holy Place, or Heaven below; where was the solemn Representation of the Presence of God, his Throne and his Glory. And what did he there? He stood with all Humility and lowly Reverence ministering before the Lord, whose presence was there represented. He did not go and sit down between the Cherubims, but worshipping at the footstool of the Lord, he departed. It is not, saith the Apostle, so with Christ; but as his Sacrifice was infinitely more excellent, and effectual than theirs, so upon the offering of it, he entered into the Holy Place, or Heaven itself above, and into the real glorious presence of God, not to minister in humility, but to a participation of the Throne of Majesty and Glory. He is a King and Priest upon his Throne, Zech. 6.13.

Thus the Apostle shuts up his general Proposition of the whole matter, which he intends farther to dilate and treat upon. In this description of the Person and Offices of the Messiah, he coucheth the springs of all his ensuing Arguments, and from thence enforceth the Exhortation which we have observed him constantly to pursue. And we also may hence observe,

1. That there is nothing more vain, foolish and fruitless, than the Opposition which Satan and his Agents yet make unto the Lord Christ and his Kingdom. Can they ascend into heaven? Can they pluck the Lord Christ from the Throne of God? A little time will manifest this madness, and that unto Eternity.

2. That the service of the Lord Christ is both safe and honorable. He is, as a Good, so a glorious Master; one that sits at the Right Hand of God.

3. Great is the spiritual and eternal security of them that truly believe in Christ. Of all which severally afterwards.

Verse IV.

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

First then, he treateth concerning Angels, as those who were the most glorious creatures employed in the giving of the Law. The Hebrews owned, yea pleaded this in their own defense, That besides the Mediation of Moses, God used the Ministry of Angels in the giving of the Law, and in other occasional instructions of their forefathers. Some of them contend that the last of the Prophets was personally an Angel, as the signification of his name imports. Holy Stephen upbraiding them with their abuse and contempt of their greatest privileges, tells them that they received the Law by the disposition, ordering, or ministry of Angels, Acts 7. v. 53. And the Targum interprets the Chariots of God with the thousands of Angels, Psal. 68.18, 19. of the Angels, by whose ministry God taught Israel the Law. This then might leave a special prejudice in their minds, that the Law being so delivered by Angels, must needs have therein the advantage above the Gospel, and be therefore excellent and immutable.

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

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

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

Neither is the comparison between the Human Nature of Christ and the Nature of Angels : For that absolutely considered and in itself, is inferior to the Angelical ; whence in regard of his Participation of it, he is said to be made lower than the Angels, chap. 2.

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

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

That is, 〈 in non-Latin alphabet 〉 , saith Eustathius, multo potentior, more powerful, able to prevail, or more excellent. 〈 in non-Latin alphabet 〉 , factus, effectus; made, was became. 〈 in non-Latin alphabet 〉 , differentius, different, which is sometimes put absolutely for the best things, or things far better than other things that differ, the best things. Make to differ, to prefer, make better, 1 Cor. 4.7. Syr. 〈 in non-Latin alphabet 〉 , excellentius, more excellent. 〈 in non-Latin alphabet 〉 is both to differ and excel ; but the differentius of the Vulgar yields no good sense in this place. 〈 in non-Latin alphabet 〉 , haereditavit, sortitus est, jure hereditario obtinuit ; of the importance of which word, before.

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

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

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

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

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

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

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

First, He is made more excellent than the Angels, preferred above them; that is, say some, declared so to be. Tum res dicitur fieri, cum incipit patesieri. Frequently in though Scripture, a thing is then said to be made, or to be, when it is manifested so to be. And in this sense the word 〈 in non-Latin alphabet 〉 is sometimes used. Rom. 3.4. 〈 in non-Latin alphabet 〉 ; Let God be true, and every man a liar ; that is, manifested and acknowledged so to be. So, James 1.12. 〈 in non-Latin alphabet 〉 , he that is approved in trial, and thereby manifested to be sincere and sound. In this sense the Apostle tells us, Rom. 1.3. that the Lord Christ was declared to be the Son of God by the resurrection from the dead. The resurrection from the dead did not make him to be the Son of God, but evidently manifested and declared him so to be. According to this interpretation of the words, that which the holy Ghost intimateth is, That whereas the Lord Christ ministered in an outwardly low condition in this world, whilst he purged our sins, yet by his sitting down at the right hand of God, he was revealed, manifested, declared to be more excellent than all the Angels in heaven.

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

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

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

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

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

2. Some say, that it was at the time of his Baptism, when he was anointed with the Spirit, for the discharge of his Prophetical Office, Isa. 60.1, 2. But yet neither can this Designation of the time be allowed. And that because the main things wherein he was made lower than the Angels, as his temptations, and sufferings, and death itself, did follow his Baptism and Unction.

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

For, 1. That was the Time, as we have shown before, when he was gloriously vested with that All Power in heaven and earth, which was of old designed unto him, and prepared for him. 2. The Order also of the Apostles discourse leads us to fix on this season. After he had by himself purged our sins, he sat down, &c. Being made so much more excellent ; that is, therein, and then he was so made. 3. The Testimony in the first place produced by the Apostle in the confirmation of his Assertion, is elsewhere, as we shall see, applied by himself unto his Resurrection and the Glory that ensued, and consequently they are also in this place intended. 4. This Preference of the Lord Christ above the Angels, is plainly included in that Grant of All Power made unto him, Matth. 28.18. expounded Ephes. 1.21, 22. 5. The Testimony used by the Apostle in the first place, is the word that God spake unto his King, when he set him upon his holy Hill of Zion, Psal. 2.6, 7, 8. which typically expresseth his glorious Enstalment in his heavenly Kingdom.

The Lord Christ then, who in respect of his Divine Nature was always infinitely and incomparably himself more excellent than all the Angels, after his Humiliation in the Assumption of the Human Nature, with the sufferings and temptations that he underwent, upon his Resurrection was exalted into a condition of Glory, Power, Authority, and Excellency, and entrusted with Power over them, as our Apostle here informs us.

3. In this Preference and Exaltation of the Lord Christ, there is a Degree intimated; being made so much more, &c. now our conceptions hereabout, as to this place, are wholly to be regulated by the Name given unto him. Look, saith the Apostle, how much the Name given unto the Messiah, excels the Name given unto Angels, so much doth he himself excel them in Glory, Authority and Power; for these Names are severally given them of God, to signify their state and condition. What, and how great this difference is, we shall afterwards see, in the consideration of the Instances given of it by the Apostle in the Verses ensuing.

4. The Proof of this Assertion which the Apostle first fixeth on, is taken from the Name of Christ. His Name, not given him by man, not assumed by himself, but ascribed unto him by God himself. Neither doth he here by the Name of Christ, or the name of the Angels, intend any individual proper names of the one or the other; but such Descriptions as are made of them, and Titles given unto them by God, as whereby their state and condition may be known. Observe, saith he, how they are called of God; by what Names and Titles he owns them, and you may learn the Difference between them. This Name he declares in the next Verse; God said unto him, Thou art my Son, this day have I begotten thee. It is not absolutely his being the Son of God that is intended; but that by the testimony of the holy Ghost, God said these words unto him, Thou art my Son, and thereby declared his state and condition to be far above that of the Angels, to none of whom he ever said any such thing, but speaks of them in a far distinct manner, as we shall see. But hereof in the next Verse.

Some by this excellent Name understand his Power, and Dignity, and Glory, called his name above every name, Phil. 2.8. but then this can no way prove that which the Apostle produceth it for, it being directly the same with that which is asserted, in whose confirmation it is produced.

5. The last thing considerable is, How the Lord Christ came by this Name, or obtained it; 〈 in non-Latin alphabet 〉 ; he obtained it by Inheritance, as his peculiar lot and portion forever. In what sense he is said to be 〈 in non-Latin alphabet 〉 , the Heir, was before declared. As he was made the Heir of all, so he inherited a more excellent Name than the Angels. Now he was made Heir of all, in that all things being made and formed by him, the Father committed unto him as Mediator a peculiar Power over all things, to be disposed of by him unto all the ends of his Mediation. So also being the Natural and Eternal Son of God, in, and upon the discharge of his work, the Father declared and pronounced that to be his Name ; see Luke 1.35. Isa. 7.14. chap. 9.6. His being the Son of God, is the proper foundation of his being called so; and his discharge of his Office the Occasion of its declaration : so he came unto it by Right of Inheritance, when he was declared to be the Son of God with Power, by the resurrection from the dead, Rom. 1.3.

This then is the sum of the Apostles Proposition, and the Confirmation of it. A Name given by God to that end and purpose, doth truly declare the nature, state and condition of him or them to whom it is given. But unto Christ the Mediator there is a Name given of God himself, exceedingly more excellent than any that by him is given unto the Angels ; which undeniably evinceth, that he is placed in a state and condition of Glory far above them, or preferred before them.

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

First then, this discourse of the Apostle proving the Preeminence of the Messiah above the Angels, was very necessary unto the Hebrews, although it were very suitable unto their own principles, and in general acknowledged by them. It is to this day a Tradition amongst them, that the Messiah shall be exalted above Abraham, and Moses, and the ministering Angels. Besides, they acknowledged the Scriptures of the Old Testament, wherein the Apostle shows them that this Truth was taught and confirmed. But they were dull and flow in making Application of these Principles unto the confirmation of their faith in the Gospel, as the Apostle chargeth them, Chap. 5.11, 12. And they had at that time great Speculations, about the Glory Dignity and Excellency of Angels, and were fallen into some kind of worshipping of them. And it may be this Curiosity Vanity and Superstition in them, was heightened by the heat of the Controversy between the Pharisees and Sadducees about them; the one denying their Existence and being, the other whom the body of the People followed, ex • lting them above measure, and inclining to the Worship of them. This the Apostle declares, Col. 2.18. treating of those Judaizing Teachers who then troubled the Churches, he chargeth them with fruitless and curious speculations about Angels, and the worshipping of them. And of their Ministry in the giving of the Law they still boasted. It was necessary therefore, to take them off from this Confidence of that Privilege, and the superstition that ensued thereon, to instruct them in the Preeminence of the Lord Christ above them all; that so their thoughts might be directed unto him, and their Trust placed in him alone. And this Exaltation of the Messiah, some of their latter Doctors assert on Dan. 7.9. 〈 in non-Latin alphabet 〉 , I behold until the Thrones were set, placed, exalted, as in the Original Chaldee ; and as all old Translations, Greek, Latin, Syriac and Arabic render the words (however Ours read, until the Thrones were cast down ) affirming that one of those Thrones was f • r the Messiah, before whom all the Angels ministered in obedience.

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

The Doctrine of the Preference and Preeminence of Christ is insisted on by the Apostle unto the End of this Chapter; and therefore I shall not treat of it, until we have gone through all the Proof's of it produced; and then but briefly neither, having already in part spoken of it, in our Consideration of his Sovereignty and Lordship over all.

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

The instance he gives of him who is exalted over all, sufficiently confirms our general Rule. He had his Name, denoting his Glory and excellency by Inheritance ; an heritage designed for him, and given unto him in the Counsel, Will and good pleasure of God: He gave him that name above every name, Phil. 2.9. And that of his own Will and pleasure; It pleased the Father, that in him all fullness should dwell. That so in all things he might have the Preeminence, Col. 1.16, 17. He fore-ordained him unto it from Eternity, 1 Pet. 1.20. and actually exalted him according to his Eternal Counsel in the fullness of time, Acts 2.36. Chap. 5.31.

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

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

Verse V.

THe Apostle proceedeth to the confirmation of his Proposition concerning the Preeminence of the Lord Christ above the Angels, and of his proof of it from the Excellency of the Name given unto him; And this he doth by sundry Testimonies produced out of the Old Testament; two whereof are conjoined in this Verse, as the Verses are divided in our Bibles.

〈 in non-Latin alphabet 〉 ; Vulg. dixit aliquando, said he sometimes ; for, at any time. Syr 〈 in non-Latin alphabet 〉 , from at any time said God. Eloah, God is supplied; needlessly; though better than those who would render, 〈 in non-Latin alphabet 〉 , impersonally ; was it said at any time. For it is express in the Psalm from whence the words are taken, 〈 in non-Latin alphabet 〉 , the Lord said. The Lord said unto me, 〈 in non-Latin alphabet 〉 , thou my Son, this day have I begotten thee. The Elipsis of the Verb substantive in the Original which is perpetual, is supplied by the Apostle, with 〈 in non-Latin alphabet 〉 , Thou art my Son. Further difficulty in the Grammatical sense of the words there is not. And h • re we sh • ll close this Verse, or at least consider this Testimony by its self.

Two things are considerable in these words.

1. The manner of the Apostles producing the Testimony which he intended to make use of. Unto which of the Angels said he at any time.

2. The Testimony itself; Thou art my Son, this day have I begotten thee.

In the former, three things may be observed.

First, That the Testimony which in a matter of Faith he insisted on, is that of the Scripture. He refers the Jews unto that common Principle which was acknowledged between them. Men had not as yet learned in such contests to make that cavilling return, which we are now used unto; How do you know those Scriptures to be the word of God ? Nor indeed is it suitable unto common Honesty, for men to question the credit, and prostitute the Authority of their own most Sacred Principles, for no other end, but to prejudice their Adversaries. But our Apostle here confidently sends the Hebrews to the acknowledged Rule of their Faith and Worship; whose Authority he knew they would not decline, Isa. 8.21.

Secondly, That the Apostle argues negatively from the Authority and Perfection of the Scripture in things relating to Faith and the Worship of God. It is nowhere said in the Scripture to Angels ; therefore they have not the Name spoken of, or not in that manner wherein it is ascribed to the Messiah. This Argument saith an Expositor of great name in this place, seems to be weak and not unlike unto that which the Heretics make use of in the like cases. And therefore answers, that the Apostle argues negatively, not only from the Scripture, but from Tradition also. But this Answer is far more weak than the Argument is pretended to be. The Apostle deals expressly in all this Chapter from the Testimony of Scripture; and to that alone do his words relate; and therein doth he issue the whole Controversy he had in hand; knowing that the Jews had many corrupt Traditions expressly contrary to what he undertook to prove; particularly, that the Law of Moses was Eternally Obligatory, against which he directly contends in the whole Epistle. An Argument then taken negatively from the Authority of the Scripture in matters of Faith, or what relates to the Worship of God, is valid and effectual, and here consecrated forever to the use of the Church by the Apostle.

Thirdly, That the Apostle either inde • d grants or else for Arguments sake condescends unto the Apprehension of the Hebrews, that there is a distinction of degrees and preeminence amongst the Angels themselves. To confirm therefore his general Assertion of the Dignity and Preeminence of Christ above them all, he provokes them to instance in any one of them, which either indeed, or in their Apprehension, was promoted above others, to whom such Words as these were ever spoken. To which of the Angels said he ; his Assertion respects not only the community of them, but any, or all of the chief, or Princes among them. There are 〈 in non-Latin alphabet 〉 , Dan. 10.13. Chief Princes among the Angels. And of them Michael, the Prince of the People of God, is said to be 〈 in non-Latin alphabet 〉 , One ; that is not in Order ; but the chief in Dignity, their Head and Leader. Now saith the Apostle, to which of any of these, or of the rest of them, were these words spoken?

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

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

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

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

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

First, The words produced do peculiarly belong unto him to whom they are applied. That is, it is the Messiah who is prophesied of in the second Psalm from whence they are taken. This with all Christians is put beyond dispute, by the Application of it in several places unto him: as Acts 4.25, 26, 27. Acts 13.33. Heb. 5.5. It is certain also, that the Jews always esteemed this Psalm to relate unto the Messiah, they do so to this day. Hence the Targum on the Psalm expressly applies it unto him; thus rendering these words; O beloved, as a Son to his Father, thou art pure to me as in the day wherein I created thee. So are the words perverted by the Targumist ; not knowing what sense to ascribe unto them, which is frequent with him. But it is manifest that the constant Opinion of the ancient Jews, was that this Psalm principally intended the Messiah ; nor did any of them of old dissent. Some of their latter Masters are otherwise minded; but therein discover their obstinacy and iniquity.

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

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

The whole Psalm say some, seems principally, if not only to intend David. He having taken the Hill and Tower of Zion, and settled it for the seat of his Kingdom; the Nations round about tumultuated against him; and some of them as the Philistines presently engaged in War against him for his ruin, 2 Sam. 5.17. To declare how vain all their Attempts should be, and the certainty of God's purpose in raising him to the Kingdom of Israel, and for his preservation therein against all his adversaries, with the indignation of God against them, the Holy Ghost gave out this Psalm for the comfort and Establishment of the Church in the persuasion of so great a mercy. And this is borrowed of Rashi.

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

Answ. 1. There is no cogent Reason why we should acknowledge David and his Kingdom to be at all intended in this Psalm. The Apostles we see apply it unto the Lord Christ without any mention of David, and that four several times; Twice in the Acts, and twice in this Epistle. The Jews acknowledge that it belongs unto the Messiah. Besides there are sundry things spoken in the Psalm, that could never truly and properly be applied unto David. Such are the Promises, v. 8, 9. and the Invitation of all men to put their Trust and Confidence in him, v. 12. And we have a Rule given us by the Holy Ghost, that where anything seems to be spoken of any one, to whom it doth not properly belong, there the Person is not at all to be understood, but the Lord Christ himself immediately. This Rule Peter gives us in his interpretation of the sixteenth Psalm, and his Application of it unto the Lord Jesus, Acts 2.29, 30, 31. So that there is no necessity to grant that there is any reference in these words to any Type at all. But,

Secondly, We grant the David was a Type of Christ, and that as he was King of the people of God. Hence he is not only often signally called the Son of David, but David also, Jer. 30.9. Ezek. 37.24, 25. Hos. 3.5. And the Throne and Kingdom promised to David forever and ever, that it should be as the Sun, and established forever as the Moon, Psal. 89.36, 37. that is, whilst the world endures, had no Accomplishment but in the Throne and Kingdom of his Son Jesus Christ. Thus also many other things are said of him and his Kingdom, which in Propriety of Speech can no way be applied unto him, but as he was a Type of Christ, and represented him to the Church; We may then grant, as that about which we will not contend, that in this Psalm consideration was had of David and his Kingdom, but not absolutely, but only as a Type of Christ. And hence two things will follow.

First, That some things may be spoken in the Psalm, which no way respect the Type at all. For when not the Type, but the Person or thing signified is principally aimed at, it is not necessary that everything spoken thereof should be applicable properly unto the Type itself; It being sufficient that there was in the Type somewhat that bare a general Resemblance unto him, or that, which was principally intended. So on the contrary; where the Type is principally intended, and an Application made to the thing signified only, by way of general Allusion; there it is not required that all the particulars assigned unto the Type, should belong unto, or be accommodated unto the thing typed out; as we shall see in the next Testimony cited by the Apostle. Hence though in general David, and his Deliverance from trouble, with the Establishment of his Throne, might be respected in this Psalm, as an obscure Representation of the Kingdom of Christ, yet sundry particulars in it, and among them this mentioned by our Apostle, seem to have no respect unto him, but directly and immediately to intend the Messiah.

Secondly, If it yet be supposed that what is here spoken, Thou art my Son this day have I begotten thee, is also to be applied unto David ; yet it is not ascribed unto him Personally and absolutely, but merely considered as a Type of Christ: What then is principally and directly intended in the words, is to be sought for in Christ alone; It being sufficient to preserve the Nature of the Type, that there was in David any Resemblance or Representation of it.

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

Secondly, It is required that in the Testimony produced, a signal Name be given unto the Messiah, and appropriated unto him, so as that he may inherit it forever as his own; neither men nor Angels having the same interest with him in it. It is not being called by this or that name in common with others, that is intended; but such a peculiar Assignation of a Name unto him, as whereby he might forever be distinguished from all others. Thus many may be beloved of the Lord, and be so termed; but yet Solomon only was peculiarly called 〈 in non-Latin alphabet 〉 , Jedediah ; and by that name was distinguished from others. In this way it is that the Messiah hath this name assigned unto him. God decreed from Eternity that he should be called by that name ; he spake unto him and called him by that name, Thou art my Son, this day have I begotten thee. He is not called the Son of God upon such a common account as Angels and Men, the one by Creation, the other by Adoption, but God peculiarly, and in a way of Eminency gives this name unto him.

Thirdly, This name must be such, as either absolutely, or by Reason of its peculiar manner of Appropriation unto the Messiah, proves his preeminence above the Angels. Now the Name designed, is the Son of God; Thou art my Son ; not absolutely, but with that exegetical Adjunct of his generation, this day have I begotten thee. Chrysost. Hom. 22. on Gen. 6. positively denies, that the Angels in Scripture are anywhere called the sons of God. Hence some conjecture, that the Translation of the LXX. is changed since that time; seeing it is evident that they are so called in the Greek Bibles now extant. However in the Original they are called the sons of God, Job 1.6. Chap. 2.1. Chap. 38.7. Psalm 89.6. Believers are also called the sons of God, Rom. 8.16. Gal. 4.6. 1 John 3.1. And Magistrates God's, Psal. 82.1, 6. Joh. 10.34. It doth not therefore appear, how the mere assigning of this name to the Messiah, doth prove his preeminence above the Angels, who are also called by it.

Answ. Angels may be called the Sons of God upon a general Account, and by virtue of their Participation in some common Privilege; as they are by Reason of their Creation, like Adam, Luke 3. ult. and constant Obedience, Job 1. But it was never said unto any Angel personally upon his own account, thou art the son of God. God never said so unto any of them; especially with the Reason of the Appellation annexed; this day have I begotten thee. It is not then the general name of a Son, or the sons of God, that the Apostle instanceth in; but the peculiar Assignation of this Name unto the Lord Jesus on his own particular account, with the Reason of it annexed, this day have I begotten thee, which is insisted on. So that here is an especial Appropriation of this Glorious Name unto the Messiah.

Fourthly, The Appropriation of this Name unto him in the manner expressed, proves his Dignity and Preeminence above all the Angels. For it is evident, that God intended thereby to declare his singular Honor and Glory, giving him a name to denote it▪ that was never by him assigned unto any mere creature, as his peculiar Inheritance; in particular, not unto any of the Angels ; not one of them can lay any claim unto it, as his peculiar Heritage from the Lord.

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

To conclude then our Considerations of this Testimony, we shall briefly inquire after the sense of the words themselves, absolutely considered; although as I have shown, that doth not belong directly unto the pres • nt Argument of the Apostle.

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

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

Others therefore, take the words to express only an Occasion of giving this name at a certain season to the Lord Christ when he was revealed, or declared to be the Son of God. And some assign this to the day of his Incarnation, when he declared him to be his Son, and that he should be so called, as Luke 1.35. Some to the Day of his Baptism when he was again solemnly from Heaven proclaimed so to be, Mat. 3.17. Some to the Day of his Resurrection when he was declared to be the Son of God with Power, Rom. 1.3. and Acts 13.33. Some to the day of his Ascension, whereunto these words are applied. And all these Interpretations are consistent, and reconciliable with each other, in as much as they are all means serving unto the same end; That of his Resurrection from the dead being the most signal amongst them, and fixed on in particular by our Apostle in his Application of this Testimony unto him, Acts 13.33.

And in this sense alone the words have any Appearance of respect unto David as a Type of Christ; seeing he was said as it were to be begotten of God when he rais • d him up, and established him in his Rule and Kingdom. Neither indeed doth the Apostle treat in this place of the Eternal Generation of the Son, but of his Exaltation and Preeminence above Angels.

The word also 〈 in non-Latin alphabet 〉 constantly in the Scripture denotes some signal time, one day, or more. And that expression, This Day have I begotten thee, following immediately upon that other Typical one, I have set my King upon my holy hill of Zion, seems to be of the same Importance, and in like manner to be interpreted. Thus far I then choose to embrace the latter Interpretation of the words; namely, that the Eternal Generation of Christ, on which his Filiation or Sonship, both name and thing doth depend, is to be taken only declaratively ; and that declaration to be made in his Resurrection and Exaltation over all, that ensued thereon. But everyone is left unto the Liberty of his own Judgment herein.

And this is the first Testimony, whereby the Apostle confirms his Assertion of the Preeminence of the Lord Christ above the Angels, from the name that he inherits as his peculiar Right and Possession.

For the further confirmation of the same Truth, he adds another Testimony of the same Importance, in the words ensuing.

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

〈 in non-Latin alphabet 〉 , and again. That is in another place, or again it is said to the Son,