Exercitation on Hebrews

Verse VI.

THe Apostle proceeds to the confirmation of the same important Truth, by another Testimony ; wherein we shall meet with some difficulty, both in the manner of the Citation, and the importance of the Testimony itself.

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

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

〈 in non-Latin alphabet 〉 , again, is omitted in the Arabic, as in the Vulgar Latin.

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

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

There is not much of Difficulty in the Words themselves: 〈 in non-Latin alphabet 〉 , cum autem, quando autem; but wh • n.

〈 in non-Latin alphabet 〉 , Rursum, again, as in the former Verse. What sense it is here used in, and what Word it is to be joined withal, shall be afterwards declared.

〈 in non-Latin alphabet 〉 ; Inducit ; or inducet, or introducit; he bringeth in, or leadeth in, or shall bring in, of which Difference also afterward.

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

〈 in non-Latin alphabet 〉 , the habitable world ; or 〈 in non-Latin alphabet 〉 , Prov. 8. The public place of Habitation, where the Creatures of God do dwell. The Word is nowhere used absolutely in Scripture in any sense but for this habitable World. Only sometimes it hath a restrained sense, denoting the Roman Empire, as Luke 2.1. According to the usual Language of those days, wherein the People of Rome, or their Emperors were styled Rerum, and Orbis terrarum Domini: and sometimes indefinitely denotes any part of the world as habitable, Luke 17.6. Chap. 19.27. Chap. 21.26. And there • fore oftentimes hath 〈 in non-Latin alphabet 〉 , the whole, joined with it, when it is extended universally to the Habitable Earth.

〈 in non-Latin alphabet 〉 ; Heb. 〈 in non-Latin alphabet 〉 ; Imperative in Hithpael, from 〈 in non-Latin alphabet 〉 , to incline, to bow down. The LXX. constantly render that word by 〈 in non-Latin alphabet 〉 . And 〈 in non-Latin alphabet 〉 is probably derived from 〈 in non-Latin alphabet 〉 ; and thence 〈 in non-Latin alphabet 〉 , osculor, to kiss ; which also is sometimes used for to Adore, or Worship ; as, 〈 in non-Latin alphabet 〉 ; that is, saith Eustathius, 〈 in non-Latin alphabet 〉 ; they worship me as their Lord ; for being joined with 〈 in non-Latin alphabet 〉 , bowing, or falling down, it expresseth the whole use and signification of 〈 in non-Latin alphabet 〉 . How kissing was of old a Sign, Token and Pledge of Worship, especially to bow down and kiss the ground, I have elsewhere declared. And this derivation of the word, I prefer far before that which makes it primitively signify more canum adulari ; as if taken from the crouching of D • gs.

In the New Testament it is nowhere used, but for that Religious Worship which is due to God alone. And when it is remembered of any that they did 〈 in non-Latin alphabet 〉 , or perform the Duty and Homage denoted by this Word, unto any but God, it is remembered as their Idolatry, Rev. 13.12, 16. 2. And unto this sense was it restrained of old by the Spartans, who denied that it was 〈 in non-Latin alphabet 〉 lawful for them 〈 in non-Latin alphabet 〉 , that is, to fall down to, or to adore a man; Herodot. in Polym.

And in this sense it is exceedingly restrained from the use and importance of 〈 in non-Latin alphabet 〉 ; yea, and from that of 〈 in non-Latin alphabet 〉 , in Hithpael, though that always signify a bowing down with Respect and Reverence; for it is employed to denote Civil, as well as Religious Worship. But for several sorts of Religious Worship diversified by its Objects, the Scripture knows nothing. The word properly denotes to bow down, and when it is referred unto God, it respects the inward Reverence and Subjection of our minds, by a Metonymy of the Adjunct. See it for Civil▪ respect, Gen. 27.29. Chap. 133.6.

〈 in non-Latin alphabet 〉 , Elohim is rendered Angels by the LXX. Gen. 31.24. Job 38.7. Psal. 8.6. Psal. 96.8. Psal. 137 1. of which Interpretation of the word, we shall treat in the ensuing Exposition.

This is the second Argument used by the Apostle to confirm his Assertion of the Preference of the Son above Angels; and is taken from the command of God given unto them to worship him; For without Controversy, He who is to be worshipped, is greater than they whose duty it is to worship him.

In the words we must consider, 1. The Apostles Preface : 2. His Proof. And in the latter must weigh, (1.) The Sense of it. (2.) The Suitableness of it to his present Purpose.

His Preface, or the manner of his producing of this second Testimony is this: 〈 in non-Latin alphabet 〉 ; which words have been exposed unto variety of Interpretations; for if 〈 in non-Latin alphabet 〉 , be joined with 〈 in non-Latin alphabet 〉 , which immediately follows; they are to be rendered; and when he bringeth in again into the world ; if with 〈 in non-Latin alphabet 〉 , which follows it after the Interposition of sundry other words, then is it to be rendered as by our Interpreters; and again, when he brings ; he saith.

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

We must also inquire what is the Introduction, or bringing in here intended; How and When performed; as also what is the world whereinto he was brought. The difficulties about all which must be severally considered.

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

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

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

3. Others refer it unto his coming forth in the Effectual Preaching of the Gospel after his Ascension, whereby he was brought forth in another manner, and with another kind of Power, than that which he appeared in, in the Days of his flesh.

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

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

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

Now all these Assertions concerning the bringing in of Christ into the world, have a Truth in them absolutely considered; but whether any of them be here intended by the Apostle, we must inquire by an Examination of the common Foundation that all their Authors proceed upon, with the Reasons given for its Confirmation. Now this is that which we observed before; namely, that in the Construction of the words, 〈 in non-Latin alphabet 〉 , again, is to be joined with 〈 in non-Latin alphabet 〉 , he bringeth in ; and so to be rendered, when he brings in again, or a second time, the first-born; which must needs point to a second coming of Christ, of one kind or another: And to this purpose they say,

1. That the Trajection of the words in the other sense, is hard and difficult, and not to be admitted but upon very cogent Reasons. It is to suppose that the Apostle by 〈 in non-Latin alphabet 〉 , When Again ; intends 〈 in non-Latin alphabet 〉 ; Again when ; And besides, the Interposition of the many words between it, and 〈 in non-Latin alphabet 〉 , he saith, will not admit that they should be conjoined in Sense and Construction.

But this Reason is not cogent: for,

1. Most of the ancient Translations acknowledge this Transposition of the words; so the Syriac ; reading thus, and again when he bringeth in ; so the Vulgar Latin ; and the Arabic, omitting the term again, as not designing any new thing, but merely denoting a new Testimony. And they are followed by Valla, Erasmus, Beza, and the best of Modern Translators.

2. Such Trajections are not unusual, and that in this place hath a peculiar Elegancy. For the word 〈 in non-Latin alphabet 〉 , again, being used in the head of the Testimony foregoing, this Transposition adds to the Elegancy of the words; and that there was cause for it, we shall see afterwards.

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

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

This Reason is especially suited unto the Fifth Opinion before mentioned, referring the words to the coming of Christ at the General Day of Judgment, and is unserviceable unto any of the rest. But yet neither is this satisfactory; for the Question is not, whether it be anywhere recorded, that the Angels worshipped Christ at his first Entrance into the World; but whether the Lord Christ upon his Incarnation was not put into that condition, wherein it was the Duty of all the Angels of God to worship him. Now this being at least interpretative, a Command of God, and the Angels expressly always doing his Will, the thing itself is certain, though no particular Instances of it be recorded. Besides, the Angels attendance on his Birth, proclamation of his Nativity, and celebrating the Glory of God on that account, seem to have been a performance of that duty, which they had received command for. And this is allowed by those of the Ancients who suppose that the second bringing of Christ into the world, was upon his Nativity.

3. They say, that this bringing in of the first begotten into the world, denotes a glorious Presenting of him in his Rule, and enjoyment of his Inheritance;

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

4. It is argued in the behalf of the same Opinion from the Psalm from whence these words are taken, that it is a Glorious Reign of Christ, and his coming unto Judgment, that is set forth therein; and not his coming and abode in the state of Humiliation. And this reason Cameron affirms to prove undeniably, that it is the coming of Christ unto Judgment that is intended.

But the Truth is, the consideration of the scope of the Psalm doth quite reject the Opinion which is sought to be maintained by it. For (1.) v. 1. upon the Reign of the Lord therein set forth, both Jews and Gentiles, the Earth and the multitude of the Isles, are called to rejoice therein: that is to receive, delight in, and be glad of the Salvation brought by the Lord Christ unto mankind; which is not the Work of the last day : (2.) Idolaters are deterred from their Idolatry, and exhorted to worship him, v. 7. a duty incumbent on them before the day of Judgment. (3.) The Church is exhorted upon his Reign, to abstain from sin, and promised Deliverance from the wicked and oppressors; all which things as they are unsuited unto his coming at the day of Judgment, so they expressly belong unto the setting up of his Kingdom in this world.

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

The other Conjectures mentioned will easily be removed out of the way;

Unto that of the Ancients assigning this bringing in of Christ into the world unto his Incarnation ; we say it is true; but then that was his first bringing in, and being supposed to be intended in this place, the words can be no otherwise rendered, but that 〈 in non-Latin alphabet 〉 , again, must be esteemed only an Intimation of the Citation of a new Testimony.

Neither can the Resurrection of the Lord Christ be assigned as the season of the Accomplishment of this word, which was not indeed a bringing of him into the world, but rather an Entrance into his leaving of it; neither did he at his death leave the world utterly, for though his Soul was separated from his Body, yet his Body was not separated from his Person; and therein he continued on the Earth.

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

The figment of the Socinians, that the Lord Christ during the time of his forty days fast, was taken into Heaven, which they lay as a Supposition unto their Interpretation of this place, I have else-where shown to be Irrational, Anti-scriptural, Mahumetical, and derogatory to the Honor of our Lord Jesus, as he is the Eternal Son of God.

From what hath been spoken it is evident, that the Trajection proposed may be allowed, as it is by most of the Antient and Modern Translations. And so the word 〈 in non-Latin alphabet 〉 , again, relating unto 〈 in non-Latin alphabet 〉 , he saith, denotes only the Introduction of a new proof, and doth not intimate a second bringing in of the Lord Christ. And unto what hath already been spoken I shall only add, that such an intention in the words as hath been pleaded for, would be so far from promoting the Apostles design, that it would greatly weaken and impair it. For the matter he had in hand was to prove the Preeminence of the Lord Christ above the Angels, not absolutely, but as he was the Revealer of the Gospel ; and if this was not so, and proved to be so by this testimony, whilst he was employed in that work in the world, it is nothing at all to his purpose.

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

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

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

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

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

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

We are therefore nextly to inquire wherein the Fathers bringing of the Son into this world did consist. We have seen formerly, that some have assigned it unto One thing in particular, some Another; some to his Incarnation and Nativity, some to his Resurrection, some to his Mission of the Spirit, and propagation of his Kingdom that ensued. The Opinion about his Coming to reign in the world a thousand years, as also that of his coming at the general Judgment, we have already excluded. Of the others, I am apt to think, that it is not any one particular exclusive to the other, that the Apostle intendeth or designeth. That which was intended in the Old Testament in the Promises of his coming into the world, is that which is here expressed by the phrase of bringing him in. See Mal. 3.2. The Lord whom ye seek shall come, but who may abide the day of his coming? Now it was not any one special Act, nor any one particular Day that was designed in that and the like Promises. But it is the whole work of God in bringing forth the Messiah by his Conception, Nativity, Unction with the Spirit, Resurrection, Sending of the Holy Ghost, and preaching of the Gospel, which is the subject of those Promises. And their accomplishment it is which those words express, When he brings the first-born into the world ; that is, after he had kept his Church under the Administration of the Law given by Angels in the hand of Moses the Mediator, in the expectation of the coming of the Messiah, when he bringeth him forth unto and carries him on in his work unto the accomplishment of it, he says, Let all the Angels of God worship him. And herein most of the former senses are comprised.

And this Interpretation of the words completely answers the intention of the Apostle in the citation of the ensuing Testimony, namely, to prove that in the discharge of his work of revealing the Will of God, he was such an One, as by reason of the Dignity of his Person, had all Religious Worship & Honor due unto him from the Angels themselves.

This sense also we are led unto by the Psalm whence the ensuing testimony is taken, Psal. 97. The Exultation which the first verse of the Psalm requires and calls for, is not unlike that which was in the Name of the whole Creation expressed at his Nativity, Luke 2.11. And the four following verses are an Allegorical description of the work that the Lord Christ should make, in and by the preaching of the Gospel. See Mal. 3.2, 3, 4. chap. 4.1. Matth. 3.10. Luke 2.24. And hereon ensues that shame and ruin which was brought upon Idols and Idolaters thereby v. 7. And the joy of the whole Church in the presence of Christ, v. 8. attended with his glorious Reign in Heaven, as a consequent of the Accomplishment of his work, v. 9. Which is proposed as a motive unto Obedience, and a matter of confidence and rejoicing unto the Church. And this is the Fathers bringing of the Son into the world, described by the Psalmist, and intended by the Apostle.

It remains that we inquire why, and in what sense, Christ is here called 〈 in non-Latin alphabet 〉 , primogenitus, or the first-born. The common Answer is, Non quod post illum alii, sed quod ante illum nullus; Not that any was born after him, (in the same way) but that none was born before him ; which as we have shown before will agree well enough with the use of the Word. And this is applied both to the Eternal G • neration of his Divine Person, and to the Conception and Nativity of his Human Nature.

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

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

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

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

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

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

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

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

To give therefore a direct account of this Appellation of Christ, we may observe, that indeed the Lord Christ is never absolutely called the first-begotten, or first-born, with respect either to his Eternal Generation, or to the Conception and Nativity of his Human Nature. In respect of the former he is called the Son, and the only begotten Son of God ; but nowhere the first-born, or first-begotten : and in respect of the latter, indeed he is called the first-begotten Son of the Virgin, because she had none before him, but not absolutely the first-born, or first-begotten, which Title is here and else-where ascribed unto him in the Scripture. It is not therefore the thing itself, of being the first-born, but the Dignity and Privilege that attended it, which are designed in this Appellation. So Col. 1.15. he is said to be 〈 in non-Latin alphabet 〉 , the first-born of the creation ; which is no more, but he that hath Power and Authority over all the creatures of God.

The word which the Apostle intends to express is 〈 in non-Latin alphabet 〉 , which ofttimes is used in the sense now pleaded for, namely to denote not the birth in the first place, but the privilege that belonged thereunto. So Psal. 89.27. God is said to make David his 〈 in non-Latin alphabet 〉 , his first-born ; which is expounded in the next words, higher than the Kings of the earth. So that the Lord Christ being the first-born, is but the same which we have insisted on, of his being Heir of all, which was the privilege of the first-born. And this privilege was sometimes transmitted unto others that were not the first-born, although the natural course of their nativity could not be changed: Gen. 21.10. chap. 49. v. 3, 4, 8. The Lord Christ then, by the appointment of the Father, being entrusted with the whole Inheritance of Heaven and Earth, and Authority to dispose of it, that he might give out portions to all the rest of God's family is, and is called the first-born thereof.

There remains now but one word more to be considered for the opening of this Introduction of the ensuing Testimony; and that is 〈 in non-Latin alphabet 〉 , he saith ; that is, God himself saith ; they are His words which shall be produced. What ever is spoken in the Scripture in his name, it is his speaking, and he continueth to speak it unto this day. He speaks in the Scripture unto the end of the world. This is the foundation of our faith, that which it riseth from, and that which it is r • solved into; God speaketh, and I suppose we need no interposition of Church or Tradition to give Authority or Credit unto what he says or speaks.

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

To manifest this testimony to be apposite unto the confirmation of the Apostles assertion, three things are required.

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

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

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

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

And our first enquiry must be, whence this testimony is taken. Many of the Ancients, as Epiphanius, Theodoret, Euthymius, Procopius, and Anselm, conceive the words to be cited from Deut. 32.42. where they expressly occur in the Translation of the LXX. 〈 in non-Latin alphabet 〉 ; Rejoice ye Heavens with him, and let all the Angels of God worship him. But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX.

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

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

Later Expositors generally agree, that the words are taken out of Psal. 97. v. 7. where the Original is rendered by the LXX, 〈 in non-Latin alphabet 〉 ; which with a very small variation in the words, and none at all in the sense, is here expressed by the Apostle, And let all the Angels of God worship him.

The Psalm hath no Title at all in the Original, which the Greek Version noteth, affirming that it is 〈 in non-Latin alphabet 〉 ; but it adds one of its own, namely, 〈 in non-Latin alphabet 〉 , A Psalm of David, when his land was restored. Hence it is referred by some to the time of his return unto Hierusale • , after he had been expelled the Kingdom by Absalom ; by others, with more probability, to the time of his bringing the Ark into the Tabernacle from the house of Obed-edom, when the land was quieted before him. And unquestionably in it, the Kingdom of God was shadowed out under the Type of the Kingdom of David ; which Kingdom of God was none other but that of the Messiah.

It is evident that this Psalm is of the same Nature with that which goes before, yea a part of it, or an Appendix unto it. The first words of this take up and carry on what is affirmed in the tenth verse, or close of that: so that both of them are but one continued Psalm of Praise. Now the Title of that Psalm, and consequently this is 〈 in non-Latin alphabet 〉 , A new song, v. 1. which Psalms, as Rashi confesseth, are to be referred unto the World to come, that is the Time and Kingdom of the Messiah. So Kimchi affirms, that this Psalm and that following, respect the time when the people shall be delivered from the Captivity out of all Nations, that is the time of the Messiah. And Rakenati affirms, that the last verse of it, He cometh to judge the earth, can respect nothing but the coming and reign of the Messiah. Thus they out of their Traditions.

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

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

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

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

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

2. 〈 in non-Latin alphabet 〉 , Elohim, is so far in this place from being exegetical of 〈 in non-Latin alphabet 〉 , gods, or vain idols, that it is put in direct Opposition unto it, as is evident from the words themselves.

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

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

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

Secondly, Angels also are called Elohim ; 〈 in non-Latin alphabet 〉 , 1 Cor. 8.5. They have the Name of God attributed unto them, as we have shown before in some instances. And these alone are they whom the Psalmist speaks unto. Having called on the whole Creation to rejoice in the bringing forth of the Kingdom of God, and pressed his Exhortation upon things on the Earth, he turns unto the ministering Angels, and calls on them to the discharge of their duty unto the King of that Kingdom. Hence the Targumist in the beginning of Psal. 96. which is indeed in the beginning of this, expressly mentioneth 〈 in non-Latin alphabet 〉 , his high Angels, joining in his praise and worship, using the Greek word 〈 in non-Latin alphabet 〉 , for distinction sake; as on the same account it often occurs in the Targum.

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

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

3. It remaineth only that we show, that this testimony thus explained was suitable unto the Apostles design and purpose, and did prove the Assertion in the Confirmation whereof it is produced. Now this is a matter of so full and clear an evidence, that it will not at all detain us. For it is impossible that there should be anymore clear or full demonstration of this truth, That the Lord Christ hath an unspeakable Preeminence above the Angels than this; that they are all appointed and commanded by God himself to adore him▪ with Divine and Religious Worship. We may now therefore consider what Observations the words will afford us for our own instruction. It appears then from hence.

1. That the Authority of God speaking in the Scripture is that alone which Divine Faith rests upon, and is to be resolved into. He saith. It was the begetting of faith in some of the Hebrews, and the increase or establishment of it in others, that the Apostle aimed at. That which he proposeth to them as the Object of their faith, that which they were to believe, was that Excellency of the Person and Kingly Authority of the Messiah, wherein they had not as yet been instructed. And hereof he endeavors not to beget an Opinion in them, but that Faith which cannot deceive, or be deceived. To this end he proposeth that unto them, which they ought to submit unto, and which they may safely rest in. For as Faith is an Act of Religious Obedience, it respects the Authority of God requiring it, and as it is a Religious infallible assent of the mind, it regards the Truth and Veracity of God as its Object. On this alone it rests, God saith. And in what ever God speaks in the Scripture, his Truth and Authority manifest themselves to the satisfaction of faith, and nowhere else doth it find rest.

II. That for the begetting, increasing, and strengthening of faith, it is useful to have important fundamental Truths confirmed by many testimonies of Scripture. Again he saith. Any one word of God is sufficient to establish the most important Truth to Eternity, so as to hang the salvation of all mankind thereon; neither can anything impeach or weaken what is so confirmed. No more is required in any case to make Faith necessary on our part as a Duty of Obedience, and infallible as to the Event, but that God hath by any means, by any one word revealed that which he requires our assent unto. But God dealeth not upon strict terms. Infinite Condescension lies at the bottom of all wherein he hath to deal with us. He respects not what the nature of the thing strictly requires, but what is needful unto our infirmity and weakness. Hence he multiplies his Commands and Promises, and confirms all by his Oath, swearing to his Truth by himself, to take away all pretence of distrust and unbelief. For this cause he multiplies Testimonies to the Truths wherein the concernments of his Glory and our Obedience do lie; as might be manifested by the consideration of instances innumerable. Thus in his name deals the Apostle in this place. And this is useful to Faith. For,

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

2. Faith discerns hereby the weight that God lays upon its embracing of the Truth so testified unto. He knows our concernment in it, and thereon urgeth us with its acceptance. This awakens and excites Faith unto Attention and Consideration, the eminent means of its growth and increase. It knows that it is not for nothing that the Holy Ghost thus presseth his Truth upon it, and attends the more diligently upon his urgency.

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

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

III. The whole Creation of God hath a great concernment in God's bringing forth Christ into the world, and his Exaltation in his Kingdom. Hence in the Psalm from whence these words are taken, all the principal parts of it are called on to triumph and rejoice therein; The Earth, and the multitude of the Isles, the Heaven, and all People, are invited unto this congratulation; neither is anything excluded but Idols and Idolaters, whose ruin God intends in the Erection of the Kingdom of Christ. And this they have ground for.

1. Because, in that Work consisted the principal manifestation of the Wisdom Power and Goodness of God. The whole Creation is concerned in the Glory of the Creator. In his Exaltation doth their honor interest and blessedness consist. For this End were they made, that God might be glorified. The more that is done by any means, the more is their End attained.

Hence the very inanimate parts of it are introduced by a 〈 in non-Latin alphabet 〉 , rejoicing, exulting shouting and clapping their hands, when the Glory of God is manifested; in all which, their suitableness and propensity to their proper End is declared; as also by their being burdened and groaning under such an Estate and Condition of things, as doth any way eclipse the Glory of their Maker. Now in this work of bringing forth the first-born is the Glory of God principally and eminently exalted. For the Lord Christ is the Brightness of his Glory, and in him all the Treasures of Wisdom Grace and Goodness, are laid up and hid. What ever God had any other ways before parcelled out, of and concerning his Glory by the works of his hands, is all, and altogether, and with an unspeakable Addition of Beauty and Excellency, repeated in Christ.

2. The whole Creation receiveth a real Advancement and honor in the Sons being made the first-born of every creature, that is the especial Heir and Lord of them all. Their being brought into a new dependence on the Lord Christ, is their Honor, and they are exalted by becoming his Possession. For after that they had lost their first Original Dependance on God, and their respect unto him grounded on his pronouncing of them exceeding good, that is such as became his Wisdom and Power to have made, they fell under the power of the Devil, who became Prince of this world by sin. Herein consisted the vanity and debasement of the Creature, which it was never willingly, or of its own accord subject unto. But God setting up the Kingdom of Christ, and making him the first-born, the whole Creation hath a right unto a new glorious Lord and Master. And however any part of it be violently for a season detained under its old bondage, yet it hath grounds of an earnest Expectation of a full and total Deliverance into Liberty, by virtue of this Primogeniture of Christ Jesus.

3. Angels and Men the Inhabitants of Heaven and Earth, the principal parts of the Creation, on whom God hath in an especial manner estamped his own likeness and Image, are hereby made partakers of such inestimable Benefits, as indispensably call for rejoicing in a way of Thankfulness and Gratitude. This the whole Gospel declares, and therefore it needs not our particular improvement in this place.

And if this be the duty of the whole Creation, it is easy to discern in what a special manner it is incumbent on them that believe, whose Benefit Advantage and Glory was principally intended in this whole work of God. Should they be found wanting in this Duty, God might as of old call Heaven and Earth to witness against them. Yea, Thankfulness to God, for the bringing forth of the first-born into the world, is the sum and substance of all that Obedience which God requires at the hands of believers.

IV. The Command of God is the ground and Reason of all Religious Worship. The Angels are to worship the Lord Christ the Mediator, and the ground of their so doing is God's command: he saith, Worship him all ye Angels.

Now the command of God is twofold: (1.) Formal and vocal ; when God gives out a Law or Precept unto any creature superadded to the Law of its Creation: Such was the Command given unto our first Parents in the Garden, concerning the Tree of the knowledge of Good and Evil ; and such were all the Laws, Precepts, and Institutions, which he afterwards gave unto his Church, with those which to this day continue as the Rule and Reason of their Obedience. (2.) Real and interpretative ; consisting in an impression of the Mind and Will of God upon the nature of his creatures, with respect unto that Obedience which their state condition and dependence on him requireth. The very nature of an intellectual Creature made for the Glory of God, and placed in a moral dependence upon him, and subjection unto him, hath in it the force of a Command, as to the Worship and Service that God requireth at their hands. But this Law in man, being blotted, weakened, impaired through sin, God hath in mercy unto us collected, drawn forth, and disposed all the Directions and Commands of it in vocal formal Precepts recorded in his Word; whereunto he hath superadded sundry new Commands in the Institutions of his Worship. Wi • h Angels it is otherwise. The engrafted Law of their Creation requiring of them the Worship of God and Obedience to his whole Will, is kept and preserved entire; so that they have no need to have it repeated and expressed in vocal formal Commands. And by virtue of this Law, were they obliged to constant and everlasting Worship of the Eternal Son of God, as being created and upheld in an universal dependence upon him. But now when God brings forth his Son into the world, and placeth him in a new condition of being incarnate, and becoming so the Head of his Church, there is a new Modification of the Worship that is due to him brought in, and a new respect unto things not considered in the first creation. With reference hereunto God gives a new Command unto the Angels, for that peculiar kind of Worship and Honor, which is due unto him in that state and condition which he had taken upon himself.

This the Law of their Creation in general directed them unto; but in particular required not of them. It enjoined the Worship of the Son of God in every condition, but that condition was not expressed. This God supplies by a new Command ; That is such an Intimation of his Mind and Will unto them, as answers unto a vocal Command given unto men, who by that means only may come to know the Will of God. Thus in one way or other, Command is the Ground and Cause of all Worship. For,

1. All Worship is Obedience ; Obedience respects Authority; and Authority exerts itself in Commands. And if this Authority be not the Authority of God, the Worship performed in Obedience unto it, is not the Worship of God, but of him or them whose Commands and Authority are the Reason and cause of it. It is the Authority of God alone that can make any Worship to be religious, or the performance of it to be an Act of Obedience unto him.

2. God would never allow that the Will and Wisdom of any of his Creatures should be the rise, Rule, or measure of his Worship, or any part of it, or anything that belongs unto it: This Honor he hath reserved unto himself, neither will he part with it unto any other. He alone knows what becomes his own Greatness and Holiness, and what tends to the Advancement of his Glory. Hence the Scripture abounds with severe Interdictions and Comminations against them, who shall presume to do or appoint anything in his Worship besides or beyond his own Institution.

3. All Prescriptions of Worship are vain, where men have not strength to perform it in a due manner, nor Assurance of Acceptance when it is performed. Now both these are, and must be from God alone; nor doth he give strength and ability for anything in his Worship but what himself commands; nor doth he promise to accept anything but what is of his own Appointment; so that it is the greatest folly imaginable to undertake anything in his Worship and Service, but what his Appointment gives warrant for.

And this should teach us in all that we have to do in the Worship of God carefully to look after his word of Command and Institution. Without this, all that we do is lost, as being no Obedience unto God. Yea, it is an open setting up of our own Wills and Wisdom against him, and that in things of his own especial concernment, which is intolerable boldness and presumption. Let us deal thus with our Rulers amongst men, and obey them not according to their Laws but our own fancies, and see whether they will accept our persons? And is the Great and Holy God less to be regarded? besides, what we have our own Inventions, or the Commands of other men as the ground and reason of our doing it, we have nothing but our own or their warranty for its Acceptance with God; and how far this will secure us, is easy to judge.

We might hence also farther observe,

V. That the Mediator of the New Covenant is in his own Person God blessed forever, to whom Divine or Religious Worship is due from the Angels themselves. As also that,

VI. The Father upon the account of the Work of Christ in the World, and his Kingdom that ensued it, gives a new Commandment unto the Angels to Worship him, his Glory being greatly concerned therein. And that,

VII. Great is the Churches security and Honor, when the Head of it is worshipped by all the Angels in Heaven ; as also that,

VIII. It can be no duty of the Saints of the New Testament to worship Angels, who are their fellow servants in the worship of Jesus Christ.

Verse VII.

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

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

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

〈 in non-Latin alphabet 〉 , is Minister publicus ; a public Minister, or Agent; from 〈 in non-Latin alphabet 〉 , which is the same with 〈 in non-Latin alphabet 〉 , as Hesychius renders it, public. He that is employed in any great and public work is 〈 in non-Latin alphabet 〉 . Hence of old Magistrates were termed 〈 in non-Latin alphabet 〉 , as they are by Paul 〈 in non-Latin alphabet 〉 , Rom. 13.4. The Ministers of God. And Chap. 8. v. 2. of this Epistle, he calls the Lord Jesus in respect of his Priestly Office, 〈 in non-Latin alphabet 〉 , the public Minister of Holy Things ; and himself, in respect of his Apostleship, 〈 in non-Latin alphabet 〉 , Rom. 15.16. A Minister of Jesus Christ. So the name is on this account aequipollent unto that of Angels ; For as that denoteth the Mission of those spirits unto their work, so doth this their Employment therein.

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

The Apostle here entereth upon his Third Argument to prove the Preeminence of the Lord Christ above Angels, and that by comparing them together, either as to their Natures, or as to their Employments, according as the one and the other is set forth declared and testified unto in the Scriptures of the Old Testament. And this first Place which he refers unto Angels, we shall now explain and vindicate. And in so doing inquire, both Who they are of whom the Psalmist speaks, and what it is that he affirmeth of them.

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

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

That this Opinion which is directly contradictory to the Authority of the Apostle, is so also to the Design of the Psalmist, sense of the Words, Consent of the Antient Jews, and so no way to be admitted, shall afterwards be made to appear.

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

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

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

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

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

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

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

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

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

2. Moreover it appears that that Term is the Subject of the Proposition. For,

1. The Apostle, and the LXX. fixing the Articles before 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Angels and Ministers do plainly determine the Subject spoken of. For although it may be, some variety may be observed in the use of Articles in other places, so that they do not always determine the subject of the Proposition, as sometimes confessedly they do, as John 1.1. John 4.24. Yet in this place, where in the Original all the words are left indefinitely without any prefix to direct the Emphasis unto any one of them, the fixing of them in the Translation of the Apostle, and LXX. must necessarily design the subject of them or else by the addition of the Article, they leave the sense much more ambiguous than before, and give occasion to a great mistake in the Interpretation of the words.

2. The Apostle speaks of Angels; Unto the Angels he saith ; and in all other Testimonies produced by him, that whereof he treats, hath the place of the subject spoken of, and not of that which is attributed unto anything else. Neither can the words be freed from equivocation, if Angels in the first place denote the Persons of the Angels, and in the latter their employment only.

3. The Design and scope of the Apostle requires this Construction of the words; for his intention is to prove by this Testimony, that the Angels are employed in such Works and Services, and in such a manner as that they are no way to be compared to the Son of God, in respect of that Office which as Mediator he hath undertaken; which the sense and construction contended for alone doth prove.

4. The Original Text requires this sense; for according to the common use of that Language, among words indefinitely used, the first denotes the subject spoken of, which is Angels here; 〈 in non-Latin alphabet 〉 , making his Angels Spirits ; and in such Propositions oft times some note of similitude is to be understood, without which the sense is not complete; and which as I have shown the Targum supplieth in this place.

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

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

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

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

First, The Analysis of the Psalm formerly touched on requires the referring of these words to the Providence of God employing of the Angels, and not to his Power in making them.

Secondly, The Apostle in this place hath nothing to do with the Essence and Nature of the Angels, but with their Dignity, Honor and Employment, on which accounts he preferreth the Lord Christ before them. Wherefore,

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

1. That God employeth his Angels and Heavenly Ministers in the Production of those Winds, 〈 in non-Latin alphabet 〉 , and Fire, 〈 in non-Latin alphabet 〉 Thunder and Lightning, whereby he executeth many Judgments in the world.

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

Either way this is the plain intendment of the Psalm ; that God useth and employeth his Angels in effecting the Works of his Providence here below, and they were made to serve the Providence of God in that way and manner. This saith the Apostle is the Testimony which the Holy Ghost gives concerning them, their Nature, Duty and Work wherein they serve the Providence of God; But now saith he, consider what the Scripture saith concerning the Son, how it calls him God, how it ascribes a Throne and a Kingdom unto him, (Testimonies whereof he produceth in the next Verses) and you will easily discern his Preeminence above them.

But before we proceed to the consideration of the ensuing Testimonies we may make some Observations on that which we have already passed through: as,

1. Our conceptions of the Angels, their Nature, Office and Work is to be regulated by the Scripture.

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

1. This will keep us unto that becoming Sobriety in things above us, which both the Scripture greatly commends, and is exceedingly suited unto Right Reason. The Scripture minds us, 〈 in non-Latin alphabet 〉 , Rom. 12.3. To keep ourselves within the bounds of Modesty, and to be wise to sobriety. And the Rule of that Sobriety is given us forever, Deut. 29.28. 〈 in non-Latin alphabet 〉 , Secret things belong to the Lord our God, but revealed things to us and our Children. Divine Revelation is the Rule and measure of our knowledge in these things, and that bounds and determines our sobriety. And hence the Apostle condemning the Curiosity of men in this very subject about Angels, makes the nature of their sin to consist in exceeding these bounds, by an enquiry into things unrevealed, and the rise of that evil to lie in Pride, Vanity and Fleshliness, and the tendency of it to be unto false Worship, Superstition and Idolatry, Col. 2.18. Neither is there anything more averse from Right Reason, nor more condemned by wise men of former times, than a curious humor of prying into those things wherein we are not concerned; and for whose investigation we have no certain, honest, lawful Rule or medium. And this evil is increased where God himself hath given bounds to our enquiries, as in this case he hath.

2. This alone will bring us unto any Certainty and Truth. Whilest men indulge to their own imaginations and fancies, as too many in this matter have been apt to do, it is sad to consider how they have wandered up and down, and with what fond Conceits they have deceived themselves and others. The world hath been filled with monstrous Opinions and Doctrines about Angels, their Nature, Offices and Employments; some have Worshipped them, others pretended I know not what Communion and intercourse with them, in all which conceits there hath been little of Truth, and nothing at all of Certainty. Whereas if men according to the Example of the Apostle, would keep themselves to the word of God, as they would know enough in this matter for the discharging of their own Duty, so they would have Assurance and Evidence of Truth in their conceptions, without which pretended high and raised notions, are but a shadow of a dream, worse then professed ignorance.

II. We may hence observe, That the Glory, Honor and Exaltation of Angels lies in their subserviency to the Povidence of God ; It lies not so much in their Nature, as in their work and service. The intention of the Apostle is to show the Glory of Angels and their Exaltation, which he doth by the induction of this Testimony, reporting their serviceableness in the works wherein of God they are employed. God hath endowed the Angels with a very Excellent Nature ; furnished them with many eminent properties of Wisdom, Power, Agility, Perpetuity; but yet what is hereby glorious and honorable herein, consists not merely in their nature itself, and its Essential Properties, all which abide in the horridest and most to be detested Part of the whole Creation, namely, the Devils ; but in their conformity and answerableness unto the Mind and Will of God, that is in their moral, not merely natural Endowments; These make them amiable, glorious, excellent. Unto this their Readiness for, and compliance with the will of God, that God having made them for his service, and employing them in his work, their discharge of their Duty therein, with Cheerfulness, Alacrity, Readiness and Ability, is that which renders them truly honorable and glorious. Their Readiness and Ability to serve the Providence of God is their Glory. For,

1. The greatest Glory that any Creature can be made partaker of is to serve the Will, and set forth the Praise of its Creator. That is its Order and Tendency towards its Principal End, in which two all true Honor consists. It is glorious even in the Angels to serve the God of Glory; what is there above this for a creature to aspire unto? what that its nature is capable of? Those among the Angels, who as it seems attempted somewhat farther, somewhat higher, attained nothing but an endless Ruin in shame and misery. Men are ready to fancy strange things about the Glory of Angels, and do little consider, that all the difference in Glory that is in any parts of God's Creation, lies merely in Willingness, Ability and Readiness to serve God their Creator.

2. The works wherein God employs them in a subservience unto his Providence, are in an especial manner glorious works. For the service of Angels as it is intimated unto us in the Scripture, it may be reduced unto two Heads. For they are employed either in the communication of Protection and Blessings to the Church, or in the Execution of the Vengeance and Judgments of God against his Enemies. Instances to both these purposes may be multiplied; but they are commonly known. Now these are glorious works. God in them eminently exalts his Mercy and Justice, the two properties of his Nature, in the Execution whereof he is most eminently exalted; and from these works ariseth all that Revenue of Glory and Praise which God is pleased to reserve to himself from the world; so that it must needs be very honorable to be employed in these works.

3. They perform their Duty in their service in a very glorious manner ; with great Power, Wisdom, and uncontrollable Efficacy. Thus one of them flew 145000. of the Enemies of God in a night; Another set fire on Sodom and Gomorrah from Heaven; of the like Power and Expedition are they in all their services; in all things to the utmost capacity of creatures answering the Will of God. God himself, it is true, sees that in them and their Works, which keeps them short of absolute Purity and Perfection; which are his own Properties; but as to the capacity of mere Creatures, and for their state and condition, there is a perfection in their Obedience, and that is their Glory.

Now if this be the great Glory of Angels, and we poor worms of the earth are invited as we are, into a Participation with them therein, what unspeakable folly will it be in us, if we be found negligent in laboring to attain thereunto. Our future Glory consists in this, that we shall be made like unto Angels ; and our Way towards it is to do the Will of our Father on Earth, as it is done by them in Heaven. Oh in how many Vanities doth vain man place his Glory; nothing so shameful that one or other hath not gloried in; whilst the true and only glory of doing the will of God is neglected by almost all. But we must treat again of these things upon the last Verse of this Chapter.

Verse VIII, IX.

HAving given an Account of what the Scripture teacheth and testifieth concerning Angels, in the following Verses, He showeth how much other things, and far more glorious are spoken to and of the Son, by whom God revealed his will in the Gospel.

〈 in non-Latin alphabet 〉 . But unto the Son. Syr. 〈 in non-Latin alphabet 〉 , but of the Son he saith ; which is necessarily supplied as to the Apostles design. In the Psalm the words are spoken by way of Apostrophe to the Son; and they are recited by the Apostle as spoken of him ; that is, so spoken to him, as to continue a Description of him and his State or Kingdom.

〈 in non-Latin alphabet 〉 , Psal. 45.7. is the place from whence the words are taken. 〈 in non-Latin alphabet 〉 . The LXX. render these words as the Apostle. Aquila, 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 . Thy Throne O God forever and yet; Symmachus, 〈 in non-Latin alphabet 〉 , Thy Throne O God is everlasting and yet ; and that because it is not said 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , absolutely; 〈 in non-Latin alphabet 〉 , as in the Translation of Aquila.

〈 in non-Latin alphabet 〉 is a Kingly Throne ; nor is it ever used in Scripture for 〈 in non-Latin alphabet 〉 , a Common Seat. Metonymically it is used for Power and Government, and that frequently. The LXX almost constantly render it by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , Athenae. lib. 5. A free open Seat with a Foot-stool. And such a Throne is here properly assigned unto the Lord Christ, mention of his Foot-stool being immediately subjoined. So God says of himself, Heaven is my Throne, and the Earth is my Foot-stool: as the Heathen termed Heaven, 〈 in non-Latin alphabet 〉 , the Throne of God.

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

〈 in non-Latin alphabet 〉 ; the variation of 〈 in non-Latin alphabet 〉 in the first place before mentioned, takes off from the Elegancy of the Expression, and darkens the sense; for the Article prefixed to the last 〈 in non-Latin alphabet 〉 declares that to be the subject of the Proposition.

The words of the Psalmist are, 〈 in non-Latin alphabet 〉 . Shelet is Virga and Sceptrum, and in this place is rendered by Aquila 〈 in non-Latin alphabet 〉 , a Rod, a Staff, a Scepter ; always a Scepter when referred to Rule, as in this place it is called the Scepter of the Kingdom.

A Scepter 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , rectus fuit, to be right, straight ; upright principally in a moral sense: 〈 in non-Latin alphabet 〉 , of Uprightness. 〈 in non-Latin alphabet 〉 is properly such a Rectitude as we call straight, opposed to crooked ; and Metaphorically only is it used for moral uprightness, that is, Equity and Righteousness. Syr. 〈 in non-Latin alphabet 〉 ; Boderianus, Sceptrum erectum, a Scepter listed up, or held upright. The Paris Edition, Sceptrum protensum, a Scepter stretched out ; and the stretching out of the Scepter was a sign and token of mercy, Esth. 5.2. Tremellius, Virga recta, which answers mischor in both its acceptations. Erpenius to the same purpose, Sceptrum rectum, a right Scepter.

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

〈 in non-Latin alphabet 〉 God thy God, hath anointed thee. The words in Greek and Hebrew are those from whence the Names of Christ and Messiah are taken, which are of the same importance and signification, the Anointed one. And the same is expressed by the Targumist. Aquila, 〈 in non-Latin alphabet 〉 .

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

〈 in non-Latin alphabet 〉 , before, or above those that partake with thee. Thy fellows, or companions: so Symmachus, 〈 in non-Latin alphabet 〉 .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The first insigne regium mentioned, is his Throne, whereunto the Attribute of Perpetuity is annexed, it is forever. And this Throne denotes the Kingdom itself. A Throne is the seat of a King in his Kingdom, and is frequently used metonymically for the Kingdom itself, and that applied unto God and man. See Dan. 7.9. 1 King. 8.2, 7. Angels indeed are called Thrones, Col. 1.16. But that is either metaphorically only, or else in respect of some especial service allotted unto them; as they are also called Princes, Dan. 10.13. yet being indeed servants, Rev. 22.9. Heb. 1.14. These are nowhere said to have Thrones ; the Kingdom is not theirs, but the Sons. And whereas our Lord Jesus Christ promiseth his Apostles that they shall at the last day sit on Thrones judging the Tribes of Israel : as it proves their participation with Christ in his Kingly Power, being made Kings unto God, Rev. 1.5. and their interest in the Kingdom which it is his pleasure to give them, so it proves not absolutely that the Kingdom is theirs, but his on whose Throne theirs do attend.

Neither doth the Throne simply denote the Kingdom of Christ, or his supreme Rule and Dominion; but the Glory also of his Kingdom, being on his Throne, is in the height of his Glory. And thus because God manifests his Glory in Heaven, he calls that his Throne, as the Earth is his footstool, Isa. 66.1. So that the Throne of Christ is his Glorious Kingdom elsewhere expressed by his sitting down at the right hand of the Majesty on high.

Secondly, To this Throne Eternity is attributed; it is 〈 in non-Latin alphabet 〉 , forever and ever. So is the Throne of Christ said to be in Opposition unto the frail mutable Kingdoms of the earth. Of the increase of his Government and Peace there shall be no end, upon the Throne of David, and upon his Kingdom to order it, and to establish it with judgment and with justice from henceforth and forever, Isa. 9.7. His Dominion is an everlasting Dominion which shall not pass away, and his Kingdom that which shall not be destroyed, Dan, 7.14. Micah 4.7. Psal. 72.7, 17. Psal. 145.13. It shall neither decay of itself, nor fail through the Opposition of its Enemies: for he must reign until all his enemies are made his footstool, 1 Cor. 15.24, 25, 26, 27. Nor is it any impeachment of the perpetuity of the Kingdom of Christ, that at the last day he shall deliver it up to God the Father: 1 Cor. 15.24. Seeing that then shall be an end of all Rule. It is enough that it continue until all the Ends of Rule be perfectly accomplished; that is, until all the enemies of it be subdued, and all the Church be saved, and the Righteousness Grace and Patience of God be fully glorified; whereof afterwards.

Thirdly, The second insigne Regium, is his Scepter. And this though it sometimes also denote the Kingdom itself, Gen. 49.10. Numb. 24.17. Isa. 14.5. Zech. 10.11. Yet here it denotes the actual Administration of Rule, as is evident from the Adjunct of Uprightness annexed unto it. And thus the Scepter denotes both the Laws of the Kingdom, and the Efficacy of the Government itself. So that which we call a Righteous Government, is here called a Scepter of Uprightness.

Now the Means whereby Christ carrieth on his Kingdom, are his Word and Spirit, with a subserviency of Power in the works of his Providence, to make way for the progress of his Word to avenge its Contempt. So the Gospel is called, The rod of his strength, Psalm 110.2. See 2 Cor. 10.4, 5, 6. He smites the earth with the rod of his mouth, and slays the wicked with the breath of his lips, Isa. 11.4. And these are attended with the sword of his Power and Providence, Psal. 45.3. Revel. 19.15. or his rod, Psal. 2.8. or sickle, Revel. 14.18. In these things consists the Scepter of Christ's Kingdom.

Fourthly, Concerning this Scepter it is affirmed, that it is a Scepter of Uprightness. 〈 in non-Latin alphabet 〉 ; or 〈 in non-Latin alphabet 〉 , denotes either the Nature of the Scepter, that it is straight and right, or the Use of it, that it is lifted up or stretched out, as was shown in the opening of the words. In the first sense it denoteth Righteousness, in the latter Mercy. According to the first sense, the following words, thou hast loved Righteousness, discover the habitual root of his actual Righteous Administration. According to the latter, there is a progress made in them to a farther qualification of the Rule of Christ, or of Christ in his Rule. But the former sense is rather to be embraced; the latter Metaphor being more strained and sounded only in one instance that I remember in the Scripture, and that not taken from among the people of God, but Strangers and Oppressors, Esther 5.2.

The Scepter then of the Kingdom of Christ is a Scepter of Righteousness, because all the Laws of his Gospel are Righteous, Holy, Just, full of Benignity and Truth, Titus 2.11, 12. And all his Administration of Grace, Mercy, Justice, Rewards and Punishments, according to the Rules, Promises and Threats of it, in the Conversion, Pardon, Sanctification, Trials, Afflictions, Chastisements, and Preservation of his Elect, in his convincing, hardening, and destruction of his Enemies, are all Righteous, holy, unblameable and good, Isa. 11.4, 5, 6. Chap. 32.7. Psal. 145.17. Rev. 15.34. Chap. 16.5. and as such will they be gloriously manifested at the last day, 2 Thess. 1.10. though in this present world they are reproached and despised.

Fifthly, The Habitual Frame of the Heart of Christ in his Regal Administrations. He loveth Righteousness and hateth Iniquity. This shows the absolute completeness of the Righteousness of Christ's Kingdom, and of his Righteousness in his Kingdom. The Laws of his Rule are righteous, and his Administrations are righteous, and they all proceed from an habitual love to Righteousness, and hatred of Iniquity in his own person. Among the Governments of this world, oft times the very Laws are tyranical, unjust and oppressive; and if the Laws are good and equal, yet oft times their Administration is unjust, partial and wicked; or when men do abstain from such Exorbitancies, yet frequently they do so upon the account of some self-interest and advantage, like Jehu, and not out of a constant, equal, unchangeable love of Righteousness and hatred of iniquity ; but all these are absolutely complete in the Kingdom of Jesus Christ. For whereas the expression both in the Hebrew and the Greek seems to regard the time past, thou hast loved righteousness and hated iniquity, yet the constant present frame of the heart of Christ in his Rule is denoted thereby; for the Greek Translation exactly followeth and expresseth the Hebrew. Now there being no form of Verbs in that Language expressing the present time, there is nothing more frequent in it than to denote that which is present and abiding, by the Praeterperfect Tense, as it doth in this place.

Sixthly, The Consequence of this Righteous Rule in Christ is, his Anointing with the Oil of Gladness ; wherein we may consider, (1.) The Author of the Privilege conferred on him; that is, God, his God. (2.) The Privilege itself, Unction with the oil of gladness. (3.) The Connection of the collation of this privilege unto what went before; wherefore, or for which cause.

1. For the Author of it, it is said to be God. 〈 in non-Latin alphabet 〉 , God thy God. Many both ancient and Modern Expositors do suppose, that 〈 in non-Latin alphabet 〉 , in the first place, or God, is used in the same sense as 〈 in non-Latin alphabet 〉 , in the Verse foregoing, and that it ought to be rendered O God, and the words to be read, therefore, O God, thy God hath anointed thee ; but as no old Translation gives countenance to this Conception, so that Reduplication of the Name of God, by an Application of it in the second place, as God my God, God thy God, God the God of Israel, being frequent in the Scripture, there is no cogent Reason why we should depart in this place from that sense of the Expression. The name God, in the first place, denotes him absolutely who conferred this privilege on the Lord Christ, that is God ; and in the second place, a reason is intimated of the coll • tion its self, by an Appropriation of God to be his God in a peculiar manner.

God is said to be the God of the Son, upon a threefold account; 1. In respect of his Divine Nature ; as he is his Father, so his God, whence he is said to be God of God ; as having his nature communicated unto him by virtue of his Eternal Generation, John 1.14. 2. In respect of his Human Nature, as he was made of a Woman made under the Law ; so God also was his God; as he is the God of all creatures: Psal. 16.3. Psal. 22.1. 3. In respect of his whole person, God and Man, as he was designed by his Father to the work of Mediation; In which sense he calls him his God and his Father, John 20.17. And in this last sense is it, that God is here said to be his God ; that is, his God in especial Covenant, as he was designed and appointed to be the Head and King of his Church: For therein did God the Father undertake to be with him, to stand by him, to carry him through with his work, and in the End to crown him with Glory. See Isa. 49.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. Chap. 50.4, 5, 6, 7, 8, 9.

2. For the Privilege itself, it is Unction with the Oil of Gladness. There may be a double Allusion in these words. 1. To the common use of Oil, and anointing, which was to exhilerate and make the countenance appear cheerful at Feasts and public Solemnities, Psal. 104.15. Luke 7.37. 2. To the especial use of it in the Unction of Kings, Priests and Prophets, Exod. 30. That the Ceremony was typical, is evident from Isa. 61.1. and it denoted the collation of the Gifts of the Holy Ghost, whereby the Person anointed was enabled for the discharge of the Office he was called unto. And in this sense there is commonly assigned a threefold Unction of Christ. 1. At his Conception, when his Human Nature was sanctified by the Holy Spirit, Luke 1.35. and radically endowed with Wisdom and Grace which he grew up in Luke 2.40, 52. 2. At his Baptism and entrance into his public Ministry, when he was in an especial manner furnished with those Gifts of the Spirit which were needful for the discharge of his Prophetical Office, Matth. 3.17. John 1. 3. At his Ascension, when he received of the Father the Promise of the Spirit, to pour him forth upon his Disciples, Acts 2.33. Now though I acknowledge the Lord Christ to have been thus anointed, and that the communication of the Gifts and Graces of the Spirit unto him in fullness, is called his Unction ; yet I cannot grant that any of them are here directly intended. But that which the Apostle seems here to express with the Psalmist, is the Glorious Exaltation of Jesus Christ, when he was solemnly enstated in his Kingdom: This is that which is called the making of him both Lord and Christ, Acts 2.36. When God raised him from the dead, and gave him glory, 1 Pet. 1.21. He is called Christ from the Unction of the Spirit; and yet here in his Exaltation, he is said in especial manner to be made Christ; that is, taken gloriously into the Possession of all the Offices and their full Administration, whereunto he was anointed and fitted by the communication of the Gifts and Graces of the Spirit unto him. It is I say, the joyful glorious Unction of his Exaltation, when he was signally made Lord and Christ, and declared to be the anointed one of God that is here intended: Se • Phil. 2.9, 11. which also appears,

1. From the Adjunct of this Unction; he is anointed with the Oil of gladness ; which denotes Triumph and Exaltation, freedom from trouble and distress: Whereas, after those Antec • dent communications of the Spirit unto the Lord Christ, he was a man of sorrows, acquainted with grief, and exposed to innumerable evils and troubles.

2. The Relation of this Privilege granted unto the Lord Christ unto what went before, He loved righteousness, and hated iniquity, expressed by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , (the third thing considerable in this last clause of the Testimony) doth plainly declare it. The Lord Christ's Love to Righteousness and Hatred to Iniquity, proceeded from his Unction with the Graces and Gifts of the Spirit; and yet they are plainly intimated here to go before this anointing with the Oil of gladness ; which is therefore mentioned, as the Consequent of his discharge of his Office in this world, in like manner as his Exaltation everywhere is, Phil. 2.9, 11. Rom. 14.9. And if this anointing denote the first Unction of Christ, then must he be supposed to have the Love to Righteousness mentioned, from elsewhere, as antecedent thereunto, which is not so. Wherefore these words, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , do declare at least a Relation of Congruency and Conveniency unto an antecedent discharge of Office in the Lord Christ, and are of the same importance with 〈 in non-Latin alphabet 〉 , Psal. 2.9. and so can respect nothing but his glorious Exaltation, which is thus expressed.

The last thing considerable in the words, is the Prerogative of the Lord Christ in this Privilege; He is anointed above his fellows. Now these Fellows, Companions, or Associates of the Lord Christ, may be considered either generally, for all those that partake with him in this Unction, which are all Believers, who are Co-heirs with him, and thereby heirs of God, Rom. 8.17. or more especially for those who were employed by God, in the Service Building and Rule of his Church in their subordination unto him; such as were the Prophets of old, and afterwards the Apostles, Ephes. 2.20. In respect unto both sorts the Lord Christ is anointed with the Oil of gladness above them ; but the latter sort are especially intended; concerning whom the Apostle gives an especial instance in Moses, Ch. 3. affirming the Lord Christ in his work about the Church to be made partaker of more Glory than he. In a word, he is incomprehensibly exalted above Angels and Men.

And this is the first Testimony whereby the Apostle confirms his Assertion of the preeminence of the Lord Christ above Angels, in that comparison which he makes between them; which also will afford the ensuing Observations.

I. The conferring and comparing of Scriptures is an excellent means of coming to an Acquaintance with the Mind and Will of God in them. Thus dealeth the Apostle in this place; he compareth what is spoken of Angels in one place, and what of the Son in another, and from thence manifesteth what is the mind of God concerning them. This duty lies in the command we have to search the Scriptures, John 5.39. 〈 in non-Latin alphabet 〉 , make a diligent Investigation of the Mind of God in them, comparing spiritual things with spiritual. What God hath declared of the mind of the Spirit in one place, with what in like manner he hath manifested in another. God to try our Obedience, and to exercise our Diligence, unto a study in his Word day and night, Psal. 1.2. and our continual Meditation thereon, 1 Tim. 4.15. ( 〈 in non-Latin alphabet 〉 , Meditate on these things, be wholly in them ) hath planted his Truths with great Variety up and down his Word; yea, here one part, and there another of the same Truth, which cannot be thoroughly learned, unless we gather them together into one view. For instance, In one place, God commands us to circumcise our Hearts, and to make unto ourselves new hearts, that we may fear him; which at first consideration seems so to represent it not only as our Duty, but also within our Power, as though we had no need of any help from Grace for its Accomplishment. In another he promiseth absolutely to circumcise our hearts, and to give us new hearts to fear him, as though it were so his work, as not to be our concernment to attempt it. But now these several places being spiritually compared together, make it evident, that as it is our Duty to have new and circumcised hearts, so it is the Effectual Grace of God that must work and create them in us. And the like may be observed in all the important Truths that are of Divine Revelation. And this,

1. Discovers the Root of almost all the Errors and Heresies that are in the World. Men whose hearts are not subdued by Faith and Humility unto the Obedience of the Truth, lighting on some Expressions in the Scripture, that singly considered seem to give countenance to some such Opinion as they are willing to embrace; without farther search they fix it on their minds and imagination, until it is too late to oppose anything unto it. For when they are once fixed in their persuasions, those other places of Scripture which they should with Humility have compared with that whose seeming sense they cleave unto, and from thence have learned the mind of the Holy Ghost in them all, are considered by them to no other End, but only how they may pervert them, and free themselves from the Authority of them. This I say, seems to be the way of the most of them, who pertinaciously cleave unto false and foolish Opinions. They rashly take up a seeming sense of some particular places, and then obstinately make that sense the Rule of interpreting all other Scriptures what ever. Thus in our own days, we have many who from the outward sound of those words, Joh. 1.9. He is the true light which lighteneth every man that comes into the world, having taken up a rash, foolish and false imagination that Christ is that Light which is remaining in all men, and therein their Guide and Rule, do from thence either wrest the whole Scripture to make it suit and answer that supposal, or else utterly slight and despise it; when if they had compared it with other Scriptures which clearly explain and declare the mind of God in the things which concern the Person and Mediation of the Lord Christ, with the Nature and Works of natural, and saving spiritual light, and submitted to the Authority and Wisdom of God in them, they might have been preserved from their delusion. It shows also,

2. The Danger that there is unto men unskilled and unexercised in the Word of Truth: when without the Advice, Assistance, or Directions of others who are able to guide them and instruct their Enquiry after the mind of God. They hastily embrace Opinions, which it may be someone Text or other of Scripture doth seemingly give countenance unto. By this means do men run themselves into the fore-mentioned Danger every day; especially where any seducing Spirit applies himself unto them, with swelling words of vanity, boasting of some misunderstood word or other. Thus have we seen multitudes lead by some general Expressions in two or three particular places of Scripture, into an Opinion about a general Redemption of all mankind and every Individual thereof; when if they had been wise, and able to have searched those other Scriptures innumerable, setting forth the Eternal Love of God to his Elect, his purpose to save them by Jesus Christ, the nature and end of his Oblation and ransom, and compared them with others, they would have understood the vanity of their hasty Conceptions.

3. From these things it appears, what Diligence, Patience, Waiting, Wisdom is required of all men in searching of the Scriptures, who intend to come unto the acknowledgement of the Truth thereby. And unto this end, and because of the greatness of our concernment therein, doth the Scripture itself abound with Precepts, Rules, Directions, to enable us unto a right and profitable discharging of our Duty. They are too many here to be inserted. I shall only add, that the Diligence of Heathens will rise up in judgment and condemn the sloth of many that are called Christians in this matter. For whereas they had no certain Rule, Way, or means to come to the knowledge of the Truth, yet they ceased not with indefatigable diligence and industry to inquire after it, and to trace the obscure footsteps of what was left in their own natures, or implanted on the works of Creation. But many, the most of those unto whom God hath granted the inestimable benefit and privilege of his Word, as a sure and infallible Guide to lead them into the knowledge of all useful and saving Truth, do openly neglect it, not accounting it worthy their searching, study, and diligent Examination. How woefully will this rise up in Judgment against them at the last day, is not difficult to conceive. And how much greater will be their misery, who under various pretences for their own corrupt ends, do deter, yea and drive others from the study of it.

II. It is the duty of all Believers to rejoice in the Glory, Honor and Dominion of Jesus Christ. The Church in the Psalm takes by faith a prospect at a great distance of his Coming and Glory; and breaks out thereon in a way of Exultation and Triumph into those words; Thy Throne O God is forever. And if this were a matter of such joy unto them, who had only an obscure Vision and Representation of the glory which many Ages after was to follow, 1 Pet. 1.11.12. what ought the full Accomplishment and manifestation of it, be unto them that believe now in the days of the the Gospel. This made them of old rejoice with joy unspeakable and full of Glory, even because they saw and heard the things which Kings Wise men and Prophets desired to see, and saw them not; God having prepared some better thing for us, that they without us should not be made perfect, Chap. 11.40. For,

1. Herein God is glorified : The Kingdom of Christ is the glory of God; thereby is his Name and Praise exalted in the world; and therefore upon the Erection and setting of it up, are all his People so earnestly invited to rejoice and triumph therein, Psal. 95.1, 2, 3. Psal. 96.1, 2, 3, 4. Psal. 97.1, 2, &c. This I say is a cause of Eternal Joy unto all his Saints, that God is pleased to glorify himself, and all the infinite Excellencies of his Nature in the Kingdom and Rule of Jesus Christ.

2. Herein doth the Honor and Glory of Christ as Mediator consist, which is a matter of great rejoicing unto all that love him in sincerity. He tells his Disciples, John 14.28. That if they loved him, they would rejoice because he said he went unto the Father. They considered only their own present condition and distress, being filled with sorrow, because he had told them of his Departure from them: but saith he, Where is your Love to me? Ought you not to have that in your hearts as well as care of yourselves? for your Condition I shall take care, and provide for your security ; and if you love me, you cannot but rejoice because I go to my Father to receive my Kingdom. That he who loved us, that gave himself for us, that underwent everything that is reproachful or miserable for our sakes, is now exalted, glorified, enthroned in an everlasting immovable Kingdom, above all his Enemies, secure from all Opposition, is a matter of inexpressible Joy, if we have any love unto him.

3. Our own concernment, security, safety, present and future happiness lies herein. Our All depends upon the Kingdom and Throne of Christ. He is our King if we are Believers; our King to Rule, Govern, Protect and Save us; to uphold us against Opposition, to supply us with strength, to guide us with Counsel, to subdue our Enemies, to give us our Inheritance and Reward, and therefore our principal interest lies in his Throne, the Glory and Stability thereof. Whilest he reigneth we are safe, and in our way to Glory. To see by faith this King in his Beauty, upon his Throne, high and lifted up, and his train filling the Temple, to see all Power committed unto him, all things given into his hands, and herein disposing of all and ruling all things for the Advantage of his Church, must needs cause them to rejoice, whose whole interest and concernment lies therein.

4. The whole world, all the Creation of God are concerned in this Kingdom of Christ. Setting aside his cursed Enemies in Hell, and the whole Creation is benefited by this Rule and Dominion; for as some men are made partakers of saving Grace and salvation thereby, so the residue of that race, by and with them, do receive unspeakable Advantages in the Patience and Forbearance of God; and the very creature itself is raised as it were into an Hope and Expectation thereby of Deliverance from that state of Vanity whereunto now it is subjected, Rom. 8.20, 21. So that if we are moved with the Glory of God, the Honor of Jesus Christ, our own only and eternal interest, with the Advantage of the whole Creation, we have cause rejoice in this Throne and Kingdom of the Son.

III. It is the Divine Nature of the Lord Christ, that gives Eternity, Stability and Vnchangeableness to his Throne and Kingdom. Thy Throne O God is forever. Concerning this see what hath formerly been delivered about the Kingdom of Christ.

IV. All the Laws, and the whole Administration of the Kingdom of Christ by his Word and Spirit, are all equal, righteous and holy. His Scepter is a Scepter of Righteousness The world indeed likes them not; all things in his Rule seem unto it, weak, absurd, and foolish, 1 Cor. 1.20, 21. but they are otherwise, the Holy Ghost being judge, and such they appear unto them that do believe; yea whatever is requisite to make Laws and Administrations righteous, it doth all concur in those of the Lord Jesus Christ. As

1. Authority, a just and full Authority for enacting is requisite to make Laws righteous. Without this, Rules and Precepts may be good materially, but they cannot have the formality of Law, which depends on the just Authority of the Legislator ; without which nothing can become a righteous Law. Now the Lord Christ is vested with sufcient Authority for the enacting of Laws and Rules of Administration in his Kingdom; All Authority, all Power in Heaven and Earth, is committed unto him, as we have before proved at large. And hence those that will not see the Equity of his Rule, shall be forced at last to bow under the Excellency of his Authority. And it were to be wished, that those who undertake to make Laws and Constitutions in the Kingdom of Christ, would look well to their Warrant. For it seems that the Lord Christ unto whom all Power is committed, hath not delegated any to the sons of men, but only that whereby they may teach others to do and observe what he hath commanded, Matth. 28.20. If moreover they shall command or appoint ought of their own, they may do well to consider by what Authority they do so; seeing that is of indispensible necessity unto the Righteousness of any Law whatever.

2. Wisdom is required to the making of Righteous Laws. This is the eye of Authority, without which it can act nothing rightly or equally. Effects of Power without Wisdom are commonly unjust and Tyranical, always useless and burdensome. The Wisdom of Law-makers is that which hath principally given them their renown. So Moses tells the Israelites, that all Nations would admire them when they perceived the Wisdom of their Laws, Deut. 4. Now the Lord Christ is abundantly furnished with Wisdom for this purpose. He is the foundation stone of the Church, that hath seven eyes upon him, Zech. 3.9. A perfection of Wisdom and Understanding in all Affairs of it; being anointed with the Spirit unto that purpose, Isa. 11.3, 4. Yea, in him are hid all the Treasures of Wisdom and Knowledge, Col. 2.3. it having pleased the Father, that in him all fullness should dwell, Col. 1.19. So that there can be no defect in his Laws and Administrations on this account. He is Wise of heart, and knows perfectly what Rules and Actings are suited to the Glory of God, and the condition of the subjects of his Kingdom; and what tendeth to their spiritual and eternal Advantage. He knows how to order all things unto the great end which in his Government he aimeth at. And thence do all his Laws and Administrations become righteous. And this also well deserves their consideration, who take upon them to appoint Laws and Rules within his Dominion unto his Subjects, for the ends of his Rule, and substance of his Worship. Have they Wisdom sufficient to enable them so to do? doth the Spirit of the Lord Christ rest upon them, • o make them of quick understanding in the fear of the Lord? Are they acquainted with the state and condition, the Weakness, Temptations, Graces of all the people of Christ? If they are not, how know they but that they may command and appoint them things greatly to their disadvantage, when they think to profit them? It seems a great self-assuming, for men to suppose themselves wise enough to give Laws to the Subjects of Christ, in things directly appertaining to his Kingdom.

3. They are Righteous, because they are Easie, gentle, and not burdensome. The Righteousness and uprightness here mentioned, doth not denote strict, rigid, severe Justice, extending its self unto the utmost of what can be required of the subjects to be ruled; but Equity mixed with Gentleness, tenderness and condescension; which if it be absent from Laws, and they breath nothing but severity, rigor and arbitrary impositions, though they may not be absolutely unjust, yet they are grievous burdensome: Thus Peter calls the Law of commandments contained in the Ordinances of old, a yoke which neither their Fathers nor themselves were able to bear, Acts 15.10. that is could never obtain rest or peace in the precise rigid observation required of them. But now for the Rule of Christ, he tells us, that his yoke is easy, and his burden light, Matth. 11.30. and that his commandments are not grievous, 1 John 5.3. And this gentleness and easiness of the rule of Christ consisteth in these three things.

1. That his Commands are all of them Reasonable, and suited unto the principles of that natural Obedience we owe to God; and so not grievous unto anything in us, but that principle of sin and darkness which is to be destroyed. He hath not multiplied Precepts merely arbitrary, and to express his Authority; but given us only such as are in themselves Good, and suitable unto the Principles of Reason; as might be evinced by the particular considerations of his Institutions. Hence our Obedience unto them is called our