Exercitation on Hebrews

Verse X, XI, XII.

In the last verse for 〈 in non-Latin alphabet 〉 one copy hath 〈 in non-Latin alphabet 〉 , to answer unto 〈 in non-Latin alphabet 〉 . And M.S.T. 〈 in non-Latin alphabet 〉 .

The words are the same in the Greek Bibles as in this place of the Apostle, nor is there any footstep of any other old Translation of them in the Psalm. The Syriac differs little, 〈 in non-Latin alphabet 〉 it renders 〈 in non-Latin alphabet 〉 , and again, to show that 〈 in non-Latin alphabet 〉 is no part of the testimony cited, but serves only to the introduction of another. v. 11. For 〈 in non-Latin alphabet 〉 , they shall perish ; 〈 in non-Latin alphabet 〉 , they shall pass away ; alluding to that of 2 Pet. 3.10. 〈 in non-Latin alphabet 〉 , the heavens shall pass away with a noise: 〈 in non-Latin alphabet 〉 , but thou abidest, thou continuest, 〈 in non-Latin alphabet 〉 , & tu stance es, & tu stas, & tu stabilis es ; and Thou standest, thou art standing ; answering the Hebrew, 〈 in non-Latin alphabet 〉 in the Psalm. 〈 in non-Latin alphabet 〉 , thou shalt roll them up. 〈 in non-Latin alphabet 〉 , which words Interpreters render variously, though to the same purpose; involves, Boderianus, roll them; complicabis, Tremellius, fold them, Duplicabis; D' Dieu, double them up. And it is manifest, that the Translator reads 〈 in non-Latin alphabet 〉 , and not 〈 in non-Latin alphabet 〉 ; and I doubt not but the same word was inserted into the Translation of the Psalm from this place of the Apostle, 〈 in non-Latin alphabet 〉 , thou art the same, or thou art, I am. 〈 in non-Latin alphabet 〉 ; Boderia: Et tu sicut existens es; and thou art as thou existest. Tremel. Tu autem sicut es, cris; But th • u shalt be as thou art. Properly, And thou, as thou art, art ; that is, art the same.

The Translation of the Apostle in all things material answereth the Original in the Psalm ; v. 26, 27. 〈 in non-Latin alphabet 〉 , thou, O Lord, is supplied out of the verse fore-going, I said, O my God. 〈 in non-Latin alphabet 〉 , of old, before it was; that is, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , in the beginning. And our Translation needed not to have used any difference of expression in the Psalm and this place of the Apostle, as they do; there, of old ; here, in the beginning. Thou hast founded (not laid the foundation of) the earth. And the heavens are the works: 〈 in non-Latin alphabet 〉 , the work, which the Greek renders works, because of their variety; of thy hands.

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

There is no question but that these words do sufficiently prove the Preeminence of him of whom they are spoken, incomparably above all Creatures what ever. Two things therefore are questioned by the Enemies of the Truth contained in them: 1. Whether they were originally spoken at all of Christ, which the present Jews deny. 2. Whether they are spoken all of Christ, which is questioned by the Socinians. These Enquiries being first satisfied, the words shall be opened, and the force of the Apostles Argument from thence declared.

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

1. The Redemption of the people, with the Re-edification of the Temple, as a Type of that Spiritual Temple and Worship which was afterwards to be erected. As v. 13. Thou shalt arise and have mercy upon Zion, for the time to favor her, yea the set time is come. And v. 16. When the Lord shall build Zion, he shall appear in his glory.

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

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

1. The Redemption and deliverance of the Church out of trouble is his proper work. Where ever it is mentioned, it is he who is intended. Psal. 98.18. so signally, Zech. 2.8, 9, 10, 11, 12, 13. and other places innumerable.

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

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

Grotius in this place affirms, that the Apostle accommodates unto the Messiah what was spoken of God. And he thinks it a sufficient argument to prove, the words were not spoken of the Messiah, because they were spoken of God: whereas they are produced by the Apostle to prove his Excellency from the properties and works of his Divine Nature. And he adds, as the sense of the words, as accommodated unto Christ, Thou hast laid the foundation of the earth, that is, the world was made for thy sake. But this Interpretation, or violent detortion of the words destroys itself. For if they are spoken of God absolutely, and not of the Messiah to whom they are accommodated, how can it be said that the world was made for his sake, and not by him? both senses of the words cannot be true. But this is indeed plainly to deny the Authority of the Apostle.

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

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

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

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

2. To promote this Observation, he adds a large discourse about the use and application of testimonies out of the Old Testament in the New, and says, That they are made use of by the writers of it, either because of some agreement and likeness between the things intended in the one and the other, or because of some subordination. In the former way, that which is spoken of the Type, is applied unto the Anti-type; and sometimes for likeness sake, that which was spoken of one thing is applied unto another, as Matth. 15.7, 8. our Savior applies those words of Isaiah to the present Jews, which were spoken of their forefathers.

Answ. That which is spoken in the first place of an instituted Type, is also spoken of the Anti-type or things pre-figured by it, so far as it is represented by the Type ; so that one thing teaches another, and thereon the words have a double application; first to the Type; ultimately to the Anti-type. But herein such testimonies as this have no concernment. 2. The Scripture sometimes makes use of Allegories, illustrating one thing by another, as Gal. 4.21, 22, 23, 24. Neither hath this any place here. 3. That what is spoken of one, should because of some similitude be affirmed to be spoken of another, and nothing agree properly unto him, is untrue, and not to be exemplified with any seeming instance. 4. The words of Isaiah, chap. 29.13. which our Savior makes use of, Matth. 15.7, 8, 9. were a Prophesy of the Jews who then lived, as both our Savior expressly affirms, and the Context in the Prophet doth plainly declare.

Some things he adds, Are applied unto others than they are spoken of, because of their subordination to him or them of whom they are spoken. Thus things that are spoken of God are applied unto Christ, because of his subordination to him; and of this, saith he, we have an instance in Acts 13.47. where the words spoken of the Lord Christ, Isa. 49.6. I have set thee to be a light to the Gentiles, that thou shouldest be for salvation to the ends of the earth; are applied unto the Apostles because of their subordination unto Christ. And in this case the words have but one sense, and belong primarily unto him of whom they are first spoken, and are secondarily applied unto the other.

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

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

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

Having premised these general considerations, he makes Application of them in particular to his Interpretation of this Testimony used by the Apostle.

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

But any one may perceive that these things are spoken gratis, and upon the supposition that Christ was a mere Man, and not God by Nature. When the words themselves ascribing a prae-existence to the World, and Omnipotency unto him, do prove the contrary. What is the scope of the Apostle in the whole discourse under consideration, hath been shown; as also how directly this whole Testimony tends to the proof of what he had proposed. It is true, that the words are spoken of him who is God, but no less true, the Apostle being judge, that it is the Son of God who is that God. It is true, that he also was Man, and nothing is ascribed unto him but what belongs unto him, who was Man, but not as he was man. And such was the Creation of Heaven and Earth.

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

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

This is the first Reason whereby he would prove that the Apostle did not apply the words to Christ, though himself say plainly that he does; for his Preface to them is, But to the Son he said : Or that if he doth so, he doth it wondrous foolishly ; for such liberty do poor worms take to themselves. That the Psalm so speaketh of the high God, that it directly and peculiarly intends Christ the Son of God, hath been in part declared, and shall farther afterwards be evinced. And the Elogium in these words given unto him proves him to be so. And though he affirm that it was a foolish thing in the Apostle to prove from the works of him that is God, that he is above the Angels, the most glorious of made creatures, yet God himself most frequently from these his works, his Omniscience, Omnipresence, and other Attributes declared in them, proves his excellency in comparison of Idols, which have no existence but in the imagination of men. See Isa. 41.20, 21, &c.

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

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

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

3. He adds, That Christ might be spoken of in this place, either in respect of his Human • Nature, or of his Divine; if of the former, to what end should he make mention of the creation of Heaven and Earth; Christ as a man, and as made above the Angels, made not Heaven and Earth. If as God, how could he be said to be made above the Angels?

But the answer is easy; Christ is said to be made above, and more excellent than the Angels, neither absolutely as God, nor absolutely as man, but as he was God-Man, the Mediator between God and man; in which respect as Mediator for the discharge of one part of his Office, he was a little while made lower than they ; and so the Creation of Heaven and earth does demonstrate the Dignity of his Person, and the Equity of his being made more excellent than the Angels in his Office. And this fully removes his following exceptions, that the remembering of his Deity could be no argument to prove that the Humanity was exalted above the Angels: for it is not an argument of the Exaltation of his Humanity, but the demonstration of the Excellency of his Person that the Apostle hath in hand.

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

Answ. Were it affirmed in this only place that Christ made all things, yet the words being plain and evident, and the thing itself agreeable to the Scripture in other places, and not repugnant to any testimony therein contained, there is no pretence for them who truly reverence the Wisdom and Authority of the Holy Ghost in the Word, to deny the words to be spoken properly and directly: Nor if we may take that course will there be anything left sacred and 〈 in non-Latin alphabet 〉 in the Scripture. Besides, we have shown already the vanity of that distinction, of God's making things by Christ, as though it denoted any subordination in causality ; nor will the Socinians themselves admit of any such thing, but confute that notion in the Arians. But this is not the only place wherein it is affirmed that Christ made all things that are in the Heaven and the Earth, Joh. 1.1, 2. Col. 1.16. v. 3. of this Chapter, with sundry other places affirm the same. For what they exact of Moses, did we not believe that God knew what Revelation of himself became that dark dispensation better than they, we might consider it. But yet there are even in Moses himself many, and his Expositors the Prophets more Testimonies of the Creation of the world by the Word, that is, the Son of God, which have elsewhere been opened and vindicated.

5. He concludes; That the Order and Method of the Apostles procedure do evince, that this Creation of Heaven and Earth is not attributed unto him. For we see that he proves the excellency of Christ above Angels from his name that he is by the way of eminency called the Son of God; and then he proceeds to his adoration by Angels; and in the third place, he goes on to the Kingly Honor and Throne of Christ; after which he produceth the testimony we insist upon, and then adds the end of that Kingdom which Christ now administereth in the Earth; to what end in this discourse should he mention the Creation of Heaven and Earth; when if that be omitted all the series of the discourse agrees and hangs well together? For having declared the Kingdom of Christ, with the continuance of his person forever, he asserts an eminent effect of the Kingdom in the abolition of Heaven and Earth, and then the end of that Kingdom itself.

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

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

1. We have the Authority of the Apostle for it, ascribing it unto him; the word And, in the beginning of the Verse relates confessedly unto; but unto the Son he saith, v. 8. as if he had said: but unto the Son he saith, thy Throne, O God, is forever and ever ; and to the Son he said, Thou O God, in the beginning hast founded the earth. Again, the whole Testimony speaks of the same person: there being no color of thrusting another person into the Text not intended in the beginning: so that if any part of what is spoken do belong to Christ, the whole of necessity must do so. To suppose that in this sentence, thou hast laid the Foundation of the earth, and thou shalt fold them up as a garment, that one person is understood in the first place, another in the latter, no such thing being intimated by the Psalmist or the Apostle, is to suppose what we please, that we may attain what we have a mind unto. One person is here certainly and only spoken unto; if this be the Father, the words concern not Christ at all, and the Apostle was deceived in his Allegation of them; if the Son, the whole is spoken of him, as the Apostle affirms. Nor 3. Can any Reason be assigned why the latter words should be attributed to Christ, and not the former. They say it is because God by him shall destroy the world, which is the thing in the last words spoken of; but where is it written that God shall destroy the world by Christ? If they say in this place; I say then Christ is spoken to, and of in this place; and if so, he is spoken of in the first words and thou Lord, or not at all; Besides, to whom do those closing words belong, but thou a •• the same, and thy years fail not? If these words are spoken of Christ, it is evident that all the foregoing must be so also; for his enduring the same, and the not failing of his years ; that is, his Eternity is opposed to the Creation and temporary duration of the world. If they say, that they belong unto the Father primarily, but are attributed unto Christ, as that of changing or abolishing the world, because the Father doth it by him, I desire to know what is the meaning of these words, thou art the same by Christ? and thy years fail not by Christ? Is not the Father Eternal but in the man Christ Jesus? If they say, that they belong not at all to Christ; then this is the sum of what they say; the beginning of the words, and the close of them, if spoken of Christ would prove his Infinite Power, Eternity and Divine Nature; One passage there is in the words which we suppose will not do so, therefore we will grant, that that passage concerneth him, but not the beginning, nor end of the testimony, though spoken undeniably of the same person; which whether it becomes men professing a Reverence of the Word of God is left to themselves to judge. Besides, should we grant all these suggestions to be true, the Apostle by his citing of this Testimony would prove nothing at all to his purpose, no not anything toward that which they affirm him to aim at; namely, that he was made more excellent than the Angels: For whence out of these words shall any such matter be made to appear? they say in that by him God will fold up the Heavens as a Vesture ; but First, No such thing is mentioned nor intimated. He who made them, is said to fold them ; and if they say that from other places it may be made to appear, that it shall be done by Christ ; then as this place must be laid aside as of no use to the Apostle, so indeed there is nothing ascribed to Christ, but what the Angels shall have a share in, and that probably the most principal; namely in folding up the Creation as a garment, which is a work that servants are employed in, and not the King, or Lord himself. Indeed he that shall without prejudice consider the Apostles Discourse, will find little need of Arguments to manif • st whom he applies this Testimony unto. He calls him 〈 in non-Latin alphabet 〉 , in the beginning, using that word which perpetually in the New Testament denotes the Lord Christ, as plainly expounding the Text so far, as to declare of whom it speaks. Nor doth this Testimony ascribe anything to him, but what in general he had before affirmed of him; namely, that by him the worlds were made ; nor was it ever heard of, that any man in his right wits should cite a Testimony to confirm his purpose, containing words that were never spoken of him to whom he applies them; nor is there scarce anything in them, that can tolerably be applied unto him; and the most of it would declare him to be that which he is not at all: so that the words as used to his Purpose must needs be both false and ambiguous. Who then can but believe on this Testimony of the Apostle, that Christ the Lord made Heaven and Earth ; and if the Apostle intended not to assert it, what is there in the Text or near it, as a buoy to warn men from running on a shelf, there where so fair an harbor appears unto them? From all that hath been said it is evident, that this whole Testimony belongs to Christ, and is by the Apostle asserted so to do.

Proceed we now to the Interpretation of the Words; The Person spoken of, and spoken unto in them; is the Lord ; 〈 in non-Latin alphabet 〉 , thou Lord. The words are not in the Psalm in this Verse, but what is spoken is referred unto 〈 in non-Latin alphabet 〉 , my God, I said, O my God; take me not away in the midst of my days ; comforting himself under the consideration of the frailty and misery of his Life, with the thoughts and faith of the Eternity and Power of Christ. For be our Lives never so frail, yet as to life eternal, because he liveth we shall live also ; and he is of Power to raise us up at the last day, John 14.19. 1 Cor. 15. and that is the ground of all our consolation against the brevity and misery of our lives. Whereby it also further appears, that it is the Lord Christ whom the Psalmist addresses himself unto; for from the absolute consideration of the Omnipotency and Eternity of God, no consolation can be drawn. And indeed, the people of the Jews having openly affirmed that they could not deal immediately with God, but by a Mediator, which God eminently approved in them, wishing that such an heart would always abide in them, Deut. 5.25, 26, 27, 28, 29. So as he suffered them not to approach his typical presence between the Cherubims, but by a typical Mediator, their High Priest; so also were they instructed in their real approach unto God, that it was not to be made immediately to the Father, but by the Son, whom in particular the Apostle declares the Psalmist in this place to intend.

Concerning thi • Person or the Lord he affirms two things; or attributes two things unto him; 1. The Creation of Heaven and Earth : 2. The Abolition or change of them: from that Attribution he proceeds to a comparison between him and the most glorious of his creatures; and that as to Duration or Eternity : Frailty and Change in and of himself, one of the creatures, being that which in particular be addresseth himself to the Lord about.

2. The Time or season of the Creation is first intimated; 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , in the beginning, or as the word is here, 〈 in non-Latin alphabet 〉 , of old ; before they were, or existed. They had their being and beginning from thee; of old they were not ; but in thy season thou gavest Existence or being unto them.

TWo things are observable in this Expression of the Creation of all things : (1.) The Distribution made of them into Heaven and Earth; being distinctly mentioned. In the consideration of the works of God, to admire his Greatness Power and Wisdom in them, or to set forth his praise for them, it is usual in the Scripture to distribute them into parts, the more to fix the Contemplation of the mind upon them, and to excite it unto Faith Admiration and Praise. So dealeth the Psalmist with the works of God's Providence in bringing the Children of Israel out of Egypt, Psal. 136. He takes as it were, that whole curious work into its several pieces, and subjoins that Inference of praise to everyone of them, for his mercy endureth forever. And so he dealeth with the works of Creation, Psal. 19. and in sundry other places. (2.) What is peculiar in the Expressions with respect unto each of them. Of the Earth it is said, he founded it ; because of its stability and unmoveableness ; which is the Language of the Scripture; He set it fast, he established it, that it should not be moved forever. It may be also the whole Fabric of Heaven and Earth is compared to an Aedifice or Building ; whereof the Earth as the lowest and most depressed part is looked on as the Foundation of the whole; but the stability, unmoveableness and firmness of it, is that which the word expresseth, and which is most properly intended. (2.) Of the Heavens, that they are the Works of his hands ; alluding to the curious frame and garnishing of them with all their Host or Glorious Lights wherewith they are adorned. The 〈 in non-Latin alphabet 〉 , ( Job 26.13.) the beautifulness, adorning, or garnishing of the Heavens, in the Curious Glorious forming and fashioning of them, is that which in a way of Distinction the Psalmist aims to express in these words, the Heavens are the works of thy hands ; that which thy Hands, thy Power with infinite Wisdom hath framed so as to set off, and give luster and beauty to the whole Fabric ; as a Master-Workman doth the upper and more noble parts of his building; This is the first thing assigned to the Lord in this Testimony of his Glory.

The second is in the Change or Abolition of them. Most suppose that the Heavens and the Earth at the last day shall only be changed, altered, or renewed, as to their quality and beauty; some that they shall be utterly destroyed, consumed and abolished. The discussing of that doubt belongs not directly to the Interpretation or Exposition of this place; neither sense of the words conducing particularly to the Apostles purpose and design in reciting this Testimony. It is enough to his Argument, that the work which was of old in the Creation of the world, and that which shall be in the mutation or abolition of it, which is no less an effect of Infinite Power then the former is ascribed unto the Lord Christ. What ever the work be, he compares them to a Garment no more to be used, or at least not to be used in the same kind wherein it was before; and the work itself to the folding up, or rolling up of such a garment, intimating the Greatness of him by whom this work shall be performed, and the facility of the work unto him. The whole Creation is as a Garment, wherein he shows his Power clothed unto men. Whence in particular he is said to clothe himself with Light as with a Garment. And in it, is the hiding of his power: hid it is, as a man is hid with a garment ; not that he should not be seen at all, but that he should not be seen perfectly, and as he is; it shows the man, and he is known by it; but also it hides him that he is not perfectly or fully seen. So are the works of Creation unto God; he so far makes them his garment or clothing, as in them to give out some instances of his Power and Wisdom; but He is also hid in them, in that by them no creatures can come to the full and perfect knowledge of him. Now when this work shall cease, and God shall uncloath or unvail all his glory to his Saints, and they shall know him perfectly, see him as he is, so far as a created nature is capable of that comprehension, then will he lay them aside, and fold them up, at least as to that use, as easily as a man lays aside a garment that he will wear or use no more. This lies in the Metaphor.

On this Assertion he insinuates a Comparison between this glorious fabric of Heaven and Earth and him that made them, as to Durableness and Stability ; which is the thing he treats about, complaining of his own misery or mortality. For the Heavens and the Earth, he declares that they are in themselves of a flux and perishing nature ; 〈 in non-Latin alphabet 〉 , isti, they shall perish. The word immediately relates to the Heavens, but by the figure Zeugma comprehends and takes in the Earth also; the Earth and the Heavens shall perish. This fading nature of the fabric of Heaven and Earth with all things contained in them, he sets forth, First, By their future End, they shall perish : Secondly, Their tendency unto that end; they wax old as a garment. By their perishing the most understand their perishing to their present condition and use, in that Alteration or change that shall be made of them. Others their utter Abolition. And to say the truth, it were very hard to suppose that an Alteration only, and that to the better, a change into a more glorious condition, should be thus expressed, 〈 in non-Latin alphabet 〉 that word, as the Greek also, being always used in the worst sense for a perishing by a total Destruction. Their tendency unto this condition is their waxing old as a garment. Two things may be denoted in this Expression ; 1. The gradual Decay of the Heavens and Earth waxing old, worse, and decaying in their worth and use; 2. A near Approximation, or drawing nigh to their End and Period. In this sense, the Apostle in this Epistle affirms that the Dispensation of the Covenant which established the Judaical Worship and Ceremonies did wax old and decay, Chap. 8.13. Not that it had lost anything of its first Vigour Power and Efficacy before its Abolition. The strict Observation of all the Institutions of it by our Savior himself, manifests its Power and Obligation to have continued in its full force. And this was typified by the continuance of Moses in his full strength and vigor, until the very day of his death. But he says, it was old and decayed, when it was 〈 in non-Latin alphabet 〉 near to a disappearance, to its End, Period, and an utter uselessness, as then it was; even as all things that naturally tend to an end, do it by Age and decays. And in this, not the former sense are the Heavens and Earth said to wax old, because of their tendency to that period, which either in themselves, or as to their use, they shall receive; which is sufficient to manifest them to be of a changeable perishing nature. And it may be, that it shall be with these Heavens and Earth at the last day, as it was with the Heavens and Earth of Judaical Institutions (for so are they frequently called, especially when their dissolution or abolition is spoken of) in the day of God's creating the new Heavens and the Earth in the Gospel according to his promise. For though the use of them and their power of obliging to their Observation was taken away and abolished, yet are they kept in the world, as abiding monuments of the Goodness and Wisdom of God in teaching his Church of old. So may it be with the Heavens and Earth of the old creation; though they shall be laid aside at the last day from their use, as a Garment to clothe and teach the Power and Wisdom of God to men, yet may they be preserved as eternal monuments of them.

In opposition hereunto it is said of Christ, that he abideth, he is the same, and his years fail not. One and the same thing is intended in all these Expressions; even his Eternal and absolutely immutable Existence. Eternity is not amiss called a nunc stance ; a present existence wherein, or whereunto, nothing is past or future; it being always wholly present in and to its self. This is expressed in that 〈 in non-Latin alphabet 〉 , thou standest, abidest, endurest, alterest not, changest not: The same is also expressed in the next words; 〈 in non-Latin alphabet 〉 , thou art he, or art the same, or as the Syriac hath it; the same that thou art. There is an Allusion in these words unto, if not an expression of that name of God, I am ; that is, who is of himself; in himself always absolutely and unchangeably the same. And this 〈 in non-Latin alphabet 〉 , tu ipse, the Hebrews reckon as a distinct name of God. Indeed 〈 in non-Latin alphabet 〉 , are all the same name of God, expressing his Eternal and immutable self-subsistence.

The last Expression also though Metaphorical is of the same importance. Thy years fail not. He who is the same Eternally, properly hath no years which are a measure of transient time, denoting its Duration, Beginning and Ending. This is the measure of the world, and all things contained therein. Their Continuance is reckoned by years. To show the Eternal subsistence of God in Opposition to the frailty of the world, and all things created therein; it is said, his years fail not ; that is, theirs do and come to an end; of his Being and Existence there is none.

How the Apostle proves his Intendment by this Testimony hath been declared in the opening of the words, and the force of it unto his purpose lies open to all; we may now divert unto those Doctrinal Observations which the words offer unto us. As,

I. All the Properties of God, considered in the Person of the Son the head of the Church, are suited to give Relief Consolation and supportment unto Believers in all their distresses. This Truth presents itself unto us from the use of the words in the Psalm, and their Connection in the design of the Psalmist. Under the consideration of his own mortality and frailty, he relieves himself with thoughts of the Omnipotency and Eternity of Christ; and takes Arguments from thence to plead for relief.

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

1. The Properties of God are those whereby God makes known himself to us ; and declares both what he is, and what we shall find him to be in all that we have to deal with him: He is infinitely Holy, Just, Wise, Good, Powerful, &c. And by our Apprehension of these things, are we lead to that Acquaintance with the Nature of God which in this life we may attain, Exod. 34.5, 6, 7.

2. God oftentimes declares and proposeth these properties of his nature unto us for our supportment Consolation and Relief in our Troubles, Distresses and endeavors after Peace and Rest to our souls. Isa. 40.27, 28, 29, 30, 31.

3. That since the Entrance of sin, these Properties of God absolutely considered will not yield that Relief and satisfaction unto the souls of men, which they would have done and did, whilst man continued obedient unto God according to the Law of his Creation. Hence Adam upon his sin knew nothing that should encourage him to expect any help pity or relief from him, and therefore fled from his presence and hid himself. The Righteousness, Holiness, Purity and Power of God all infinite, eternal, unchangeable, considered absolutely, are no way suited to the Advantage of sinners in any condition, Rom. 1.32. Heb. 1.12.

4. These Properties of the Divine Nature are in every person of the Trinity entirely ; so that each Person is so infinitely holy, just, wise, good and powerful, because each person is equally partaker of the whole Divine Nature and Being.

5. The Person of the Word, or the Eternal Son of God, may be considered either absolutely as such, or as designed in the Counsel, Wisdom and Will of the Father, by and with his own Will and Consent, unto the work of Mediation between God and Man, Prov. 8.22, 27, 28, 29, 30, 31. And in him as such, it is that the Properties of the nature of God are suited to yield relief unto Believers in every condition: For,

1. It was the Design of God in the Appointment of his Son to be Mediator to retrieve the communion between himself and his creature that was lost by sin. Now man was so created at first, as that everything in God was suited to be a Reward unto him, and in all things to give him satisfaction. This being wholly lost by sin, and the whole Representation of God to man becoming full of dread and terror, all gracious intercourse in a way of special love on the part of God, and spiritual willing Obedience on the part of man was intercepted and cut off. God designing again to take sinners into a communion of Love and Obedience with himself, it must be by Representing unto them his blessed Properties as suited to their encouragement, satisfaction and reward. And this he doth in the Person of his Son, as designed to be our Mediator, Heb. 1.2, 3. For,

2. The Son is designed to be our Mediator, and the Head of his Church, in a way of Covenant, wherein there is an Engagement for the exerting of all the Divine Properties of the nature of God for the Good and Advantage of them, for whom he hath undertaken, and whom he designed to bring again into favor and communion with God. Hence Believers do no more consider the Properties of God in the Person of the Son absolutely, but as engaged in a way of Covenant for their Good, and as proposed unto them for an everlasting satisfactory Reward. This is the ground of his calling upon them so often to behold see and consider him ; and thereby to be refreshed. They consider his Power, as he is mighty to save : His Eternity, as he is an everlasting Reward ; his Righteousness, as faithful to justify them : All his Properties, as engaged in Covenant for their Good and Advantage. What ever he is in himself, that he will be to them in a way of Mercy. Thus do the holy Properties of the Divine Nature become a means of supportment unto us, as considered in the Person of the Son of God. And this is,

1. A great encouragement unto Believing ; The Lord Christ as the Wisdom of God inviting sinners to come in unto him, and to be made partakers of him, lays down all his Divine Excellencies as a motive thereunto, Prov. 8.14, 15, &c. For on the account of them, he assures us that we may find Rest Satisfaction and an abundant Reward in him. And the like invitation doth he give to poor sinners, Isa. 45.22. Look unto me, and be saved all the ends of the Earth, for I am God, and there is none else. They may justly expect Salvation in him who is God, and in whom all Divine Attributes are proposed to their Benefit; as they find who come unto him, v. 24.25. The consideration hereof prevents all the Fears, and answers all the Doubts of them that look up unto him.

2. An instruction how to consider the Properties of God by faith for our Advantage, that is, as engaged in the Person of the Son of God for our Good. Absolutely considered they may fill us with dread and terror, as they did them of old, who concluded when they thought they had seen God, or heard his voice, that they should die. Considered as his Properties, who is our Redeemer, they are always relieying and comforting, Isa. 54.4, 5.

II. The whole Old Creation, even the most glorious parts of it, hastening unto its period, at least of our present interest in it, and use of it, calls upon us not to fix our hearts on the small perishing shares which we have therein, especially since we have him who is Omnipotent and Eternal for our Inheritance. The Figure or fashion of this world, the Apostle tells us, is passing away; that lovely Appearance which it hath at present unto us; it is hastening unto its period, it is a fading dying thing, that can yield us no true satisfaction.

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

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

V. There is no just cause of fear unto Believers, from anything in Heaven or Earth, seeing they are all of the making, and at the disposal of Jesus Christ.

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

The sum of all is, that,

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

This is that which we are instructed in by the Ministry of John the Baptist, Isa. 40.6, 7, 8. The voice cried, all flesh is grass, and all the goodliness thereof is as the flower of the field; the grass withereth, and the flower fadeth, because the Spirit of God bloweth upon it; surely the People is grass: The grass withereth, the flower fadeth, but the word of our God shall stand forever. All is grass, fading grass; though it bloom and appear goodly for a little season, yet there is no continuance, no consistency in it. Every Wind that passeth over it, causeth it to wither: This is the best of flesh ; of all that in and by ourselves, we are, we do, we enjoy, or hope for. The Crown of the Pride of man, and his glorious Beauty, is but a fading flower, Isa. 28.1. What Joy, what Peace, what Rest can be taken in things that are dying away in our hands, that perish before every breath of Wind that passeth over them? Where then shall this poor Creature, so frail in its self, in its Actings, in its Enjoyments, seek for Rest, Consolation and satisfaction? in this alone, that the Word of the Lord abides forever ; in the eternally abiding Word of God; that is, the Lord Jesus Christ as preached in the Gospel: so Peter applies these words, 1 Ep. 1.25. By an Interest in him alone, his Eternity and Unchangeableness, may relief be obtained against the consideration of this perishing dying state and condition of all things. Thus the Psalmist tells us, that verily every man living in his best estate is altogether vanity, Psal. 39.5. and thence takes the Conclusion now insisted on, v. 7. And now Lord, seeing it is thus : Seeing this is the condition of mankind, what is thence to be looked after? What is to be expected? nothing at all; not the least of use or comfort? What wait I for? My hope is in thee ; from thee alone as a God Eternal, pardoning and saving, do I look for Relief.

Man indeed in this Condition seeks oftentimes for satisfaction from himself, from what he is, and doth, and enjoys; and what he shall leave after him; comforting himself against his own frailty with an Eternity that he fancieth to himself in his Posterity, and their Enjoyment of his Goods and Inheritance; So the Psalmist tells us, Psal. 49.11. Their inward thought is, that their Houses shall continue forever, and their dwelling places unto all generations; and they call their Lands after their own names. They see indeed that all men die, Wise men and Fools, v. 10. and cannot but from thence observe their own frailty. Wherefore they are resolved to make provision against it; they will perpetuate their Posterity, and their Inheritance. This they make use of to relieve them in their inmost Imaginations. But what censure doth the Holy Ghost pass upon this Contrivance, v. 12. Nevertheless, saith he, notwithstanding all these imaginations, Man being in honor abideth not, he is like the Beasts that perish ; which he farther proves, v. 17, 18, 19, 20. showing fully that he himself is no way concerned in the imaginary perpetuity of his Possessions; which as they are all of them perishing things, so himself dies and fades away, whilst he is in the contemplation of their Endurance. And the Truth proposed may be farther evidenced by the ensuing considerations.

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

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

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

4. An interest in the Omnipotency Sovereignty and Eternity of the Lord Christ will yield a soul relief and satisfaction in this Condition. There is that in them, which is suited to relieve us under our present frailty, and to give satisfaction unto our future Eternity. For,

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

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

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

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

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

Verse XIII.

THe next Verse contains the last Testimony produced by the Apostle for the confirmation of the Preeminence of the Lord Christ above Angels, in the words ensuing.

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

The usefulness of this testimony for the confirmation of the Dignity and Authority of the Messiah, is evidenced by the frequent quotation of it in the New Testament ; as by our Savior himself, Matth. 22.42. by Peter, Acts 2.34, 35. and twice by our Apostle in this place, and 1 Cor. 15.28.

As the words are here used we may consider the Introduction of the Testimony, and the Testimony itself.

The Introduction of the Testimony is by way of Interrogation; Unto which of the Angels said he at any time? And herein three things may be observed.

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

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

3. A tacit Application of this testimony unto the Son, or the Messiah; unto the Angels he said not, but unto the Son he said, Sit thou on my right hand.

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

1. For those that believe the Gospel, the Authority of the Lord Christ and his Apostles applying this testimony unto him, is sufficient for their conviction. By our Savior as was observed it is applied unto the Messiah in Thesi, Matth. 22.42, 43, 44. And had not this been generally acknowledged by the Scribes and Pharisees, and whole Church of the Jews, as it had not been to his purpose to have mentioned it, so they had not been reduced unto that conviction and shame by it as they were. The Apostles apply it unto the true Messiah in Hypothesi ; and herein doth our faith rest.

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

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

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

Others therefore to avoid this Rock affirm, that the Psalm speaks of David, but was not composed by him, being the work of some other who calls him Lord. So David Kimchi on the place. And this he endeavors to prove from the inscription of the Psalm, 〈 in non-Latin alphabet 〉 , that is saith he, A Psalm spoken to David ; for it denotes the third, and not the second Case or variation of Nouns.

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

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

Wherefore others of them, as Jarchi, and Lipman, and Nizzachon affirm▪ that it is Abraham who is spoken of in this Psalm, of whom the one says it was composed by Melchizedek, the other by his servant Eliezer of Damascus. But the fondness of these presumptuous figments is evident. Melchiz • dech on all accounts was greater than Abraham, above him in Degree, Dignity and Office, as being a King and Priest of the High God, and therefore blessed him, and received Tithes of him; and on no account could call him his Lord. Eliezer did so, being his servant, but how could he ascribe unto him the sitting at the Right Hand of God? how the sending forth the rod of his power from Zion? how being a Priest forever after the order of Melchizedek, or indeed any one thing mentioned in the Psalm? These things deserve not to be insisted on, but only to manifest the woeful pretences of the present Judaical infidelity.

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

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

It remaineth only that we consider the Objections of the Jews against our Application of this Psalm unto the Messiah. And these are summed up by Kimchi in his Exposition of the Text. The Heretics, saith he, expound this Psalm of Jesus; and in the first verse they say the Father and Son are designed; and they read Adonai with Camets under Nun, in which use the true God is signified by that Name. And verse the third, in 〈 in non-Latin alphabet 〉 they read Chirick under Ain, so making it signify with thee. And what is there said of the beauty of Holiness, they ascribe unto that which is from the womb. But in all Copies that are found, from the rising of the Sun to the going down of it, Chiric is with Nun in Adoni, and Patha with Ain in Hammeka. And Gerolmus (Jerome) erred in his Translation. And for the error, if the Father and Son be the God-head, how doth one stand in need of the other? and how can he say unto him, Thou art a Priest? He is a Priest who offers sacrifice, but God doth not. Of the like nature are the rest of his exceptions unto the end of his Notes on that Psalm. To this Lipman adds a bitter blasphemous discourse about the application of those words, from the womb, v. 3. unto the womb of the blessed Virgin.

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

In the words reflected on by Kimchi, it is confessed that there have been mistakes amongst Translators and Expositors. Those words 〈 in non-Latin alphabet 〉 are rendered by the LXX 〈 in non-Latin alphabet 〉 , and by the Vulgar from them tecum principium, with thee is the beginning ; which hath misled many Expositors. But Kimchi knew that Jerome had translated them, Populi tui duces spontanei, Thy people shall be willing leaders: giving both the significations of 〈 in non-Latin alphabet 〉 , though one would suffice; Thy people are, or shall be willing. But this pertains not to the cause under consideration.

In like manner have those other words been misrendred by the same Translation, 〈 in non-Latin alphabet 〉 , say the LXX ; and the Vulgar, Exutero ante luciferum genui te; From the womb before the morning Star have I begotten thee ; which gave occasion to many uncouth Expositions, in Justin Martyr, Tertullian, Epiphanius, Austin, and others. But the words are rightly rendered, The dew of thy birth is from the womb of the morning ; and express the rise and flourishing of the Kingdom of the Messiah. These things prove indeed that it is dangerous to interpret the Scripture without heedful attending unto the Original Text; but that the Messiah is not intended in this Psalm, they prove not.

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

To conclude this discourse, we have many of their own Masters concurring with us in the assignation of this Psalm unto the Messiah ; and to that purpose they freely express themselves, when their minds are taken off from the consideration of the difference that they have with Christians. Thus the Author 〈 in non-Latin alphabet 〉 , in his signs of the coming of the Messiah: Armillus shall stir up all the world, saith he, to war against the Messiah ; 〈 in non-Latin alphabet 〉 , whom the holy God shall not compel to war, but shall only say unto him, Sit thou at my right hand; referring unto this place. So Saadias Gaon, on Dan. 7.13. 〈 in non-Latin alphabet 〉 , This is Messiah our righteousness, as it is written, The Lord said unto my Lord, Sit thou on my right hand. They affirm the same in Midrash Tehillim, on Psal. 18. v. 35. 〈 in non-Latin alphabet 〉 , Rabbi Joden said, In the world to come, the holy blessed God shall cause Messiah the King to sit on his right hand, as it is written, The Lord said unto my Lord, Sit thou on my right hand. And to the same purpose are the words, of R. Moses Haddarsan in Bereshith Rabba, on Gen. 18. v. 1. 〈 in non-Latin alphabet 〉 . Rabbi Berechia in the name of Rabbi Levi opened that which is spoken, Thou shalt give me the shield of thy salvation, and thy right hand shall sustain me, (Psal. 18.36.) In the world to come the holy blessed God shall cause Messias the King to sit on his right hand, as it is written, The Lord said unto my Lord, Sit thou on my right hand. And Abraham shall sit at his left hand; and the face of Abraham shall be pale, and he shall say, The Son of my Son sits on the right hand, and I on the left. But God shall appease him, and say unto him, The Son of thy Son sits at my right hand, and I am at thy right hand, as it is written, Thy loving kindness shall increase me. And so on Psalm 17. Rabbi Joden in the name of R. Chijah, 〈 in non-Latin alphabet 〉 , The holy blessed God shall place Messiah the King at his right hand, as it is said, The Lord said unto my Lord.

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

The matter intended in the first part of these words, or sitting at the right hand of God, hath been somewhat spoken unto already, and I shall add but little in the further Explanation of it in this place.

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

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

For the Introductory Preface of this Testimony, Unto which of the Angels said he at any time, we have already considered it. In the testimony itself we must consider,

• 1. The Person speaking, the Lord.
• 2. The Person spoken unto, my Lord.
• 3. The Nature and Manner of this speaking, said.
• 4. The thing spoken, Sit on my right hand.
• 5. The end hereof as to Work and Operation, make thine enemies thy footstool.
• 6. The Limitation of it as unto duration, until.

1. The Person speaking is the Lord, The Lord said. In the Greek both the Person speaking, and the Person spoken unto, are expressed by the same name, 〈 in non-Latin alphabet 〉 , Lord ; only the person spoken unto is not absolutely called so, but with relation to the Psalmist, 〈 in non-Latin alphabet 〉 , to my Lord; David calls him his Lord, Matth. 22.43. But in the Hebrew they have different denominations; the Person speaking is Jehovah, 〈 in non-Latin alphabet 〉 , that is, God the Father ; for though the Name be often used where the Son is distinctly spoken of, and sometimes in the same place each of them are mentioned by that name, as Gen. 19. v. 24. Zech. 2. v. 8, 9. because of their equal Participation of the same Divine Nature signified thereby, yet where Jehovah speaketh unto the Son, or of him as here, it is the Person of the Father that is distinctly denoted thereby; according as was shown at the entrance of this Epistle.

2. The Person spoken unto is the Son; 〈 in non-Latin alphabet 〉 , the Lord, David's Lord ; in what respect we must now inquire. The Lord Christ the Son is in respect of his Divine Nature of the same Essence Power and Glory with the Father, Joh. 10. v. 30. Absolutely therefore and naturally in that respect he is capable of no Subordination to the Father, or Exaltation by him, but what depends on and flows from his Eternal Generation, Joh. 5. v. 26. By dispensation he humbled himself and emptied himself of this Glory, Phil. 2. v. 7, 8. not by a real parting with it, but by the Assumption of Human Nature into personal Union with himself, being made flesh, Joh. 1. v. 14. wheren his Eternal Glory was clouded for a season, Joh. 17. v. 5. and his Person humbled to the discharge of those Acts of his Mediation which were to be performed in th • Human Nature: Phil. 2. v. 9, 10. This Person of Christ is here spoken unto, not in respect of his Divine Nature only, which is not capable of Exaltation or Glory by the way of free gift or donation; nor in respect of his Human Nature only, which is not the King and Head of the Church ; but with respect unto his whole Person, wherein the Divine Nature exerting its Power and Glory with the Will and Understanding of the Human Nature, is the principle of those Theandrical acts, whereby Christ ruleth over all in the Kingdom given him of his Father, Rev. 1. v. 17, 18. As he was God he was David's Lord, but not his Son. As he was Man he was David's Son, and so absolutely could not be his Lord. In his Person as he was God and Man he was his Lord and his Son : which is the intention of our Savior's Question, Matth. 22. v. 45.

3. For the Nature and Manner of this speaking, when and how God said it, four things seem to be intended in it. 1. The Eternal Decree of God concerning the Exaltation of the Son incarnate. So David calls this Word the Decree, the Statute or Eternal Appointment of God, Psal. 2. v. 7. This is 〈 in non-Latin alphabet 〉 , the Internal and Eternal Word, or speaking of the Mind Will and Counsel of God; referred unto by Peter, 1 Epist. 1. v. 20. God said this in the Eternal Purpose of his Will, to and concerning his Son. 2. The Covenant and Compact that was between the Father and Son about and concerning the Work of Mediation, is expressed also in this saying. That there was such a Covenant, and the nature of it, I have else-where declared. See Prov. 8. v. 30, 31. Isa. 53. v. 10, 11, 12. Zech. 6. v. 12, 13. Joh. 17. v. 4, 5, 6; In this Covenant, God said unto him, Sit thou at my right hand ; which he also pleaded in and upon the discharge of his work, Isa. 50. v. 8, 9. Joh. 17. v. 4, 5. 3. There is also in it the Declaration of this Decree and Covenant, in the Prophesies and Promises given out concerning their accomplishment and execution from the foundation of the world, Luke 1. v. 40. 1 Pet. 1.11, 12. Gen. 3.15. He said it by the mouth of his holy prophets which have been since the world began. And in this sense David only recounts the prophesies and promises that went before, Luke 24. v. 25, 26, 27. And all these are comprised in this speaking here mentioned, Thus the Lord said unto him. And all these were past, when recorded by David. But he yet looks forward by a Spirit of prophesy into the actual accomplishment of them all, when upon the Resurrection of Christ, and the fulfilling of his work of Humiliation, God actually invested him with the promised Glory; which is the fourth thing intended in the expression, Acts 2. v. 33.36. chap. 5.33. 1 Pet. 1. v. 20, 21. All these four things center in a new Revelation now made to David by the Spirit of Prophesy. This he here declares as the stable Purpose Covenant and Promise of God the Father, revealed unto him: The Lord said.

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

4. The thing spoken about is Christ's sitting at the right hand of God ; wherein that consists hath been declared on verse 3. In brief, it is the Exaltation of Christ into the glorious Administration of the Kingdom granted unto him, with Honor, Security and Power, or as in one word our Apostle calls it, his Reigning, 1 Cor. 15.25. Concerning which we have treated already at large.

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

5. There is in the words the End aimed at in this sitting down at the right hand of God, and that is, the making of his Enemies the footstool of his feet. This is that which is promised unto him in the state and condition whereunto he is exalted. For the opening of these words we must inquire,

• 1. Who are these Enemies of Christ.
• 2. How they are to be made his footstool.
• 3. By whom.

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

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

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

2. Sin is universally and in its whole nature an enemy unto Christ, Rom. 8. v. 7. Sinners and enemies are the same, Rom. 5. v. 8, 10. Col. 1. v. 21. It is that which makes special direct and immediate opposition to the quickening sanctifying and saving of his his people, Rom. 7. v. 21, 23. Jam. 1. v. 14, 15. 1 Pet. 2. v. 11.

3. Satan is the sworn enemy of Christ, the adversary that openly, constantly, avowedly opposeth him in his Throne, Matth. 16.18. Ephes. 6. v. 12. 1 Pet. 5.8. And he exerts his enmity by temptations, 1 Cor. 7. v. 5. 1 Thess. 3. v. 5. accusations, Rev. 12. v. 10. persecutions, Rev. 2. v. 10. All which are the works of an enemy.

4. The World is also a professed enemy of the Kingdom of Christ, Joh. 15. v. 18. in the Things of it, the Men of it, the Rule of it, it sets itself against the work of the Lord Christ on his Throne. The things of it as under the curse and subject to vanity, are suited to alienate the hearts of men from Christ, and so act an enmity against him, Jam. 4. v. 4. 1 Joh. 2. v. 15, 16, 17. 1 Tim. 6. v. 9, 10, 11. Matth. 13. v. 22: The men of the world act the same part, Matth. 10. v. 22. chap. 24. v. 9. By examples, by temptations, by reproaches, by persecutions, by allurements, they make it their business to oppose the Kingdom of Christ. And to that end is the Rule of it for the most part directed or over-ruled, 1 Cor. 15. v. 24, 25.

5. Death is also an enemy, so it is expressly called, 1 Cor. 15.26. it designs execution of the first Curse against all believers; and therein contributes aid and Assistance unto all other Adversaries; giving up its self to the service of Satan, and therefore said to be in his power, Chap. 2.14. of this Epistle ; and borrows a sting of sin, 1 Cor. 15.56. to make its self the more terrible and sharp.

6. The Grave is an Adversary also; It fights against the faith of the Subjects of Christ; by reducing their Mortality into Corruption, and holding fast the dead until they are powerfully rescued from the jaws of it.

7. Lastly, Hell is that Enemy in a subordination whereunto all these others do act. They all aim to bring men into Hell ; which is an Eternal Enemy where it prevails. This attends the workings and successes of those other Adversaries to consume and destroy, if it were possible, the whole Inheritance of Christ, Rev. 6.8. All these are Enemies to Christ in his Work and Kingdom, with everything that contributes aid or Assistance unto them, everything that they make use of in the pursuit of their Enmity against him.

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

The Expression is Metaphorical, and is to be interpreted and applied variously, according to the Nature and Condition of the Enemies with whom he hath to do. The Allusion in general is taken from what was done by Joshua his Type, towards the Enemies of his people, Josh. 10. v. 24. To show the ruin of their power, and his absolute prevalency against them, he caused the people to set their feet upon their necks : See 2 Sam. 22.39. Psal. 8.6. To have his Enemies then brought under his feet, is to have an absolute complete conquest over them; And their being made his footstool, their perpetual and unchangeable Duration in that condition, under the weight of what ever burden he shall be pleased to lay upon them.

This being that which is to be done, we may consider how it is accomplished; now this whole work of conquest and prevalency over all his enemies is done,

• 1. Meritoriously.
• 2. Exemplarily.
• 3. Efficiently.

1. Meritoriously ; By his Death and blood-shedding he hath procured the sentence of Condemnation in the Cause depending between him and them, to be pronounced against them: so that they shall have no more Right to exert their Enmity against him or his. He hath given them all their deaths wounds, and leaves them to die at his pleasure. So hath he prevailed against the Law, Gal. 3.13. Col. 2.14. Rom. 7.6. He hath removed that strength which it gave to sin, 1 Cor. 15.55, 56. So that it hath no right to disquiet or condemn any of his Subjects for the future; And (2.) Against sin, Rom. 8.2, 3. So that it should not reign in, nor condemn his anymore: And (3.) Satan also; Heb. 2.14, 15. as to all pretence of Liberty or Right unto any part of his cursed work. And (4.) So likewise the World, Joh. 16.33. Gal. 1.4. And against (5.) Death, Heb. 2.14, 15. 1 Cor. 15.55, 56. with (6.) The Grave ; and (7.) Hell ; or the wrath to come, 1 Thess. 1.10. They are all meritoriously conquered in his death and Resurrection. And all this hath he done for his Church.

2. Exemplarily : All these Adversaries peculiarly exercised their Enmity against, and tried their strength and power upon his own person. The Law brought its curse upon him, Gal. 3.13. Sin its Guilt, 2 Cor. 5.21. Rom. 8.2, 3. Satan put forth all his power against him, Col. 2.15. as also did the World, in all sorts of things and persons, in all kinds of Opposition and Persecutions; Death also he tasted of, Heb. 2.9. and lay in the Grave, descending into the lower parts of the earth, Ephes. 4.9. And he was not unassaulted by the pains of Hell when he bare our Iniquities, Isa. 53.5, 6, 10. Now all of them did he absolutely conquer in his own person. For he satisfied the Law, removed the Curse, and took it away, Rom. 8.3. made an end of sin, Dan. 9.24. destroyed the Devil, Heb. 2.14. and triumphed over him, Col. 2.15. subdued the world, John 16. • 3. conquered death, Acts 2.24. and the Grave, v. 27. and Hell also; And in his own person hath he set an Example of what shall be done in and for the whole Church.

3. It is done Efficiently in, by and for his whole Church; and this in three instances. (1.) Initially in their Union with himself. When, and as he unites any of them unto himself, he begins the conquest of all Enemies in them, and for them, giving them a Right to the complete total and final Victory over them all. (2.) Gradualy he carries them on in their several seasons towards perfections, treading down their Enemies by degrees under them. And (3.) Perfectly at the last day; when having freed them from the Law, and sin, trodden down Satan, prevailed against the World, recovered them from death, rescued them from the Grave, and delivered them from Hell, he shall be himself perfectly victorious in them, and they made completely sharers in his Victory; wherein▪ the making of all his Enemies his Footstool consisteth.

Secondly, The Kingdom of Christ respects his Administration of it visibly in this world, in the Profession and Obedience of his Subjects unto him; and this also with the Opposition made unto it, is respected in this Expression. God the Father in the Exaltation of Jesus Christ hath given unto him all Nations for his Inheritance, and the utmost parts of the Earth for his Possession, Psal. 2.8. Upon this grant a twofold Right ensued. (1.) A Right to call gather and erect his Church, in any Nation, in any part of the World; to give unto it his Laws and Ordinances of Worship, to be owned and observed by them in a visible and peaceable manner, Matth. 28.18, 19, 20. (2.) A Right, Power and Authority to dispose of and Order all Nations and Persons, for the Good Benefit and Advantage of his Kingdom. In pursuit of this Grant and Right, erecting his Church, and therein his visible Kingdom in the world, great Opposition is made unto him by all sorts of persons stirred, excited and instigated thereunto by Satan. And as this Enmity was first acted against himself in his own Person, Psal. 2.1, 2, 3. So it hath continued against him in his Church in all Ages and Places, and will do so unto the End of the world. The world understands not his Right, hates his Government, and would not have him to reign. Hence hath been all that Rage which hath been executed upon the Professors of his name. Kings, Rulers, Potentates, Counselors, the multitude have set themselves against him. They are many of them, and have been his Enemies. Great havoc and Destruction have they made of his subjects all the world over, and continue to do so in most places unto this very day. Especially in these latter Ages after other means failed him, Satan hath stirred up a fierce, cruel, subtle Adversary unto him, who he hath foretold his Disciples of under the name of Anti-christ, the Beast, and false Prophet. After the ruin of many other, this Enemy by various subtleties and pretences hath drawn the world into a new combination against him; and is at this day become the greatest and most pernicious Adversary that he hath in this world. Now the aim and design of all these, is to dethrone him by the ruin of his Kingdom which he hath set up in the world. And this in every Age they have hoped to accomplish, and continue to do so unto this day; but in vain ; For as hitherto, his Kingdom and Interest in the world hath been maintained against all their enmity and opposition, themselves been frustrated and brought to destruction one after another; so by virtue of this Promise he shall reign in Security and Glory, until all their hearts be broken, their strength ruined, their Opposition finished, and themselves brought under his feet unto all Eternity, as our Apostle declares, 1 Cor. 15.24, 25. And this may suffice to declare the meaning of these words.

Thirdly, We are to consider by whom these Enemies of Christ shall be made thus his footstool: I will make them, saith God the Father unto him. And this Expression wanteth not its difficulty. For is it not the work of Christ himself, to subdue and conquer his Enemies? Is it not said, that he shall do so? So doing is he described in the Revelation with Glory and Power, Chap. 19.11, 12, 13, 14. From Isa. 63.2, 3, 4, 5, 6. Who should this work more become, or belong unto than him, who was persecuted and opposed by them? And doth it not directly belong unto his Kingly power? Whence is it then, that he is here described as one resting in glory and security at his Fathers Right Hand, whilst he subdues his Enemies.

Answer, There is no doubt but that the Work of subduing the Enemies of the Mediation and Kingdom of Christ, is immediately wrought by himself. All Prophecies of him, all Promises made unto him, the nature of his Office, do all require that so it should be; and so the Apostle directly expresseth it, 1 Cor. 15.26. But yet there are sundry Reasons why that Work which is immediately wrought by the Son, may by the way of Eminency be ascrib • d unto the Father, as we see this to be.

First, Power and Authority to subdue and conquer all his Enemies, is given unto the Lord Christ by the Father in the way of Reward; and it is therefore said to be his work, because the Authority for it is from him. See Isa. 53.12. Joh. 5.27. Phil. 2.9. Rom. 14.9. This Power then I say of subduing all his Enemies, being granted unto the Lord Christ in the love of the Father, as a Reward of the Travail of his soul which he underwent in his work on the earth, is ascribed unto the Father as his. And this Expression signifies no more, but that as God hath given him Authority for it, so he will abide by him in it, until it be accomplished: And on this account he takes it on himself as his own.

Secondly, The Work of subduing Enemies is a work of Power and Authority. Now in the Economy of the Holy Trinity, among the works that outwardly are of God, those of Power and Authority are peculiarly ascribed unto the Father; as those of Wisdom, or Wisdom in the works of God, is unto the Son, who is the Eternal Wisdom of the Father. And on this account the same works are ascribed unto the Father and the Son. Not as though the Father did them first, or only used the Son as an immediate instrumental cause of them; but that he worketh by him as his own Eternal and Essential Wisdom, John 5.17, 19. But there is also more in it as the Son is considered as Mediator, God and man, for so he receives and holds his especial Kingdom by grant from his Father, and therefore the works of it may be said to be his.

VI. The last thing remaining for the Exposition of these words, is the consideration of the appearing Limitation of this Administration of the Kingdom of Christ, in his sitting at the right hand of God. 〈 in non-Latin alphabet 〉 , until; until I make thine enemies, &c.

First, It is confessed, and may be proved by Instances, that those Particles thus used, are sometimes exclusive of all things to the contrary before the time designed in them, but not assertive of any such thing afterwards. In that sense no limitation of the Duration of the Kingdom of Christ is here intimated; but only his secure and glorious Reign unto the accomplishment of his work in the subduing of his Enemies is asserted. The only time of Danger is, whilst there is Opposition; but this saith God, I will carry it through unto the end. And this sense is embraced by many, to secure thereby the Promises that are made unto the Lord Christ of the Perpetuity of his Kingdom. So Isa. 9. v. 7. Of the increase of his Government there shall be no end, upon the Throne of David and his Kingdom, to order it, and to establish it, with judgment and justice, from henceforth even forever. His Kingdom shall not be destroyed, but stand forever, Dan. 2.24, it is an everlasting Kingdom, Chap. 7.27.

Others suppose that this Perpetuity of the Kingdom of Christ is not absolutely exclusive of all Limitation, but that these two things only are intimated in those Prophecies and Promises.

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

2. The Continuance of it unto the total full Accomplishment of all that is to be performed in it or by it in the Eternal Salvation of all his subjects, and final Destruction of all his Enemies, is in these and the like places foretold; but yet when that work is done, that Kingdom and Rule of his may have an end.

And in this sense, the Term of Limitation here expressed seems to be expounded by the Apostle, 1 Cor. 15.24. At the end, he shall deliver up the Kingdom unto God the Father. For although those words may admit of another Interpretation, namely, that he shall give up an account unto the Father of the accomplishment of the whole work committed unto him as King of his Church, which he may do and not cease from holding the same Kingdom still; yet as they are further interpreted by the Sons coming into a new subjection unto the Father, that God may be all in all, as v. 28. They seem to imply directly the ceasing of his Kingdom.

Though this matter be not indeed without its Difficulty, yet the different Opinions about it seem capable of a fair Reconciliation ; which we shall attempt in the ensuing Proposals.

1. The Lord Christ as the Son of God shall unto all Eternity continue in the Essential and Natural Dominion over all Creatures, and they in their dependence upon him, and subjection unto him. He can no more divest himself of that Dominion and Kingdom, than he can cease to be God. Suppose the being of any creatures, and that subjection unto him which is the Rise of this Kingdom is natural and indispensible.

2. As to the Oeconomical Kingdom of Christ over the Church, and all things in order unto the protection and salvation thereof, the immediate Ends of it will cease. All his Saints being saved, all his Sons brought unto Glory, all his Enemies subdued, the End of that Rule which consisted in the Guidance and Preservation of the one, in the Restraint and Ruin of the other, must necessarily cease.

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

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

5. In three respects the Kingdom of Christ may be said to abide unto Eternity. First, In that all his Saints and Angels shall eternally adore and worship him on the account of the Glory which he hath received as the King and Head of the Church, and be filled with joy in beholding of him, Joh. 17.22, 24. Secondly, In that all the Saints shall abide in their state of Union unto God, through him as their Head; God communicating of his fullness to them, through him; which will be his eternal Glory, when all his Enemies shall be his Footstool. Thirdly, In that as the Righteous Judge of all, he shall to all Eternity continue the punishment of his Adversaries.

And this is the last Testimony insisted on by the Apostle to prove the preeminence of Christ above Angels, and consequently above all that were used or employed of old in the Disposition and Administration of the Law; which was the thing he had undertaken to make good. And therefore in the close of this Chapter, having denied that any of these things are spoken concerning Angels, he shuts up all with a Description of their Nature and Office, such as was then known and received among the Jews ; before the consideration whereof, we must draw out from what hath been insisted on, some Observations for our own Instruction, which are these that follow.

I. The Authority of God the Father in the Exaltation of Jesus Christ as the Head and Mediator of the Church, is greatly to be regarded by Believers. He says unto him, sit thou at my right hand. Much of the consolation and security of the Church depends on this consideration.

II. The Exaltation of Christ is the great pledge of the Acceptation of the work of Mediation performed in the behalf of the Church. Now, saith God, sit thou at my right hand ; the Work is done wherein my soul is well pleased.

III. Christ hath many Enemies unto his Kingdom ; saith God, I will deal with all of them.

IV. The Kingdom and Rule of Christ is perpetual and abiding, notwithstanding all the Opposition that is made against it. His Enemies rage indeed, as though they would pull him out of his Throne; but altogether in vain; He hath the Faithfulness and Power, the Word and Right hand of God, for the security of his Kingdom.

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

It is the Administration of the Kingdom of Christ in the world that this Truth principally respects. Great is the enmity of this world against it; great the Opposition that is and hath always been made unto it: But this will be the assured issue of it, Ruin to the Enemies, Joy to the Saints, Glory to Christ. This is that which is typed unto us in the Prophesy of Gog. That Prophesy is a Recapitulation of all the Enmity that is acted in the world against the interest of Christ. What his Counsel is, the Prophet declares, Ezek. 38.11. I will go up to the Land of unwalled Villages; I will go up to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates. They look upon the Church of Christ as a feeble people, that hath no visible Power or Defense, and therefore easy to be destroyed; this encourageth them to their work; who or what can deliver them out of their hand? With this Resolution they come upon the breadth of the earth, and compass the Camp of the Saints, and the beloved City, Rev. 20.9. They go about their work with Glory and Terror, as if they would do it in a day. So they have done in all Ages, so they continue to do to this day; and what is the issue? This City which they look on as an unwalled Town, no way defensible or tenable, is not yet taken by them, nor ever shall be; but there they fall before it, one after another, and their bones lie under the walls of the City they oppose. They fall upon the Mountains of Israel, and leave a stink behind them, the shame and reproach of their Names unto Eternity. Sometimes they seem to have prevailed, and to have done their work▪ but still the issue is, that they die, or are destroyed and go down to the Pit, and come under the feet of Christ, leaving the City untaken. Disappointment, shame and everlasting punishment is their Portion. And they find at last by experience that this feeble folk whom they so despise, are Wise, and have their Habitation in a Rock. This pledge we have already of the Truth proposed; that all who have formerly risen up in Enmity to the Kingdom of Christ, are dead, gone, perished, under his feet, and have left their work undone; as far from Accomplishment as the first day they undertook it; The same shall be the Lot of those that are, and those that foll • w, to the end of the world. And when they have all done their utmost, then shall the end be; Then shall all their misery be completed, the Joy of the Saints filled, and the Glory of Christ exalted.

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

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

And the like Prospect may they take of what is to come ; They may by faith see Babylon fallen, the whole Conspiracy that is in the world against them and their Lord disappointed, and all his Enemies that shall arise even to the Consummation of all things, brought to ruin. How may they triumph in a glorious Prospect of this certain and unavoidable Issue of the Opposition that is made to the Kingdom of their Redeemer? And this must be the issue of these things. For,

1. God hath promised unto the Lord Christ from the foundation of the world, that so it should be. It was part of his Eternal Covenant and Compact with him, as hath been declared. And after the first promise of breaking the Serpents head, and prevailing therein against the Enmity of his seed; no season of the Church passed, wherein the promises of the same success and issue were not renewed; and hereunto do the Writings of Moses, the Psalms and the Prophets bear witness. And hereof it was that Enoch the seventh from Adam prophesied so expressly unto the Old world before the flood, Jude, v. 14, 15. other Prophecies and Promises to the same purpose occur every wherein the Scripture. And this God also in several Ages for the greater pledge of his veracity, typed out; as in the Victory of Abraham over the four Kings, representing the great Monarchies of the world; wherein he had a pledge, that he should be Heir of the World in his seed: in the Conquest of Canaan the seat and inheritance of the Church by Joshua ; in the Successes and Victories of David, and by many signal Instances given in the Visible ruin of the most potent Opposers of his interest in the world. And it cannot be that this Word of God should be of none effect.

2. The Lord Christ expects this Issue and Event of all things, and shall not be frustrated in his Expectation. Having received the Ingagement and faithful Promises of his Father, he rests in the foresight of its accomplishment. And thence it is that he bears all the Affronts that are put upon him, all the Opposition that is made unto him and his Kingdom, with Patience Long-suffering and Forbearance. When we consider the injuries, reproaches, oppressions, persecutions, blasphemies, that he is exposed unto in his Ways, his Servants, his Spirit and Worship, we are ready to admire at his patience (as we ought to do) that he breaks not forth against his enemies as a consuming fire. But he knows the time and season that is allotted for the Execution of Vengeance upon them; and nothing of their Pride, Rage, boasting or triumphing against him shall ever provoke him to anticipate their ruin; so secure he is of their Destruction in the appointed season, and so certain of their Day that is coming.

3. He is himself furnished with Authority and Power for the accomplishment of this Work; when and how he pleaseth. He hath not only Assurance of the Fathers Concurrence, but is himself also thoroughly armed and furnished with Power to destroy all his Enemies even in a moment. And he will not fail to put forth his power in the appointed season; he will bruise them all with a rod of Iron, and dash them in pieces like a Potters vessel. If all his Enemies should at once combine themselves against him, should the world receive the utmost contribution of craft subtlety and strength that Hell is able to afford unto it, what is it all to stand before the incomprehensible power of Jesus Christ? See Rev. 6.16.

4. His Glory and Honor require that it should be so: This is a thing that he is very tender in. God hath raised him up, and given him Glory and Honor, and care must be taken that it be not lost or impaired. Now if his Enemies should go free, if they could by any means subduct themselves from under his Power, or be delivered from his Wrath, where would be his Glory, where his Honor? Here they reproach him, blaspheme him, despise him, persecute him, shall they escape and go free? Shall they always prosper? What then would he do to his great name? The Glory of Christ indispensibly requires that there be a season, a day appointed for the Eternal Ruin of all his stubborn Adversaries.

5. His Saints pray that it may be so; and that both upon his account and their own. Upon his, that his Glory which is dearer to them than their lives may be vindicated and exalted; their own, that their Miseries may be ended, that the Blood of their fellow servants may be revenged, that the whole Church may be delivered, and all Promises fulfilled. Now he will not disappoint their Prayers, nor frustrate their Expectations in anything, much less in those that are of so great importance. He will avenge his Elect, he will avenge them speedily.

6. His Enemies deserve it unto the utmost; so that as well his Justice as his Glory and Interest and People are concerned in their destruction. In the most of them their Outrage against him is notorious, and visible in the eyes of men and Angels; in all of them there is a cruel, old, lasting Enmity and hatred, which he will lay open and discover at the last day, that all shall see the Righteousness of his Judgments against them; God hath given him a Kingdom, appointed him to reign ; they declare that he shall not do so, and endeavor their utmost to keep him from his Throne, and that with scorn despite and malice; so that whilst God is Righteous, and the Scepter of Christ's Kingdom a Scepter of Righteousness, themselves call aloud for their own Destruction.

The Uses of this Truth in the comfort of the Disciples of Christ, against all fears, despondencies, and other effects of unbelief, with the terror of wicked men, are obvious and exposed unto all.

Verse XIV.

THe Apostle having proved the Preeminence of the Son as Mediator of the New Testament above all the Angels, from those Attributions of Honor and Glory that are made unto him in the Scriptures, the like whereunto are nowhere made or given unto Angels ; that he may not appear to argue merely negatively from what is not said concerning them, adds in this last Verse such a description of their Natures and Office, or Work and Employment, as shows that indeed no such thing can be rightly spoken or affirmed concerning them, as he hath before manifested to be spoken and recorded concerning the Son.

There is no difference in the Reading, nor much about the Translation of those words. Are they not all ministering Spirits, sent out to Minister to (unto a Ministry for) them that shall inherit salvation. This was the common received Doctrine of the Church concerning Angels, suitable unto the Scripture, and to the purpose of the Apostle, as manifesting their dis-interest in the Glory before ascribed unto the Son.

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

1. Their Nature. They are 〈 in non-Latin alphabet 〉 ; Ruchoth, Spirits. Spiritual subsistences, not Qualities, or Natural Faculties, as the Sadducees imagined; and which by an Homonomy of the Name, Maimonides, More Nebuch. p. 2. cap. 3. admits also to be Angels, but falsely, and without Authority from Scripture or Reason. This is their Nature, this the Hebrews acknowledge so to be; they are Created Spirits, not to be compared with, or equalled unto him that made and created all things.

2. Their Office ; They are 〈 in non-Latin alphabet 〉 , ministering Spirits ; So are they termed, Psal. 103.21. Praise the Lord all his Hosts, 〈 in non-Latin alphabet 〉 , LXX. 〈 in non-Latin alphabet 〉 , his Ministers doing his will. Hence in general the Jews call them, 〈 in non-Latin alphabet 〉 , Ministers ; and among other Titles assign this unto God, that he is, 〈 in non-Latin alphabet 〉 , the Creator of Ministring Spirits or Angels. And expressly in the Talmud they are called, 〈 in non-Latin alphabet 〉 , as more frequently by the Rabbins in the Hebrew Dialect, 〈 in non-Latin alphabet 〉 , Angels of Ministry ; above whom that the Messiah was to be, we have formerly shown from themselves.

Now what kind of Office or Ministry it is that is ascribed unto them, the Word itself doth in part declare. 〈 in non-Latin alphabet 〉 , is to Minister, principally about holy things ; Nor is it above once applied unto any other Ministry. And such a Ministry it signifies, as is performed with Honor and Ease, and is opposed unto 〈 in non-Latin alphabet 〉 , which is to Minister with Labor and Burden. So the Ministry of the Levites in bearing the Burden of the Tabernacle is called 〈 in non-Latin alphabet 〉 , a Ministry with Labor, Numb. 8. When the more easy and honorable Employment, which was attended by them who by reason of their Age were exempted from bearing of burdens, is called 〈 in non-Latin alphabet 〉 , v. 16. and Deut. 18.7. Such is the Ministry of Angels; It is in and about holy things, and unto themselves honorable and easy. And this 〈 in non-Latin alphabet 〉 , is rendered 〈 in non-Latin alphabet 〉 , which expresseth sometimes such a general Ministry as comp • izeth the whole Service and Worship of the Church, Acts 13.2. 〈 in non-Latin alphabet 〉 , as they ministered unto the Lord ; that is attended unto the performance of all the Duties of the Church.

This then in general is the Office of the Angels; they are 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , Ministring Spirits, that wait on God in and about his Holy Services for the good of the Church; which also in the like manner ministereth unto God in its own state and condition. And hence it is that the Church and they do make up one Family, Ephes. 4.15. and that they are all fellow-servants in the same Family with them that keep the Testimony of Jesus, Rev. 22.9.

And this some of the latter Jews have retained the Tradition of. Whence is that of Maimonides, More Nebuch. part. 2. cap. 6. which he citeth out of the Talmud. 〈 in non-Latin alphabet 〉 , The holy blessed God d •• h nothing unless he consult with his superior family. Only not knowing the rise of the word 〈 in non-Latin alphabet 〉 , nor what it should signify; he tells us, 〈 in non-Latin alphabet 〉 , that in the Greek Tongue it signifies an Host ; whereas it is purely the Latin familia without the least alteration. And the description of this superior part of the Family of God is given us, Dan. 7.10. Thousand thousands did minister unto him, and ten thousand times ten thousand stood before him. In which words Pseudo-Dionysius, Gregory, and Aquinas, with sundry of the School-men, have coined a distinction of Angels into ministrantes, those that minister unto God, and assistentes, those that stand before him. Whereas the whole intendment of the expression is, that all the Angels stood ministering before him, as John declares the matter, Rev. 5.11. And therefore the Apostle expressly here affirms that they are all ministering spirits, cutting off one member of their distinction. Neither is there more intended in the ministry of that upper part of the Family of God than is expressed concerning the lower part of it of old, Deut. 18.5. God chose the Priests and the Levites 〈 in non-Latin alphabet 〉 , to stand and to minister in the Name of the Lord. The same persons were both assistentes and ministrantes, they stood to minister before the Lord.

Now because of this standing and ministering of Angels, that is their waiting on God in a readiness to do his Will, they may be said in some sense to be the Throne of God, from whence he executeth Justice and Judgment; for as he is called 〈 in non-Latin alphabet 〉 , Psal. 80. v. 1. He that dwelleth between the Cherubims ; as also Psa • . 99. v. 1. So the Jews say that the Thrones mentioned Dan. 7. were 〈 in non-Latin alphabet 〉 , the higher Princes or Angels, as Abarbinel on the place. This then is their Office, they are all ministering spirits.

3. Their Execution of their Office in their actual employment is here also expressed. They are ministering spirits, 〈 in non-Latin alphabet 〉 , sent out unto a ministry; sent out, that is they are daily so, continually so, the word denoting the present time which is always. They stand before the presence of God, and are continually sent out by him, sometimes some, sometimes others, always those that are sufficient for his work.

Now as we observed before that 〈 in non-Latin alphabet 〉 denotes the whole family service of God, which in general is ascribed unto these children and servants of his in the upper part thereof, they being 〈 in non-Latin alphabet 〉 , Ministring spirits ; So here the execution of th • ir work is expressed by two words which comprize the whole Ministry of the Church ; 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Apostleship and laboring Ministry ; and therein the Harmony is still preserved that is between both parts of the family of God. And as in the service of the Church, the Ministers thereof do not minister unto men but unto the Lord, for and in the behalf of men, Acts 13.2. So is it with th • se spirits also, they are sent out to minister for the good of men, but it is the Lord unto whom they minister ; his Ministers they are, not ours, Psal. 103. v. 21. though in their ministry, belonging unto the same Family with Believers, they are their fellow servants. As all the servants of a King, though otherwise greatly differenced, agree in this, that they are all servants unto the same Person. And these two words express both their Honor, that they are immediately sent out from the presence of God, they are his Apostles, as also their Obedience and diligence, they undertake 〈 in non-Latin alphabet 〉 , a Ministry to be discharged with Care and due Observance of him by whom they are sent.

4. There is expressed the Restriction of their Ministry unto the especial Object of their work and employment; it is for them that shall be heirs of salvation ; 〈 in non-Latin alphabet 〉 ; for them, for their sakes, for their good, in their behalf, who shall inherit salvation. Heirs they are at present, and hereafter shall inherit or actually obtain salvation by virtue of their Heirship, that is, elect Believers. Yet the Apostle speaketh not of them as Elect, nor yet absolutely as Believers ; but as of Heirs, which they obtain by the privilege of Adoption. This gives them Heirship and an interest in the Family of God. And the ministry of the superior part of the Family in behalf of the lower, respects them as such, that is, as Adopted, as Children, as Heirs, as Co-heirs with Christ, Rom. 8. v. 16, 17. This privilege I say amongst others innumerable and inexpressible we have by our Adoption, that being admitted into the Family of God, those blessed Angels whose special ministry respects that Family have us under their constant care.

It is true, that the ministry of Angels is not always absolutely restrained unto the Church or Family of God; they are employed also in the government of the world. So the Angel that was sent unto Daniel affirms, That in the first year of Darius he stood to confirm and strengthen him, Dan.