Commentary on Hebrews

§. 95. Of divine expressions of the Excellency of Angels.

THe excellency of Angels is further set out by sundry divine expressions, whereby excellent things are illustrated by applying them to Angels, as the tongue of Angels, 1 Cor. 13. 1. Angels food, Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be; as if Angels did speak with a tongue they would speak with such a tongue; or if they did eat any food they would eat such food.

The excellency of God is set out by such like phrases, as, a Prince of God, Gen. 23. 6. An host of God, 1 Chron. 12. 22. A City of God, Jon. 3. 3. A mountain of God, Psa. 36. 6. Cedars of God, Psa. 80. 10. By these phrases it is declared, that the more excellent anything is, the more it appertaineth to God; and the more anything appertains to God the more excellent it is. If God's excellency be thus set forth, surely the excellency of Angels must needs be very much amplified by the forementioned phrases.

§. 96. Of the functions of Angels in relation to God.

THe functions of Angels are comprised under the signification of this word Angels, which signifieth Messengers: and under that other word Ministers.

Their functions are many; They may all be brought to three heads, for they are such as are performed,

• 1. To God their supreme Lord.
• 2. To the Son of God, their Head.
• 3. To Sons of men, Christ's members.

First, The Functions which Angels perform to God are these.

• 1. They attend God's presence; This they do for the honor of his Majesty, and to set out his magnificence; This their attendance is thus set out, 1 King. 22. 19. I saw the Lord sitting on his Throne, and all the host of heaven standing by him on his right hand and on his left: By the host of heaven Angels are meant.
• 2. They follow the Lord whithersoever he goeth; In this respect they are styled the chariots of God; that is, such as follow him for his service; That Angels are thereby meant, is evident by the Psalmists own expression of himself, Psal. 68. 17. the chariots of God are twenty thousand, even thousands of Angels; And the Lord is there said to be among them, because they are ever about him whithersoever he goeth.
• 3. They are God's Messengers to be sent up and down on God's errands; Their usual title Angel importeth as much; And so much is expressly set down, Ps. 104. 4. In this respect they are said to minister to him, Dan. 7. 10.
• 4. They are much employed about declaring the will of God; By Angels God delivered his Law on Mount Sinai, Act. 7. 53. Gal. 3. 19. To this hath the Apostle relation, Heb. 2. 2.

Obj. God himself spake all these words, Exo. 20. 1.

Ans. God was indeed the true, primary, principal Author of the Law. Angels were his Ministers in delivering it; They were as Heralds, who in the presence of the King publish his Proclamation; The word spoken by Prophets is styled, the Word of the Lord, Isa. 1. 10. Of that which Prophets uttered it is said, Thus saith the Lord, Exod. 11. 4. Angels were God's Ministers in delivering his Law sundry ways.

• 1. They were attendants on God when it was delivered; They earnestly desire to be where God's counsel is made known; They were therefore in the Assemblies of God's people where the mysteries of the Gospel were published, Eph. 3. 10.
• 2. They were Witnesses and approvers of the Law. In this respect Saints are said to judge the world, 1 Cor. 6. 2. In that they and witnesses and approvers of Christ's Judgment; So Mat. 19. 28.
• 3. They were as the mouth and voice of God in delivering the Law. In this respect saith the Apostle, As though God did beseech you in us, we pray you in Christ's stead to be reconciled unto God, 2 Cor. 5. 20. In this sense saith the Apostle, the word spoken by Angels was steadfast, Heb. 2. 2.

It is also manifest that in sundry other particulars God used to make known his will by Angels, as Gen. 16. 7, 9. & 19. 1. 1 Kin. 19. 5. 2 Kin. 1. 3. Dan. 7. 16. Luke 1. 13. 26. & 2. 10. Act. 1. 11. & 5. 19, 20. & 8. 26. & 10. 3. Rev. 1. 1.

• 5. They are God's Ministers to execute and perform what God will have done. In this respect Angels are said to ascend and descend on the ladder that reached from earth to heaven, Gen. 28. 12. and to do his Commandments, hearkening to the voice of his Word, Psa. 103. 20. This is further evident by the many particular employments mentioned in sacred Scripture whereunto God put them; as to bring Lot out of Sodom, Gen. 19. 1. &c. Israel out of Egypt, Num. 20. 16. to stop Balaam's course, Num. 22. 22. to stop Lions mouths, Dan. 6. 22.
• 6. They are executioners of God's judgments, witness the Angel that slew seventy thousand with the pestilence in three days, 2 Sam. 24. 15, 16. And the Angel that slew an 185000 in one night, 2 Kin. 19. 35. In this respect Angels are said to have the Vials full of the wrath of God, Rev. 15. 7. They are mighty and terrible, and one Angel is able to do more then millions of men; Therefore God useth them for the greater terror to men.
• 7. They are special Instruments of praising God; Excellently are they set forth in performing this duty, Rev. 7. 11, 12. And they are said, Rev. 4. 8. in extolling the name of the Lord, not to rest day or night, that is, never to cease in performing that duty; Because this is an especial work of theirs, the Psalmist oft calls upon them to perform it, as Psa. 103. 20. & 142▪ 2. Not as if they were negligent therein: but thereby he showeth how ready they are to perform it, and so commends them for it; and therein makes them examples to others.

§. 97. Of the Functions of Angels in relation to Jesus Christ.

THe Functions which Angels perform to the Son of God distinctly, are especially such as they perform to him being incarnate, even as he is also Son of man.

In general it is said, that the Angels ascend and descend upon the Son of man, John. 1. 51. Relation is therein had to Gen. 28. 12. By that Ladder Christ is meant, who by his human nature touched the earth, and by his divine nature reached up to heaven; The Angels ascending and descending imports the continual service they do to him; and that they are deputed of the father thereunto the Apostle proveth, Heb. 1. 6. and the Psalmist also, Psa. 91. 11.

Particular Functions expressed to be done by Angels to Christ are these.

• 1. To foretell his conception, Luke 1. 30, 31.
• 2. To declare his birth, Luk. 2. 9, 10, 11.
• 3. To prevent his danger, Mat. 2. 13, 14.
• 4. To minister unto him in his need, Mar. 1. 13.
• 5. To protect him from enemies, Mat. 26. 53.
• 6. To confirm and comfort him in his agony, Luk. 22. 43.
• 7. To open his grave at the time of his resurrection, Mat. 28. 2.
• 8. To witness his resurrection to them that looked for him, Luk. 24. 5, 6, 23.
• 9. To confirm his ascension into heaven, Act. 1. 10, 11.
• 10. To accompany him into heaven, Psa. 68. 17, 18. Eph. 4. 8.
• 11. To attend and magnify him in heaven, Rev. 5. 11, 12.
• 12. To reveal what he will have done, Rev. 1. 1. & 22. 16.
• 13. To fight with him against his enemies, Rev. 12. 7.
• 14. To gather out of his kingdom all things that offend, Mat. 13. 49, 50.
• 15. To accompany him at his last coming, Mar. 8. 38. Mat. 25. 31.
• 16. To execute his last judgment, Mat. 13. 49, 50.

§. 98. Of the function of Angels in relation to the bodies of men in this life.

THe Functions which Angels perform to men are performed to them especially as they are adopted of God, and members of Christ; For all Saints have Angels attending on them.

Functions of Angels to such, have respect to them in this world or in the world to come: In this life they tend to the good of their bodies or of their souls; and that either by procuring positive good things, or preventing and redressing of evils.

In general, It is the Function of Angels to attend on Saints, and to minister unto them, v. 14▪ In this respect they are styled their Angels, Mat. 18. 10. They are as those servants who are appointed by a King to attend his Children, and thereupon are called the Princes Servants.

Particular Functions of Angels which concern the good of Saints bodies in this life, are these that follow.

• 1. Angels are as Stewards to provide for men in time of need; Hereof we have a memorable History, 1 King. 19. 5, 6, 7.
• 2. They are as Physicians to cure their maladies, John. 5. 4.
• 3. They are as Nurses to bear them as it were in their arms, and to keep them from hurt, Psa. 91. 11, 12.
• 4. They are as guides to direct them in the right course, and to keep them from wandering, Gen. 24. 7. & 32. 1.
• 5. They are as Soldiers to guard them, and to keep them safe from danger, Psal. 34. 7. Hereof we have a great instance, 2 King. 6. 17. They are also as Soldiers to destroy the enemies of the Church, 2 King. 19. 35.
• 6. They are as Rescuers, Savior's, and deliverers, to pull Saints out of danger, and to set them free, Act. 5. 19. & 12. 7, 8. &c.

To these may be referred their restraining of things hurtful by nature from doing hurt, Dan. 6. 22.

Obj. How may these extraordinary instances be ordinarily applied?

Answ.

• 1. Extraordinary instances do show what Angels are able and ready to do at the pleasure of the Lord.
• 2. They show what God will put them to as he seeth cause; So as on these grounds we may expect the like, if God see it good.
• 3. These extraordinary instances are as pertinent to our purpose, as that reason which the Apostle useth ( Heb. 13. 2.) to press the duty of hospitality, namely, their receiving of Angels unawares.
• 4. These are visible and sensible demonstrations of their invisible and insensible care over us.
• 5. The argument follows from the greater to the less; For if Angels did such extraordinary matters for Saints, much more may we expect ordinary matters. Such an argument is pressed, I am. 5. 17. to quicken us up to pray.

§. 99. Of Angels Functions over men's souls in this life.

IN regard of men's souls in this life, Angels are,

• 1. As Prophets or Teachers to instruct them, Dan. 8. 16, 17. & 9. 22. Luk. 1. 15, 14, 15, 34, 35. Act. 1. 11.
• 2. As Consolators, to comfort them in their fears and perplexities, Gen. 21. 17. Isa. 6. 6, 7.
• 3. As Coadjutors to stand with them against Satan, Jude v. 9. Zee. 3. 1.
• 4. As fellow-members to rejoice at the conversion of sinners, Luk. 15. 10.
• 5. As Tutors to punish them for their offenses, that so they might be roused out of their sins, and brought to repentance, 2 Sam. 24. 16.

§. 100. Of Angels Functions to Saints in the life to come.

IN regard of Saints after this life, Angels are,

• 1. As Watchers to attend the separation of body and soul, and instantly to take their souls and carry them to heaven, Luk. 16. 22.
• 2. As Keepers at the last day to gather all the Elect together, Mat. 24. 31.
• 3. As Fanners or Fishers to separate the evil from the good, Mat. 13. 49.
• 4. As Companions in heaven to join with Saints in praising God, Rev. 7. 9, 10, 11.

The fore-mentioned distinct Functions of Angels do lead us on further to consider the benefits which we reap by them.

§. 101. Of the benefits which Saints receive by the Ministry of Angels.

THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls, and that in this life, and in the life to come; They may all be reduced to these heads.

• 1. An exceeding high honor to have such attendants; For they are ministering spirits for us, v. 14. It was counted the highest honor that could be done to him whom the King delighted to honor, that one of his noble Princes should wait upon him; But all the noble Princes of God attend on Saints: Well weigh their forementioned properties (§. 87.) and this honor will conspicuously appear to be the greater; Surely this is an undoubted evidence that Saints are the Spouse of Christ, Members of his body, and adopted to be God's children, and heirs of his kingdom. These are the true and proper grounds of this high honor. Mortall Kings use so to honor their Spouses and Children: Adam in his Innocency had not such honor.
• 2. Protection from dangers; For the Angel of the Lord encampeth round about them that fear him and delivereth them, Psa. 34. 7. And God hath given them a charge to keep his Saints in all their ways, &c. Psa. 91. 11, 12. There are many many dangers from which we are time after time protected by Angels, though we do not visibly see it That which the Scripture revealeth we may as safely, and ought as confidently believe, as if visibly we saw it. The benefit of this protection is the greater, in that it is against spiritual enemies and spiritual assaults, Eph. 6. 12. This is a great amplification of the benefit; For good Angels are more in number then devils, and stronger in power; They are more prudent then devils are subtle; They are more speedy in coming to our succor then devils are or can be in coming to annoy us; They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt; They do more carefully and constantly watch for our safety, then devils do or can do for our destruction, though like roaring Lions they walk about seeking whom they may devour: In regard of these Angelical Protectors, we may say as Elisha did, 2 King. 6. 16. They that be with us are more then they that are against us; yea, though all the wicked of the world and all the fiends of hell be against us.
• 3. Supply of all our wants; They can do it; They are willing and ready to do it; yea, they do indeed actually do it, though we do not sensibly discern it: Abraham's servant saw not the Angel which went before him and prospered his journey, yet an Angel did so, Gen. 24. 7. Angels invisibly do many good offices for us: As devils do oft work in us doubting and despair, so the good Angels do oft put▪ life and spirit into us; whereby we are comforted and established; An Angel strengthened Christ in the extremity of his agony, Luk. 22. 43. The like they do to the members of Christ: They are sent forth to minister for them, ver. 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them.

§. 102. Of the resolution of the seventh verse.

IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferior to Christ, and thereupon Christ to be more excellent then Angels; The Argument may be thus framed: They who are made Spirits and Ministers are inferior to him that made him so.

Two Points are observable therein.

• 1. The connection of this verse with the former in this phrase, And of the Angels he saith.
• 2. The description itself; This consists of two parts.

Both those are amplified,

• 1. By their principal efficient, the Son of God, Who made them.
• 2. By their quality, in this Metaphor, a flame of fire.

§. 103. Of the Observations arising out of the seventh Verse.

I. GOD hath made known what is to be known of Angels. This he hath made known in his Word; For thereunto the Apostle refers us in this phrase, And of the Angels he saith; Even he that made known in his Word what is to be known of his Son, made known also what is to be known of Angels. Angels are invisible, spiritual and celestial substances; So as we could not know anything to the purpose concerning them, except God had revealed it: Search therefore the Scriptures, thereby to learn what thou wouldst know of them; and content thyself with that which is revealed in the Scriptures concerning them.

II. Christ is the Creator of Angels. This relative who, hath reference to Christ. This doctrine is expressly set down, Col. 1. 16.

III. Christ is the Lord of Angels. He ordereth and disposeth them to such offices and services as he pleaseth; The Participle of the present tense Who maketh, implieth a continual act of Providence: In this respect Christ is said to be the head of all Principality and Power, Col. 2. 10.

IV. Angels are Spirits. They are here expressly so called, See §. 86.

V. Angels are Ministers. See §. 96. &c.

VI. Angels are very fervent in their enterprises. This Metaphor a flame of fire imports as much. See §. 93.

§. 104. Of the connection of the 8 ^th verse with the former.

THe inferiority of Angels to Chriist being sufficiently proved in the former verses, the Superiority and dignity of Christ is further prosecuted in the six verses following.

The first particle BUT, importeth an opposition betwixt this that is here set down, and that which went before; For the dominion of Christ is here opposed to the subjection of Angels.

The Son here meant is that very Son of God, of whom mention was made before, v. 2. 5, 6. See §. 15, 49, 51.

This phrase he saith, is not in the original; yet of necessity to be understood, to make the sentence perfect. The learned languages when they have occasion in divers sentences together to use the same verb, account it an elegancy to leave it out in the latter clauses. It is here to be taken in the same sense wherein it was taken, v. 6, 7. and it implieth that there is as good proof of the dignity of Christ as there was of the inferiority of Angels, even divine testimony; God that testifieth the one testifieth the other: He saith of the one as well as He saith of the other.

§. 105. Of the main scope of the 45. Psalm.

THe testimony intended under this phase, He saith, is taken out of Psal. 45. 6, 7. That Psalm is an express prophesy of Christ.

Many take that Psalm to be a congratulatory Hymn upon the marriage of Solomon, and so expound it historically; Most of the Jewish Rabbins apply it wholly that way. But there are many Points therein, which cannot with any probability be applied to Solomon. To let pass sundry other passages in other parts of the Psalm, few of the points noted in the two verses which the Apostle hath quoted out of that Psalm, can fully come up to Solomon: Nay, some of them cannot well and truly be applied to him; as this Apostrophe, O God, as here simply set down; nor that continuance of time comprised under this phrase forever and ever: For Solomon's Throne did not properly forever continue. Besides, his Scepter was not in all things a Scepter of righteousness; witness the many Wives and Concubines that he had, many of them being strangers, which was directly against the Law: witness also the Idolatry that he yielded to, 1 King. 11. 1. &c. And witness the heavy burdens which he laid upon the people, intimated 1 King. 12. 4. Finally, the extent of that anointing above all others, mentioned in the Psalm, cannot properly be applied to Solomon, though he had many endowments above sundry other men: Such transcendnet excellencies are applied to the person intended in this Psalm, as some of the Jews themselves do apply them to the Messiah, and two or three times use this phrase, O King Messiah, in applying sundry passages to him.

It is sufficient for us Christians to persuade us, that the Son of God and his excellency is set out in that Psalm, because an Apostle guided by the same spirit that the Psalmist was, doth so directly and expressly apply it to Christ, as here it is applied.

§. 106. Of Christ's Throne.

THe manner of setting out Christ's dignity is very elegant and emphatical. It is by a rhetorical Apostrophe, Thy Throne, O God: It imports a joyful congratulation of Christ's glory and dignity; For this Relative THY, hath reference to the Son, mentioned in the beginning of the verse. An Apostrophe when it is used in commendation of a person addeth much emphasis, and putteth life into the Speech. It doth in a manner single out the person to whom it is declared to be observed of all; As here it is applied to Christ it further shows, that Christ's excellencies may be spoken of to himself even face to face, for they are his due, and there is no fear of vain-glory in him, Rev. 4. 10, 11. See 125. in the end.

A Throne is a Royal seat, a seat proper to a King; so much is intended by this phrase, Only in the Throne will I be greater then thou, Gen. 41. 40. That was spoken by a King upon advancing one above all his Subjects; only he excepts his own royal dignity, which he setteth out under this word Throne. These two words, Throne, Kingdom, are oft joined together, thus, The Throne of his Kingdom, 2 Sam. 7. 13. Deut. 17. 18. and it is called a Royal Throne, Esth. 5. 1. A Kingly Throne, Dan. 5. 20. A Throne is metonymically put for a Kingdom, 2 Sam. 7. 16. 1 King. 1. 37. Kings used to sit on their Throne when they would set out their royalty, 1 Kin. 22. 10, 19. Act. 12. 21. And when they executed public judgment, 1 King. 7. 7. In this respect it is styled a Throne of Judgment, Pro. 20. 8. and Thrones are said to be prepared for Judgment, Psa. 9. 7. & 122. 5. and God is said to sit on a Throne judging, Psa. 9. 4. In allusion to this right, Christ thus saith to his Disciples, Ye shall sit upon twelve Thrones judging, Mat. 19. 28.

This Metaphor is here applied to Christ, to set out his Kingly Office, together with his dignity, royalty, and majesty; For the Throne whereon Christ is said to sit, is styled, a Throne of Majesty, Heb. 8. 1. yea, also Christ's supreme Function of judging all is hereby intimated; For God ordained him to be Judge, Act. 10. 42.

Now Christ is truly and properly a King, the most high, supreme Sovereign over all: And this he is,

• 1. As he is true God: For the Lord is King, Psal. 10. 16. God is King, Psal. 47. 7, 8.
• 2. As he is the Son of God the second Person in sacred Trinity, Psalm 98. 6. Isa. 33. 22.
• 3. As he is God-man the Messiah, Zech. 9. 9.

This last respect is here especially intended; For it is the main scope of the Apostle to set out the excellency of Christ as God manifested in the flesh, preached unto the Gentiles, and believed on in the world.

§. 107. Of the Title GOD applied to Christ.

THe Title GOD is here properly to be taken; It setteth out the divine nature of Christ; It is thus oft attributed to Christ in the New Testament; as John. 1. 1. Rom. 9. 5. 1 Tim. 3. 16. Heb. 3. 4.

The Word used Psal. 45. 6. (whence this testimony is taken) is of the plural number (as was shown on v. 6. §. 70.) and attributed to creatures. When it is applied to creatures it is spoken of many together; as to Idols, Exo. 22. 20. or Angels, Psa. 8. 5. or men, Psa. 82. 1, 6. If at any time it be applied to one single creature, some circumstance or other is added thereto, to demonstrate that a creature is intended thereby; as where it is applied to one calf, it is styled a god of gold, Exo. 32. 31. and the name of the Idol is expressed Judge. 16. 23. thus, Dagon their god. So▪ where Moses is styled God, his name is expressed, and the Person to whom he was a God, namely Pharaoh, Exo. 7. 1. But in this place there is no circumstance that restrains it to a creature; therefore it is to be applied to him that is truly, properly, essentially God.

This Apostrophe, O God, may be used by the Psalmist inspired and guided by the holy God, as by himself spoken to the Messiah, as Psa. 68. 7. or the first person in Trinity may be brought in speaking to the second, even the father to his Son, as Psa. 110. 1. All tends to the same end, namely, to declare Christ to be true God.

This is further manifest by the Title Jehovah, which is a name so proper to the true God, as it is not in any part of Scripture attributed to any but to the true God; and it is attributed to the Son of God, and that as a distinct person from the Father, Gen. 19. 24. So as the Son is true God, most properly so called in this and sundry other places. So is he called Lord, v. 10. §. 128.

§. 108. Of the everlastingness of Christ's Kingdom.

THese words forever and ever, have reference to the Throne of Christ, whereby his Kingdom is set out; So as it declares the everlastingness of Christ's Kingdom.

The Greek word here translated ever, is the same that was translated worlds, v▪ 2. according to the notation of the Greek word it signifieth everbeing, namely, one and the same: Sometimes the singular number is singly used, as Mar. 3. 29. and sometimes doubled as here. Ofttimes the plural number is singly used, as Luk. 1. 32. but most frequently doubled, especially in the Book of the Revelations where it is fifteen times doubled.

The doubling of the word addeth emphasis, and ratifieth the certainty of the Point, as the doubling of Pharaohs dreams did, Gen. 41. 32.

This word hath reference sometimes to former times, and intendeth eternity without beginning, as Eph. 3. 11. and is translated eternal. It hath also reference to future times, and intendeth everlastingness, as John. 6. 51. He shall live forever. Sometimes it implieth a continuance to the end of the world, as Luk. 1. 55. or to the end of a man's life, as John. 8. 35.

Though the word ever singly used may synechdochically be put for a time that hath a date or period; yet whensoever it is doubled it signifieth an everlasting continuance without any date or end at all.

In the Hebrew Text which is here quoted there is a particle added to the word, ever; which in that use always intendeth a proper everlastingness without any period or end at all, and thereupon translated forever and ever.

Christ in regard of his divine nature, as the Son of God, is a King forever in the largest sense; having respect to former and future continuance, before and after all times, even from everlasting to everlasting, Psa. 90. 2.

But in regard of his office, as God-man, and Mediator betwixt God and man, this continuance hath respect to the future, and implieth an everlasting continuance; And that,

• 1. From his ascension, when he was actually set upon his Throne in heaven. This exaltation of Christ is frequently noted to be after his humiliation and subjection unto death, Act. 2. 36. & 5. 30, 31. Rom. 8. 34. Phil. 2. 8, 9.
• 2. From his Incarnation; For so soon as his human nature was united to his divine (which was at his first conception) he had a right to his Royal dignity. Thereupon it is said v. 6. when he bringeth in the first-begotten into the world, &c. So soon as he was born he was acknowledged a King, and answerably he was worshiped, and Presents brought to him, Mat. 2. 2, 11.
• 3. From the beginning of the world, even so soon as man fell, as Mediator he was also King; That which was said of Christ in regard of his sacrifice, he was a Lamb slain from the foundation of the world, Rev. 13. 8. may be applied to his royalty, he was a King from the foundation of the world. For in every point of his Mediatorship he was the same yesterday, and today, and forever, Heb. 15. 8. that is, in all former times, in the present time, and for all future times. This was Christ in four especial respects.

• 1. In regard of God's Decree which was before all times▪
• 2. In regard of God's promise, Gen. 3. 15.
• 3. In regard of the efficacy of Christ's Mediatorship, for it was effectual to all purposes so soon as God had promised him.
• 4. In regard of the virtue of faith which is the substance of things hoped for, Heb. 11. 1.

From what time soever we take the rise or beginning of Christ's Kingdom, as he is Mediator, the continuance of it is everlasting: It hath no date at all, Psa. 145. 13. Dan. 7. 14. Luk. 1. 33.

§. 109. Of Christ's giving up his Kingdom to his Father.

AGainst the eternity of Christ's Kingdom may be objected, that Christ shall deliver up the Kingdom to God the Father, and that the Son himself shall be subject unto him that put all things under him, 1 Cor. 15. 24, 28.

Answ. 1. That which is spoken of Christ's delivering up the Kingdom to the Father, is meant of that full victory and conquest which Christ shall get: and thereby as it were bring unto his Father a settled and an established Kingdom. In this respect he may be said to settle his Father in his Kingdom, in reference to such as rebelled against him or fell from him.

• 2. That phrase of delivering up the Kingdom to the Father, may be understood of the manner of Christ's regiment by his Ministers, Ordinances, and other like means: all things being accomplished by these, for which they were ordained, they shall cease; and in this respect be said to be delivered up to God.
• 3. All enemies being subdued Christ hath no occasion of using authority over them. There is no fear of their rising against him.

• 4. As for this phrase, The Son also himself shall be subject; It is to be taken in regard of his human nature and office of mediation, in which respect he is subject to the Father.

  If hereupon it be objected, that in these respects Christ was always subject to the Father; I answer:

  That the excellency of his Deity being till then as it were clouded under the vale of his flesh and of his Office, it did not so conspicuously, fully, and perfectly appear, as at the end of the world it shall: This subjection then is to be taken comparatively, in reference to that infinite difference which then shall be manifested betwixt the divine and human nature of God.

  When the Son of God assumed human nature to the unity of his divine nature, the Word was made flesh Joh. 1. 14. and God was manifested in the flesh, 1 Tim. 4. 16. Now though it pleased the deity to make itself in a manner visible in that flesh John. 14. 9, yet was the flesh as a veil obscuring the surpassing brightness of the Deity: And although by divine words and works uttered and done in this flesh, by enduring that heavy burden which was laid on it for our sins by the resurrection of it from the dead, by the ascension of it into heaven, and by the high exaltation of it at the right hand of God, the Deity did by degrees more and more brightly and clearly show itself forth, yet still the flesh remained as a veil and a cloud. But when the enemies of all sorts shall be subdued, then will the Deity of the Son so brightly and conspicuously show itself as the humanity shall be no veil unto it, but rather it shall appear to be infinitely inferior to it, and in this respect subject unto it; so as the human nature of Christ shall not lose any dignity which it had before; but the divine nature shall more clearly manifest itself in itself, and (as we speak) in its own likeness: The subjection therefore of the Son is to be taken of the clear manifestation of the excellency of the Deity, not of any diminution of the dignity of the humanity.

• 5. The subjection before-mentioned may be understood of the body of Christ, and Christ because he is the head of that body be said to be subject; For this subjection to the Father is set down as a high degree of honor and happiness. To what higher degree can any creature attain unto then to be God's Subject? Now because the whole body of Christ shall not be fully brought into the protection and tuition of the Father before that day, therefore by a kind of excellency, the Son, in regard of his mystical body, is said then to be subject.
• 6. All may be taken of Christ's Kingdom of Intercession and grace, whereof the Church, so long as it was militant, had need; but not of his Kingdom of glory, in which his Church shall ever triumph.

§. 110. Of the necessity of Christ's continual sitting upon his Throne.

THere is an absolute necessity that Christ's Throne should be forever and ever, because there never was nor can be any worthy, meet, or able to succeed Christ in the Throne, and to go forward with that work which he had begun; Wherefore that his good beginning might not prove vain, it was necessary that he should have an everlasting Kingdom: Among men a good supply may be made, and one man may go on with that good work which another hath begun, and perfect the same: David made great preparation for the Temple, 1 Chron. 22: 2. &c. & 28. 11. &c. but his Son Solomon perfected the Temple after the death of his Father, 2 Chr. 5. 1. But there is one only true nasurall Son of God, one Mediator between God and Man; So as there can be none like to him to succeed him on the Throne: Besides Christ ever liveth, and therefore needeth no Successor; But all men are mortal and are not suffered to continue by reason of death. This reason the Apostle rendereth of the difference betwixt the Priesthood of men which was changeable, and the unchangeable Priesthood of Christ, Heb. 7. 23, 24.

This everlastingness of Christ's Kingdom doth much commend the same, and showeth it to be far more excellent then all the Kingdoms of men, and that it shall stand when all others are brought to naught: Christ shall be the Conqueror over all.

In this respect he is to be feared above all, and to be trusted unto more then all: Dan. 6. 26. & 7. 14. 1 Tim. 4. 10.

§. 111. Of Christ's Scepter.

THere is another Sign here used to set out Christ's Kingdom, that is, a Scepter: Indeed the Greek word used by the Apostle signifieth a wand, or stick, or staff: It is by the Septuagint oft used, as here, for a Scepter. So the Hebrew word is indefinitely put for a staff or a stick, but more especially for a Scepter; as Gen. 49. 10. Numb. 24. 17.

In the Book of Ester there is oft used a compound Hebrew word, which signifieth such instrument as Kings use to sway, which is properly a Scepter: This is so proper to a King as he is called a Scepter-holder or Scepter-bearer, Amos 1. 5, 8. As a Throne, and a Crown, so a Scepter are all Ensigns proper to a King, and that to set out his Majesty and Authority: Therefore when a King was chosen, and inaugurated, and anointed, they were wont to put a Scepter into his hand.

A King by swaying his Scepter this way or that way, manifesteth his mind: When he inviteth any to come to him, or would have silence made, or vouchsafe grace and favor to any, or declare his dislike of a thing and displeasure, he doth it by the motion of his Scepter, so as his mind may be discerned thereby. When Ahasuerus would give an evidence of his favor to Esther, he held out his Scepter to her; Esth. 5. 2. & 8. 4. Because a Scepter is proper to a King, by a Metonomy it is oft put for a Kingdom or Royal dignity, as Gen. 49. 10. Numb. 24. 17. And the destruction of a King and Kingdom is set out by breaking a Scepter, Isa. 14. 5▪ Zec. 10. 11.

That a Royal Scepter is here meant, is evident by the word Kingdom annexed to it (The Scepter of thy Kingdom:) And that by this Scepter the government of a Kingdom is here meant, is manifest by the Epithet of righteousness added thereto, a Scepter of righteousness, that is, a righteous government of a Kingdom. In this respect a King is said to have a Scepter to rule, Eze. 19. 14.

There are two things whereby the Apostle commendeth the foresaid Scepter▪ One is the dignity of it, The other is the equity of it.

The dignity is the greatest that can be, implied in this word Kingdom; A Scepter of a Kingdom is a Royal Scepter, such as Kings only sway. Other Commanders may have Scepters (though not so properly as a King) for mention is made of Scepters of Rulers in the plural number, as Isa. 14. 5. Eze. 19. 11. Such a Scepter may be a Scepter of a City, of a Tribe, of a Province, or of such a jurisdiction as he possesseth who holdeth the Scepter.

The equity of the former Scepter is thus set out, a Scepter of righteousness, which implieth that the King who swayeth that Scepter, ordereth all things in his Kingdom most justly and righteously.

Order of matter requireth that the latter clause should be in the former place thus, The Scepter of thy Kingdom is a Scepter of Righteousness; But the Learned Languages place an elegancy in transposing the parts of a sentence.

According to the order of matter we will first speak of the Kingdom of Christ, and then of the equity thereof.

§. 112. Of Christ's Kingdom.

CHrists Kingdom is expressly mentioned in this phrase, The Scepter of thy Kingdom; The relative particle THY hath reference to Christ, as was before shown on this phrase, Thy Throne▪ §. 106.

Frequent mention is made of Christ's Kingdom, and that before he was exhibited in the flesh and since.

Before, it was typified, as by the Kingdom of other Kings of Judah, so in particular by the Kingdom of David, 2 Sam. 7. 12, 13, 16. Isa. 9. 7. & 16. 5. Jer. 23. 5, 6. & 33. 17.

This Kingdom of Christ was also prophesied of before his Incarnation, Gen. 49. 11, 12, 13. Numb. 24. 17. Dan. 2. 44. Mic. 4. 8. After his exhibition in the flesh this Kingdom of Christ was published by his forerunner, Mat. 3. 2. By Christ himself, Luk. 4. 43. & 8. 1. And by his Apostles, Luke 9. 2. This Kingdom did the Apostles most set forth after Christ's ascension, Act. 8. 12. & 20. 23. & 28. 31. Christ's Kingdom is that estate where Christ ruleth.

As God, by his absolute power he reigneth over all creatures everywhere, Psa. 103. 19.

As Christ is God-man, God manifested in the flesh, All power is given unto him in heaven and earth, Mat. 28. 18. yet hath Christ a peculiar Kingdom wherein he reigneth over a select people, called out of the world, who are a willing people, Psa. 110. 5.

This Kingdom is sometimes called the Kingdom of God, Mar. 1. 14, 15. And that in five especial respects.

• 1. By a kind of excellency; For excellent and eminent things are said to be of God, as Gen. 23. 6. Psa. 87. 3. 1 Chr. 12. 22. Psa. 80. 10. & 36. 6. Gen 30. 8.
• 2. In relation to the King thereof Christ Jesus, who is true God, John 1. 49. Rom. 9. 5.
• 3. In opposition to Kingdoms of men, Dan. 5. 21. John. 18. 36.
• 4. In regard of the Laws, privileges and immunities thereof, which are all divine and of God, Deut. 4. 8. Rom. 14. 17.
• 5. In reference to the end thereof, which is God's glory, Phil. 2. 9, 10, 11.

It is also called the Kingdom of heaven, Mat. 3. 2. & 4. 17. and that in five other respects.

• 1. To distinguish it from the Kingdoms of the world, which the devils shown to Christ, Mat. 48.
• 2. To show the kind of the Laws, Ordinances, and appurtenances thereof, which are all heavenly, Heb. 9. 23.
• 3. To demonstrate the qualification of the subjects thereof, whose inward disposition and outward conversation is heavenly, Heb. 3. 1. Phil. 3. 20.
• 4. To set out the extent thereof. It doth not only reach from Euphrates to Sihor, as Solomon's Kingdom did, 1 King. 4. 21. or from India to Ethiopia over 127. Provinces, as Ahasuerus his Kingdom did, Esth. 1. 1. but to heaven itself, yea, and that throughout the whole earth and the whole heaven, Psae. 135. 6. Mat. 28. 18.
• 5. To manifest the end of calling men into the Church, which is Christ's Kingdom of grace on earth, that they might be fitted for heaven which is the Kingdom of glory, Col. 1. 12. 13. 1 Pet. 1. 3, 4.

Well may the estate where Christ ruleth be accounted and called a Kingdom, because all things which constitute a Kingdom appertain thereunto; Such as these:

• 1. An high supreme Sovereign, who is a true, proper King, an absolute Monarch, which Christ is, Isa. 9. 6. Psalm 2. 6. 1 Timothy 6. 15.
• 2. There be Subjects that take him for their King and willingly subject themselves to him, Psa. 18. 44. & 110. 3.
• 3. There is a distinct particular dominion or state, in which that King reigneth and ruleth, Psa. 2. 6.
• 4. There be Laws and Statutes whereby this Kingdom is governed, the most righteous, equal, and prudent Laws that ever were. These are registered in God's Word the holy Bible; Read what is said of them, Deut. 4. 8. Psal. 19. 7. 2 Tim. 3. 15, 16, 17.
• 5. There privileges and immunities appertaining to this Kingdom, such as never any Kingdom had the like: Some of the privileges are these.

• 1. A right to the things of this world, 1 Cor. 3. 22, 23.
• 2. A free access to the Throne of grace at all times, Eph. 2. 18. & 3. 12. Heb. 4. 16. This privilege will appear to be a great one, if we well weigh the readiness of him that sits on the Throne to accept us; the abundance of blessings that are there treasured up, and the assurance that the subjects of this kingdom have to attain their desires.
• 3. A right to Christ himself, and in him to all things that are his: And what is not his? Rom. 8. 32.
• 4. A right to heaven itself, 1 Pet. 1. 4. Luk. 12. 32. Mat. 25. 34.

The Immunities of Christ's Kingdom are such as these,

• 1. Freedom from all inconvenient and burdensome laws, whether Ceremonial, Judicial, or Moral, Rom. 7. 4. Gal. 4. 5.
• 2. From Sin, Rom. 6. 18, 22. We are freed from sin,
  • 1. In regard of the guilt of it, Rom. 8. 33.
  • 2. In regard of the dominion and power of it, Rom. 6. 14.
  • 3. In regard of the punishment of it, Rom. 8. 1.
• 3. From the sting of death, 1 Cor. 15. 53.
• 4. From the power of Satan, Heb. 2. 14.

Who would not be of this kingdom? What care should they have that are of it to abide in it, and to say, The Lines are fallen unto me in pleasant places, yea, I have a goodly heritage, Psa. 16. 6. How sedulous should they be to bring others thereinto, Cant. 8. 8. How conscionable ought the subjects of this Kingdom to be, in walking worthy thereof; Eph. 4. 1. Col. 1. 10.

§. 113. Of the righteousness of Christ's Kingdom.

THe Greek word joined by the Apostle to the Scepter here mentioned, signisieth rectitude, streightness, evenness; It is opposed to crookedness, roughness, unevenness: So doth the Hebrew word also signify; It is •… itly applied to a Scepter, which useth to be straight and upright; not crooked, not inclining this way or that way; So as that which is set out by a Scepter, namely, government, is hereby implied to be right and upright, just and equal, not partially inclining to any side: The government of a good King is frequently set out by this phrase, He did that which was right, 1 King. 15. 5, 11. & 22. 43. and it is opposed to declining to the right hand or to the left, 2 Kin. 22. 2. according to the true meaning of the word in this place, it is not unfitly translated righteousness; and so it is expounded in the next verse: These two words in Hebrew, which signify righteousness, and rectitude or equity, are oft joined together, as importing the same thing, Prov. 2. 9. Psa. 58. 1.

This phrase a Scepter of righteousness is a rhetorical phrase, very elegant and emphatical: It implieth a most just and equal ordering all things in the Kingdom, so as nothing but that which is right, without all appearance of any unrighteousness, is to be sound in Christ's administration of his Kingdom: The Substantive righteousness, is oft put for the Adjective righteous; and that to declare the superlative degree thereof; as Deut. 24, 13. Psa. 119. 172. Isa. 1. 26. Ier. 33. 15. 2 Tim. 4. 8. Heb 7. 1.

Hereby it appeareth that Christ doth most righteously order the affairs of his Kingdom: In this respect he is styled a righteous Judge, 2 Tim. 4. 3. and a righteous branch: and this is his name whereby he shall be called, The Lord our righteousness, Jer. 23. 5, 6. Justice and Judgment are the habitation of his Throne, Psa. 89. 14. His Laws and Statutes are all righteous, Psa. 19. 7. &c. His word, which in special is counted to be his Scepter, teacheth all righteousness, maketh his subjects righteous, and leadeth them in that only right way which bringeth them to the Crown of righteousness; There is no true righteousness but that which is found in this Kingdom; The members of this Kingdom are the only true righteous men, all other are but righteous in show: The rewards which Christ giveth, and the judgments which he executeth are all righteous.

Thus he brings most glory to himself, and doth most good to others, which are two main ends whereat Christ aimeth.

Happy are those men, happy are those subjects which are of this Kingdom, and governed by the Laws thereof.

Blessed be the Lord which delighted in his Church to set his Son on the Throne thereof; and to put this Scepter of righteousness into his hand, because the Lord loved his Church forever, therefore made he his Son King, to do judgment and justice.

How should this allure us to come to this Kingdom, to abide therein, to subject to the Laws and Ordinances thereof!

O the folly of those who will not have this man to rule over them, Luk. 19. 14, 27. but will break his bands, Psa. 2. 3. They are like to the Trees, Judge. 9. 14, 15.

§. 114. Of the extent of Righteousness.

IN the beginning of this verse, the Apostle further amplifieth the righteousness of Christ's Kingdom. It might be thought that the mention of the everlasting Throne of Christ had been sufficient to the Apostles purpose, which was to demonstrate Christ's excellency above Angels. But to move the Hebrews the rather to submit themselves to Christ's government, he doth not only give an hint of Christ's righteous Scepter, but also produceth all that the Prophet had foretold of Christ's righteous government; and that both in regard of the cause thereof, which was his love of righteousness, and also in regard of the parts thereof, which are to love righteousness and hate iniquity; that so they whom he instructed herein might themselves follow after righteousness, and avoid and fly from all iniquity. It was a great matter that he had spoken of the Government of Christ's Kingdom, therefore he returns to it again.

The manner of laying down this exemplification is the same that he used in propounding the Point itself; namely, by way of Apostrophe, speaking unto Christ himself, Thou hast loved, &c. This adds much emphasis.

Though our English use one and the same word in the former verse, and in this verse too, namely, righteousness; yet bote by the Psalmist in Hebrew, and by the Apostle in Greek, two several words are used.

In the three Learned Languages, Hebrew, Greek, and Latin ^a , one and the same word is put for justice and righteousness.

The notation of the Greek word used by the Apostle will be a good help to find out the nature of the thing.

A Learned Philosopher makes the notation of the word translated righteous to be from dividing into two equal parts, because by justice or righteousness matters are so equally poised and distributed, as everyone hath that which belongs to him or is meet for him. Thus it compriseth both reward and rewenge; the one and the other being by righteousness so ordered as it is meet to be ordered. The notation of our English word righteousness is agreeable to the meaning and sense of that notation; for righteousness is to do right to everyone: Thus both Philosophers and Divines, ancient and modern have defined it; Righteousness is a virtue whereby to everyone his due is given. On the contrary wrong done to any is called unrighteousness or injustice.

Thus is that righteousness whereby Christ ordereth the affairs of his Kingdom, as was shown before §. 113.

Of righteousness put for God's Faithfullnesse, See Cha. 6. Ver. 10. §. 61.

§. 115. Of Christ's love of Righteousness.

THat which puts on Christ to sway his Scepter righteously, and righteously to govern his people, is not so much any advantage which himself expects from his subjects, as an inward inclination in himself thereunto, and a delight therein. So much doth this word love, (Thou has •… loved righteousness ) intend; In this did the man after God's own heart manifest his love of God's Commandments, in that he delighted in them; I will delight myself (saith he) in thy Commandments, which I have loved, Psa. 119. 47. yea, they who love a thing will also earnestly and zealously put themselves on to practice and exercise the same. So much is intended in this phrase, My hands will I lift up unto thy Comma •… dments which I have loved, Psa. 119. 48. When the soul of a man is duly affected with righteousness, and his heart set upon it to love it, he will take all occasions to practice it: Nothing more puts on one to do a thing then love; My Soul hath kept thy Testimonies, and I love them exceedingly, saith the Psalmist, Psa. 119. 167.

This love of righteousness rested not only in that which was in Christ, and practiced by him; but also it extended itself to the righteousness of his subjects; even to their righteous disposition and righteous conversation: So as the righteous government of this King is manifested both in his own righteous ordering the affairs of his Kingdom, and also in his Subjects ordering their affairs, when they have to do with their Sovereign and with their fellow-subjects. Christ loveth and delighteth in the righteous, and will thereupon reward their righteousness; Thus saith the Psalmist to this purpose, The righteous Lord loveth righteousness, his countenance doth behold the upright, Psa. 11. 7. And again, The Lord loveth the Righteous, Psa. 146. 8.

§. 116. Of Christ's hatred of iniquity.

TO Christ's love of righteousness is added his hatred of iniquity, because these two are contrary one to another; Men use to be contrarily affected to contrary objects; Vain intentions and God's Law are directly contrary one to another: Thereupon saith the Psalmist, I hate vain thoughts, but thy Law do I love, Psa. 119. 113. We are commanded to hate the evil and love the good, Amos 5. 5.

The word translated iniquity is a general word which signifieth a transgression of the Law, and it is so translated, 1 John. 3. 4. It is also translated unrighteousness, and directly opposed to righteousness, 2 Cor. 6. 14. For righteousness is a conformity to the Law, which is the rule of righteousness; So as transgression must needs be contrary thereunto.

The word iniquity is of as large an extent as unrighteousness, and implieth an unequal dealing, which is contrary to the rule or Law of God.

This showeth, that Christ was so far from dealing unjustly and doing any unrighteousness, as he hated it even in others.

Hatred is directly contrary to Love; And as Love importeth a delight in a thing, so hatred a loathing and detesting of it; A Prophet giveth this advice, Hate the evil, Amos 5. 15. An Apostle thus expresseth it, Abhor that which is evil, Rom. 12. 9. Therefore that which God hateth is said to be an abomination unto him, Isa. 1. 13, 14. Prov. 6. 16.

By this hatred of iniquity an evident proof both of the truth of Christ's love, and also of the greatness thereof is given; It was so great as it made him hate the contrary: This is a great amplification of love, and it shows that they which hate not iniquity do not in truth and fervency love righteousness: It is therefore set down às anote of an unrighteous man that he abhors not evil, Psa. 36. 4.

Hereby may righteous Magistrates, righteous Ministers, righteous Masters, and all righteous persons be proved.

That which is said of righteousness itself may be applied to persons qualified therewith: Christ loveth the righteous, and hateth the unrighteous: The way of the wicked is an abomination to the Lord, but he loveth him that followeth after righteousness Pro. 15. 9. So may we do, So must we do; We may, we must love the righteous, 2 John. v. 1. and hate the unrighteous, Psa. 139. 21, 22. Not simply their persons, but their evil qualities; In regard of men's persons, we are commanded to love our enemies, yea, though they be wicked; even, such as curse us and persecute us, Mat. 5. 44. But in regard of their quality we must hate even the garment spotted with the flesh, Jude v. 23.

Christ's love of righteous and hatred of unrighteous persons, manifesteth the righteous government of his Kingdom, in that he dealeth with everyone according to his works, rewarding the righteous (which is a fruit of his love) and punishing the righteous (which is an effect of his hatred) and both according to their works, which is the evidence of his justice and righteousness.

Thus is Christ set forth as righteous in himself and righteous in the administration of his kingdom: He is a righteous person and a righteous King, who also maketh his Kingdom and the Subjects thereof all righteous.

§. 117. Of the meaning of this relative particle Therefore.

UPon the former description of Christ's righteousness this inference is made, Therefore God hath anointed thee; This may be taken as the cause of Christ's righteousness, or as a consequence following from thence.

The Hebrew phrase is oft used to set out the cause of a thing, as Gen. 18. 5. Therefore are ye come, that is, for this cause: The same phrase is translated with a causal particle, Gen. 38. 26. Because I gave her not, &c. It is also used to declare a consequence or an effect, as Psa. 1. 5. Therefore the ungodly, &c. So Gen. 2. 24. Therefore shall a man leave, &c. The Greek phrase also used by the Apostle is sometimes put for a cause, as Mat. 13. 13. Therefore spake I to them in Parables: And it is thus translated for this cause, John. 12. 27. 1 Tim. 1. 16. It is also put for an effect or consequence, as Mat. 14. 2.

It may in the one or the other sense be here taken: As a cause it implieth that God's anointing Christ, that is, pouring his Spirit upon him, made him to be so fit and able a King as he was; As an effect, it intendeth, that Christ being most righteous, and every way able and fit to govern the Kingdom, God therefore anointed, that is, deputed him thereto.

In this respect it must have reference to Christ's human nature or to his person as Mediator God-man: Thus God gave the Spirit unto him not by measure, Joh. 3. 34▪ and the Spirit of the Lord was upon him, Luk. 4. 18.

This word of inference Therefore, may also be taken as a manifestation of God's annointing him, Thus, Christ loved righteousness, therefore it was manifest that God anointed him; as where Christ saith, therefore the Kingdom of heaven is like unto a certain King, Mat. 18. 23. It is manifest that the Kingdom of Heaven is like, &c.

This relative Therefore as it noteth a cause hath reference to the former part, thus, God hath anointed thee, therefore thou lovest Righteousness: As it declareth a consequence, it hath reference to the latter part, thus, Thou lovest righteousness, therefore God hath anointed thee, that is, saw it meet to anoint thee.

None of these senses cross the other; but they may well stand together; For God may anoint Christ and depute him to his Function because he loveth righteousness; and Christ may manifest his love of righteousness because God hath anointed him.

Finally, both the Hebrew and Greek phrase translated therefore, is sometimes used for ornament sake, or to begin a sentence, as in English we use this phrase, now then. It is also used to couple sentences together.

§. 118. Of the meaning of this phrase, God, thy God.

THe Author of the annointing here mentioned, is set out very emphatically (at least as our English and some other Translators express it) by a rhetorical Figure, doubling the same word in the same sense, thus, God, even thy God. Hereby it is intimated that the matter here set down is true, faithful, and worthy of all observation and acceptation. In like manner doth the Lord set out himself in relation to his Church, saying, Psa. 50. 7. I am God, even thy God. This he doth that his people might take the more through notice thereof, and that their faith might be the more strengthened thereupon.

The notation of the Hebrew Title translated God, implieth God to be of might and power, and is by some translated the strong God.

The Hebrew Noun is of the plural number, but the Verb anointed, to which the Hebrew Title hath reference, is of the singular number, which intimateth a plurality of persons, and unity of essence.

The Title God, as here used, in the first place, may be of the vocative case, as it is in the former verse, and translated O God; and by an Apostrophe applied to Christ; for this particle even (which is a note of apposition, joining two words together, which have reference to one and the same thing) is neither in the Hebrew nor Greek Text; but inserted by our English Translators: In Hebrew, Greek, and Latin this Title is both in the Nominative and Vocative case, the very same for syllables and letters: In the Nominative case it is spoken of the Father, as our English sets it down; In the Vocative case it is spoken to the Son. Many of the ancient Fathers and Pater-Expositors take it in the Vocative as spoken to the Son.

It may be objected that thence it will follow that God is of God.

Answ. I deny not, but that it will so follow, and therein is nothing against the Orthodox faith; For the Son of God is very God of very God, See §. 19. In regard of his divine Essence he is very God, Rev. 4. 8. In regard of his distinct persons, as the Son in relation to his Father, he is of God; In this respect, as we may say, O Son thy Father, so O God thy God.

Besides, the Son of God assumed man's nature; hereby God and man became one person; Thus he is God, and God is his God: He is God in regard of his divine nature, and God is his God in regard of his human nature, yea, and in regard of both natures united in one person.

In this latter respect, as Christ is God-man God may be said to be his God three ways.

• 1. As Christ's human nature was created of God and preserved by him like other creatures.
• 2. As Christ is Mediator he is deputed and sent of God, John. 3. 34. and he subjected himself to God, and set himself to do the will of God, and such works as God appointed him to do, John. 4. 34. & 9. 4. In these respects also God is his God.
• 3. As Christ God▪man was given by God to be an head to a mystical body, which is the Church, Eph. 5. 22. God thereupon entered into Covenant with him in the behalf of that body, Isa. 42. 6. & 49. 8. Thus is he called the Messenger, Mal. 3. 1. and Mediator of the Covenant, Heb. 8. 6. Now God is in an especial manner their God with whom he doth enter into Covenant▪ as he said unto Abraham, I will establish my Covenant between me and thee, &c. to be a God unto thee, &c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed, so also with Christ and his Seed, which are all the Elect of God, even the whole Catholic Church▪ This is the Seed mentioned Isa. 53. 10. So as by this special relation betwixt God and Christ, God is his God, in Covenant with him▪ God also is in an especial manner the God of the Elect through Christ.

This special relation, thy God, having reference to Christ, is under the Gospel, God's memorial; as under the Law this Title was The God of Abraham, the God of Isaac, and the God of Jacob; For with them God made his Covenant, and in them with their Seed, Gen. 17. 7. & 26. 3, 4. & 28. 13, 14.

This Title, The God of Abraham, Isaac, and Jacob, God assumed to himself, Exo. 3. 15, 16. and the Seed of those Patriarchs oft called on God by that title, and pleaded it before him, to enlarge their desires, and to strengthen their faith: This they did by calling to mind that relation which was betwixt God and their Fathers, with whom God had made an everlasting Covenant, to extend to them and their Seed, Exo. 32. 11. 1 King. 18. 36. 1 Chro. 29. 18.

How much more may we have our desires enlarged and faith strengthened in that relation which is betwixt God and Christ, and how may we plead it, and say, O God of thy Son Jesus Christ, Remember thy Covenant made with him and in him. Hereupon it is that Christ saith, Verily, Verily, I say unto you, Whatsoever ye shall ask the Father in my Name, he will give it you, Joh. 16. 23. When the Children of Israel were in great distress the Lord was gracious unto them, and had compassion on them, and respect unto them, because of his Covenant with Abraham, Isaac, and Jacob, &c. 2 King. 13. 23. How much more will God be gracious to us because of his Covenant with his Son Christ? This is the truest and surest ground of Christian confidence and boldness in approaching to the Throne of grace.

The Psalmist who lived many hundred years before the Apostles, having by the spirit of truth registered this relation betwixt God and the promised Messiah, giveth evidence thereby, that the understanding and believing Jews conceived that Messiah to be true God, the Son of God, and that God was the God of that Messiah in special, and by virtue thereof the God of Abraham, Isaac and Jacob, Exod. 4. 5. The Lord God of Israel, Exod. 5. 1. The Lord God of the Hebrews, Exod. 9. 1. The God of the Jews, Rom. 3. 29. The God of Ieshurun, Deut. 33. 26. The Lord of Elijah, 2 Kin. 2. 14. The God of Daniel, Dan. 6. 26. The God of Shadrach, Meshech, and Abednego, Dan. 3. 28. Gentiles, Rom. 3. 29. My God, Exod. 15. 2. Our God, Ex. 5. 8. Thy God, Deut. 10. 14. Your God, Gen. 43. 23. His God, Exo. 32. 11. Their God, Gen. 17. 8. All these and other special relations to God do give evidence of God's singular respect to those who are in Covenant with him, and whose God he is.

In reference hereunto they are called God's peculium, a peculiar treasure unto him, his proper stock or flock, Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people, 1 Pet. 2. 9. All this ariseth from that special relation which Christ hath to God, that God is his God; Ye are Christ's and Christ is God's, saith the Apostle, 1 Cor. 7. 21. Hereupon it was that Christ said, I ascend to my Father and your Father, and to my God and your God, Joh. 20. 17.

§. 119. Of God's annointing his Son.

GOD who was in special the God of his Son, is here said to have anointed him. This is metaphorically spoken in reference to an ancient, continued inaugurating and settling of Kings in their Kingdom, which was by annointing them, or pouring oil upon their heads: As Saul, 1 Sam. 10. 1. David three times, first by Samuel, 1 Sam. 16. 13. Secondly, By the men of Judah, 2 Sam. 2. 4. Thirdly, By the Elders of Israel, 2 Sam. 5. 3. Solomon twice, 1 King. 1. 39. 1 Chro. 29. 22. Jehu, 2 King. 9. 6. Joash, 2 King. 11. 12. Jehoahaz 2 King. 23. 30. yea, they who chose Absalom to be King anointed him, 2 Sam. 19. 10. In allusion hereunto Kings are styled Anointed, even the Lord's Anointed, 2 Sam. 19. 21. Lam. 4. 20.

Annointing being performed by God's appointment, implied two things,

• 1. A deputation to the Kingdom,
• 2. An ability to execute the Royal Function.

Both these are evident in the first King that was set over Israel; By Samuel's annointing Saul, Saul was deputed to the Kingdom, and being anointed, the Spirit of the Lord came upon him, and God gave him another heart, 1 Sam. 1. 6. 9.

That wherewith Kings were anointed was oil. Samuel took a vial of oil and poured it on Saul's head, 1 Sam. 10. 1. He also took an horn of oil and anointed David, 1 Sam. 16. 13. So did Zadok anoint Solomon, 1 King. 1. 39. So did he that anointed Jehu, 2 King. 9. 6. And others that anointed other Kings. All these were anointed with external material oil, but to show that annointing had a mystical signification, they who had not such oil poured on them are called the Lord's Anointed, Psa. 105. 15.

Oil, and annointing therewith being mystically taken (as here they are) setteth out the Spirit and the gifts and graces thereof: In this respect Christ saith of himself, The Spirit of the Lord is upon me, because he hath anointed me to preach, &c. Luk. 4. 18. And the Apostle Peter saith of him, God anointed Jesus of Nazareth with the holy Ghost, and with power, Act. 10. 38.

This is in special to be applied to the human nature of Christ, yet so as united to the divine nature, both making one person: For God singly and simply considered in himself never was nor can be anointed, no, not metaphorically, as here the word is taken; God cannot be deputed to any Function: God needs not the Spirit to be poured on him, nor needs he any gift of the Spirit to be enabled to anything that he doth. He is of himself all-sufficient.

But Christ as man, and as Mediator between God and man, was by God his Father deputed unto his Royal Function, Psa. 2. 6. as he was to his Priestly Office, Heb. 5. 5. yea, and in that respect also God gave him the Spirit, though not by measure, John. 3. 34.

Both the Hebrew name Messiah and the Greek name Christ do signify anointed, They remain memorials of the Annointing here specified. See Chap. 3. v. 6. §. 64.

§. 120. Of the fit resemblance of annointing with Oil.

VEry fitly is this Metaphor of annointing with oil used, to set out the mystery of the Spirit and the gifts thereof; especially if it be extended to the mystical body of Christ, in reference both to the head thereof and also to the members: For the oil wherewith Christ was anointed was like the oil poured on Aaron's head, It ran down upon the beard, and went to the skirts of his garment, Psa. 133. 2, 3. So the Spirit poured on Christ as head of the Church, ran down upon his body and upon the several members thereof.

This is to be observed, because many of the particular resemblances here following cannot be applied to the annointing of the head alone; but may be applied to the annointing of the body and members.

The resemblances betwixt oil and the spirit shall be set forth in ten distinct particulars.

• 1. Oil is a nourishing kind of food as honey and butter; hereupon it is often joined with them, Job 29. 6. Eze. 16. 13. It is also joined with meat and drink, Ezra 3. 7. with meal, 1 King. 17. 12. with bread, Hos. 2. 5. Fine flour, Lev. 2. 4. and with wine, 2 Chron. 11. 11. All these are nourishing food. Oil is very wholesome to be eaten, it much helpeth digestion, it is therefore eaten with raw herbs and other cold things; It is also a means to expel such things as annoy the stomach; and it is an antidote against poison.

  Nothing is more nourishing and wholesome to the soul then the Spirit and the graces thereof; It maketh God's Word to give a good relish; It helps the soul well to digest the Word, yea, It makes it sweet and pleasant, Psa. 119. 103. The Spirit expels carnal lusts of all sorts, and it is a most Sovereign antidote against all poisonous corruptions.

• 2. Oil is of singular use to supple hard swelling tumors, to ease pains in the flesh or bones, to keep sores from rankling, and to heal wounds, Luke 10. 34. Isa. 1. 6.

  The Spirit molli •… ieth hard hearts, asswageth perplexed spirits, easeth troubled consciences, and healeth the wounds of the soul made by Satan's assault, Isa. 61. 1, 2, 3.

• 3. Oil is useful to strengthen weak joints, to make them quick and nimble; They therefore that strive for the mastery in wrestling, running, and other like exercises, use to anoint their joints.

  The Spirit helpeth our infirmities, Rom. 8. 26. It putteth life and spirit into us; For it is a Spirit of life, Rom. 8. 2.

• 4. Oil makes the countenance fresh and comely, it makes the face to shine, Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerful.

  It is the Spirit and the graces thereof that makes men comely and amiable before God, Angels, and Saints: Of the inward joy of the Spirit we shall speak in the next §.

• 5. Oil hath not only a sweet smell in itself, but also it sendeth forth a fragrant and pleasing savor. The house was filled with the sweet savor of the ointment that was poured on Christ's head, John. 12. 3.

  The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savor. Ministers are a sweet savor of Christ, 2 Cor. 2. 15. The prayers of Saints are sweet as incense, Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell, Phil. 4. 18.

• 6. Oil maintains the light of Lamps; It causeth them to give light, and by a continual supply of oil Lamps continue to burn, and to send forth their light. Under the Law oil was prepared for the light of the Tabernacle, Exo. 25. 6. and this preparation was continued day after day, Lev. 24. 2, 3.

  It is by the Spirit whereby our minds are enlightened, and by the continual operation thereof the light of understanding increaseth more and more: It is therefore called the Spirit of Revelation in the knowledge of Christ; and it is given that the eyes of our understanding might be enlightened, Eph. 1. 17, 18. Believers also are said to have an unction from the Holy One, to know all things, the same annointing teacheth them of all things, &c. 1 John. 2. 20, 27.

• 7. Oil is of a searching and piercing nature, it will pierce even into the bones, Psa. 109. 18.

  But the Spirit is of all things the most searching; For the spirit searcheth all things, yea, the deep things of God, 1 Cor. 2. 10.

• 8. Oil was one of the things which of old were offered unto God for Sacrifices. When Jacob set up a pillar as an Altar, he poured oil upon the top of it, Gen. 28. 18. & 35. 14. Under the Law it was offered up with their meat-offerings, Lev. 2. 1. 16. Hence is it that Jotham bringeth in the Olive-tree thus speaking; Should I leave my fatness wherewith by me they honor God and Man, &c. The fatness of that Tree is oil; God was honored thereby in that it was offered up to him for Sacrifice: Man was honored thereby in that he was consecrated by it to an high office, as of a King, or Priest, or Prophet.

  Christ was a Sacrifice to God for a sweet smelling savor, Eph. 5. 1. and the very bodies of his members of his members are a living Sacrifice to God, Rom. 12. 1. Phil. 2. 17. So are their works of charity, Phil. 4. 18. and their praising of God, Heb. 13. 15.

• 9. Oil and annointing dead corps therewith preserveth them from putrefaction; Of old therefore they were wont to anoint dead corps therewith, Mar. 16. 1. Luk. 23. 56. The Spirit subdues corruption and keeps men from sending forth ill savors, as filthy communication, and a filthy conversation.
• 10. Oil is a most precious thing; This Epithet precious is oft attributed to ointment, as 2 King. 20. 13. Psa. 133. 1. Ecel. 7. 1. Mat. 26. 7. Kings were wont to treasure it up among other precious things, Isa. 39. 2. and among things useful and necessary for man, 2 Chro. 32. 28. Hos. 2. 8.

What more precious then the Spirit of God, then the gifts and graces thereof? What more needful, and what more useful?

§. 121. Of Oil of Gladness.

THE Oil wherewith Christ was anointed is here called the Oil of Gladness. We heard before that this Oil setteth out the Spirit of God, and the gifts and graces thereof▪ Now joy is in Scripture said to be joy of the holy Ghost, 1 Thes. 1. 6. Joy in the holy Ghost, Rom. 14. 17. and joy is reckoned up among the fruits of the Spirit, Gal. 5. 22. So as it is that Spirit that is in Christ and his members, which maketh this to be Oil of gladness.

This phrase Oil of Gladness is an Hebraism, like to that which is before set down, ver. 8. Scepter of righteousness, See §. 113.

This Hebraism here intendeth two things,

• 1. The Excellency of this Gladness; No external joy is to be compared to it.
• 2. The quantity of that joy; It is exceeding great; It far surpasseth all the joy that ever was or can be; which is further manifested in this phrase following▪ above thy fellows.

This Epithet gladness is here attributed to this oil in relation to Christ the head, and to all believers his members.

It hath relation to Christ in two respects,

• 1. As it quickened him up and made him joyful in all his undertakings for our redemption; Christ being by his Father deputed to his Function, most willingly and joyfully undertook it and managed it: As a Bridegroom coming out of his chamber, he rejoiced as a strong man to run his race, Psa. 19. 5. When he cometh into the world, he saith, I delight to do thy will O my God, Psa. 40. 8. When he was in the world, he said, My meat is to do the will of him that sent me, and to finish his work, Joh. 4. 34.
• 2. Gladness hath relation to Christ by reason of the fruit that sprouted out from thence. His coming into the world, and doing, and enduring what he did was matter of rejoicing to others; in which respect the Prophet exhorteth the daughter of Zion to shout, and to be glad and rejoice with all the heart, Zep. 3. 14. Zec. 9. 9. And the Angels that brought the first news of Christ's birth, do thus proclaim it, Behold, I bring you good tidings of great joy which shall be to all people, Luk. 2. 10.

2. This Epithet gladness hath relation to the members of Christ in two respects.

• 1. As the things whereof in Christ they are made partakers are matters of great joy; For so many and so great are the benefits which believers receive from Christ, by virtue of that annointing, as they very much rejoice their hearts. Many of these benefits are expressly set down, Isa. 61. 1, 2, 3. Other benefits are in other places distinctly noted; as redemption from sin, reconciliation with God, justification in his sight, adoption, regeneration, sanctification, and the end of all, eternal salvation. If any things in the world cause true joy and gladness, surely these effects which flow from the annointing of Christ will do it.
• 2. As the members of Christ are quickened up by that Spirit which cometh from him, do and endure readily, willingly, cheerfully, joyfully what the Lord calls them unto, as Psa. 122. 1. 1 Chr. 29. 9, 17. It is said of those on whom the Spirit rested, that they received the Word gladly, and mutually communicated together with gladness. On a like ground the Eunuch whom Philip baptized, and Paul's Jailor, are said to rejoice, Act. 8. 39. & 16. 34.

This fruit of joy gives evidence of a Believers Union with Christ, and of the abode of Christ's Spirit in him: For the Spirit is as Oil, of a diffusing nature. Hereby we may gain assurance to our own souls, and give evidence to others of the Spirit that is in us: So did the Jews of old, 1 Chron. 29. 9. and Christ's Disciples, Luke 10. 17. and Christians in the Primitive Church, Heb. 10. 34. Phil. 2. 17, 18.

To show ourselves true members of Christ, we ought further so to carry ourselves in our several Functions, as we may cause others to rejoice; So did Solomon, 1 King. 5. 7. and Hezekiah, 2 Chron. 29. 36. and the Apostles, Act. 15. 31. This we shall do by diligence, faithfulness, justice, equity, uprightness, mercifulness, and by disposing of our affairs to the good of others; So did Christ.

§. 122. Of the Fellowship betwixt Christ and Saints.

THE abundant measure of the Spirit in Christ is further amplified by comparing it with that measure which is in others; It far exceeds all others.

The persons with whom the comparison is made, are styled Christ's fellows. Both the Hebrew and Greek word imply such as partake of one and the same condition. See Cha. 3. v. 1. §. 17.

Hereby in special Professors of the true faith are meant:

In general, this word fellows may be extended to all, Men and Angels. All are styled his fellows, in regard of that low degree whereunto the Son of God, Creator of all things, humbled himself by assuming a created substance; So that as he was a creature, Angels were his fellows: yea, it is said Chap. 2. 9. that he was made a little lower then Angels, for the suffering of death, Yet all the gifts and endowments of all the Angels, are not comparable to those which Christ had; He was crowned with honor and glory above them, Chap. 2. 7.

But to let the Angels pass, we will insist upon the comparison, as it hath relation to the Church, and to the several members thereof. These may be said to be Christ's fellows in eights distinct respects.

• 1. As fellow-creatures, John. 1. 12. Heb. 2. 14.
• 2. As joint members of the same mystical body. Christ is indeed the head, Eph. 1. 22, 23. but the head is a part of the body; and the body is said to be the fullness of Christ, Eph. 1. 23.
• 3. As made under the Law, Gal. 4. 4.
• 4. As a Son of one and the same Father, John. 20. 17. Hereupon he and they are fellow-brethren, Chap. 2. 11, 12.
• 5. As co-heirs or joint-heirs, Rom. 8. 17.
• 6. As subject to the same infirmities, Chap. 4. 15.
• 7. As liable to death, Chap. 2. 14, 15. & 9. 37, 28.
• 8. As honoring his members to reign with him, 2 Tim. 2. 12. 1 Cor. 6. 2.

As this fellowship betwixt Christ and his members setteth out the low degree of Christ's humiliation, so the high degree of the exaltation of Saints.

For the Son of God to be a fellow with Sons of men is a great debasement, and for Sons of men to be fellows with the Son of God, is as great an advancement.

What love hath Christ shown to us herein?

How are we bound to Christ hereby?

Should not we imitate Christ, and condescend to men of low estate? Rom. 12. 16.

§. 123. Of the preeminency of Christ's gifts above others.

THis phrase above thy Fellows, sets down a fifth proof of Christ's excellency above Angels.

Though it pleased Christ to condescend so low as to become a fellow with us, yet even in that low estate did his Father so dignify him, as he poured his spirit on him more abundantly then on all others whatsoever. Thou art fairer then the children of men, saith the Psalmist of him, Psa. 45. 2. The phrase may be extended to all manner of excellencies; He is mightier then I, saith he, that was greater then any born of women before him, Mat. 3. 11. None of the Angels ever had such gifts as Christ; They learned of the Church what Christ revealed to the Church, Eph. 3. 10. Both Men and Angels had their stint and measure; but God gives not the Spirit by measure unto Christ, Joh. 3. 34. It pleased the Father that in him should all fullness dwell, Col. 1. 19. In him are hid all the Treasures of wisdom and knowledge, Col. 2. 3.

Christ is an head from whom the members must be supplied, so as he receives not for himself alone, but for his whole body. Of his fullness have we all received, and grace for grace, Joh. 1. 16.

Particular members of the mystical body may have the fullness of vessels, but this is the fullness of a fountain.

Here lieth a main difference between the Mediator and mere men: The most that can be said of the best of them is, that they have but enough for themselves, as the wise Virgins said, Mat. 25. 9. Christ alone is that overflowing Spring who hath enough for all others, John. 1. 16.

This is the true Treasure of the Church which was typified by the Ark; The Ark was as a little chest or cabinet, in which Jewels and other precious things and treasures are kept. In this respect it set out Christ to be as a treasure in which all the precious things tending to salvation are hid.

This is matter of great comfort in regard of our own emptiness or scantinesse; This is enough to embolden us to go to Christ; He is not like to those pits where they who are sent unto them can find no water, Ier. 14. 3.

Oh the folly of Papists who forsake the fountain of living waters, and hew them out cisterns, broken cisterns that can hold no water, Ier. 2. 13.

Had we sense of our own spiritual need, and faith in the all sufficiency of Christ, we should ourselves readily go to him, and bring unto him all such as are in any spiritual need; even as they did who flocked to Christ in regard of their spiritual maladies.

§. 124. Of sundry Heresies confuted by that which is noted of Christ.

AN ancient Father hath out of the testimony taken from Psa. 40. 5. and applied by the Apostle to Christ, confuted sundry ancient Heresies after this manner following.

The Apostle hath here smitten the Jews, and Paulus Samosatenus, and Arians, and Marcellus, and Sabellius, and Marcion, and Photinus also. How so? The Jews by showing them that there are two Persons and one God; Other Jews, I say the Disciples of Paulus Samosatenus, while he here showeth that testimony that speaketh of an eternal and uncreated substance: For that he might show that a thing made differeth from the eternity of the Creator, he saith, Thy Throne O God is forever. He smiteth the Arians in showing that he neither was a servant nor creature; and Marcellus and others because the two persons according to their subsistencies, are distinct one from another. He smiteth the Marcionites while he showeth, that not the deity but the humanity was anointed.

§. 125. Of the resolution of v. 8, 9.

TWo proofs are here couched together of Christ's excellency above Angels.

One is taken from his Divine nature.

The other from his Royal dignity.

The Sum of this verse is a testimony of Christ's excellency. Therein observe two Points.

• 1. The proof produced.
• 2. The Points proved.

In the proof is observable.

• 1. The manner of producing it.
• 2. The kind of proof.

The manner of producing it is by way of opposition, implied in the particle BUT; The opposition is to that which he had said before of Angels, that they are Ministers. BUT to the Son, He is a King.

The kind of proof is a testimony; Hereof See §. 46. & 65.

In the testimony are to be considered both the Persons and the Point.

The Persons are of two sorts.

• 1. The Author that giveth the testimony.
• 2. The object to whom the testimony is given.

The Author is not expressed in the original, but yet necessarily implied; and our English hath made a good supply in this phrase, He saith.

The object to whom the testimony is given, is expressed under this word of relation, Son, Unto the Son.

The Points proved are,

• 1. Christ's divine nature, O God.
• 2. His Royal dignity. This is first propounded, then amplified.

• 1. It is propounded, implicitly, under two Signs, a Throne, a Scepter; and expressly under this word Kingdom.
• 2. It is amplified by two properties,
  • 1. Eternity, forever and ever.
  • 2. Equity, righteousness.

In the ninth verse is an illustration of the foresaid righteousness.

In this illustration are two branches.

• 1. The cause of Christ's righteous dealing.
• 2. A consequence following thereupon.

The cause is double; Each cause is set out by a distinct affection, and a distinct object.

The former affection is Love, the latter Hatred.

The object of the former is Righteousness, Of the latter Iniquity; As the Affections Love and Hatred are contrary, so the objects, Righteousness and Iniquity. In this respect they may well stand together, and that as two causes: For love of righteousness moves a man to deal righteously, so also doth hatred of Iniquity.

In the consequence we are to observe.

• 1. The manner of expressing it.
• 2. The matter whereof it consisteth.

The manner is by an Apostrophe to Christ, O God.

The matter consists of an honor done to Christ: This is set out,

• 1. By the Author that doth him that honor.
• 2. By the kind of honor done to him.

The Author is God: Amplified by a special relation to Christ, His God.

The kind of honor consisteth of two parts.

• 1. Deputing Christ to a Royal Function.
• 2. Enabling him well to manage it.

Both these are implied under this Metaphor Anointed with Oil.

They are also both amplified by the quality and quantity of them.

The Quality is gladness.

The Quantity is beyond all others, Above thy Fellows.

All these Points are amplified by an Apostrophe which runneth through the whole Testimony, and is seven times expressed in these notes, O, Thy, Thou, Thee: Thy is four times expressed.

§. 126. Of the Doctrines arising out of the 8. and 9. verses.

I. MOre excellent things are spoken of the Son of God then of Angels. This particle BUT being here used in opposition to that which was before said of Angels, declares as much. See §. 104.

II. God would have the excellencies of his Son to be known. For To the Son he saith, namely, that others might hear it and know it. So Psa. 2. 6, 7. John. 5. 20, 23.

III. Christ is true God. The Title God is here properly applied to him. See §. 107.

IV. Christ is a King. The Ensigns of a King; Throne and Scepter are attributed to him; yea, an express mention is made of his Kingdom, See §. 112. Christ therefore is every way to be esteemed as a King.

V. Christ as King judgeth. A Throne is a place of judgment, 1 King. 7. 7. Christ now judgeth the world, John. 5. 22, 23. But his full and final judgment will be at the end of the world, Act. 17. 31.

VI. Christ is an everlasting King. (See §. 108, 110.) This Throne is forever and ever.

VII. Christ hath a peculiar Kingdom. This relative THY is discriminative and appropriative. It putteth a difference between his and others Kingdom; It showeth that this Kingdom is proper to Christ, See §. 112.

VIII. Christ orders the matters of his Kingdom as he will. The Scepter attributed to Christ intendeth, that as a King by moving his Scepter he manifesteth his mind, and that answerably obedience is yielded to him. See §. 111.

IX. Christ ordereth the affairs of his Kingdom most uprightly. His Scepter is in that respect styled a Scepter of rectitude: See §. 113.

Both these are here commended in Christ's example.

X. Righteousness is to be loved.

XI. Iniquity is to be hated.

XII. Love of righteousness put Christ on to deal uprightly. The inference of this verse upon the former demonstrateth as much, See §. 115. Love of righteousness will put us on to do the like.

XIII. Love of righteousness and hatred of iniquity go together. They are here joined together in Christ: And wheresoever the one is there will be the other. Righteousness and iniquity are so directly opposed and contrary each to another, as they do in a manner force from men contrary affections. See §. 116.

XIV. God is in an especial manner the God of Christ. See §. 118.

XV. God hath the power of deputing and enabling men to their Function. Annointing, which is here attributed to God, implieth both these. See §. 119.

XVI. Christ was deputed by God to his Function.

XVII. Christ was enabled by God well to execute his Function. God that anointed him did both these. They are both grounds of faith to trust in Christ, and of obedience to submit to him.

XVIII. The Spirit was in Christ. This may be gathered from the metaphor of Oil. To give a visible evidence hereof the Spirit from heaven descended like a dove and lighted upon Christ, Mat. 3. 16. Hence is it that the Spirit is also communicated to believers. For they are members of his body.

XIX. The holy Ghost causeth gladness; He is this Oil of gladness. See §. 121.

XX. Christ with much alacrity did and endured whatsoever he undertook▪ See §. 121.

XXI. The Son of God made himself equal to Sons of men. They are his fellows, Psa. 41. 9. & 55. 13. See §. 122.

XXII. The gifts of Christ far surpassed the gifts of all others. See §. 123.

XXIII. Christ's glory may and must be declared even to himself. This I gather from the Apostrophe, whereof see §. 106. and 125. in the end of it.

§. 127. Of the sit application of Psa. 102. 25. to Christ.

THe first particle AND, being copulative, showeth that the Apostle goeth on in proving the Point in hand, So as

A sixth proof of Christ's excellency is here produced: It is taken from a divine work proper to God, which is Creation. The kind of argument is, as the former, a divine testimony: It is taken out of Psa. 102. 25. The argument may be thus framed.

The Creator is more excellent then creatures,

But Christ is the Creator and Angels creatures,

Therefore Christ is more excellent then Angels.

That Christ was the Creator is here proved. That Angels are creatures was proved, v. 7. See §. 81. 86.

Against this proof concerning Christ, two things are excepted.

• 1. That the Title Lord is not in the Hebrew Text.
• 2. That the Psalm out of which the proof is taken makes no mention of Christ.

To the first I answer, that though it be not expressed, yet it is necessarily understood. For this relative Thou, must have an Antecedent. The Antecedent in the verse immediately before is God, to whom the Prophet by an Apostrophe turneth his speech, O God; and in two verses before this Title, Lord, is twice expressed. Neither is there any other Antecedent to which this relative Thou can have any show of reference. Now because the Psalmist had in the verse immediately before named God, he needed not name him again; He was sufficiently understood under this relative Thou; But the Apostle quoting this verse alone, must, to make the sense full, and to show whom he meant, insert this Title Lord. This he did the rather because the LXX (those ancient Greek Interpreters of the Old Testament, which the Greek Churches then used as we do now the English Translations) had inserted it.

To the second exception, that the Psalmist maketh no mention of Christ in that Psalm, I answer three things.

• 1. That the three Persons in sacred Trinity are one in essence, mind, will, and work, John. 5. 17, 19, 20. What the one doth the other also doth; So as the same act may be applied to any one of them.
• 2. Wheresoever mention is made of any act of God in reference to a creature; It is most properly the act of the Son; For the Father doth all by the Son▪ In particular, by him he made the worlds, V. 2.
• 3. The Kingdom of Christ is expressly described in the latter part of the Psalm, v. 12. &c. and that for the comfort of the Church, to support her in her great distress, being much overwhelmed with sore affliction by reason of the Babylonish captivity: To exemplify this in a few particulars; Who had mercy on Zion? Who built up Zion? Was it not the Lord Christ? Whose name do the converted Gentiles fear? Whom do the Kingdoms serve? Is it not the Lord Christ? Psa. 102. 13, 15, 16, 22.

It is therefore evident, that this Text (as the former were) is most fitly applied to Christ.

The Apostle had before v. 2. said, that God by the Son made the worlds: Here to show that the Son was not (as Arius taught) an instrument or Minister in that great work, but the principal Author: He doth in special thus apply it to the Son, Thou Lord in the beginning hast laid, &c.

The first particle AND hath reference to the first clause of the 8. verse, namely, to these words, Unto the Son he saith, Which words are here understood as if he repeated them again; And unto the Son he saith, Thou Lord, &c. Unto the Son there he saith, Thy Throne, &c. AND Unto the Son here he saith, Thou Lord, &c. There is the same Author of that and this testimony.

The Greek word Lord is apparently of the Vocative case, and further declared to be by an Apostrophe directed to the Lord, by this particle of the Second Person THOU. See §. 106.

§. 128. Of the Title Lord applied to Christ.

THe Greek word translated LORD, being applied to God, is ordinarily put for Jehovah, which is the most proper name of God, and never attributed to any but to the true God. True it is that in the Hebrew there is another name of God which is translated Lord, and ofttimes attributed to man, as Gen. 18. 12. and 45. 8. yet usually this name when it is put for God is pointed with such pricks or vowels, as Jehovah is, and with these points it is never attributed to any but to God.

In this Text the Title Lord is without question the interpretation of Jehovah. For the Title Jehovah is in that Psalm seven times used, as v. 1. 12, 15, 16, 19, 21, 23. and once Yah V. 18. which is an abbreviation of Jehovah.

Wherefore the Title Lord doth here intend Jehovah; and being applied to Christ setteth out his divine nature, and declareth him to be true God, even that God who hath his being of himself, and ever continueth of and by himself; the eternal and immutable God, even He, which is, which was, and which is to come, Rev. 1. 4. The Lord that changeth not, Mal. 3. 6. Who in regard of his self-existency giveth to himself this Title, I am that I am, and also this, I am, Exod. 3. 14. Thus this Title Lord in relation to Jehovah giveth further proof of the true and proper Divinity of Christ.

To Christ by an excellency and property is this Title Lord, frequently attributed. David long before Christ's incarnation in the Spirit called him Lord, Mat. 22. 43. The Angel that brought the first news of his birth, stiles him, Christ the Lord, Luk. 2. 11. Both his Disciples and others in his life so called him. After his resurrection, when he was discerned by John, John said to Peter of him, It is the Lord, Joh. 21. 7. Christ himself thus saith, Ye call me Lord, and ye say well, for so I am, Joh. 13. 13. It was usual with the Apostles in their Epistles thus to style him, the Lord Jesus, Rom. 1. 8. And he is said to be the one Lord Jesus Christ, 1 Cor. 8. 6. A Prophetess called him Lord, anon after he was conceived, even while he was in his mothers womb, Luke 1. 43.

Christ is Lord in sundry respects.

• 1. As God, In regard of his divine nature. God said, I am the Lord, Exo▪ 6. 2.
• 2. As the Son of God, In regard of his Person; For of the Son in relation to the Father, it is said, The Lord rained fire from the Lord, Gen. 19. 24.
• 3. As God-man, In regard of the hypostatical union of Christ's two Natures in one person; Thus saith Thomas to Christ on earth, My Lord and my God, Joh. 20. 28.
• 4. As King of the Church; In regard of that authority and dignity whereunto God hath advanced him; I have set my King upon my holy Hill of Zion, saith the Father to his Son, Psa. 2. 6. God hath made him both Lord and Christ, Act. 2. 36.

On these grounds divine worship hath been yielded unto him on earth as unto the Lord: In his Infancy, Mat. 1. 11. In his Man-age, Mat. 8. 2. After his Resurrection, Mat. 28. 9. In the time of his Ascension, Luke 24. 52. And now also Christ being in heaven, and sitting as Lord on his Throne, is worshiped, Rev. 4. 10. & 5. 14. Thus he is still and ever shall be worshipped as the true Lord by his Church.

Answerably all other divine respect is to be yielded to him; He is to loved with all the soul, with all the heart, with all the mind, and with all the strength. Accordingly is he to be feared, admired, adored, called upon, believed in, served, obeyed, subjected unto, praised for all things, in all things glorified, preferred before all, advanced above all, and every way esteemed as a Lord, even our Lord, the most high supreme Sovereign over all.

§. 129 Of Christ's Eternity.

THE Eternity of this Lord is further set out in this phrase, In the beginning; namely, in the beginning of time; so as that which was before that beginning, was without beginning, properly eternal. Thus is the eternity of God manifested in the very first word of the holy Bible, Gen. 1. 1. and the eternity also of the Son of God, John. 1. 1. He that in the beginning laid the foundation of the earth, was before that foundation was laid, and before that beginning; In that respect saith the Son of God of himself, The Lord possessed me in the beginning of his way, before his works of old: I was set up from everlasting, from the beginning, or ever the earth was, &c. Pro. 8. 22, 23. &c.

As the eternity of the Creator is by this phrase in the beginning intended, so the plain contrary concerning creatures is expressed; Creatures being made in the beginning, then first began to be, they were not before: therefore not eternal. But the Creator then being and making the world, was before the beginning, and had no beginning, therefore eternal: Here then is manifested the difference betwixt the Creator and creatures, in reference to the beginning: The Creator then was even as he was before: He did not then begin to be, but manifested himself to be what he was before; But creatures then began to be what they were not before.

As the former reference of this phrase in the beginning to the Son refutes Samosatenus, Macedonius, Arius, and other heretics, that denied the eternity of the Son of God; so the latter reference thereof to creatures, refutes Aristotle, and other Philosophers who held the world to be eternal, which is a point not only improbable but also impossible, for then should there be no creatures: A creature cannot be but created, If no creature then all a Creator; even one and the same with God himself; Eternity and unity are convertible terms; There can be but one Eternal, as there is but one Almighty, one Infinite; yet from that position of the worlds eternity, there would be more then one infinite. For there must be an infinite number of souls of men and other things, if the world were eternal in Adams time, and all that have been since added to the world, would make up more then infinite.

That gross error of the worlds eternity is so express against the light of nature, as by many solid Arguments drawn from natural principles, other Heathen Philosophers have refuted it.

There were other▪ Heretics who had this conceit, that the matter of the Elements of which the world was made, was not made of God, but was coeternal with God. This conceit of the Eternity of prima materia, the first matter out of which they say all things were at first created, is as much against the light of God's Word and the light of nature, and as derogatory to the eternity of God, as the former of the worlds Eternity. Eternity is one of God's incommunicable properties. Whatsoever is made eternal beside God, is made equal to God, yea, a very God.

§. 130. Of the extent of Heaven and Earth.

IN setting down the Creation two words are used, which comprise in them all things that were made, namely Heaven and Earth, and that by two tropes; one is a Metonymy, whereby the continent is put for all things contained therein: The other is a Synecdoche whereby a part is put for the whole; The earth is the middle center of the whole world, and the heaven is the uttermost circumference that compasseth all about; so as all between them are comprised under them. In this large sense these two words are oft used, as Gen. 1. 1. 2 Kin. 19. 15. 2 Chro. 2. 12. Psa. 121. 2. Ier. 32. 17.

Under this word earth the Sea and all waters below are comprised; For the earth and sea make but one globe, Gen. 1. 9, 10. They were divided at first, and so continue for the better use of man, and of other creatures living on earth. Thus not only all things that move upon the earth or grow out of the earth, or are within the earth; but also whatsoever is in the Sea, or swims thereupon, is to be understood under this word Earth.

There is mention made in Scripture of three heavens.

• 1. The Air, wherein birds and Fowls do fly, wherein are the clouds also; so as all the space betwixt the Earth and the Moon, is called the first heaven.
• 2. The Firmament, wherein are all sorts which are called the host of Heaven, Deut. 4. 19. is the second heaven.
• 3. That invisible place where are the Angels and glorified Saints, and the human nature of Christ, and where God doth most manifest his glory, is the third heaven, 2 Cor. 12. 2. Beyond this is nothing at all. In regard of this distinction of heaven, the purall number heavens is used.

Thus we see how these two words earth, heavens, may be put for all creatures.

As for the order of the words, in setting Earth before Heaven, the holy Ghost is not over-strict or curious in his method: Though for the most part the heaven for excellency sake be set before the earth, yet many times, as here, Earth is put before Heaven, Judge. 5. 4. Psa. 68. 8: Isa. 45. 12. Ier. 51. 15.

Some probable Reasons may be given of putting Earth before Heaven, as,

• 1. The Earth was made before the visible Heavens, Gen. 1. 10, 14.
• 2. The Earth is set down as a Foundation of the world; And foundations use to be first mentioned, 1 King. 6. 37, 38. Ezra 3. 11. Zec. 4. 9.
• 3. The Earth is the Center of the world; The Heavens the circumferences thereabout; He beginneth therefore with the Center, and proceeds to the circumferences.
• 4. The Earth is man's habitation, Act. 17. 26. From thence he beholdeth the Heavens; Speaking therefore to men, he first sets out the place of their habitation.

§. 131. Of the Earth being a Foundation.

THE Creation of the Earth is thus set out, Thou hast laid the foundation thereof; This is the Interpretation of one Greek word: A Foundation, from whence the Verb is derived, signifieth that which is put under other things to support and bear them up. It useth therefore to be sound, solid, strong, and laid on firm and sure ground, Luk. 6. 48. It is most frequently put for the foundation of an house, which beareth up all the rest of the building, 1 Cor. 3. 10, 11, 12. A foundation remaineth firm, stable, immovable: The word here used is also translated thus grounded, Eph. 3. 17. and settled, 1 Pet. 5. 10. It is there joined with two other words which signify a fast fixing of a thing, stablish, strengthen, and settle.

This phrase laid the foundation, applied to the earth, implieth two things.

• 1. That the earth is the lowest part of the world; It being the Center whatsoever is about it is over it: Hereupon this word beareth is oft attributed to the earth, as Deut. 4. 39. Josh. 2. 11. 1 King. 8. 23. Isa. 51. 6. Ier. 31. 37. Act. 2. 19.
• 2. That the earth is immovable; This inference is thus made upon this very phrase, Who laid the foundations of the earth that it should not be removed, Psal. 104. 5.

In these and other like respects is this metaphor foundation oft attributed to the earth, as Job 38. 4. Psa. 82. 5. And the earth is said to be established, and thereupon to abide, Psal. 119. 90. & 78. 69. By the stability of the earth sundry benefits accrue to the Inhabitants thereof.

• 1. The constancy of the motions of the Heavens, and of the host thereof is better observed, and the admirable effects arising from thence, are the better discerned.
• 2. The stability of the earth is very useful to Plants, Beasts, and Men that abide thereon: The damages and mischiefs that fall out upon earthquakes give further proof hereof▪

It is a gross error of Aristarchus, Samius, Copernicus, and other Philosophers who imagine that the earth continually moveth, and that the heaven and the host thereof do but seem to our sight to move, as the banks and trees thereon do to such as are in a Boat rowed with oars, or in a Ship under Sai •… ▪ This conceit cannot stand with the metaphor of a Foundation here, and in other places applied to the earth.

§. 132. Of Heaven the work of God's hand.

THat which is here spoken of the Heavens in relation to God ( The Heavens are the works of thine hands ) is to be taken metaphorically by way of resemblance to men, who use with their hands to make what they make: Of the second Temple it is thus said, Zerubbabel hath laid the foundation of this house, his hand shall finish it, Zec. 4. 9. and wonders are said to be done by the hands of the Apostles, Act. 14. 3. Men work with their hands, Eph. 4. 27. And they do other things with their hands. Hereupon Idolaters are said to make Idols with their hands, Isa. 31. 7. and Idols are styled the work of men's hands, Isa. 37. 19. Jer. 10. 3, 9. yea, the benefit that ariseth from the thing men do, is called the fruit of their hands, Pro. 31. 31. and the labor of their hands, Psa. 128. 2.

In allusion hereunto the things which God doth or maketh are said to be the work of his hands, and his hands are said to make them, Job 10. 38. Because men know not how any should see without eye, hear without ears, speak without a mouth, tread without feet, do this or that without hands, eyes, ears, mouth, feet, hands, and other parts of man are attributed to God, 1 Pet. 3. 12. Num. 12. 8. Lam. 3. 34. Psa. 119. 73.

But to show that properly God hath no hands, his works are oft said to be without hands, Dan. 2. 34, 45. & 8. 25. Job 34. 20. Yea, herein lieth a difference betwixt the things of God and men, that they are without hands, but these with hands, Col. 2. 11. Eph. 2. 11▪ Heb. 9. 11, 24. Yea, in proper speech the heaven itself (that here metaphorically is said to be the work of God's hand) is elsewhere said to be made without hands, 2 Cor. 5. 1. Act▪ 17. 24.

§. 133. Of Anthropomorphites.

THE Anthropomorphites do hereupon err, not knowing the Scriptures nor the power of God, in that they literally and properly apply to God such parts of men as are metaphorically and only by way of resemblance for teaching sake, attributed to him: They feign God to themselves by a carnal cogitation to be after the Image of a corruptible man, and that God is altogether a body, imagining that whatsoever is not a body is no substance at all. But they are much deceived; For Spirits are not only true substances, but every way the most excellent substances; Bodilinesse doth but add grossness, heaviness, drowsiness, and sundry other weaknesses to a substance.

Concerning the members of God which the Scripture frequently mentioneth, that no man should believe that we according to the form and figure of flesh are like to God, the same Scripture saith, that God hath wings, which we have not; Therefore when we hear of wings, we understand protection, Psa▪ 9. 4. So when we hear of hands we must understand operation, and if the Scripture mentions any other like thing, I suppose it to be spiritually understood.

§. 134. Of the Reasons why the Heavens are said to be the works of God's hands.

THE Heavens are here and in other Scriptures expressly said to be the works of God's hands, In that,

• 1. They were made as well as the earth. There be that grant that the earth and the things here below had a beginning; but imagine that the heavens and the things therein were eternal without beginning: The very first verse of the Bible expressly disproves this error, for there it is expressly said, that the Heaven was created: So also in sundry other places.
• 2. God himself made the Heavens, They were the work of his own hands, made by his own power, n •… by Angels, as the Menandrians, Saturnirians, Cerinthians, Merinthians, and other heretics thought. Nor were they made by the casual concurrence of certain motes, which they call Atomi, as Democritus Lucippus and other Epicurean Philosophers dreamed. They imagined their Atomi to be small, indivisible bodies, such as appear in the Sun-beams when the Sun shineth through an hole: They say that by the conjunction of these all things at first were made; and that into these all things at last shall be dissolved.
• 3. The heavens were made without instruments; even with God's hands and nothing else; It is one of the Epicurean Philosophers Arguments against the making of the Heavens, that there could not be sufficient instruments for effecting so great a work: What iron tools, saith he, what leavers, or crows, what Ministers could be had to help on so vast a fabric? O blind and stupid Philosopher, that can no better discern between divine and human works! Betwixt the first creating of things by God, and the after-making of things by man: God had no need of any help at all.
• 4. The Heavens are as a canopy to cover all the earth; For the use of hands, especially when both hands are used, is to stretch a thing and to spread it abroad; The Lord in express terms saith My hands have stretched out the heavens, Isa. 45. 12. These phrases of stretching forth and spreading out the Heavens are oft attributed unto God as Isa. 40. 22. Ier. 41. 15. Psa. 104. 2. Job. 9. 8. & 37. 18.
• 5. Great diligence was used in making the heavens: Mention of hands in the plural number implieth thus much; For careful and diligent persons will put both their hands to what they do; Slothful and careless persons will use but one hand, and put the other into their bosom or pocket, Pro. 9. 24. & 26. 15.
• 6. The Heavens being said to be the work of God's hand, imply the great power of God, who with his hands, that is, by himself can make so fair and great a work as the Heavens are: Therefore the Heaven is called the Firmament of his power, Psa. 150. 1. And God is said to have made the Heaven by his great power and stretched out arm; and thereupon it is inferred, that there is nothing too hard for him, Jerem. 32. 17.
• 7. The heavens bear the cleavest evidence of God's excellencies, Psa. 8. 3. & 19. 1. Of a picture made by Apelles, which was admirable in all men's eyes, they said, This is the work of Apelles hands.

§. 135. Of the resolution of the tenth Verse.

THE connection of this verse with the former set out by this copulative particle And, manifesteth an addition of another argument to prove the same point. Hereof see §. 77.

The Sum of this Text, is, The Creation of things.

Two special Points thereabout are here noted.

• 1. The Creator that made all.
• 2. The Creatures that were made.

In setting out the Creator observe,

• 1. The manner of attributing this work unto him, by an Apostrophe THOU. See 106. and 125. and 127. in the end.
• 2. The Title given unto him, LORD.

In the creatures note,

• 1. What is common to all,
• 2. Wherein they are distinguished one from another.

Two things are common to all.

• 1. The same Lord that made all implied in this copulative AND.
• 2. The same time wherein all were made, In the beginning.

There are also two things wherein the creatures differ,

• 1. Their distinct kinds, Earth, Heaven.
• 2. Their distinct ends.

One to be as a foundation, Laid the Foundation.

The other to be as a cover over all, and conspicuously to manifest the glory of God in this phrase, The work of thine hands.

§. 136. Of the Observations arising of the tenth verse.

I. CHrist is Jehovah; The Title Lord importeth as much. See §. 128.

II. Christ is the Creator of all, Joh. 1. 2. Col. 1. 16.

III. The beginning of time was at the Creation; For this phrase In the beginning hath reference to the Creation; Before that there was no time, See §. 129.

IV. Christ was eternal; He made the things that were made in the beginning; So as he was before them, and before the beginning; Therefore without beginning, and eternal. See 119.

V. The Earth was made. For when the foundation of it was laid, it was made, See 131.

VI. The earth is immovable. See 131.

VII. The Heavens were made as well as the earth. See 132.

VIII. The same Lord that made Earth made also the Heavens. The copulative particle AND which here knits heaven and earth together, demonstrates the truth of these two doctrines.

IX. All creatures are within the compass of heaven and earth: These two kinds are here put for all creatures whatsoever. See 130.

X. Christ can establish and turn about what he will. The earth is a massy and ponderous piece, and hath nothing to rest upon but the air; yet is it there laid as a foundation, and remains immovable. The heavens are of an incomprehensible bigness, yet he maketh them continually to run about.

Of other Observations arising from this phrase, The works of thine hands, See §. 131.

§. 137. Of the difference betwixt Christ's and creatures immutability.

OUT of Psa. 102. ver. 26, 27. the Apostle produceth another proof of Christ's excellency taken from his immutability and unchangeableness; And to show that even herein Christ surpasseth all creatures, the point is set down by way of opposition; The creatures are mutable, but Christ is immutable, Therefore more excellent.

This relative They being in Greek of the Masculine gender, hath particular reference to the heavens, in the latter end of the former verse; which word is also of the same gender. Yet withal it includeth the earth before-mentioned, and all things in heaven and earth, not the Angels themselves excepted; For it is the most principal scope of the Apostle to advance Christ above Angels, as ver. 4, 5. 6, 7.

Object. There are many creatures that shall never perish, The earth abideth for ever, Eccl. 1. 4. That which is said of the Suns and Moons continuance forever, Psal. 72. 5, 17. & 89. 37. may be applied to heaven and all the host thereof; The Sun and Moon endure throughout all generations. It shall be established forever as the Moon, &c. The Angels also, even the good Angels, are still, and ever will continue as they were at first created; They were the evil Angels that kept not their first estate, but left their own habitation, Jude v. 6.

Answ. 1. This phrase forever, is sometimes put for the worlds continuance, Mat. 11. 14. Thus though the fore-mentioned creatures continue firm and stable all the time of this world, yet at the end of the world they may be altered, as the earth, and heaven, and hosts thereof. See § 137, 139.

2. As for Angels, they have indeed from their beginning continued, and shall everlastingly continue in the same estate and condition; yet there is a great difference betwixt Christ's immutability and theirs; For,

• 1. Christ was as he is from all eternity, Psa. 90. 2. Pro. 8. 22. &c. But Angels had a beginning, Col. 1. 16. before which they were not what now they are.
• 2. Christ was originally of and by himself as he is; Angels not so; Christ made them Angels: He might have made them mortal and mutable creatures.
• 3. Christ by his own power and wisdom continueth the same that he is. Angels are confirmed and established by Christ, Eph. 1. 10.
• 4. Comparatively it is said of Christ, Who only hath immortality, 1 Tim. 6. 16. So it may be said also of him, who only hath immutability; The creatures excellencies compared with the excellencies of Christ, are as the light of the Moon and Stars: and as artificial lights compared to the light of the Sun, none of them are seen in the bright shining of the Sun; so the immutability of the creatures is as no immutability compared to Christ's.

§. 137. Of the different manner of creatures perishing.

THE Hebrew word translated perish is put for any kind of perishing, whether by degrees or at once: Things that rot, consume by little and little: In this sense this word is applied to the memorial or name of wicked men, which is said to perish, Psa. 9. 6. in that by little and little they are clean forgotten, and thus said to rot, Pro. 10. 7. Things that rot by degrees come to naught.

At once things are said to perish when they are suddenly destroyed; Thus a righteous man is said to perish, Isa. 57. 1. that is, suddenly to be taken away, as Ezekiel's wife was, with a stroke, Eze. 24. 16.

So the Greek word used by the Apostle is sometimes put for a sudden destruction, as Luk. 17. 27, 29. where it is applied to those that perished by the Flood, and by fire and brimstone from heaven.

It is also put for withering by degrees, as the grace of a flower perisheth, Jam. 1. 11.

There are some who conceive that earth and heaven do waste by degrees, and through continuance of ages do wax old and fail. They say, that there is not now that clearness of light nor vigor of Stars that was in former times; and that the strength of the earth doth every year decay.

Others are of opinion that the heaven and all the Host thereof still retain that virtue, vigor, and strength which they had when they were first made; and that the earth, though in the superficies of it, whereon men and beast tread, and which is daily digged and ploughed up, may have some of the strength thereof exhausted, yet in the main body and innermost part of it, it still remaineth the same; and so shall do to the end of the world. See §. 139.

Yet in that a •… length they shall be changed, they may be said to perish; In this sense it is said, that heaven and earth shall pass away, Mar. 13. 31.

Thus one way or other all creatures perish.

Livelesse and senseless creatures in the earth and water; vegetable plants; fish, Fowls, Beasts, and other creatures that have sense, together with the bodies of men, perish by little and little; The heavens with their hosts and the substance of the earth, shall on a sudden be changed; Devils are in their quality altered from that they were at first made; So also souls of men: God's Angels are in their nature alterable; There is a possibility for the third, which is the invisible and highest heaven to be destroyed, if it seemed good to the supreme Sovereign so to deal with it; In these respects all creatures may be said to perish.

§. 138. Of the manner of setting out Christ's Immutability.

BOth the Psalmist and the Apostle turn from the creatures to the Creator the Lord Christ; and by continuing the Apostrophe (whereof See §. 106. 127.) direct their speech to him, saying, Thou remainest. This they do by way of opposition, as this particle BUT, showeth, intimating thereby that Christ in that which is here truly spoken of him, excelleth all creatures, See §. 141. This is further manifest by the express mention of the Pronoun THOU.

The Verb whereby the constancy and immutability of Christ is set down, in Hebrew signifieth an immovable standing or abiding. It is applied to Idols fast fixed, so as they cannot be removed, Isa. 46. 7. to a Mountain, Psa. 30. 7. and to the word and counsel of God, Psa. 33. 9, 11. fitly therefore is it here used to set out Christ's stability.

The Greek word is a compound word, and the composition adds much emphasis; The simple Verb implieth a steady standing or abiding, but the compound a permanent or unalterable remaining to be so or so: They who observed a constant abiding of creatures in that frame wherein at first God made them, thus express it, They continue, or remain as they were, 2 Pet. 3. 4.

Though the Hebrew and Greek words in their signification, do fitly answer each other, yet there is some difference in their tenses. The Hebrew is of the future tense, shalt remain; The Greek is of the present tense, or remaineth. But this difference may easily be reconciled: For,

• 1. It is usual with the Hebrews to change Tenses; especially the perfect, present and future tenses, as Exod. 15. 1. Then sang Moses, Hebrew, Moses shall sing; So Isa. 3. 16.
• 2. The difference betwixt the present and future Tenses of the fifth Conjugation in Greek, is only in the accent; so as the accent being altered, the Greek may be of the same tense that the Hebrew is.
• 3. Either Tense makes to the Point in hund; The present tense Thou remainest, implieth a continuance in that which Christ was before; The future, Thou shalt remain, implieth also as much: Either of them being taken (as in this testimony they are) in opposition to things that perish, do demostrate an unchangeable constancy in Christ. Hereof See more, §. 112.

§. 139. Of Creatures waxing old.

TO make that Point of the mutability of creatures more clear, two resemblances are used; One taken from the waxing old of a garment, the other from the folding up of a vesture.

This particle ALL is added, to show the extent of that relative THEY, in the beginning of this verse. Of this extent See §. 136.

The resemblance of waxing old is taken from such things as by continuance do use to waste. The Hebrew is attributed to an old person, Gen. 18. 12. To bones, Psa. 32. 3. to flesh and skin wasted, Lam. 3. 4. To man's form or beauty, Psa. 49. 14. To garments, shoes, sacks and bottles, Josh. 9. 4, 5, 13. To a vintage, Isa. 32. 10.

The Greek word is applied to money-bags, Luk. 12. 33. and to the Covenant veiled over with Legal rites, Heb. 8. 13. A Noun coming from the same root is attributed to garments and bottles, Mat. 9. 16, 17. and to leaven, 1 Cor. 5. 8.

All the fore-mentioned Instances by experience are known to consume by degrees; So do all things here below: As for the Heavens, they may be said to wax old as doth a garment, in that they are appointed to an end, to an end I say of what they are now, 2 Pet. 3. 10. The longer therefore they have continued, the nearer they approach to that end; as a garment the longer it is worn, the nearer it is to its end.

The comparison betwixt heavens and garments is to be taken not simply of the manner of their coming to an end, by decaying and wasting more and more, but indefinitely in regard of the end itself, namely, that they shall have an end.

The other comparison ver. 12. is added to give further light to the point in hand; It is joined with a copulative AND, And as a vesture, &c.

These two words garment, vesture, in general intend one and the same thing. The former, garment, both in Hebrew and Greek signifieth anything that one useth to put upon his body; So doth also the latter, vesture, It is put for a covering over a woman's head, 1 Cor. 11. 15.

In reference to this latter it is said, Thou shalt fold them up; The Greek word here used is not elsewhere in the New Testament.

• 1. Some take it for such a folding up of a large broad vesture as bringeth it into a very small compass, and maketh it appear very little in comparison of that which it seemed to be before. So the heavens which are now spread over the whole world, shall be brought to little or nothing; It is said that The Heavens shull be rolled together as a Scrole, Isa. 34. 4. A Scrole was a fair piece of paper or parchment, or rather many pieces stitched and pasted one to another, wherein such things as use now to be printed, were written, and then rolled up, as Inventories of wills are; and being rolled up they were compacted in a small volume; and nothing therein written could be discerned; Mention is made of such scroles or rolls, Ezra 6. 1, 2. Isa. 8. 1. Ier. 36. 2. Ezek. 2. 9.
• 2. Others take the word for turning a thing; as when a garment is some while worn on the one side, the other side is turned; To this they apply these words, We look for new Heavens, and a new earth, 2 Pet. 3. 13. New, not in the substance, but in the quality thereof, more glorious then before.

Thus this phrase of rolling up or turning the heavens doth not intend an utter abolition, but a clear renovation of them.

The Hebrew word gives proof hereunto; For it properly signifies as by our English it is translated, to change. Hereupon sundry Expositors suppose another Greek word, somewhat like this, to be used by the Apostle, a word that signifieth to change. But seeing the former word translated fold up, may include that sense, why should any think of altering the Text from the agreement of all the Greek Copies therein, and of the LXX whom the Apostle follows, and of sundry Greek Fathers?

This that hath been distinctly and largely set down by the holy Ghost of the alteration of creatures, and that both simply thus, They shall perish, and also symbolically under the resemblances of a garment waxing old, and a vesture folded up, doth much amplify the unchangeable constancy of Christ; For contraries laid together do illustrate each other, as black and white, course and fine, pain and ease, heaven and hell; so also vanity and stability, mutability and immutability.

§. 140. Of Christ's power about altering creatures.

THE Author of the mutability of creatures is the Lord Jesus, to whom it is here said, Thou shalt fold them up: He that createth all, hath an absolute power to preserve, alter, and destroy all, as it pleaseth him: It was this Lord Jesus that said, Every living substance that I have made will I destroy, Gen. 7. 4. And again, I will shake the Heaven, and the earth shall remove out of its place; I will clothe the Heaven with blackness; I create new Heavens, &c. Isa. 13. 13. & 50. 3. & 65. 17.

This Lord Jesus being true God is the most high supreme Sovereign over all; He doth all, that men may know, that he whose Name alone is Jehovah, is the most High over all, Psa. 83. 18.

As he hath supreme authority, so he hath also almighty power; He is able to bring to pass what he will; By the Word of the Lord were the Heavens made, Psal. 33. 6. and by the same word they may be changed.

Therefore it is here added, And they shall be changed; Because the Lord Jesus hath a mind to change them they shall be changed; for who hath resisted his will? All things are alike to him. Whether is it easier to say to that that was not, Let there be Light in the Heaven, Gen. 1. 14? or to say, Let the Heavens be folded up and changed; Upon the same ground that the former was effected, the latter also shall be accomplished.

As the power of the Lord Jesus in creating and preserving all things tendeth much to the strengthening of our faith in the accomplishment of all his promises, and in obtaining our lawful desires of such things as are needful and useful, and in protecting us from matters hurtful and dangerous; so his power in altering and abolishing what he pleaseth, is of use to make us stand in awe of him, and to be afrrid of offending his Majesty and provoking his wrath.

The Lord's power in creating and preserving things for strengthening our faith, is pressed, Psa. 146. 5, 6. Isa. 37. 16. &c. Ier. 37. 17. Act. 4. 24.

His power in altering and abolishing the Heaven and other things, for working fear and awe in us, is pressed, Isa. 13. 13. & 34. 1, 4. Luk. 21. 26. 2 Pet. 3. 10, 11.

The former showeth that he is the Lord of life, and hath power to save and defend, therefore trust on him, Psa. 124. 8.

The latter, that he is the Lord of death, and can destroy, therefore fear him, Luk. 12 5.

§. 141. Of Christ's Immutability.

THe Immutability of creatures being distinctly set out, the Apostle returneth to the main point intended, which is Christ's immutability. It was before generally set down in this phrase, Thou remainest, §. 136. 138. Here it is illustrated in these two other branches, Thou art the same, Thy years shall not fail.

Though all these three phrases in general intend one and the same thing, namely immutability, yet to show that there is no tautology, no vain repetition of one and the same thing therein, they may be distinguished one from another.

• 1. The first, Thou remainest, pointeth at Christ's eternity before all times; for it implieth his being before, in which he still abides.
• 2. The second, Thou art the same, declares Christ's constancy. There is no variableness with him; Thus therefore he saith of himself. I am the Lord, I change not, Mal. 3. 6.
• 3. The third, Thy years shall not fail, intendeth Christ's everlastingness; that he who was before all times, and continueth in all ages, will beyond all times so continue.

Thus these three phrases do distinctly prove the three branches of this description of Christ, which is, and which was, and which is to come, Rev. 1. 4.

This name that Christ assumeth to himself, I AM, and this, I AM THAT I AM, Exo. 3. 14. and this also JEHOVAH, Exo. 6. 3. do demonstrate a perpetual continuing to be the same. In this respect he thus saith, I the Lord, the first, and with the last, I am he, Isa. 41. 4. or as some translate it, I am the same; for it is the very same word both in Hebrew and in Greek that is here translated the same. This immutable constancy of the Lord is confirmed by this testimony, with whom is no variableness nor shadow of turning, Jam. 3. 17. no show or appearance of alteration.

This may be exemplified in all the things that are Christ's.

• 1. His essence and being. This is especially here intended. So also Exod 3. 14.
• 2. His Counsel, Immutability is expressly attributed thereunto, Heb. 6. 17. It shall stand, Psal. 33. 11. Prov. 19. 21. Isa. 48. 10. It shall stand immutably, inviolably.
• 3. His Attributes; Sundry attributes for teaching sake, by way of resemblance, are ascribed to the Lord. In this respect it is said, His compassions fail not, Lam. 3. 22. His mercy endureth forever, Psa. 118. 1. His love is everlasting, Jer. 31. 3. His righteousness endureth forever, Psa. 111. 3. So his truth, Psal. 117. 2. So his judgments, Psa. 119. 160.
• 4. His Word endureth forever, 1 Pet. 1. 25. This is manifested in the Law, whereof not one tittle shall fail, Luk. 16. 17. and in the Gospel, which is an everlasting Gospel.
• 5. His bonds whereby he binds himself to us are unalterable, as promises and oaths. These are the two immutable things intended, Heb. 6. 18. and his Covenant also, Ier. 33. 20, 21.

See more hereof chap. 13. ver. 8. §. 112.

§. 142. Of Objections against the Lord's immutability answered.

Obj. CHrist was made man in the fullness of time, and died, Gal. 4. 4. 1 Cor. 15. 3. Yea, being in the form of God he made himself of no reputation, Phil. 2. 6, 7. or he brought himself to nothing. From hence it is inferred, that he who was changed in his very essence.

Answ. Immutability attributed to Christ is properly meant of his divine nature, which was no way altered by assuming his human nature; For he became man not by conversion of the God-head into flesh; but by taking of the manhood into God, so as he remained in his divine nature, when he was incarnate, the very same that he was before, without any addition, diminution, or alteration.

Of other Objections answered, See Chap. 6. v. 17. §. 136.

§. 143. Of Christ's everlastingness.

THE last phrase whereby Christ's immutability is set out, is this, Thy years shall not fail; Years are not properly applied to the Lord; For eternity admits no distinction of times as things temporary do, 2 Pet. 3. 8. The holy Ghost doth herein speak of the Lord as we mortal creatures use to speak one of another; for the continuance of temporary things which have a beginning, and shall have an end, are distinguished by howrs, days, weeks, months, and years. The longest ordinary distinction of times is a year. That continuance which exceedeth that date useth to be set forth by multiplying years, as two years, ten years, an hundred years, a thousand years, and so forward; The fewer of these distinctions that any pass over, the shorter their continuance is; The more they pass over the longer is their continuance: If still they continue year after year, and that without date or end, so as still their years are continued and cease not, they are counted everlasting, their years fail not.

In this respect that we might the better discern the continuance of the Lord, years are attributed to him, as Job 10. 5. Are thy years as the days of man? Are they so short, or have they an end as man's days? Can the number of his years be searched out? Job 36. 26. They are without number, and cannot be found out. His years are throughout all generations, Psa. 102. 24. They ever continue. In this respect the Psalmist saith to the Lord, From everlasting to everlasting thou art God, Psal. 90. 2. Fitly therefore is this phrase shall not fail, added to the years which are spoken of the Lord.

The Hebrew word Psa. 102. 27. is diversely taken.

• 1. Is signifies the perfecting of a thing, as when the bud of a flower is grown to the maturity thereof, it is said to be perfect, Isa. 18. 5. The perfection of God's Law is set out by an Adjective derived from this root, Psa. 19. 7.
• 2. The finishing of a thing and that in a fair manner, is expressed by this word, thus the work of Solomon's pillars are said to be finished, 1 King. 7. 22.
• 3. Consuming and destroying a thing is declared by the same word, thus the rebellious people in the wilderness are said to be consumed, in that they were destroyed, Deut. 26.

It is in this testimony used in the middle sense for ending and finishing a thing, and being negatively used, it implieth that the years of the Lord shall never be finished nor have any end. Thus they show him to be everlasting; He shall forever continue as he is.

The Greek word here used by the Apostle intendeth as much as the Hebrew doth. It is applied to the expiring of a man's life, Luk. 16. 9. when you fail; that is, when you cease to be in this world; when you depart or die; Christ expresseth the perseverance of faith by such a negative phrase, as is in this Text, thus, that thy faith fail not, Luk. 22. 32.

§. 144. Of Christ's everlasting continuance as he is Mediator.

AS by way of resemblance this description of everlastingness, Thy years shall not fail, may be applied to the deity of Christ, so most properly to his human nature, to his Mediatorship, as he was God-man; To all his offices, to the merit, virtue, and efficacy of all that he did and endured for man's redemption, to his mystical body, and to the gifts and graces which he bestoweth on his members.

• 1. In regard of his human nature, his years shall not fail, in that being raised from the dead he dieth no more, Rom. 6. 9. He continueth ever, He ever-liveth, Heb. 7. 24, 25.
• 2. As Mediator he is said to live ever to make intercession for us, Heb. 7. 25.
• 3. As King he shall reign forever, and there shall be no end of his Kingdom, Luk. 1. 33.
• 4. He is a Priest forever, Psa. 110. 4.
• 5. In respect to his Prophetical Office, he is styled an everlasting light to instruct and direct his people, Isa. 60. 19, 20.
• 6. In regard of the merit and virtue of what he did and suffered, He is the same forever. Heb. 13. 8.
• 7. His gifts are without repentance, Rom. 11. 29. They are such as he never repenteth the giving of them; and thereupon he never takes them away: As for such Apostates as have clean put them away, they never had any true, sound, sanctifying saving grace, 1 John. 2. 19.
• 8. That body whereof he is the head must also continue forever. If the years of the head shall not fail, can the years of the body fail? On this ground it is that the gates of hell shall not prevail against the Church, Mat. 16. 18.

§. 145. Of the uses of Christ's Immutability.

THE eternal and everlasting Immutability of Christ our Redeemer and Savior is many ways of singular use.

• 1. It demonstrateth Christ to be true God, Mal. 3. 6.
• 2. It distinguisheth him from all creatures (as here in this Text) from Idols especially, Isa. 41. 4. & 44. 6.
• 3. It strengtheneth our faith in all his divine properties, promises, and former works, Psa. 44. 1, 2. & 90. 1, 2. Gen. 32. 10, 11, 12. Heb. 13. 5, 6.
• 4. It instructeth us in an especial use of God's former dealings with men; which is in like good courses to expect like blessings, and in like evil courses to expect like judgments: For the Lord is ever the same, and ever of the same mind; what in former times was right in his eyes and acceptable unto him, is so still, Rom. 4. 23, 24. What formerly offended him and provoked his wrath, still so doth, 1 Cor. 10. 5, 6. &c.
• 5. It assureth us of his continual and perpetual care of his Church, Mat. 28. 20. yea, and of the Churches perpetual continuance, Mat. 16. 18.
• 6. It encourageth us against all attempts of enemies present and to come, Psa. 110. 1. Rev. 2. 10.
• 7. It teacheth us to do what in us lieth for perpetuating his praise; and for this end both to set forth his praise ourselves all our days, Psal. 104. 33. and also to teach our posterity so to do, Psa. 78. 5, 6.
• 8. It directeth us how to be like to Christ, namely, in constancy and unchangeableness in our lawful promises, oaths, vows, and covenants, Neh. 5. 12, 13. Psalm 15. 4. Eccl. 5. 4. Ier. 34. 10, 18.) and in our warrantable enterprises, 1 Cor. 15. 58.
• 9. It admonisheth us to submit ourselves to the Lord's ordering Providence; all our strivings against the same cannot alter this purpose, 1 Sam. 3. 18.
• 10. It establisheth such as have evidence of their election and calling against all Satan's assaults and fears arising from our weak flesh, 2 Pet. 1. 10.

§. 146. Of the resolution of Heb. 1. 11, 12.

CHrists excellency is further set out in these two verses; See §. 64. The proof thereof is taken from Christ's Immutability. The sum of this Text is in these two words, Christ's Immutability. The Argument to prove Christ's excellency herein, is drawn from a comparison; The comparison is betwixt Christ and creatures. The Argument may be thus framed.

He who is immutable is more excellent then the things that are mutable.

But Christ is immutable, and all creatures mutable;

Therefore Christ is more excellent then all creatures.

There are parts of Text.

• 1. The mutability of creatures.
• 2. The immutability of Christ.

The mutability of creatures is declared two ways.

• 1. Simply, They shall perish.
• 2. Symbolically, by two resemblances.

One resemblance is taken from a garment, as a garment.

The other from a vesture, as a vesture.

The former importeth a corruption by degrees, waxeth old.

The latter implieth a renovation, fold them up.

This latter is amplified,

• 1. By the efficient, which is Christ, Thou shalt.
• 2. By the effect, They shall be changed.

The immutability of Christ is set out in three branches.

• 1. His eternity, Thou remainest.
• 2. His stability, Thou art the same.
• 3. His perpetuity, Thy years shall not fail.

§. 147. Of the Doctrines arising out of Heb. 1. 11, 12.

I. CReatures decay; This is to be applied most properly to things sublunary, which are in the air, earth, and waters. See §. 137.

II. The longer creatures continue, the nearer they are to their end; They wax old▪ See §. 139.

III. Such creatures as decay not shall be renewed. This phrase folded up intends as much. See §. •… 39.

IV. All cr •… res are subject to alteration. This general particle ALL demonstrates as much, either they shall decay or be renewed.

V. Comparisons make points more clear; For this end these two comparisons of a vesture an •… garment are here produced.

VI. It is Christ that altereth creatures. This phrase, Tho •… shalt fold them up is directed to Christ: See §. 140.

VII. Creatures are at Christ's dispose; What Christ will alter shall be changed: See §. 140.

VIII. Christ is whatever he was. This phrase, Thou remainest, implieth as much. See §. 138. & 141.

IX. There is no alteration in Christ: He is the same, See §. 141.

X. Christ will forever continue the same; His years shall not fail. See §. 143.

§. 148. Of the 110 Psalm applied to Christ.

THE Apostle further proceedeth in setting out Christ's excellency above Angels. This here he doth by declaring the dignity whereunto his Father advanced him above Angels.

This he here bringeth in by way of opposition, as the first particle BUT implieth. This opposition may have reference to that meanness which he had before said of the creatures about their perishing. But here a far greater matter is said of Christ: Or it may have reference to that which follows after, as if it had been thus expressed, he said to Christ, Sit on my right hand; But to which of the Angels did he say any such thing? Or this particle of opposition, BUT, may be here put for the copulative And, and so have reference to the former proofs of Christ's excellency above Angels; for it is a seventh proof of that point. See §. 64.

The Apostle bringeth in this proof after the same manner that he did a former, ver. 5. To which of the Angels said he at any time? Hereof See §. 46.

The proof is taken from a different degree betwixt Christ and Angels. The Argument may be thus framed.

He that sitteth at God's right hand is far more excellent then Ministers.

But Christ sitteth at God's right hand, and Angels are Ministers.

Therefore Christ is far more excellent then Angels.

The former part of the assumption is in ver. 13.

The latter part in ver. 14.

This proof is set out by a divine testimony taken out of Psa. 110. 1. That Psalm is wholly prophetical. The Prophecy therein contained is of Christ, especially of his Kingly and Priestly Functions; for proof of them it is oft quoted in the New Testament, as Mat. 22. 44. Heb. 5. 6, 10. & 7. 17, 21.

There is also in this Psalm an express Prophecy of the calling of the Gentiles, ver. 6. which manifesteth the enlargement of Christ's Kingdom.

Concerning the Point in hand the Psalmist expressly showeth the Persons by whom and to whom that which in the Text is set down, was first spoken, in these words, Th •… Lord said unto my Lord.

The former title Lord, which is in Hebrew Jehovah, is spoken of the Father, the latter of the Son, who was that Messiah whom the Jews expected. It was God the Father that said to God the Son, Sit at my right hand: Indeed the latter word translated Lord is sometimes applied to men, as Gen. 32. 4. But it is in this place uttered by a King who was under no man as to his Lord; Therefore it must be meant of him that was God.

Christ by this Argument proveth himself to be the Son of God, in that David who was his Father after the flesh, giveth him this Title, My Lord, Mat. 22. 43.

It appears that the Teachers of the Jews held this Psalm to be a Prophecy of Christ, in that they denied not this testimony to be meant of Christ, when Christ produced it to prove the Messiah to be more then a Son of man. Otherwise they would readily have denied the proof, and said, That David did not there speak of his Son, rather then be put to silence as they were, Mat. 22. 46.

§. 149. Of God's setting Christ on his right hand.

THE main substance of the proof is in this phrase, Sit on my right hand; This is to be taken of Christ as Mediator, God-man; for in that respect hath God exalted him: Him whom God raised from the dead he set on his right hand, Eph. 1. 20. Rom. 8. 34. But he was true man that was raised from the dead, therefore he was true man that was so exalted next unto God, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world but in that which is to come, Eph. 1. 21.

Of this phrase, Sit at God's right hand, and of the dignity thereby intended; See §. 31, 32, 33, 34▪

The ground of this high dignity was of God; Jehovah the only true God said to him, Sit on my right hand. Christ set not himself there; He glorified not himself to sit at God's right hand, but Jehovah that said to him, Sit on my right hand, glorified him herein; God hath highly exalted him and given him a Name which is above every Name.

God was pleased thus highly to exalt his Son in sundry respects.

• 1. In regard of that entire love which as a Father he did bear to a Son, John. 3. 35. & 5. 20.
• 2. In regard of the low degree of Christ's humiliation. Philip. 2. 8, 9. Ephes. 4. 9, 10.
• 3. In regard of that charge which Christ undertook to provide for his Church, and to protect it; Hereunto is he the better enabled by that high advancement, Mat. 28. 18, 19, 20. John. 17. 2.
• 4. In regard of the Saints who are Christ's members, that they might with stronger confidence depend on him, Psa. 80. 17, 18. 2 Tim. 1. 12.
• 5. In regard of his enemies, that he might be the greater terror unto them, and be more able to subdue them, Psa. 110. 2.

§. 150. Of Christ's continuance at God's right hand.

TO the greatness of Christ's dignity is added his continuance therein, which is until one principal end of his high advancement shall be accomplished, which is the subduing of all his enemies.

This word until though it point at a time how long Christ shall retain his dignity, yet it setteth not down a date thereof or a period thereto; For it hath not always reference to the future time as excluding it; but to that whole space of time, that is to pass to the accomplishing of the thing mentioned; including in it all that space of time, and that because the question is concerning it alone; as where Christ saith, Till heaven and earth pass, one jot, or one tittle, shall in no wise pass from the Law, Mat. 5. 18. his meaning is not, that the Law shall pass when heaven and earth pass away, but that so long as the world continueth the Law shall remain to be the rule of righteousness.

This word until oft implieth rather a denial of a determination then an affirmation thereof; as 2 Sam. 6. 23. where it is said, that Michal had no child until the day of her death; None will imagine that after her death she had any, but because the question of having a child must be about the time of her life▪ this phrase, Until the day of her death, is used. In the same sense a like phrase of the Virgin Mary's bringing forth the Lord Jesus is used, Mat. 1. 25. Joseph knew her not till she had brought forth her first born Son, that is, he never knew her.

Thus is this word until here to be taken, Sit on my right hand until I make thi •… e enemies my footstool: Sit till then and ever after that; So as here is implied an everlasting continuance of Christ's dignity; If until all his enemies be subdued, then forever; For what shall hinder it when there be no enemies? Will his Subjects hinder it? Will his members that are advanced with him hinder it? Will good Angels whose Ministry is made the more glorious thereby hinder it? Will his Father whose love and respect to him is unchangeable and everlasting hinder it?

Obj. Subduing of enemies is here set down as the end of Christ's sitting at God's right hand; when that end is accomplished there will be no need of his sitting there.

Answ. Though subduing of enemies be one end, yet it is not the only end. Sundry other ends have have been noted before, §. 149.

It will be requisite that Christ having to the full accomplished all things that were to be done or endured for man's full redemption and eternal salvation, should forever retain that dignity whereunto he was advanced after he had accomplished all. To depart from any part of his dignity at any time would be some impeachment of his glory.

Object. 2. It is expressly said that when the end cometh the Son shall deliver up the Kingdom to God the Father; And when all things shall be subdued unto him, then shall the Son also himself be subject. &c. 1 Cor. 15. 24, 28.

The Answer to these words is set down before, §. 109.

§. 151. Of Christ's Enemies.

THE time of Christ's sitting at God's right hand being thus expressed, Until I make thine enemies thy footstool, plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth. These enemies are not only such as directly oppose Christ himself, as the Scribes and Pharisees, Priests and Rulers among the Jews, who at length brought him to that shameful death upon the Cross, Act. 2. 23. or as Saul, who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Jesus, Act. 26. 9. and Julian who with his breath breathed out this scornful Title against Christ, O Galilean thou hast overcome ) but also such as revile, wrong, oppress, or any way persecute the Church of Christ, or any of the members of his body; It was in relation unto them that Christ said to Saul when he breathed out threatening and slaughter against the Disciples of the Lord; Saul, Saul, why persecutest thou me? Act. 9. 1, 4. for believers are so united unto Christ as members unto an head, Ephes. 1. 22, 23. and thereupon it is that he that toucheth them toucheth the apple of his eye, Zech. 2. 8.

That we may the better discern who and what these enemies are I will endeavor to rank them out as it were in battle array.

In a well set army, there is a General, and under him Colonels, Captains, Lieutenants, Majors, Corporals, Ancients, Trumpeters, Drummers, Scouts, and of Soldiers there useth to be a Van-guard, man Battalio, Reer, right and left Wings, and Ambushments.

The General is that great Dragon and old Serpent, which is called the devil and Satan, Rev. 12. 9. Colonels, Captains, and other Commanders and Officers, who whet on and embolden all such as take part with Satan, are all sorts of infernal spirits and fiends of hell; The Van is made up of Atheists, Idolaters, Persecutors, and other like open and impudent enemies of the Church. The Battalia consists of all manner of profane and licentious persons. In the right wing are all the lusts of the flesh, in the left all the honors and pleasures of the world; In the Reer follow sin, death, grave, and hell itself with such like mortal enemies and their deadly instruments: In ambushment lie hypocrites, false brethren, corrupt▪ teachers and treacherous Politicians.

There being such enemies it much concerns us to be very watchful against them, and to take heed of security: And we ought to be strong in the Lord and in the power of his might, Eph. 6. 10. Yea, we ought always to be prepared, and stand armed with the whole armor of God, Eph. 6. 13. &c.

Obj. Christ on his Cross having spoiled Principalities and Powers, made a show of them openly, triumphing over them in it, Col. 2. 14, 15. And when he ascended up on high, he led captivity captive, Eph. 4. 8.

By captivity are meant such spiritual enemies as held men in captivity. By leading captive is meant a conquest und triumph over them. If Christ did this on his Cross, and at his Ascension, how do they still remain enemies?

Answ. 1. Though they be made captives, yet still they retain the mind and disposition of enemies, and so are indeed enemies.

2. Though they be overcome and triumphed over, yet the Lord voluntarily suffers them, to try what they can do. He suffers them to fight and to assault his members, but so as he himself remains the Moderator of the fight, to pull them back, to beat them down as he pleaseth: as Bearhards that have their Bears at command, will suffer them to fight with their dogs. But when the Church is fully perfected, then shall they be so destroyed as they shall not so much as assault any of the members of Christ.

§. 152. Of the Churches encouragement against her enemies.

IT is a ground of great comfort and encouragement to the Church, that her enemies are Christ's enemies; She may be sure of sufficient protection: To Christ all the fiends of hell, and all the wicked in the world, are nothing.

He that in the days of his flesh, with a word of his mouth, caused a multitude that came to apprehend him, to go backward and fall to the ground, Joh. 18. 6. can with a blast of his nostrils, now that he is at the right hand of his Father, drive all his enemies into hell, how many and how mighty soever they be.

Besides, the Lord Christ hath an absolute command over all in heaven and earth, to use them as his instruments to annoy his enemies: They fought from heaven, the Stars in their courses fought against Sisera, Judge. 1. 20. The waters above and below met together to drown the old world, Gen. 7. 11. Fire and Brimstone fell from Heaven and destroyed sundry Cities, Gen. 19. 24. The earth opened and swallowed up sundry rebels, Numb. 16. 32. Frogs, Lice, Flies, Grashoppers, and sundry other creatures destroyed the Egyptians, Exod. 8. 6. &c. The Sea overwhelmed Pharaoh and his whole host, Exod. 14. 28. The Lord can make his enemies destroy one another, 2 Chron. 20. 23, 24. Thus there wants no means for the Lord when he pleaseth to destroy his Churches enemies.

But yet, if by reason of the foresaid Army of enemies they seem terrible unto us, it will be useful to take notice of an Army more mighty and better prepared and furnished for our defense: For Michael hath his Army as well as the Dragon hath his, Rev. 12. 7.

This latter Army in opposition to the former may be thus set forth: The General is the Lord Christ, his Colonels, Captains, and other Officers which direct and encourage Christ's Soldiers, are all sorts of Angels: In the Van are Martyrs, Confessors, and such as manifest more might and courage in suffering, then the stoutest enemies in persecuting. In the Battalia stand all zealous Professors of the truth▪ In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it: In the other Wing, against the world and the vanities thereof stands faith, hope, and the powers of the world to come, with all manner of blessings accompanying the same: In the Rear, against sin, death, and the other mortal enemies stands Christ's Obedience, passion, burial, resurrection, ascension, intercession, with the merit, virtue, efficacy, and power of them all. To prevent all ambushments, are such as are made wise by the Word of God, as David was, Psa. 119. 98. and Neh. 6. 7. &c.

Now set Army to Army, Squadron to Squadron, foot to foot, weapon to weapon, and judge on which side there is greatest assurance of victory: On the forementioned grounds we have cause to say, Fear not, they that he with us are more then they that be with them, 2 King. 6. 16.

§. 153. Of God's putting down Christ's enemies.

COncerning the foresaid enemies the Father saith to his Son, I make thine enemies thy footstool; or as it is Psa. 110. 1. I will make. &c. The present and future tenses are oft put one for the other. Both being used by the same Spirit, one by the Prophet, the other by the Apostle, implieth that God doth now and ever will continue to subdue the enemies of Christ.

Obj. It is said 1 Cor. 15. 25. that Christ must reign till he hath put all enemies under his feet.

Answ.

• 1. Though the Father and the Son be distinct persons, yet they are of one and the same nature, and in that respect the same action is attributed to the one and the other; My Father worketh hitherto and I work; And what things soever the Father doth, these also doth the Son likewise, Joh. 5. 17, 19. for as they are one in essence, so in mind, and will, and works.
• 2. Matters are spoken of Christ, sometimes in relation to his divine nature, sometimes to his human nature, and sometimes to his Office or Mediatorship, which he performeth in his person as God-man.

In relation to his divine nature, he himself putteth all enemies under his feet▪ 1 Cor, 15. 25.

In relation to his human nature which retains the essential properties of a man, the Father makes Christ's enemies his footstool; For the human nature is finite, only in one place at once: All the excellencies thereof, though far surpassing the excellencies of other creatures, are in measure with a certain proportion. That which is said of God's giving the Spirit to Christ not by measure, Joh. 3. 39. is to be understood comparatively in reference to all other creatures; They have the measure of vessels, Christ hath the measure of a fountain, which may be accounted without measure: Notwithstanding this fullness of Christ, in relation to his human nature God is said to advance him, to assist him, to do this and that for him; So here God is said to make his enemies his footstool. This act of God may also have relation to the office of Christ as he is Mediator; For in that respect he is under the Father, and depends upon the Father, and is assisted by the Father. Because sometimes in relation to Christ's human nature, this act of subduing Christ's enemies is attributed to the Father; and sometimes in relation to his divine nature, it is attributed to himself: this Apostle useth an indefinite word of the passive voice ( be made) till his enemies be made his footstool, Heb. 10. 13.

For the phrase here used and applied to the Father, it declareth this act of subduing all manner of enemies to be a divine act, done by a divine power; so as all the power of all enemies, if it could be united together, could not stand against this power. Who would set the briars and thorns against God in battle? He would go through them, he would burn them together, Isa. 27. 4. This is it that makes the devils to tremble, I am. 2. 19. Luk. 8. 28.

Did wicked men, persecutors, profane persons, and all that oppose Christ, his Church, his Gospel, or Ordinances, know and believe as much as the devils do in this case, they could not but tremble: A great encouragement this is to the members of Christ, that the Church is assisted with a divine power, able to subdue all the enemies; so as they need not fear what any of them or all of them can do.

§. 154. Of making enemies a footstool.

THE manner of expressing the destruction of Christ's enemies is in this phrase, Thy footstool, I will make thine enemies thy footstool.

Both the Hebrew and the Greek double the word foot and thus express it, The footstool of thy feet; The Latin also doth herein imitate them.

The Hebrew word translated footstool is six times used in the Old Testament, and hath always the word feet added to it, as 1 Chro. 28. 2. Psa. 99. 5. & 132. 7. & 110. 1. Isa. 66. 1. Lam. 2. 1.

The LXX who translated the Hebrew into Greek do herein follow the Hebrew, so do the pen-men of the New Testament who wrote in Greek; and that in eight several places, as Mat. 5. 35. & 22. 44. Mar. 12. 36. Luk. 20 43. Act. 2. 35. & 7. 49. Heb. 1. 13. & 10. 13. Once the word footstool is singly used without the addition of that other phrase of feet, Jam. 2. 3.

The addition of the word ( feet) under the footstool of thy sect, importeth emphasis, and implieth the lowest dejection that can be. But because this addition soundeth not well in our English, our Translators leave it out.

A footstool is that which one puts under his feet, and sets his feet upon. It is in Scripture used two ways.

• 1. In reference to a place.
• 2. In reference to persons.
  • 1. To set out a place where one delights to set his feet, or to abide.
  • 2. To set out such persons as in indignation one tramples under his feet.

When this metaphor of a footstool in relation to God, is applied to a place, it intendeth his gracious presence. Thus the earth in general is styled his footstool, Isa. 66. 1. From thence Christ maketh this inference, that men swear not by the earth, because it is God's footstool, Mat. 5. 34, 35.

In particular the Temple is styled God's footstool, 1 Chro. 28. 2. In this respect the Church is advised to worship at his footstool, Psa. 99. 5. And the Church complaineth, Lam. 2. 1. that God remembered not his footstool.

2. When in relation to God this metaphor of a footstool is applied to persons, it intendeth such enemies as God utterly subdueth, and on whom he executeth just and severe revenge; as Psa. 110. 1. which Text is oft quoted in the New Testament, namely by Christ, Mat. 22. 44. by Peter, Act. 2. 35. and by Paul in this place. This Apostle doth plainly express the meaning of it in this phrase, He hath put them under his feet, 1 Cor. 15. 25.

The metaphor is taken from the practice of men, who when they have utterly vanquished their deadly enemies, in testimony of that full conquest and absolute power they have over them, yea also of their indignation against them, and revenge of them, will set their feet upon them, and trample on them; so did Joshua make the Captains of his Army put their feet upon the necks of the Kings of those cursed Canaanites whom they subdued, Josh. 10. 24. Thus Jehu also trod Jezebel underfoot, 2 King 9. 33. Thus also it is said of Christ, I will tread them in mine anger, and trample them in my fury, Isa. 63. 3.

By this it appears that Christ's enemies shall be utterly subdued. In allusion hereunto David as a type of Christ thus saith; Thou hast given me the necks of mine enemies, that I might destroy them that hate me; I did beat them small as the dust before the wind, I did cast them out as the dirt in the streets, Psa. 18. 40, 42. and again, He i •… is that shall tread down our enemies.

This is so done that the whole mystical body of Christ might have rest and quiet, which were not possible unless such malicious and mischievous enemies were totally and finally subdued.

This is a strong inducement for us to stand and fight against these enemies, and to expect and wait for this day of conquest; for this gives us assurance of a full and final conquest. The phrase importeth as much.

§. 155. Of the Apostles manner of proving his Point. ver. 14.

THE second part of the Assumption (mentioned §. 148.) is here proved: It was this, Angels are Ministers; That it may be the better discerned what kind of Ministers they are, their nature, that they are Spirits, and their office ministering, and their warrant sent forth, and their charge for whom they minister, such as shall be heirs of salvation, are expressly set down ver. 14.

The manner of setting down these Points is emphatical; It is by way of Interrogation; An Interrogation about things affirmed implies a strong affirmation; as if it were a matter unquestionable, undeniable, and so clear, as whosoever duly considereth it, cannot but acknowledge it to be most true. Where God saith to Cain, If thou do well shalt thou not be accepted? Gen. 4. 7. He declares it to be so manifestly true, that Cain himself could not deny the truth of it. By such a manner of declaring a matter, he that propounds the point leaves it to the judgment of him to whom the Question is propounded to judge of the truth thereof.

§. 156. Of the excellency of the Ministers here mentioned, and of their Warrant.

IN setting down the Ministry of Angels, the Apostle mentioneth their nature, that they are spirits, to amplify their Ministry. This Epithet ^a ministering in Greek is derived from that word which is translated ^b Ministers, v. 7. It showeth that their Ministry is a special and public Function, and that an honorable one also, and yet they are inferior to Christ. See §. 79.

Spirits are the most excellent substances; of all creatures the most glorious, of best understanding, and greatest prudence; the purest, the strongest, freest from all bodily infirmities, such as cannot be hindered by any incumbrances. Of all these excellencies See §. 86. &c.

The act attributed to them in this word, to minister, is in Greek from another root, and so expressed as it also implieth an office, thus, ^c for the Ministry; So is this phrase translated, 1 Cor. 16. 15. 2 Tim. 4. 11. A public Officer of the Church is set out by a ^d Title that is derived from the same root and translated Deacon, Phil. 1. 1. 1 Tim. 3. 8. Thus it intendeth as much as the former did. Both of them are joined together, and thus translated ^e administration of service, 2 Cor. 9. 12. This word then declareth that Angels do not only some services for Saints, but that they have an office to minister for them as Deacons had for the poor, Act. 6. 1, 3. That Angels have a charge is evident, Psa. 91. 11, 12.

The ground of their Function or warrant to execute the same is in this phrase, ^f sent forth, namely, from God. g The composition of the Greek word implieth that they were sent from one. Now who can that be but their Lord in heaven? For they have no other Lord that hath power to send them; They are therefore sent of God; So are they oft said to be, as Gen. 24. 7, 40. Numb. 20. 16. Dan. 3. 28. & 6. 22. In this respect they are styled Angels of God, v. 6. See §. 71.

This shows that they assume not this office to themselves.

It also shows that upon God's pleasure they undertook it, Psa. 103. 20.

All the fore-mentioned Points are applied to all the Angels, as is evident by this general particle ALL, Are they not All? Thus much is implied in the seventh verse, where the Creation and Ministry of Angels are joined together, He maketh his Angels and his Ministers, &c. If Angels then Ministers; If made, then Ministers. What was said of the subjection of all Angels to Christ §. 73. may be applied to the Ministry of them all unto the members of Christ.

§. 157. Of particular Angels attending particular Persons.

COncerning the Ministry of Angels, a Question may be moved whether every heir of salvation have a proper and peculiar Angel attending upon him. Some of the ^a ancient Fathers, ^b Schoolmen, and ^c Papists hold the affirmative, for which they produce these Arguments.

Argum. 1. Jacob thus saith of his Angel, The Angel▪ which redeemed me from all evil, bless the lads, Gen. 48. 16.

Answ.

• 1. How could this Angel be Jacob's proper Angel, when Jacob prays that he would bless his grand-children; By this he should be their Angel as well as his.
• 2. That Angel was Christ; Christ is the common protector of us all, besides it is Christ that redeemeth his from all evil, which no Angel can do.

Finally, Jacob hath in speech reference to Gen. 31. 11, 13. where the Angel that appeared to him styleth himself the God of Bethel, which was Christ Jesus, and also to the Angel that wrestled with him; of whom he saith, I have seen God face to face, Gen. 32. 24, 30. This likewise was Christ.

Argum.