Commentary on Hebrews

§. 44. Of the resolution of the 4 ^th verse.

IT was shown before, That the excellency of the Gospel was much commended by the excellency of Christ, the Author and matter thereof. Thereupon the Apostle did set out Christ's excellency to the life. This Point he prosecuteth in this and the verses following: so as the sum of all is, A proof of Christ's excellency. This proof is by an argument of the greater compared with the less. The greater or more excellent, is Christ; the less or inferior are Angels. Now Angels are the most excellent of creatures: He therefore that is more excellent then they, must needs be most excellent. The Argument may thus be framed;

He that is greater then Angels is most excellent: But Christ▪ is greater then Angels, therefore he is most excellent.

This Argument is first propounded in this verse, Secondly, Exemplified in the verses following.

In the general here propounded two Points are set down:

• 1. The degree of Christ's dignity.
• 2. Christ's right thereunto.

In the degree observe:

• 1. The Creatures before whom Christ is preferred, Angels.
• 2. The Extent how far Christ is preferred before them, in this phrase, so much better.

In Christ's right is set down:

• 1. The Kind thereof, He hath by inheritance obtained.
• 2. The Matter or thing obtained, A more excellent Name.

§. 45. Of the Observations of the 4 ^th Verse.

I. ANgels are the most excellent of creatures. This is the reason why the Apostle brings them into this comparison. If there had been any creatures more excellent then Angels, Christ's excellency had not been so far set out as now it is: For it might have been objected, that, though Christ were more excellent then Angels, yet he was not the most excellent of all, there being other creatures more excellent then Angels.

II Christ's excellency above Angels is beyond all comparison. This phrase so much better &c. implies as much.

III. Christ's excellencies made him known to be what he is. They gave him a Name whereby he is so made known, as he is distinguished from all others: Thus God's excellencies are styled his Name, Exod. 34. 5, 6.

IV. Christ hath a just right to his excellency. His right is a right of inheritance; which is the best right that can be.

V. According to that excellency, which of right belongs to any, he is to be esteemed. This is the end of setting out Christ's excellencies and his right to them; namely to work in us an high esteem of him. Thus Magistrates, Ministers, Masters, Parents and others, are to be esteemed according to that Name which they have obtained.

§. 46. Of the meaning of these words, For unto which of the Angels said he at any time?

IN this Verse the particular instance of the forementioned excellent Name is given: which is Son, in reference to God.

This causal particle for, showeth that that which followeth is a proof of that which went before: The proof is from an induction of a special Name.

The proof is taken from testimonies of Scripture. A testimony of Scripture is a sound proof. This was it whereunto a Prophet thus directed God's people, To the Law and to the Testimony, Isa. 8. 20. Christ prefers it before the testimony of one risen from the dead ( Luk. 16. 31.) Yea before the testimony of John the Baptist, of his own works, and of his Father. For after he had produced those three testimonies, he advised to search the Scriptures, and that because they testified of him, John. 5. 36, 37, 38, 39.

Obj. 1. A testimony is but an inartificiall argument, which is counted the last and lightest of all arguments.

Answ. A testimony receiveth his force from the witness-bearer. An human testimony is not counted infallible, because men are subject to ignorance, error, and manifold corruptions. But a divine testimony is infallible, in that it resteth on the highest and soundest ground of truth, which is the word of God; for it is impossible for God to lie, Heb. 6. 18, See Chap. 3. v. 3. §. 26.

As for sacred Scripture it is all given by inspiration of God (2 Tim. 3. 16.) and holy men of God spake as they were moved by the holy Ghost, 2 Pet. 1. 21.

The Scripture is as a long continued, approved record: it is as a Law written; and hath continued many generations, and thereby gained the greater confirmation. Thus this proof is more sure and sound then any logical or mathematical demonstration can be. Nothing more convinceth a believer, or more prevaileth with him, then a Scripture proof.

Object. 2. Heretics allege Scripture to prove their heresies.

Answ. This doth yet further confirm Scripture proofs, in that all of all sorts fly to it; as all fly to the Law, and plead it. But did the Scripture ever make for any heresy? the devil himself alleged Scripture ( Matth. 4. 6.) but was confounded thereby: and so have all heretics been in all ages. Of heretics perverting Scripture See the whole Armor of God, Treat. 2. Part 8. Of God's word, on Eph. 6. 17. §. 16.

What cause have we in this respect to observe this direction, Search the Scriptures (Joh. 5. 39.) and in hearing the word preached, to search the Scriptures, whether the things we hear be so, as the men of Berea did, Acts 17. 11.

We ought hereupon to have our judgments grounded on the Scriptures, our opinions ordered, and our doubts resolved thereby. Nothing ought to be taken as an Article of Faith, but that which may be proved thereby. The kind of argument here used is negative: it stands thus; The Scripture nowhere declareth Angels to be Sons of God. Therefore that name belongeth not to them.

In regard of an Article of Faith, a negative argument from Scripture is sound and good; because all Articles of Faith requisite to be believed, are therein set down; so as if it be not to be found in the Scripture, we may well conclude that it is no Article of Faith.

The Name which here is denied to belong to Angels, is thus set down, under an interrogation, unto which of the Angels said he, &c. This interrogation importeth a strong negation: somewhat more then if he had in a plain negative thus said, unto none of the Angels said he, &c. For hereby he putteth the matter to their consideration, and maketh them judges thereof: As if he had said, Think with yourselves, and call to mind, what anywhere you have read in sacred Scripture; and tell me, if any such thing be spoken of an Angel therein.

The distributive particle which (unto which,) implieth a number of Angels; and by way of grant, a difference of degrees: as if he had said, Grant that there are different degrees of Angels, and that some of them are more excellent then others; Yet to none of them, no not to the most excellent, said he, thou art my Son, &c.

The relative particle HE, hath reference to God the Father, as is evident by this, that he saith, Thou art my Son, &c. Though David uttered the words, yet (as the Assembly of Apostles and Disciples expound it ( Acts 4. 25.) God by the mouth of his servant David said.

This manner of expression said he, hath reference to the Old Testament: which, before Christ's time, was the only written word of God. And the extension of time, in this phrase, at any time, hath relation to the whole history of the Bible, from the beginning of Genesis to the end of Malachi. Not once in any part of any of these books is this Name, Son of God, applied to Angels.

§. 47. Of the various acceptions of this Title Son of God.

TRue it is, that where Sons of God are said to present themselves before the Lord ( John 1. 6. and 2. 1.) Angels are meant. Angels also are meant, where it is said, all the Sons of God shouted for joy, Job 38. 7. They are elsewhere styled Sons of the Mighty, Psal. 89. 6. or, as many do translate it, Sons of God. It is manifest then that Angels are called Sons of God. O •… if Angels be not meant, then men are called Sons of God. If either Angels or men be called Sons of God, how can it be accounted a prerogative proper to Christ alone, to be God's Son?

Answ. This Title Son of God, is in sacred Scripture used two ways:

• 1. Most properly by nature and eternal generation.
• 2. By mere grace and favor: God accounting them to be his Sons, and accepting them as Sons. In this latter respect many mere creatures are styled God's Sons: but in the former respect none but the second Person in sacred Trinity, who assumed our nature, and so became God-man in one person.

In this proper and peculiar respect, Angels are denied to be Sons of God; and Christ alone affirmed to be the Son of God: as is evident by the words following, Thou art my Son, &c. This is most properly applied to Christ, to whom God the Father in a most proper and peculiar respect so said. That Apostrophe of the Father to his Son, and emphatical expression of the relative THOU, showeth that an especial Son is meant: such a Son as none is or can be, but he alone that is there meant. Of the difference betwixt Christ and other sons of God, See §. 15.

§. 48. Of the scope of the second Psalm.

THis testimony, Thou art my Son, this day have I begotten thee, is taken out of Psal. 2. 7. That Psalm is wholly Prophetical: There is never a clause therein but may most fitly be applied to Christ.

The Jews, who make it altogether historical, and apply it only to David and his Kingdom, shoot clean beside the mark, and mistake the sense of the Psalm and scope of the enditer thereof. Nor this text here alleged, nor the extent of the dominion promised ( to the uttermost parts of the earth, ) nor the power promised of dashing all to pieces: nor the exhortation to all Kings to fear him: nor the title Jehovah, V. 11. nor the vengeance, nor the blessedness mentioned in the last verse, can historically and properly be applied to David.

It is much more to the purpose of the holy Ghost, that if anything be there spoken of David, it be taken to be spoken of him as of a type of Christ: and so not by way of allegory or allusion, but truly and principally prophesied of Christ.

For this we have good proof, even from those that were immediately and infallibly assisted by the same Spirit, that inspired the penman of the Psalm, and knew his just and true meaning. For the two first verses are by a joint consent of all the Apostles applied to Christ, Acts 4. 25, 26. The 7 ^th verse is also applied to him, as here, so Acts 13. 33. The 8 ^th verse is applied to him by an Angel sent from Heaven, who saith ( Luk. 1. 33.) that of Christ's Kingdom there shall be no end: no limit or bound, but extended to the uttermost parts of the earth. He shall reign over the Gentiles, Rom. 15. 12. Yea the 8 ^th and 9 ^th verses, are by Christ himself applied to himself, Rev. 2. 26, 27. where he promiseth to him that keepeth his works unto the end, power over the nations: and he shall rule them with a rod of iron: as the vessels of a Potter shall they be broken to shivers. The ground of this promise is thus expressed by Christ himself, even as I received of my Father. To this Son of God therefore, did God the Father say, I will give thee the heathen, &c. Psal. 2. 8, 9.

The 11 ^th verse of serving the Lord in fear and trembling, is applied to Christ, Phil. 2. 12. yea and the beginning of the 12 ^th verse, Phil. 2. 10, 11. For to kiss the Son, and to bow the knee to him, and to confess him, are equivalent phrases, which in effect import one and the same thing.

The middle of the 12 ^th verse, concerning their perishing, with whom the Son is angry, is applied to Kings and great men, Rev. 6. 15, 16.

The last clause of trusting in him, and of blessedness thence arising, is oft applied to Christ, as John. 14. 1. and 6. 47. Matth. 11. 6. Rev. 19. 9.

By all these particular applications, it is most evident, that the second Psalm is a proper prophecy of Christ. Hence it followeth, that the proof here alleged, truly and properly concerneth Christ; and is very pertinent to the purpose: as will further appear, by opening the meaning of these words, This day have I begotten thee.

§. 49. Of God's begetting his Son.

THis testimony ( Thou art my Son, this day have I begotten thee, ) is alleged to prove that Christ excelleth the most excellent creatures: and it showeth, that some high transcendent matter, which can no way be applied to any mere creature, is spoken of Christ: and that is, to be a Son eternally begotten of God the Father.

To beget, in usual signification, is out of ones own essence to produce another like being. Thus Adam is said to beget a son in his own likeness, Gen. 5. 3. In allusion hereunto, these words, beget, begotten, are applied to the first and second Persons of the sacred Trinity, in a mutual relation of one to the other; and that for teaching sake: to make us by resemblances (such as we are well acquainted withal) somewhat according to our capacity, to understand of that mystery, which is in itself unutterable, inconceivable and incomprehensible.

No resemblances can to the life and full set out the profound mysteries of the Trinity of Persons in the Unity of Nature: of the first Persons begetting, of the second being begotten, of the thirds proceeding.

Comparisons and resemblances are but dark shadows of those bright lights. We may not expect that earthly and human things, should in every respect answer heavenly and divine mysteries: They are only to help our dull and weak understanding.

It is a great matter indeed to conceive a begetting, which is not in time, but eternal: as is God the Fathers begetting God the Son: which implieth the Fathers eternal communicating his whole essence to the Son▪ As this Text and Psal. 2. 7. so all the texts of Scripture, which style Christ the begotten Son of God, prove the Point in general.

§. 50. Of the special kind of God's begetting.

IN the divine generation these distinct Points following are observable:

• 1. God is a Father, even the first Person in Trinity, begetteth. In this respect, the Son of God is called the begotten of the Father, Joh. 1. 14.
• 2. God the Father begat the Son of his very substance, very God of very God. The title God properly taken and frequently applied to this Son, gives proof hereto (as John. 1. 1. Rom. 9. 5.) and especially the title Jehovah (which is given to none but to the true God) Gen. 19. 24. Josh. 5. 14.
• 3. God the Father communicateth his whole essence to the Son: He begat another self of himself, even that which he himself is. In which respect this son of God saith, I and my Father are one. The Father is in me, and I in him, Joh. 10. 30, 38.

• 4. God the Fathers begetting his Son, is truly and properly eternal. It was before all time, it continueth throughout all times, it shall never have any date, or end. In relation hereunto saith this Son of God, I was set up from everlasting, from the beginning, or ever the earth was, when there were no depths, I was brought forth: before the hills was I brought forth, &c. Prov. 8. 23, 24, 25. In this sense he was called the first-born, Col. 1. 15. First-born, because he was begotten before all things: and only-begotten, because he alone was properly begotten of God.

  Some of the ancient Fathers and later Divines, do in this sense take this word hodie, today: For it signifieth the present time: and in divine things there is a continual presence or presentness, as I may so speak: neither is there anything past as if it ceased to be: or to come, as if it were not yet: or as if there had been a time when it was not. The Greek word, whereby eternity is set out ( 〈 in non-Latin alphabet 〉 . Arist. l. 1. ds Coelo) signifieth a continual being of things.

• 5. God the Fathers begetting his Son, manifesteth an equality of Father and Son. For if the nature of both be inquired after, it will hereby be found to be God, and not one greater then another. This also did the Son receive of the Father. He did not beget him equal, and then add to him, when he was begotten, equality, but in begetting him he made him equal. For being in the form of God, to be equal with God was no robbery ( Phil. 2. 6.) but nature: because he obtained it by being begotten, he did not usurp it by a proud advancing of himself. Where equality is, there is the same nature, and one substance.

§. 51. Of the Fathers and Sons one and the same essence.

THe Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith, which were implied under these two Metaphors, Brightness of his glory, and express image of his Person.

The two Mysteries are these.

• 1. The Son is of the same Essence with the Father.
• 2. The Son is a distinct Person from the Father.

For the first, To beget doth in general imply a communicating of his essence, that begetteth to him that is begotten. But the special begetting here intended declareth a communicating of the whole essence. Hence by undeniable consequence it followeth, that the begotten Son of God is of the same essence with the Father.

To make this mystery the more clear, the Greek Church used a compound Greek word which signifieth consubstantial, or of the same essence; A word which hath been used by the ancientest Fathers, and put into the N •… cene Creed (which was ratified by the subscription of 318. Bishops there assembled) and thus translated in our English Liturgy, of one substance with the Father. All the places▪ that set out the Unity of the Father and the Son , such as these, I came forth from the Father, Joh. 16. 28. I and my Father are one, Joh. 10. 30. and all the places that style the Son GOD, give proof hereunto: So do the divine incommunicable properties attributed to the Son, as Eternity (Isa. 9. 6. Col. 1. 17.) Ubiquity (Matt. 18. 20. & 28. 20.) Omnipotency (Phil. 3. 21.) Immutability (Heb. 1. 12.) Omniscience (Joh. 1. 48. & 21. 17.) The like may be said of divine effects done by the Son, as Creation▪ (Joh. 1. 3.) Sustentation (Col. 1. 17.) Miracles (Joh. 15. 24.) Remitting sin (Mat. 9. 6.) Quickening the dead in sin (Joh. 5. 21.) Raising himself (Rom. 1. 4.) Raising others Joh. 5. 28, 29.

§. 52. Of the Father and the Son distinct Persons.

THe other mystery is this, The Son is a distinct Person from the Father.

These two Relative considerations, Beget, Begotten, necessarily imply a distinction. It hath been before shown, that the distinction is not in nature, essence, or substance; therefore the Fathers have of old used this word Person, to show wherein the distinction consisteth. Of this word Person, see §. 21.

That the Son is a Person or subsistence, is evident by these phrases in Scripture which give him a particular and proper subsistence; as this Title I am, which Christ applieth to himself, John. 8. 58. And this, the Son hath life in himself, Joh. 5. 26. And this, What thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19. and many the li •… e.

That the Person of the Son is distinct from the Person of the Father, is manifest by these correlative Titles, Father, Son; and correlative Actions, beget, begotten; and such Phrases as these, The Word was with God (Joh. 1. 1.) The Son is in the bosom of the Father, Joh. 1. 18. I came forth from the Father (Joh. 16. 28.) And such as se •… out their distinct order and manner of working; as God made the worlds by the Son, ver. 2. He hath chosen us in him (Eph. 1. 4.) The Lord rained from the Lord (Gen. 18. 24.) The Lord said unto my Lord (Psa. 110. 1.)

For further clearing this great mystery of the generation of the Son of God, let us consider the difference betwixt it and other Generations and Operations.

§. 53. Of the difference betwixt the generation of the same Person as Son of God and Son of Man.

• 1. THe Generation of the Son of God was eternal before the world, but of the Son of man in the last days of the world, 1 Pet. 1. 20. This was that fullness of time which the Apostle mentioneth, Gal. 4. 4.
• 2. The former was without mother, the latter without father. Thus may we reconcile these different terms, without Father, without mother, Heb. 7. 3.
• 3. By the former Christ did really and fully partake of the divine nature; He was true God, very God of very God; yet being a distinct Person, he became fit to assume man's nature: By the latter, he so really assumed man's nature, as he became a true man: Man of the substance of his mother, and that after such a manner as he was declared thereby to be true God, and in that respect called the Son of God, Luk. 1. 35. yea, he was God manifested in the flesh, 1 Tim. 3. 16.
• 4. By the former he became fit to be a Mediator in all things which required divine dignity, authority, power, worth, merit, and efficacy; By the latter he became fit to be a Mediator in all such things as required infirmity, ministry, service, or any kind of suffering.

§. 54. Of the difference betwixt divine Generation and Predestination.

THere are among other divine operations, three, which are in themselves very remarkable, yet not to be compared to the divine generation of the Son of God; Those three are these, Predestination, Creation, Regeneration: A due consideration of the difference betwixt them and this, will much illustrate this.

1. The generation of the Son of God doth differ from Predestination (which is an internal and eternal work of God) in that it is a Personal Act, proper to the Father alone, and that only in relation to the Son: But Predestination is an essential act (if I may so use this word) common to all the Persons, Father, Son, holy Ghost; and that in relation to Angels and men.

Besides Predestination (as all other works of God towards creatures) is an act of God's will merely voluntary; God might if he would have forborne to do it: He wrought all things after the counsel of his own will, Eph. 1. 11. But the divine generation though it be a free act, without any constraint, yet is it not a work of counsel and will, but of nature and necessity. The Father cannot but beget the Son.

§. 55. Of the difference betwixt divine Generation and Creation.

BEsides the fore-mentioned differences, there are others also betwixt divine Generation and Creation: For,

• 1. Creation was a work out of God, in and upon creatures. But divine Generation is an internal work, in God himself, upon the very Creator, if I may so speak.
• 2. Creation is a making of that which was not, and that out of nothing: But divine Generation is of that which ever was, and that of the very substance of God.
• 3. Creation was a work in the beginning Gen. 1. 1. Divine Generation was before that beginning, even eternal, Prov. 8. 22, 23. Not as In the beginning God created the Heaven and the Earth, so In the beginning he made the Word, but In the beginning was the Word, Joh. 1. 1.
• 4. Creation had an end, Gen. 2. 1, 2. The divine Generation continueth ever without all end.
• 5. Creation was of many things divers from the Creator, not like to him; The divine Generation is of that which is most like, yea, of the very same essence.

§. 56. Of the difference betwixt divine Generation and Regeneration.

THere are other differences then those mentioned before, betwixt the divine Generation of the Son of God, and the spiritual Regeneration of Sons of men.

• 1. There is a time for Regeneration; For the time was when they that are Regenerate were no Children of God, Eph. 2. 12. And many that yet are not born again shall be regenerate, John. 10. 16. & 17. 20. But in divine Generation there never was a time wherein the Son of God was no Son.
• 2. Regeneration presupposeth a former birth and being. The very word (which signifieth to be born again, John. 3. 3.) importeth as much: But no such matter may be imagined of the divine, eternal Generation.
• 3. Regeneration respecteth not the substance of the party regenerate, for the body and soul and all the parts of the one, and powers or faculties of the other, are the very same before and after generation; But divine Generation is in regard of the very essence, of the Son of God.
• 4. Regeneration is an alteration of the person regenerate, and that in his condition and in his disposition: In regard of his condition, of a child of wrath, Eph. 2. 3. he is made an heir of the grace of life, 1 Pet. 3. 7. In regard of his disposition, of darkness he is made light, Eph. 5. 8. But in divine Generation there is no alteration at all: The Son is ever the same, ver. 12.
• 5. In Regeneration there is a growth and increase, 1 Pet. 2. 2. But divine Generation is ever most absolutely and infinitely perfect.
• 6. Regeneration is of God's mere will and free grace, I am. 1. 18. No mere man is by nature the Son of God: But it hath been shown that divine generation is of nature; See §. 50.

§. 57. Of the difference betwixt divine and human Generation.

MAny of the differences betwixt the divine Generation of the Son of God, and human Generations of Sons of men, are such as were noted before. I will therefore give but a touch of them, as being pertinent to the present point, and add some others thereunto.

• 1. The Generation of the Son of God is eternal, but of Sonues of men temporal.
• 2. That is an internal work of the Father, This external.
• 3. That is a perpetual permanent act, This transient.
• 4. That importeth a necessary mutual subsistence of him that begetteth, and him that is begotten, in and with one another; Thou in me and I in thee, saith the Son unto his Father, John. 17. 21. But in human Generation he that begetteth subsisteth without him that is begotten.
• 5. That setteth out an equality of Persons: In this Children as Children are inferior to their Parents.
• 6. That doth not presuppose no-being; as if the Son of God had of no-son been begotten a Son: This is a begetting of him to be a Son which was no son before. In human Generation that is which was not before.

• 7▪ In divine Generation none is before or after the other.

  In human Generation, he that begetteth is before the begotten, and that not only in order of cause, but also in time.

• 8. That is without all passion: This cannot be so; For as there is an action in that which begetteth, so a passion in that which is begotten.
• 9. In that, He which begetteth, and he which is begotten is the very same in substance; In this, Father and Son may be and are of the like nature or essence, but not the very same. The one is both alius and aliud, another person, and another substance distinct from the other. They are two.
• 10. In That the whole substance is communicated: In This, but apart.
• 11. In That there is no diminution at all: In This there is.
• 12. In That all is divine and supernatural, both the substance and also the manner of working: In this all is natural and sensible.

§. 58. Of the Particle This day, applied to Christ's Incarnation.

HItherto of this great mystery of divine Generation set down in this phrase, I have begotten thee; We will further consider the just sense of the particle (This day) annexed thereunto.

It was shown before §. 50. how that might set out eternity in that it importeth a continual present time without respect to time past or future. In this sense it would best agree with this mystery of the divine Generation, simply considered in itself: But here the Apostle setteth out the Son of God, as God manifest in the flesh, Immanuel, God with us, God-man, God-man in one person.

Thus (as the Word was made flesh, and dwelt among us) God hath spoken unto us in these last days by his Son: Thus hath God appointed him heir of all things; Thus hath he purged our sins; Thus sits he down at the right hand of the Majesty on high: Yea, thus in the second Psalm, this Son of God (as God-man) is styled the Lord's Anointed; Thus God saith of him, I have set my King upon my holy hill of Zion; Thus also he saith to him, Ask of me, and I will give thee the Heathen for thine Inheritance.

Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate, and made a Son of man; the particle This day, may not unfitly be applied to such times as the Son of man was on earth manifested to be the Son of God, especially at the time of his Incarnation. For then was the Word first made flesh; so as then might the Father say of a Son of man, This day have I begotten thee; that is, even now is it manifest that a Son of man is the begotten Son of God.

Besides, Christ's Incarnation was so strange, his mother being a pure Virgin, as she herself said, How shall this be? At that time therefore said the Angel to the Virgin Mary, That holy thing which shall be born of thee shall be called the Son of God, Luk. 1. 34, 35.

After his conception, before his birth, his Name was set down Jesus, and that upon this ground, He shall save his people from their sins, (Mat. 1. 21.) which none could do but the begotten Son of God.

Answerably at the day of his Birth an Angel said, To day is born a Savior which is Christ the Lord, Luk. 2. 11. Could so much be said of any but of the begotten Son of God? Hereby an Angels voice the Hodie, To day, is expressly set down of the day of Christ's Birth. Hereupon on that day a multitude of the heavenly host sang, Glory be to God in the Highest, Luk. 2. 14.

Where a Prophet of old prophesied of the birth of this God-man, thus he sets it out ( Isa. 9. 6.) Unto us a Child is born, Unto us a Son is given, and the Government shall be upon his shoulder, and his Name shall be called Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace. Can this possibly be meant of any but of the begotten Son of God?

Thus we see how fitly this particle, this day, may be applied to the time of Christ's Incarnation, which was first wrought in and by his conception, and then manifested to the world in and by his Birth.

§. 59. Of the Particle, This day, applied to Christ's Resurrection.

THere was another time wherein Christ was on Earth manifested to be truly and properly begotten of God, and that was at his resurrection; For when he had so far subjected himself to the power of his enemies, as to suffer them to do to the very uttermost what possibly they could (for men after they have killed the body have no more that they can do, Luk. 12. 5.) to show that by his divine nature he could undo all, and make all void, he rose again from the dead. Thus was he declared to be the Son of God with power, namely, by the resurrection from the dead, Rom. 1. 4. For it was not possible that the Son of God should be holden of death, Act. 2. 24.

Sundry both ancient and later Divines do apply these words, This day have I begotten thee, to the Resurrection of Christ; For by that power which Christ had to raise himself from the dead, it evidently appeared that he was indeed the begotten Son of God; of such power as the Father had; and therefore of the very substance of the Father: true God in power, true God in essence: This they do the rather thus apply, because S ^t Paul himself seemeth so to do, Act. 13. 33.

Concerning S ^t Paul's particular application of this Text to Christ's resurrection, much is disputed pro & con for it and against it.

There are two principal points which the Apostle laboreth to prove in that Sermon, Act. 13. 17. One, that God according to his promise raised unto Israel a Savior, ver. 23. The other, that this Savior being put to death God raised him from the dead, ver. 30. Now in ver. 33. the former of these two points seemeth to be proved by this testimony, Thou art my Son, this day have I begotten thee; and the later by two other testimonies ver. 34, 35. But to which of those two points soever that Text be applied, either to God's raising unto Israel a Savior Jesus, or to God's raising this Jesus from the dead; It is most clear, that the Apostle produceth this Text, (Thou art my Son this day have I begotten thee,) unto the Son of God manifested in the flesh; and that he applieth this day, to that distinct time wherein God manifested his Son, or shown him forth to the world.

§. 60. Of the many evidences of Christ's Divine generation.

Quest. 1. WEre there not other times wherein Christ was manifested to be the Son of God, besides his Conception, Birth, and Resurrection?

Answ. Yes, very many; He was manifested to be the Son of God, and that after his wonderful birth:

• 1. By Sim •… ons and Anna's Testimonies when he was presented in the Temple, Luk. 2. 29, 38.
• 2. By the Star that conducted the three Wise men out of the East to him, and by their worshipping him and offering gifts to him, Matth. 2. 2, 11.
• 3. By his disputing with the Doctors in the Temple at twelve years old: and telling his mother that he must be about his Fathers business, Luk. 2. 42, 46, 49.
• 4. By John the Baptists testimony of him, Luk. 3. 16, 17. John. 1. 29. & 3. 29, &c.
• 5. By the Fathers testimony of him at his Baptism: and by the holy Ghosts liting upon him, Matth. 3. 16, 17. The like testimony was given at his transfiguration, Matth. 17. 5. and a little before his passion, John. 12. 28.
• 6. By his manner of resisting and commanding the devil away, Matth. 4. 3 &c.
• 7. By discovering men's inward disposition (John. 1. 47. & 2. 25. & 6. 70. ) and thoughts, Matth. 9. 4. & 16. 7, 8.
• 8. By his divine Doctrine, John. 7. 46.
• 9. By his many mighty Miracles, John. 15. 24.
• 10. By his manner of forgiving Sin, Matth. 9. 2, 6.
• 11. By the power which he gave to his Disciples, Matth. 10. 1. Mark. 16. 17. Matth. 16. 19. yea and by breathing the holy Ghost into them, John. 20. 22.
• 12. By overthrowing them that were sent to apprehend him, John. 18. 6.
• 13. By his manner of giving up the ghost, and the wonders thereat, Matth. 27. 54. Mar. 15. 39.
• 14. By his ascension, Act. 1. 9.
• 15. By the gifts he gave after his ascension, Eph. 4. 8.
• 16. By the Functions of King, Prophet, and Priest conferred on him. Heb. 5. 5.

By these and other notable evidences the eternal Son of God (who from the beginning did (as it were) lie hid in the bosom of the Father, and under the Law was shadowed over) was manifested to be the begotten▪ Son of God.

§. 61. Of the extent of, This day.

Quest. 2. IF there so many days wherein Christ was manifested to be the Son of God, How is it said, This day, as if there were but one only day?

Answ. This day, is not always strictly referred to one set day, consisting of 12, or 24 hours, but to a determined present time, which may consist of many hours, days and years.

Moses oft setteth down the time of Israel's abode in the wilderness under this day, as Deut. 10. 15. and 26. 16, 17, 18. and 27. 19.

It is usually put for that time wherein they live concerning whom it is spoken: as 1 Chron 28. 7. Ier. 44. 2. Dan. 9. 7. Luk. 4. 21. And it is used to distinguish present times from former times; as 1 Sam. 9. 9. He that is this day called a Prophet, was before time called a Seer. In like sense, yesterday, is put for former times, as where the Lord saith, yesterday my people, that is, of late my people, or heretofore. Thus yesterday is opposed to this day: as where Christ is said to be the same yesterday (in former times before he was exhibited in the flesh) and today (now since his incarnation) and forever, Heb. 13 8.

That, this day, may have a long date, is evident by the Apostles own explication thereof: For where the Psalmist had said (Psal. 95. 7. ) To day if you will hear his voice, the Apostle who lived above a thousand years after him, applieth this day, to his own times, and saith (Heb. 3. 13. ) Exhort one another daily while it is called today.

Thus we see how this day, may according to the use of it in sacred Scripture be applied to a long date: and particularly to the whole time of Christ's manifesting himself in the flesh, to be the begotten Son of God, from the beginning of his incarnation, to his Ascension into Heaven: yea and to future times also, by reason of the evidences which he giveth of his true Deity. For he promised to send the holy Ghost to his Disciples, John. 16. 7. and to be with his Church always even unto the end of the world, Matth. 28. 20. The accomplishment hereof is an undeniable evidence of Christ's true Deity.

How This day, may be extended to eternity was shown before in §. 50.

§. 62. Of manifesting Christ's Divine Generation.

Quest. 3. HOw can the limitation of This day, to the time of Christ's Incarnation, stand with Christ's eternal Generation, set out under this phrase, I have begotten thee.

Answ. In Scripture, matters are then said to be done, when they are manifested to be done. Whereas (Heb. 8. 13. ) by bringing in a new Covenant, the former is said to be made old; the meaning is, that it is manifested to be old. But more pertinently to our present purpose, Christ at the moment of his conception is said to be called the Son of God (Luk. 1. 35.) because then he began to be manifested so to be. In this sense this high transcendent prophesy, Unto us a child is born, unto us a Son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, &c. (Isa. 9. 6, 7.) is to be taken.

This manifestation of Christ's Divine Generation in set and certain times, by visible and conspicuous evidences, doth no whit cross or impeach the eternity and incomprehensibleness thereof. For to declare and manifest a thing to be, presupposeth that it was before it was manifested: neither doth it necessarily imply any beginning of that before: no more then those phrases, Before the mountains were brought forth, thou art God (Psal. 90. 2.) Before the hills I was brought forth, Prov. 8▪ 25.

The full meaning therefore of the Apostle in alleging this testimony (Thou art my Son, this day have I begotten thee) may for perspicuity sake be thus paraphrased: as if God the Father had thus said to God the Son, Thou, and thou alone, art my true proper Son, not by grace or adoption, but by nature and eternal generation: and now I do in this last age of the world declare thee so to be by thine Incarnation, Doctrine, Works, Resurrection from the dead and Ascension into Heaven: whereby it manifestly appeareth that thou infinitely dost surpass all the Angels in Heaven.

§. 63. Of Solomon a Type of Christ.

TO the fore-named Testimony which proveth Christ to be the begotten Son of God, another is added to the very same purpose; as these copulative particles, and, again, import. Hereby it is evident that sundry testimonies may be produced to prove the same point, Rom. 5. 10. &c.

• 1. This showeth consent of Scripture.
• 2. It more works, as many blows knock a nail up to the head.
• 3. Many testimonies may better clear the point, and one place be a commentary to another.

Though this be lawful, yet a mean must be kept therein; and care be taken wisely to observe when there is need of adding Testimony to Testimony: See §. 77.

This latter Testimony is taken out of a promise made to David: it is twice recorded, as 2 Sam. 7. 14. 1 Chron. 17. 13. and it is repeated by David the third time, 1 Chron. 22. 10.

The Apostle faithfully quoteth the very words of the promise, which are these I will be to him a father, and he shall be to me a Son.

Our English makes a little difference in translating the Hebrew, and the Greek; For that they turn the Hebrew, I will be his Father, and he shall be my Son: which is in effect the same, His Father and a Father to him, His Son and a Son to him, are all one in sense. The two original Languages do directly answer one another.

In the repetition of this promise, (1 Chron. 32. 10.) the order is inverted; for it is thus set down, He shall be my Son, and I will be his Father: This inversion of words no whit at all altereth the sense, but affordeth unto us this observable Instruction, that The Father was not before the Son, nor the Son before the Father, nor in time, nor in order, Both coeternal, both equal; The Glory equal, the Majesty coeternal, as it is in Athanasius his Creed: Therefore in one place the Father is first set down, in another the Son; For the Son was always with the Father and always in the Father; With the Father, by an inseparable distinction of the eternal Trinity; In the Father, by a divine unity of nature. This is further manifest by a distinct expression of both the relatives; For he contents not himself to say, I will be a father to him, but he adds, He shall be a Son to me, to show, that the Father never was without the Son.

The fore-mentioned promise as it is a promise, hath immediate relation to the Son of David, even to Solomon by name, 1 Chron. 22. 9. and thereupon this threatening ( if he commit iniquity I will chasten him, ) is added, 2 Sam. 7. 14. for Christ was not subject to sin.

There be that say that Solomon in his sins might be a type of Christ, as Christ is an head of a body, and considered with the body (as Mat. 25. 40. Act. 9. 4. 1 Cor. 12. 12.) and so this threatening, If he commit iniquity, I will chasten him, applied to Christ: Or else as Christ was our Surety, and took our sins upon him, and was chastened for them.

But it is not necessary that all things which were in such persons as were types of Christ, should be applied to Christ. Nor Solomon, nor David, nor Aaron, as sinners in regard of their sins were types of Christ; Though he was in all points tempted like as we are, yet without sin. cha. 4. 14. No kind of Persons were more proper types of Christ then the High-Priests, yet were they not types in all things that appertained to them; They were of the Tribe of Levi; They offered Sacrifices for their own sins; They oft renewed their Sacrifices; They had Successors when they died: In none of these were they types of Christ. See Ch. ver. 5. §. 12.

But the excellent prerogatives heaped up together, have not relation to Solomon alone. The Prerogatives as they are propounded to David in the Name of the Lord, are these in order.

• 1. I will set up thy seed after thee, which shall succeed out of thy bowels: 2 Sam. 7. 12.
• 2. I will establish his Kingdom, Ibid.
• 3. He shall build a House for my Name, 2 Sam. 7. 13.
• 4. I will establish the Throne of his Kingdom forever, Ibid.
• 5. I will be his Father, and he shall be my Son, 2 Sam. 7. 14.
• 6. I will settle him in my House, and in my Kingdom forever, 1 Chr. 17. 14.
• 7. He shall be a man of rest, and I will give him rest from all his enemies, &c. 1 Chro. 22. 9.

These, at least most of them were literally meant of him, who by name is expressed Solomon; Yet not singly and simply considered in himself alone, but as a type of Christ: For David and his posterity had their royal dignity conferred upon them, not so much for their own sakes, as that they might be a fore-going type, and a visible representation of Christ's royal dignity, and of that redemption and salvation which he should bring to the people of God: So as those excellencies which in the Letter are spoken of David, Solomon, and others, are mystically, truly, and principally foretold of Christ, whereby the benefit of those promises was infinitely increased, and the comfort of true believers above measure enlarged: This the Apostles, who were inspired with a divine Spirit, well knew: and thereupon on all occasions applied those types to their intended truth; as here in this place.

True it is, that David's Son by Bathsheba, was named Solomon; but the mystical truth of this name (as of the name of Melchizedek. chap. 7. v. 7.) was manifested in Christ Jesus: Read the 72 Psalm, which carrieth this Title, For Solomon, and it will be found that Christ is the true Prince of Peace, which Solomon's name importeth; and that all things there set down are fulfilled in Christ.

But to compare the type and truth together in such particulars as are mentioned in the promise made to David, 2 Sam. 7. 12. these instances following are to be observed.

• 1. Solomon was a man of Rest; and Christ was the Prince of Peace, Isa. 9. 6. God gave Solomon rest from all his enemies, such as were the Philistines, Aramites, Moabites, Ammonites, and others like them: But Christ so judgeth among the Nations, as they beat their swords into plough-shares, &c. Isa. 2. 4. and the Wolf shall dwell with the Lamb, &c. Isa. 11. 6, 7, 8, 9. Yea, God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David, that we should be saved from our enemies, and from the hand of all that hate us (Luk. 1. 69, 71.) not only from men but from devils also: For he hath spoiled Principalities and Powers, Col. 2. 15.
• 2. God gave peace and quietness to Israel in Solomon's days; But Christ is our Peace (Eph. 2. 14.) and it pleased the Father to reconcile all things to himself by Christ, Col. 1. 20.
• 3. Solomon was the seed that proceeded out of David's bowels, whom God set up after David: But Christ was that promised seed that by an excellency and property was called the Son of David, Matth. 1. 1. who also by lineal descent proceeded out of David's bowels. An ancient Father expounding this phrase, Out of thy bowels, thus, Out of thy belly (as the LXX and vulgar Latin do) hath this comment upon it; If you simply take this of Solomon, it is ridiculous; For then might David be thought to have brought forth Solomon as a Mother: Hereupon he applieth this to the Virgin Mary, out of whose womb Christ came: But that Father mistook the mark. For the Hebrew word properly signifieth the bowels, (as our English turns it) and it is elsewhere applied to men, as Gen. 15. 4. 2 Sam. 16. 11. And in 1 Chr. 17. 11. it is thus expressed, which shall be one of thy sons; therefore Solomon must not be clean excluded, but be immediately intended, yet as a type, and Christ most principally as the truth and substance.
• 4. God established Solomon's Kingdom, but much more Christ's; whose Kingdom cannot be moved, (Heb. 12. 28.) as Solomon's was: For first ten Tribes fell away from his Son, 1 King. 12. 20. and afterwards the whole Kingdom was translated from Solomon's race to Nathan's. Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said, I will establish the Throne of his Kingdom forever. If this be applied to Solomon, it must be taken improperly for long date: but applied to Christ, it is most truly and properly spoken: For he shall reign over the house of Jacob forever, and of hi •… Kingdom there shall be no end, Luke 1. 33. So as this extent of the promise to everlastingness evidently proves, that Christ is here principally intended.
• 5. Where it is further said, that the promised Son of David should build an House for the Name of the Lord, this is true of the earthly Temple built of Stone and Timber, and garnished with gold, silver, silk, and other like ornaments, which was a typical House for God's Name, 1 King. 5. 5. But Christ built the mystical, spiritual, true House of God, which is the Church of the living God, Hebr. 3. 3, 6. 1 Tim. 3. 15.

Well therefore, and that most fitly and properly may this part of the promise ( I will be a Father to him, and he shall be a Son to me ) be applied to Christ. To Solomon it was spoken in a type; To him indeed God was a Father in favor and love; and he was a Son to God as he bare God's image, being a King, and through the grace of adoption and regeneration: But God is a Father to Christ by begetting him, and communicating his whole essence to him; and Christ is a Son to God by being properly begotten of God, and of the same essence with him.

Thus is this testimony as pertinent to the Apostles purpose as the former: Father and Son being here properly taken in a like mutual relation of one to another.

Quest. How then is this set down in the future tense as of a thing to come, I will be, He shall be, seeing the divine generation is eternal?

Answ. As in the former testimonies, so in this, the Apostle setteth out the Son of God incarnate; whereby he was visibly manifested to be the true, proper, only begotten Son of God; So as this promise is of a future, conspicuous declaration of an eternal relation; As if the promise had been thus made, I will manifest that I am the Father of that Son which I will raise up to them, and that he is my Son; In like manner saith the Angel to the Virgin Mary, That holy thing which shall be born of thee shall be called the Son of God, Luk. 1. 35.

§. 64. Of the resolution of the fifth Verse.

THe exemplification of the former comparison ( ver. 4.) here begins, and continueth to the end of this Chapter.

In this exemplification there are sundry proofs given both of Christ's Excellency above Angels; and also of Angels inferiority to Christ.

Christ's excellency is exemplified in eight particulars; which are these:

• 1. That relation which is betwixt God the Father and the Son, in this verse.
• 2. That worship which is due unto Christ, v. 6.
• 3. Christ's Divine nature, v. 8.
• 4. Christ's Royal function, v. 8.
• 5. The eminency of Christ's gifts above others, v. 9.
• 6. Christ's great work of Creation, v. 10.
• 7. Christ's immutability, v. 11, 12.
• 8. Christ's Glory and Dignity, v. 13.

The Inferiority of Angels is exemplified in three particulars:

• 1. That Duty which they owe to Christ; namely to worship him, v. 6.
• 2. Their created nature, v. 7.
• 3. Their Office to attend upon Saints, v. 14.

In this verse the first branch of the exemplification of Christ's excellency above Angels is set down.

The sum of it is; The Relation betwixt God the Father and Christ.

In setting down hereof, we are to observe; 1. The Proof, 2. The Point.

The Proof is taken from testimonies of Scripture: which are two.

The first is taken out of Psal. 2. 7. Wherein observe,

• 1. The Manner of producing the testimony.
• 2. The Matter whereof it consisted.

The Manner is noted two ways:

• 1. Negatively: Because no mention is made in Scripture of any Angel to be God's Son, the Apostle concludes that no Angel is God's Son.
• 2. Interrogatively: whereby he propounds the case to them to judge of it: Unto which of the Angels said he, &c.

The Matter of the testimony consisteth of a relation. Whereof observe:

• 1. The circumstances.
• 2. The substance.

The Circumstances are two:

• 1. An Apostrophe of the Father to the Son. Thou art.
• 2. The time. This day.

The Substance of the testimony sets out:

• 1. The Kind of relation, my Son.
• 2. The Ground of it, I have begotten thee.

The other testimony of Scripture is taken out of 2 Sam. 7. 14.

In producing this testimony observe:

• 1. The connection of it with the former, in this phrase, and again.
• 2. The substance thereof.

Wherein again observe:

• 1. The Manner of expressing it, by way of promise, I will be, &c.
• 2. The Matter thereof.

Which expresseth

• 1. The relative, a Father.
• 2. The correlative, a Son.

§. 65. Of the Doctrines arising out of the fifth Verse.

I. A Testimony of Scripture is a sound proof. See §. 46.

II. A negative Argument from Scripture is a good Argument. This is to be taken of Articles of Faith; and such things as are necessary to be known by Christians: For in such things the whole council and will of God is made known unto us by the Scriptures. Hereupon a curse is denounced against such as take from, or add to the Scriptures, Rev. 22. 18, 19.

III. Christians ought to be so expert in the Scriptures, as to know what is therein set down, or what not. This I gather from the Apostles Interrogation, Unto which of the Angels, &c. Hereby he would have them judge of the truth of what he said: which they could not do, unless they had been well exercised in the Scriptures.

IV. No Angel is properly God's Son. For they are Angels concerning whom the Apostle propounded this question; and that by way of negation.

V. Christ is the true and proper and only Son of God. This is the main scope of this testimony. See §. 15.

VI. The Father acknowledgeth Christ to be his Son. This Apostrophe, thou art, &c. expressly sets down the Fathers acknowledgement. This is to strengthen our Faith the more in this great Article: as Matth. 3. 17. & 17. 5.

VII. The true Son of God is begotten of God. The inference of the latter part of this testimony upon the former, plainly proveth the Doctrine of this great Mystery. See §. 49, &c.

VIII. The generation of the Son of God is an eternal generation. This is gathered from one signification of the particle, this day. See §. 50.

IX. God gave visible evidences of his Sons eternal generation. This also ariseth from this word, This day. See §. 58, &c.

X. Sundry testimonies may be alleged for one and the same point. Here the Apostle joineth several testimonies by these conjunctives, and again.

XI. God continueth to be the same to his Son. This word of promise, I will be to him a Father, intends as much. As he is ever the same in his essence, so also in his will and affection towards his Son.

XII. The Son of God is such to his Father as his Father is to him. The addition of this correlative, He shall be to me a Son, upon the former part, I will be his Father, imports so much.

XIII. The truth of what was promised to Solomon as a type, was accomplished in Christ. This application unto Christ of that which was first spoken unto Solomon, proves as much.

§. 66. Of bringing Christ into the world.

HEre the Apostle produceth another argument to prove the excellency of Christ above Angels. The first clause, And again, importeth as much. Such a phrase was used before (§. 63.) to note a connection of two confirmations of one and the same argument. Here it is used to distinguish two arguments produced for proof of the main point.

The point is, That Christ is more excellent then Angels. The argument is, because he is the only true Son of God. This argument was confirmed, first by one testimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Before this later, to show that it tendeth to the same purpose that the former did, he premiseth this clause, and again.

Here to that argument taken from Christ's dignity, he addeth another, taken from the subjection of Angels to Christ: And because it proveth as much as the former did, he saith, And again.

In the Greek a particle of opposition ( but ) is used; which is here well turned into a copulative ( and ) For all the testimonies tend to the same scope.

In the Greek also, the words are somewhat otherwise placed then in our english, word for word thus, But when again he bringeth in, &c. This may seem to imply that Christ was twice brought into the world. And there be that apply this to Christ's second coming in his glory and all the holy Angels with him (Matth. 25. 31.) and say that then again God brought him into the world. But that second coming of Christ is not agreeable to the scope of that Psalm out of which this testimony is taken. Nor yet to the scope of the Apostle in this Chapter, which is to set out the dignity and excellency of the Son of God made flesh, and so sent into the world.

Wherefore, to avoid that mistake, most translators and expositors turn it as our English hath done; and so place this particle again, as it may have reference to this verb, he saith; as if it had been thus expressed, And again he saith, when he bringeth in, &c.

The notation of the Greek word here translated World, showeth that he understandeth the habitable part of the earth, where men abide: so as the Son of God was unto sons of men to be as one among them.

By bringing into the world, is meant a manifestation in the world: Then was Christ first manifested when he was incarnate, or born: as we say of a child new born: it is brought into the world. Yet is not this phrase to be restrained only to that time, or to that act: but also to be extended to all those evidences, whereby in the world he was manifested to be the Son of God: especially to that dignity and dominion which the Father gave him over the whole world, in that he made him heir of all things (v. 2.) gave him the uttermost parts of the earth for his possession (Psal. 2. 8.) yea and all power in Heaven and earth (Matth. 28. 18.) so as the bringing him into the world, may imply a setting of him a King in the world, and over all the world, even over all things that be under God.

By virtue of this high dignity and supreme Sovereignty, the Father subjected all creatures to his Son (as he was God manifested in the flesh) the Angels themselves were not exempted: For he hath set him far above all Principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, Ephes. 1. 21.

If the 97 Psal (whereunto the Apostle hath relation) be observantly read, that which I have said will be found to be especially there intended. For it is a Prophesy of Christ's Royalty: the magnificence whereof being set out in the six first verses, in the seventh he denounceth confusion on such as worship false God's: and chargeth all, that by reason of any divine excellency conferred on them, have this glorious title God's, attributed unto them, to worship this true God the Lord Christ so exalted.

§. 67. Of Christ the first-begotten.

HIm whom before the Apostle styled the Son, the Son whom the Father begat, he here calleth the first-begotten.

How Christ is begotten of the Father, hath been before shown §. 49, &c. Here we are to declare how he is the first-begotten: For by way of excellency and property is this title here given unto him.

The word translated first-begotten, is a compound of a verb that signifieth to bring forth, or to beget: and of an Adjective, that signifieth first. It is translated also first-born. It is in sacred Scripture applied to sons of men, as well as to the Son of God.

When it is spoken of mere men, it is translated first-born. They are so called for order, or Honor sake.

In regard of order, sounes of men are styled first-born, simply and relatively.

• 1. Simply, for such as first open the womb, though no other come out of the same womb, Thus is it expounded, Exod. 13. 2. In this sense Israel who at that time was God's only Son, is styled his first-born, Exod. 4. 22. And Jesus, as born of the Virgin Mary, is thus styled, her first-born, Matth. 1. 25.
• 2. Relatively, in relation to others that follow after out of the same womb: as 1 Sam. 17. 13. Eliab the first-born, and next unto him Abinadab▪ &c. In regard of this relative consideration, some translate it thus, Eliab the eldest.

For Honors sake, they are styled first-born, to whom the preeminency and privileges of the first-born do belong.

The preeminency was, to be as a Lord and Ruler over the family.

In this respect Cain is said to have the excellency, and to rule over his brother, Gen. 4. 7.

The privilege of the first-born was to have the inheritance, or at least a double portion, Deut. 23. 15, 16, 17.

Both these, namely the preeminency and the Inheritance, upon just ground might be transferred from the eldest to the better deserving Son; Thus were both translated from Esau to Jacob, Gen. 27. 28, 29. And the former was translated from Reuben to Judah, and the latter from Reuben to Joseph, 1 Chron. 5. 1, 2.

In relation to the honor of first-born Saints, as having reference to God, and mystically and spiritually styled first-born, Heb. 12. 23.

This Title is attributed to the Son of God in regard of his Natures and Person.

• 1. In relation to his divine nature, He is the first-begotten of God, in regard of the eternity of his Son-ship; Thus is he styled the first-born of every creature, Col. 1. 14. that is, begotten before any creature was made, even eternally: He is said to be born or begotten, to set out his divine nature (being the very same with the Father, whereas all creatures are made;) and first-born or first-begotten, to show that he was before all, even eternal; And thus is he also the only begotten Son of God, John. 3. 16.
• 2. In relation to his human nature, he is said to be the first-born of his mother the Virgin Mary, Mat. 1. 25. for he first opened her womb; yea, he was the first that ever was conceived of the holy Ghost, and born of a Virgin.
• 3. In regard of his person consisting of two natures, God and man hypostatically united together, he is said to be the first-born from the dead, Col. 1. 18. or the first-begotten of the dead, Rev. 1. 5. For as man he died, as God he raised himself from the dead, Rom. 1. 4. He is said to be the first-begotten of the dead in respect of honor and order.

• 1. In honor, in that he rose as a Priest and Lord to ascend up into heaven, and to s •… t at his Fathers right hand, there to make intercession for his Church, Rom. 8. 34. and to rule and govern the same, Act. 2. 32, 33. &c. These are the privileges of the first-born.
• 2. In order, In that none rose to glory, never to die again, before him; Many were raised from the dead before he rose again; but they were raised to such a life as they had before, a mortal life subject to death; and answerably they died again; But Christ being raised from the dead d •… eth no more, Rom. 6. 9. very probable it is, that they who were raised out of their graves at Christ's resurrection went after him into heaven, and returned not to death again: In this respect Christ is such a first-born as many will follow after him, so as he may well be said to be the first-born among many brethren, Rom. 8. 29.

Though Christ in regard of his divine nature, and by virtue of his eternal generation be the only begotten Son of his Father; and in regard of his human nature, by reason of the perpetual virginity of his mother, her only begotten Son; yet may he well be said to have brethren, and that in two especial respects.

• 1. Because the Son of God and Sons of men are of one, even of one and the same nature: Therefore he is not ashamed to call them brethren, Heb. 2. 11.
• 2. Because he hath adopted them to be Sons of his Father; For we children of men are said to have the adoption of children by Jesus Christ, Eph. 1. 5.

In this respect Christ stiles his Disciples whom he had adopted, brethren, Matth▪ 28. 10. For he himself renders this reason of calling them brethren, My Father is their Father, Joh. 20. 17.

That which the Apostle here intendeth under this Title first-begotten, is to set forth the excellency of the person of Christ, as God-man, and that,

• 1. In his priority, which is eternity as he is God, Pro. 8. 24, 25.
• 2. In his dignity, being the most excellent of all, Gen. 49. 3.
• 5. In regard of his dominion over all, Psal. 2. 6, 7.
• 4. In regard of the largeness of his Inheritance, Psa. 2. 8.

In these respects it might well be said to the most excellent of creatures, Let all the Angels of God worship him; For the eternal, the most excellent, the Lord of all, and the Heir of all, is to be worshiped by all creatures, not the Angels ex •… epted.

§. 68. Of Saints being first-born.

Obj. 1. SOnnes of men, even mere men, are also styled first-born, Exod. 4. 21. Jer. 31. 9. Heb. 12. 23.

Answ.

• They are not so styled absolutely, as considered in themselves; but relatively, as they are mystically united to Christ, and are his members; By virtue of that Union the privilege and prerogative of the head is attributed to the members. In this respect they are said to be heirs of God, joint-heirs with Christ, Rom. 8. 17. Thus also hath he made them Kings and Priests unto God, Rev. 1. 6.
• 2. Men are not styled first-born properly, as Christ is the first-born: but metaphorically by way of resemblance. Saints are to God as first-born in regard of God's respect to them: God esteemeth them all his first-born; he loveth them, he honors them, he gives an Inheritance to them as to his first-born: Thus is the phrase expounded Ier. 31. 9. where God saith, I am a Father to Israel, and Ephraim is my first-born.
• 3. Men are not styled first-born simply, as so born from the womb, but comparatively in regard of those that are without Christ, Children of disobedience, and heirs of wrath, Eph. 2. 2, 3. Thus Israel was God's first-born Exo. 4. 22. in comparison of the Egyptians and other people that were Aliens from the Common-wealth of Israel, and strangers from the Covenant of promise.
• 4. No Son of man is God's first-born eternally before all times, but respectively in referen •… e to future times. Thus the whole stock of Israel (who were the first general Assembly of Saints, among whom God continued his Church till the Gentiles were called) are in reference to the Gentiles (who were grafted into the stock, for the Jews that were broken off) styled first-fruits, Rom. 11. 16. and firstborn Exo. 4. 22, 23.

§. 69. Of David God's first-born.

Obj. 2. DAvid by a kind of property and excellency is called God's first-born, Psa. 89. 27. where God thus saith of him, I will make him my first-born, higher then the Kings of the earth.

Answ. Howsoever that may in some respects be applied to David, who was a true adopted child of God, the first of God's faithful ones, that as King reigned over that ancient people of God, who was also the head of those Kings on whom the Kingdom over Israel was established, and more excellent then all the Kings of the earth in his time; yet those excellent prerogatives which are mentioned in that Psalm, were but poor and slender in comparison of what they are, if they should be no other then what rested in David's person.

We are therefore to know, that David was an especial type of Christ, and that many superexcellent prerogatives which are proper to the only begotten Son of God, are there applied to David, merely as a type of that Son of God, and as a dark shadow of his incomparable and incomprehensible excellencies; that so God's people who lived before Christ was exhibited, might have some representations (so far forth as in mortal men they could be set out) of Christ's surpassing glory, and infinite blessings that in him were brought to men: That therefore which is promised Psa. 89. 27. is properly meant of Christ, and typically applied to David.

Thus we see that (albeit Sons of men in some improper respects are styled God's first-born, ) properly Christ Jesus is only his first-born; even that first-born who only is worthy to have the honor intended in these words, Let all the Angels of God worship him.

Thus it may appear that that honor of being first-born is due unto him. It is confirmed by divine testimony in this phrase He saith, HE, that is God the Father. For it is the Father that taketh such and such care of the Son, and commandeth all to honor him.

§. 70. Of God's Title given to Angels.

BEfore the testimony alleged, this copulative particle and is prefixed ( thus, And worship him &c.) to show that this is not the only argument whereby Christ's divine excellency is proved; but it is as one added to others, with which it may be coupled, and it implieth that as all sorts of men, so AND all Angels also are to worship Christ.

The testimony itself is taken out of Psal. 97. 7. The last clause of which verse is, is, as our English, and sundry other Translators turn it, Worship him all ye God's.

The Original Hebrew word which the LXX Greek Translators turn Angels, is one of God's Titles. The first Title that in sacred Scripture is attributed to God, is this, God created.

Among the ten Titles that in the Old Testament are given, as Names, to God, two of them are common to creatures, which are Adon and Elohim. The former of these is attrib •… ted to a Governor of a Family, or of a polity, and ordinarily translated Lord, as Gen. 18. 12. & 40. 1. Governors bare God's Image, are in his place, and therefore have his style given to them.

The latter, being of the plural number is attributed to God, to set out the plurality of persons; but oft joined with a verb of the singular number, to note the unity of nature.

• 2. It is applied to Idols, Judge. 17. 5. For worshipers of Idols do account them gods; and to set out their superstitious conceit of them, they are styled gods.
• 3. It is given to men of eminent place and excellent parts, Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especial manner bear the Image of God.
• 4. It is ascribed to Angels, Psa. 8. 5. Because they are of all creatures the most excellent, and the fairest representation of God's excellency. See §. 107.

Therefore not without cause is the word by the ancient Greek Translators turned Angels; and the Apostle who was guided by the same Spirit that the Psalmist was, quoting it so, gives evident proof that Angels are there meant.

So again is the very same Hebrew word by the same Greek Interpreters translated Angel, Psa. 8. 5. and justified by the Apostle, Heb. 2. 7.

The Chaldee Paraphrase doth in sundry other places so expound it.

So much also will follow by just and necessary consequence; for if all God's, that is, all creatures that in any respect may be called God's, are to worship Christ, then Angels also.

§. 71. Of Angels relation to God.

THe Angels here spoken of are called Angels of God in sundry respects.

• 1. They are of God, as created by him, the work of his hands, Col. 1. 16.
• 2. They bear God's Image, and of all creatures are most like unto God in the kind of their substance, which is spiritual, and in the glory thereof: In this respect they are stifed Sons of God, Job. 1. 6.
• 3. They are God's special and pricipal servants, continually attending upon him, Psa. 68. 17. & 103. 20, 21. Dan. 7. 10. Mal 18. 10.
• 4. They have ever remained steadfast with God, notwithstanding other Angels left their own habitation, Jude ver. 6. Therefore for distinction sake the good Angels are called Angels of God, but evil Angels Angels of the devil, Mat. 25. 41. 2 Cor. 12. 7.

§, 72. Of varying from the Letter of the Text.

Object. THis correlative of God, is not in the Original Hebrew Text, Psa. 97. 7.

Answ. It is not against the Text, but rather implied therein. For,

• 1. They that are styled God's may justly be said to be of God.
• 2. Christ would not accept worship done to him by Angels of the devil, Mar. 3. 11, 12. Can we then think that the Father would command such Angels to worship his Son? And if Angels of the devils be not there meant, then they must needs be Angels of God, which are intended in the place quoted.
• 3. To take away all ambiguity, the LXX adds this relative particle HIS, thus, worship him all ye HIS Angels; and the Apostle to make the point appear more clear expresseth the correlative thus, Angels of God. See Chap. 13. v. 6. §. 78.

Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek, who are oft expressed by these Letters LXX, I think it meet at this first mention of them, distinctly to set down their History, as an ancient Father hath left it upon record, thus; Ptolemy the Son of Lagus, desirous that the Library which he had made in Alexandria, might be replenished with worthy Books of all sorts, prayed the Jews at Jerusalem to have their Scriptures interpreted into the Greek Tongue; thereupon they who were then under the Macedonians, sent to Ptolemy seventy Elders, such as perfectly understood the Scriptures, and the Hebrew and Greek Tongue, according to his desire: He willing to make proof of them, and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures, by a mutual consent, severed them one from another, and commanded everyone of them to interpret the same Scripture, and this he did in all the Books. But when they met together in one before Ptolemy, and compared their Interpretations, God was glorified and the Scriptures believed to be truly divine; all of them rehearsing the same Scripture, both in the same words and in the same names, from the beginning to the end; that even the present Gentiles might know, that by the inspiration of God the Scriptures were interpreted.

Such additions of words or alterations of phrases, as make to a more perspicuous expression of the Authors mind, may well be done by such as quote his sayings. For such as only cite Testimonies for proof of a point, are not so strictly tied to the words as Translators are: It is enough for the former to retain and express the true meaning of the Text which they cite, though it be in other words.

Thus change of phrase doth oft better express the mind and meaning of the author, then a translation word for word: Therefore a faithful Interpreter stands not over-strictly upon the letter; That which the Apostles aimed at, was not to hunt after letters and syllables, but to prove doctrines; See Chap. 3. v. 9. §. 100. & Cha. 9. v. 20. §. 106.

This may serve in general to answer the alteration of the person in expressing worship: For the Psalmist useth the second person, as speaking to the Angels, thus, worship him all ye Angels. And the Apostle useth the third Person as speaking of the Angel thus, Let all the Angels worship him. Both phrases set forth one and the same sense.

As for the difference this reason may be given.

The Psalmist endeavoring to set out the magnificence of Christ in the best manner that he could, amongst other very elegant expressions, useth this Rhetorical Apostrophe to the Angels, worship him all ye God's. But the scope of the Apostle is only to give a proof of Christ's excellency above Angels. For this purpose it was the fittest expression to set it down positively thus, Let all the Angels of God worship him.

§. 73. Of ALL Angels alike subject to Christ.

THis general particle ALL is expressed, because there are many Angels; For Michael had an Army of Angels to fight against the Dragon and his Angels, Rev. 12. 7. And Christ could have had more then twelve Legions, that is 79992. to have guarded him, Mat. 26. 53. Daniel makes mention of thousand thousands, yea, of ten thousand thousands, Dan. 7. 10. And to show that their number exceeds all number, the Apostle stiles them an innumerable company of Angels, Heb. 12. 22. But be they never so many, they are comprised under this particle ALL, so as all and everyone of them must worship Christ.

Yea if there be distinct and different degrees among them, and several orders, all those degrees and orders, whether more or less eminent, superior or inferior, are comprehended under this universal particle ALL; For (as the Apostle noteth in the last verse of this Chapter) they are ALL ministering spirits▪ If they be All ministering spirits for them who shall be heirs of salvation, much more are they All to worship Christ. For he is the Creator of ALL, even of Thrones, and Dominion •… , and Principalities, and Powers, Col. 1. 16. He is the Head of ALL, Col. 2. 10. and he is advanced far above them ALL, Eph. 1. 21.

If therefore these Titles of distinction, Principalities, Powers, &c. give any preeminence to some of the Angels above others, yet that preeminency doth not exempt them from this duty of worshiping Christ Jesus; at whose name every knee must bow, of things in heaven or earth, Phil. 2. 10.

Not without cause therefore this general particle ALL is here used, Let all the Angels of God worship him; He that saith ALL excepteth none at all.

§. 74. Of Worship.

THe evidence here noted, whereby Christ is declared to be more excellent then all the Angels, is in this act worship, enjoined to Angels. For he that is worshiped is thereby manifested to be far more excellent then they who worship him. Worshiping one is much different from blessing one. That is an act of the inferior, This of the Superior; Without all contradiction the less is blessed of the better, Heb. 7. 7. And without all contradiction the better is worshiped of the less; especially if worship be taken as here in this place.

The Hebrew word used by the Psalmist, and translated worship, cometh from a root that signifieth to bow down, as Isa. 51. 23. Bow down that we may go over thee. It is most frequently used in the last Conjugation, which addeth much emphasis, and importeth both a reciprocal action, reflecting upon ones self thus, He bowed himself, 1 Sam. 20. 41. and also a thorough, serious performance thereof, even to the ground; and therefore the word earth, is oft added thereto, to show a bowing as low as can be, even to the earth or ground, Gen. 33. 3. It is most frequently used for an expression of honor and reverence to another, namely, to him unto whom or before whom this gesture is performed; which some Translators set out by this Paraphrase, they bowed themselves presenting honor; and others express it by this one word adore or worship.

The Greek word here used by the Apostle is somewhat answerable to the Hebrew. For it is compounded of a word that signifieth to kiss: For they that do honor or reverence to others use to kiss their mouth, as of old they were wont: yea (as now) their hands, knees, and (as it is done to the Pope) feet and shoes, yea, the very earth where they stand.

The frequent mention of kissing, to set out reverend and humble subjection in sacred Scripture, showeth that this was an accustomed gesture of testifying reverence and honor.

When Pharaoh advanced Joseph next to himself, and would that all his people should yield reverend subjection to him, thus he expresseth it, On thy mouth shall all my People kiss, Gen. 41. 40. that is, as the last English Translators have turned it, shall be ruled; or as others, shall obey or shall be subject.

Thus when Samuel had anointed Saul to be King, he kissed him, 1 Sam. 10. 1. in testimony of reverence and subjection: In this respect Moses kissed his Father in Law, Exo. 18. 7. And Idolaters in this respect are said to kiss the calves, Hos. 13. 2. And they who would not yield honor and subjection to Baal, are thus set out, Their mouth hath not kissed him, 1 King. 19. 18. yea, the reverence and obedience which is required of Sons of men to the Son of God, is thus expressed, Kiss the Son, Psa. 2. 12.

But to let pass the Metaphor, the word used by the Apostle doth usually signify, as here it is translated, worship.

Worship is a reverend manifestation of that high esteem which we have of another, and it is divine or civil.

§. 75. Of the difference between Divine and Civil Worship.

DIvine worship, is that which is performed in acknowledgement of Deity, or any divine excellency, in that to whom it is performed. This is due to God alone. For it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve, Matth. 4. 10. That exclusive particle, only, must be referred to worship, as well as to serve, or else it giees not a full answer to the devils temptation. For where the devil tempted Christ to worship him, Christ repels it with this answer, thou shalt worship the Lord. Now the sense of the answer lieth in this, that God only is to be worshipped; therefore none else. Nor Apostle (Acts 10. 26.) nor Angel (Rev. 19. 10.) would accept such worship tendered to them; because it was proper to God alone. Yea M •… rdecai would rather hazard his own and all the Jews lives, then yield such worship to a mere man, Hest. 3. 2. The fiery furnace could not move Daniel's three companions to yield worship to an Image, Dan. 3. 18.

Civil worship, is that which is performed in acknowledgement of some eminency or excellency in them to whom it is performed. Thus it hath been performed to Angels in regard of their eminency in glory, Gen. 19. 1. To Kings for their eminency in dignity and authority, 2 Sam. 24. 20. So also in like respect to other Governors▪ Gen. 42. 6. And to Parents, Exod. 18. 7. 1 King. 2. 19. And to Masters, 2 Sam. 18. 21. Such worship hath also been performed to men, for the excellency of parts and gifts wherewith God hath endowed them, 2 King. 2. 15.

In all these and other places, where reverence is shown to men, the very word which the Psalmist useth ( Psal. 97. 7.) and is translated worship, is used. So as of necessity we must distinguish betwixt the kinds of worship, when it is done to the Creator and when to creatures.

In the Psalm quoted and in this text, it is most manifest that divine worship is meant, which Angels are commanded to yield to Christ: whereupon by an undeniable consequence it followeth, that Christ is infinitely more excellent then Angels.

It is further▪ observable, that this duty of worshipping Christ, is not left as an arbitrary matter to the Angels, to do it, or not to do it: but it is put as a duty upon them, and that by way of command, Let all the Angels of God worship him. If Angels, much more must men worship Christ. See §. 128.

§. 76. Of the Resolution of the sixth Verse.

THe second Argument to prove Christ's excellency above Angels, is in this verse. It is taken from that worship which is due to Christ: and it is so set down, as with all the inferiority of Angels to Christ is proved thereby.

Two Arguments proving two distinct points, are here couched▪together.

• The first is to prove Christ's superiority. It may be thus framed: He, who is to be worshipped, is greater then they who are to worship him. But Christ is to be worshipped by Angels. Therefore Christ is greater then Angels.
• The second is to prove Angels inferiority. It may be thus framed: They who are to worship, are inferior to him that is to worshipped by them. But Angels are to worship Christ. Therefore Angels are inferior to Christ.

In setting down these Arguments, such a connection is used as was before v. 5. in producing two testimonies: thus, and again. The main Argument is set down in a charge: about which two points are noted.

• 1. The time when the charge was given.
• 2. The duty charged.

The time is set out by an act of God, when he bringeth. This is amplified,

• 1. By the Object, The first begotten.
• 2. By the Place, Into the world.

In the duty is expressed:

• 1. The Kind, worship.
• 2. The Persons.

These are of two sorts.

• 1. They who are to perform the duty, Angels: Angels are here described;
• 1. By their generality, All.
• 2. By their excellency, of God.
• 2. The person to whom the duty is to be performed, is expressed in this relative Him, namely the first-begotten.

§. 77. Of the Doctrines arising out of the sixth Verse.

I. ARgument must be added to Argument to prove the same Point. For here is another Argument then that which was produced, v. 5. to prove the excellency of Christ. This is evident by this transition, and again. In the former verse testimony was added to testimony, to confirm the same Argument: here Argument is added to Argument, to prove the same Point. That which God saith to Moses concerning two signs ( Exod. 4. 8. It shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign, ) may be applied to two Arguments. See §. 63.

II. The Son of God is begotten of the Father. See the 7 ^th Doctrine on v. 5. §. 65.

III. Christ is the first-begotten of the Father. In what respects this is to be taken, is distinctly shown §. 67.

IV. God visibly manifested his Son to men on earth. The word of bringing in, implieth a manifestation. Under world men on earth are comprised. Read John. 1. 14. 1 Tim. 3. 16. 1 John. 1. 1.

V. God speaketh in the word. Ver. 1. Chap. 3. 7. Acts 4. 25.

VI. Divine worship is due to Christ, Psal. 2. 11. Matth. 2. 11. & v. 2. Luk. 24. 52. For Christ is the Son of God; true God: And the Father wills that all men should honor the Son, even as they should honor the Father, John. 5. 23.

VII. Creatures are bound to worship Christ. The charge here set down importeth as much.

VIII. The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent: and they are here enjoined to do it.

IX. No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoined to them all, none exempted.

X. Angels are God's special attendants. In this respect they are here styled Angels of God.

§. 76. Of the Coherence of the seventh Verse.

TO amplify the former Argument (whereby the Apostle proved the excellency of Christ above Angels) taken from the inferiority of Angels, manifested by their worshipping him; he addeth another evidence of their inferiority, manifested by their manner of serving him. And to show that there is as good ground and reason for this, as for the former; and that Angels are as much bound to this, as to that; he premiseth, in this verse the like preface, as in the former: thus, And of the Angels he saith: even HE that said, Let all the Angels worship him, saith also, He maketh them spirits.

Thus may this verse have relation to that which goeth before, as a fit dependence thereon: and so this copulative AND, join two evidences of the inferiority of Angels together.

It may also have a fit reference to that which followeth in the 8 ^th verse; and that as an evidence of the infinite disparity betwixt Angels and Christ: which the Apostle proveth by a third Argument, taken from the high sovereignty of Christ, in the verses following. In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels. The other parts are in the 8 ^th and 9 ^th verses. The disparity is this▪ Angels are minister; but Christ a Lord and King. The adversative particle BUT, in the beginning of the 8 ^th verse (which is a note of an assumption, or of opposition) importeth this latter reference.

In this preface ( of the Angels he saith ) there is some ambiguity in the particle translated OF, For properly and usually it signifieth TO: But it apparent in the Text quoted that he speaketh not to Angels. For he useth not the second but the third person: The Apostle therefore imitateth the Hebrew, who put the particle which signifieth TO, for that which signifieth OF or Concerning.

He expresseth the Title Angels, to show distinctly what kind of Spirits and Ministers the Psalmist meaneth; and also how pertinent the Text which he quoteth is to the point in hand.

There is in the Greek an ordinary ^d note of asseveration, as is oft translated verily. See Cha. 3. v. 5. §. 50.

§. 79. Of the various acception of Angels, Spirits, Ministers, flame of fire.

THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle, as it was long before by the Greek LXX. But because many of the words are of divers significations, sundry Expositors do otherwise take them. For,

• 1. The word translated Angels, is oft put indefinitely for messengers; even such as are sent of man ( Gen. 32. 3.) or of God: and these both corporal substances ( Isa. 42. 19. Mal. 3. 1.) and also spiritual, Gen. 32. 1.
• 2. The word translated Spirits, is put for winds (Ezek. 37. 9.) For souls of men ( Num. 27. 16.) For Angels ver. 14. and for the holy Ghost, Gen. 1. 2. Mat. 4. 1.

• 3. The Hebrew word translated Ministers, is applied to such as do service to God, whether in the invisible heaven, as Angels; or in the visible heavens, as stars, winds, clouds, and other meteors ( Psa. 103. 21.) or on earth, as children of men, Isa. 61. 6.

  The Greek word, according to the notation of it, setteth out such as are deputed to public services: in which respect their Ministry is the more honorable. I find it five times used in the New Testament, in every of which places it importeth a public employment; Epaphroditus who was publicly employed by the Church, is so styled, Phil. 2. 25. and Governors of Common-wealths, Rom. 13. 6. and an Apostle of Jesus Christ, Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place: The more honorable their function was, the more is Christ's dignity amplified thereby, in that such honorable Ministers were inferior to him. See Cha. 8. v. 2. §. 3.

• 4. This phrase, a flame of fire, or, flaming fire, as it is literally taken for flaming fire on earth ( Psa. 83. 14.) and for the lightning falling down from heaven ( Psal▪ 29. 7.) So it is mystically used to set out the glory of God ( Dan. 7. 9.) and the fierceness of his wrath (Isa. 29. 6. 2 Thes. 1. 8.) and for fervor and zeal, Psa. 39. 3.

§. 80. Of the meaning of the 4 ^th verse of the 104. Psalm.

IN regard of the divers acceptions of these words, some apply them to a •… ry and fiery meteors, as to winds and lightning: thus most of the Jewish, and many of our modern Expositors take these words; as if we should thus translate them according to their sense, Who maketh the winds his Messengers, and the lightning his Ministers: Thus they invert the plain order of the words, putting that in the first place, namely, spirits or winds, which in the Text is in the latter place, and Angels or Messengers in the latter, which are in the first: The like inverting of order is in the second clause, and in both places without any need.

Obj. In the former verse the Psalmist speaks of the winds.

Answ. It followeth not thereupon that he must needs speak of the winds in this verse: For the scope of the Psalmist is not to treat only of the winds, but to set out the magnificence of God in the variety of creatures.

The scope of that Psalm is in the first clause of the first verse noted in these words, Bless the Lord.

The sum thereof is in these, My God thou art great, &c.

In the sequel of the Psalm he exemplifieth that sum, in sundry particular great and glorious works of God.

He beginneth with that visible glorious work which God first made, the light. To which he addeth the highest visible heaven, v. 2. Then he mentioneth the waters, clouds, and winds under the foresaid heavens, v. 3. And before he descendeth lower to the earth, and the things thereon, he bringeth in the Angels, whom God useth to do his great works, in heaven and on earth, v. 4. In the verses following he sets out God's great works on the earth and waters below.

Thus we see how fitly the testimony quoted may according to the most plain, proper, literal, and gramatical sense be applied to Angels. To make this the clearer, the Greek Interpreters set such an article before these two words, Angels, Ministers, as declare those other words, spirits, flame of fire, to be attributed to them.

Many of the ancient Fathers acknowledge that which the Greek and last English Translators have set down to be the true literal meaning of the Psalmist; and thereupon infer, that both the nature and office of those celestial creatures is noted: For the word Angel points at their office; Spirit, at their nature: In that they are or have a being, they are spirits: in that they do this or that, they are Angels.

Thus the testimony taken from the Psalmist being applied to Angels, is most pertinent to the proof of the point, for which the Apostle doth produce it. But applied to winds and lightnings, it is little to the purpose.

It is said that the Apostle applieth that which is spoken of winds and lightnings, to Angels, by way of Analogy and resemblance, comparing Angels to winds and lightnings; and in similitude referreth that to the invisible creatures, which the Psalmist attributeth to visible.

Answ.

• 1. It is the best and safest to take the Scripture literally, when the Text will well bear it.
• 2. Similitudes are no sound proof; They are usually produced rather to illustrate a point, then to prove it: But here the Apostle •… iteth the testimony for a proof of the inferiority of Angels to Christ; as to the like purpose he cited the former testimony out of Psa 97. 7.
• 3. The Apostle being guided by the same spirit that the Psalmist was, was not ignorant of the true sense of the Psalmists words; We ought therefore to interpret them both in one and the same sense, the rather because in the letter they do punctually agree.

§. 81. Of Angels inferiority to Christ.

THese three words, made, Angels, Ministers, import inferiority.

In that they are said to be made, they are declared to be creatures: and also to be ordered to be such as they are, by him that made them; which was the Son of God; So as this relative who, hath reference to this clause in the second verse, By whom he made the worlds.

This phrase who maketh, being of the present tense, leadeth us to a consideration of that primary work of creation, as if it were still in doing; that so it might be the better heeded. For things in their first doing are most regarded. In like manner are the other phrases of the Psalmist, in the verses going before, all set down in the present tense.

The word maketh, having relation to God intimateth two things.

• 1. Creation; For where God is said to have rested from all his works which he had made, Gen. 2. 2. and to have made the heaven and the earth, Rev. 14. 7. it is meant created. Express mention is made of the creation of Angels, Col. 1. 16.
• 2. Ordination▪ or disposing things to this or that use; Thus God is said to have made his Anointed the Head of the heathen, Psa. 18. 43. and to have made his Saints Kings and Priests, Rev. 1. 6. that is, to have ordered and disposed them to such and such dignities.

In both these senses is this phrase, he maketh, here used. He maketh them spirits, that is, he createth them spiritual substances; He maketh them a flame of fire, that is, he ordereth and disposeth them to be as a flame of fire in doing his will.

•… hat this word is here in both these senses to be taken, is evident by that which in the verses following is spoken of Christ in opposition to Angels. Here they are styled messengers and Ministers; But he, God and King v. 8. They made; but he the Lord and Maker v. 10. So as there is here noted as great a difference betwixt Christ and Angels, as betwixt King and Ministers, Creator and creatures. The inferiority therefore of Angels to Christ is very great.

§. 82. Of the Title Angel.

THe Title Angel, whereby they who are here spoken of are differenced from other sorts of creatures, implieth also inferiority and subjection.

The Title (though used in most languages) is taken from the Greek tongue; and according to the most proper notation of it, signifieth a Messenger: For it is derived from a Verb that signifieth to tell, report, or declare a message. So alfo the Hebrew word which signifieth an * Ambassador or Messenger, is put for an Angel; So as in the original Languages of sacred Scripture, any kind of Messenger is styled Angel, whether sent of God or Man.

The Hebrew frequently useth the word for a messenger of men, and that * sent in public employments, commonly called an Ambassador: or on any other message; as he that brought the evil tidings to Job 1. 14. And John's Messengers Luke 7. 24.

Thus may the word be expounded, Act. 12. 15. where the Disciples upon a maids affirming that Peter was at the door, say, It is his Angel; that is his messenger, or one sent from him.

Angel being put for one sent of God, is put for a created or uncreated messenger. Created Messengers are visible or invisible: Visible are extraordinary or ordinary:

Ordinary created visible Messengers of God called Angels, are Priests, under the Law, Mal. 2. 7. and Ministers under the Gospel, Rev. 1. 20.

Extraordinary ones were Prophets, Judge. 2. 1, 4. In particular John the forerunner of Christ, Mal. 3. 1. Mar. 1. 2.

Invisible Messengers of God are the celestial spirits that are here meant: All those spirits were at first made good; and so messengers according to God's mind and heart; But many of them sinned and kept not their first habitation (2 Pet. 2. 4. Jude v. 6.) and became devils; yet are they sent and used of God as Messengers and Ministers of his just vengeance; and thereupon still called Angels, 1 Cor. 6. 3. And where it is said that the Sadducees say, There is neither Angel nor spirit (Act. 23. 8.) both good and evil Angel is meant; so also Rom. 8. 30. But for the most part where this title Angel is attributed to an evil spirit, some note of distinction is added thereto, to demonstrate what kind of Angel is meant: as Angels of the devil, (Mat. 25. 41.) Angels of the Dragon, Rev. 12. 9. Angel of the bottomless pit, Rev. 9. 11. Angels that sinned, 2 Pet. 2. 4. Angels that kept not their first estate. Jude 6.

§. 83. Of the Title Angel given to Christ.

THere is one eternal, uncreated Angel, oft mentioned in Scripture, even the Son of God, the second Person in sacred Trinity: For it pleased the Father to communicate his secret counsel and sacred will to Sons of men by his own Son; who was in that respect a kind of messenger from his father to men, and styled an Angel; yea, and appeared to men before his Incarnation, in that form and manner which Angels did; yet are there manifest evidences to demonstrate that the Son of God is meant, when this Title Angel is attributed to him; such as these that follow.

• 1. Arch-Angels, Jude v. 9. By this Title the Prince and head of Angels which is Christ Jesus is set out; For he is there called Michael, which name is given to Christ, Dan. 10. 13. 21. & 12. 1. Rev. 12. 7. The notation of the name Michael, who as God, importeth as much. He is also called Jehovah, Zech. 3. 2. It is said, that Jehovah buried Moses Deut. 34. 5, 6. And surely the same Jehovah, this Michael, suffered not Satan to discover the place where Moses was buried; We read but of one Arch-Angel in sacred Scripture.
• 2. Head of Principalities and Powers, Col. 2. 10. This the Apostle speaketh of Christ.
• 3. Angel of the Covenant, Mal. 3. 1. That Angel in whom God's Covenant with man is made and confirmed.
• 4. Angel of God's presence, Isa. 63. 9. Or, word for word, Angel of his face, that is, the express image of his Person, who is ever before God's face to make intercession for us.
• 5. God's proper Title which is Jehovah: wheresoever he that appeared as an Angel, and is styled an Angel, hath this Title Jehovah attributed to him, there Christ Jesus is meant: On this ground it is evident that the Angel which appeared to Moses in the burning bush was Christ, because he is called Jehovah, Exod. 3. 3, 4. By a like evidence it is manifest that the Angel which spake to Jacob in a Dream, was Christ, because he said of himself, I am the God of Bethel, &c. Gen. 31. 11. 19.
• 6. When the Name is declared to be secret or wonderful, as Judge. 13. 8. Wonderful, is one of the Titles whereby the Son of God, true Jehovah, is set out: Isa. 9. 6.
• 7. When divine effects are wrought by him that is styled Angel, as, to deliver from all evil (Gen. 48. 16.) to put fear and terror into the heart of stout enemies, ( Exo. 14, 19, 24, 25.) And to bring Israel out of Egypt, after such a manner as they were brought out, Numb. 20. 16.
• 8. When divine worship is rightly given to him that is called Angel, I say rightly, because divine worship may and hath been given to created Angels, Col. 2. 18. Rev. 19. 10. & 22. 8, 9. But by divine worship rightly and duly given, one of the Angels that appeared to Abraham is manifested to be Jehovah, Gen. 18. 2. And the Angel with whom Jacob wrestled, Gen. 32. 26. for Jacob made supplication unto him, Hos. 12. 4.

This uncreated Angel the Son of God, true Jehovah, is not meant by the Apostle in this Text; For he speaks in the plural number ( Angels ) as of many, and those made or created, yea, and Ministers; Nor doth he mean Sons of men: For he stiles them spirits, meaning Angelical and celestial spirits; who are usually and properly called Angels. These are here intended.

§. 84. Of the Names given to Angels.

THat we may the better discern the excellency of these Angels, and therewithal the excellency of Christ who is preferred before them, I will distinctly note:

• 1. The Titles attributed to them in Scripture.
• 2. Their Nature, For they are spirits, See §. 86.
• 3. Their Properties; For they are a flame of fire; See §. 93.
• 4. Their Functions; For they are Ministers; See §. 96. &c.

One and but one proper name is in sacred Scripture attributed to an Angel, that is Gabriel Dan. 8. 16. & 9. 21. Luke. 1. 19. 26. According to the notation of this name, it signifieth a strong man of God. It may be a name comnon to any Angel deputed of God to any special function, or sent on any special message.

There is another name attributed to him that is styled Arch-Angel, who is Christ, as we shown before, §. 83.

There are other names meneioned in the Books called Apocrypha, as Raphael, Physic of God, Tobit 3. 17. Uriel, Fire of God, 2 Esdras 4. 1. Ieremiel, Mercy of God, 2 Esdr. 4. 36. Salathiel, asked of God, 2 Esd. 5. 16.

There are also sundry other names reckoned up by the Jewish Rabbins, which, because they want sufficient authority, I pass by.

Other Titles are attributed to them in sacred Scripture, to set out their nature, or Offices, or excellency in one kind or another; They are these which follow:

• 1. Spirits; This Title declares the common nature of them all, which is spiritual.
• 2. Ministers; This pointeth at their general office, which is to minister to God himself, to the Son of God, and to Sons of men; as we shall hereafter more distinctly show.
• 3. Men of God; So was the Angel that appeared to Manoah styled, Judge. 13. 6. 9. He is called a man, because he appeared in the shape of a man; and a man of God, because he came from God, and was sent by God. Though this Angel were the Son of God, yet the Title is given unto him, as he appeared like an Angel, and may be well reckoned among the Titles given to Angels.
• 4. Sons of God, Job 1. 6. Thus they are called, not only because they received their being from God, and are sustained by him, but also being once made after the image of God, they still retain that image.
• 5. God's; So doth that word signify which we translate Angels, Psal. 8. 5. It is attributed to Angels to set out their excellency: For excellent things are in Canaan's dialect styled God's, Psa. 82. 1. 6. The same Title is given them, Psa. 97. 7. And translated God's.
• 6. Cherubim, Gen. 3. 24. Ezek. 10. 1. Cherub taken indefinitely importeth a Figure or Image: Most usually a resemblance of a young man; So were Angels set out, when a resemblance or picture was made of them, and when they appeared in a visible shape; They appeared in the shape of a man, to show they were creatures of knowledge and understanding (as men endued with reasonable souls are) and of a young man, to set out their beauty, vigor, strength, and other like excellencies appertaining to youth.

• 7. Seraphims: This Title is twice and only twice attributed to Angels, Isa. 6. 2, 6. The Title cometh from an Hebrew root that signifieth to burn: It is attributed to those fiery Serpents which in the wilderness bit and stung the people to death, Numb. 21. 6.

  Angels are called Seraphim, either from the particular act of theirs in touching the Prophets lips with a burning coal, Isa. 6. 6. or else more indefinitely from their fervent zeal in executing the will of their Lord: In allusion hereunto it is thus written, He maketh his Angels spirits, his Ministers a flame of fire, Psa. 104. 4.

• 8. Watchers ; He that is styled a wateher (Dan. 4. 13.) was an Angel: and by the ancient Greek Translators of the Old Testament is so called; The plural number Watchers is used, Dan. 4. 17. This Title is given to Angels:
  • 1. In regard of their nature; for they being Spirits are not subject to heaviness, drowsiness, and sleepiness; but wake and watch continually day and night.
  • 2. In regard of their Function, which is, always to behold the face of God (Mat. 18. 10.) and to be ever ready at hand to do his will, Psa. 103. 20. This they cannot do without continual watching.
  • 3. In regard of that constant continual care which they have to keep Saints from the manifold dangers whereunto they are subject. Saints have enemies which continually watch night and day to do them some mischief: Your adversary the devil (saith an Apostle 1 Pet. 5. 8.) as a roaring Lion walketh about seeking whom he may devour▪ The good Angels therefore continually watch to keep them safe from his clutches. In relation to their continual watchfulness, Angels are said to be full of eyes round about, Ezek. 1. 18.
• 9. Holy Ones; So they are called, Dan. 4. 13. 17. There these two Titles, Watcher and Holy One are applied to one and the same person; This Title is given unto them in regard of that holiness wherein they were at first created, and in which they still abide; Which maketh them to delight in holiness, and to practice holiness; Therefore they are justly styled holy Angels, Mar. 8. 38. Mat. 25. 31.
• 10. God's Host; Angels are so called, Gen. 32. 2. Psa. 103. 21. Luk. 2. 13. and that because God useth them as an host to protect his Saints, 2 King. 6. 17. And to destroy his enemies, 2 Chr. 32. 21. Rev. 12. 7.
• 11. Thrones; This word must needs be expounded Metonymically (if it be applied as many ancient and later Divines apply it, to Angels) for Thrones, properly taken, are Royal Seats, made for Kings to sit upon; and then especially when they show forth their magnificence. In this proper signification ^b many judicious Divines take this word Thrones to be used, Col. 1. 16. and apply it to the invisible Heavens where God especially setteth out the glory of his Majesty. Therefore heaven is said to be God's Throne, Mat. 5. 34. and for excellency sake the plural number may be used; But applied to Angels, they are so called in regard of their dignity and excellency; being fit to sit on Thrones, at least in comparison to other creatures; Thus tropically Thrones are put for such as sit, or are worthy to sit on Thrones.
• 12. Dominions; This Title is fitly added to the former to show that God who hath conferred such excellency and dignity on Angels, as the fore-mentioned Title Thrones implieth, hath also given them Dominion and rule: whereby as Lord's, under God, they order and govern matters, and persons in the world. The devils have a dominion and government over wicked ones; in which respect they are styled Rulers of the darkness of the world, Eph. 6. 12. and that for executing greater vengeance on them: In like manner may good Angels have dominion for procuring and effecting greater good.
• 13. Principalities; This Title is somewhat more special then the former; Dominions indefinitely and generally note such as have authority without respect to any particular jurisdiction; But Principalities are such as have a special and peculiar jurisdiction: In this sense the Apostle admonisheth Christians to be subject to Principalities (Tit▪ 3. 1.) that is, to such as have authority over them in particular; For everyone is not bound to be subject to every dominion; This Title is attributed to good Angels ( Eph. 3. 10. Col. 1. 16.) because God doth oft set some of them over particular polities, and Kingdoms, and Persons: It is also applied to evil Angels ( Eph. 6. 12. Col. 1. 15.) because for their greater advantage they take to themselves special jurisdiction over particular places and persons.
• 14. Powers; The Greek word properly signifieth that right which Governors have to exercise their authority; So is our English word Power oft used; as John. 10. 18. where Christ thus saith, I have power to lay down my life, and I have power to take it again: and where Peter saith to Ananias of the price which he had for his land, Was it not in thy power? Act. 5. 4. This Title then showeth that Angels have a good right to that government which they take upon them.

Object. These titles, Principalities and Powers, are attributed to devils, Eph 6. 12. Col 2. 15.

Answ. The same titles may be applied to different persons in different respects. This great title God, is attributed to the Creator, to Angels and men; yea and to the devil too, 2 Cor. 4. 4. The different respects wherein the foresaid titles are given to good and evil Angels are these.

• 1. Good Angels are Principalities and Powers by God's special appointment. God hath given them the dominion which they have, and a right thereunto. Devils have theirs by a divine permission: yet they are but usurpers thereof.
• 2. Good Angels are Principalities and Powers over Saints especially, and most properly for their good. But devils are over the wicked (in which respect they are said to be rulers of the darkness of this World, Eph. 6. 12.) and that in judgment, to execute vengeance on them: and in this respect God may be said to make them Principalities and Powers, to be his executioners to inflict the soarer vengeance.

• 15. Mights. This title imports strength and ability to accomplish what they undertake. In this respect they are said to be mighty in strength: or as our english translate it, to excel in strength, Psal. 103. 20. Many instances are throughout the Scripture given of their might and strength.

§. 61. Of the like Excellencies of every Angel.

COncerning the fore-mentioned Titles two things are to be observed.

• 1. That many of them are not simply and properly to be taken (as if Angels were indeed flames of fire, or, fair youths, or sat on thrones ) but by way of similitude the more conspicuously to set out sundry excellencies in them.
• 2. That the distinct Titles do not so much set out distinct persons, or orders, or degrees among the Angels, as distinct properties, gifts, and excellencies in them; as is evident by this phrase applied to Angels in four several apparitions; they four had the face of a man, and the face of a Lion on the right side; and they four had the face of an Ox on the left side; they four also had the face of an Eagle, Ezek. 1. 10. So as one was not as a man alone, and another as a Lion, and a third as an Ox, and a fourth as an Eagle; but all four had one likeness; Hereby it was implied, that every Angel was prudent as a man, courageous as a Lion, laborious as an Ox, swift as an Eagle: In like respects the same person was called a Prophet, a Man of God, and a Seer, 1 Sam. 3. 20. & 9. 6, 11. And the same thing a Dream, a Vision, a Revelation, Dan. 2. 28. See Chap. 2.

Thus much of the Titles attributed to Angels.

§. 86. Of the Nature of Angels.

ANgels are created Spirits subsisting in themselves; Every word in this brief description so makes to the nature of Angels, as it distinguisheth them from all others.

• 1. They are Spirits, so they are expressly called in this verse and ver. 14. This importeth both their being and also the kind of their being; Spirits are substances, and have a true real being, as the souls of men have which are styled Spirits Eccl. 12. 7. Heb. 12. 9. 23.

  The Offices deputed by God to Angels, the great works done by them, the excellent gifts wherewith they are indned (as knowledge, wisdom, holiness, strength, &c. ) do plainly demonstrate, that they are true real substances.

  Hereby they are distinguished from all mere imaginations and phantasies, which are conceptions in men's minds of such things as never were, nor ever had any true being at all; as those intelligentiae which Philosophers conceit do turn the celestial Orbes.

  They are also hereby distinguished from physical qualities, philosophical accidents, and from mere motions, affections, inspirations, and such other things as have no true, real being at all.

  The Title Spirit doth further import their kind of being to be spiritual, which is the most excellent being that can be; Herein it is like to the divine being; For God is a Spirit, Joh. 4. 24.

  Hereby the being of Angels is distinguished from all kind of corporeal substances, which are sensible, visible, subject to drowsiness, weariness, heaviness, fainting, diminutions, decay, destruction, and sundry other infirmities to which spirits are not subject.

• 2. They are created; This was proved before §. 81.

  Hereby Angels are distinguished from their Creator, who is a Spirit, but uncreated: Angels are styled God's, and Sons of God (as was shown §. 70.) and endued with sundry excellencies above other creatures; yet being created, neither are they to be accounted truly and properly God's; Nor anything proper to the Deity is to be atributed or done to them.

• 3. They subsist in themselves: Though they have their being from God, and are preserved, sustained, and every way upheld by God, so as they have their subsistence from God, yet God hath so ordered it, as it is in themselves: Angelical Spirits have neither bodies nor any other like thing to subsist in.

  Hereby they are distinguished from the souls of men, which are Spirits (Luk. 23. 46. Heb. 12. 23.) but have their subsistence properly in their bodies; This phrase, God breathed into man's nostrils the breath of life, and he became a living soul, imports as much; So doth this Philosophical principle; The soul in infusing it into the body is created, and in the creation of it it is infused.

  True it is that the soul may be separated from the body, and retain the spiritual being which it hath; but so as it longeth after the body, and is restless till it be reunited to the body: We would not be unclothed, that is, we do not simply desire a putting off the body from the soul, but clothed upon, that is, have immortality put upon our bodies, without separating their souls from them, 2 Cor. 5. 4. As for the souls which are separated from their bodies, they cry, How long O Lord, holy and true, Rev. 6. 10. This shows a desire of union with their bodies ugain.

  Angels being God's special Messengers, they were thus constituted, spirits subsisting in themselves, that they might be the more fit Messengers and Ministers to execute God's will more readily, more speedily, and every way more thoroughly. For being spirits they are not hindered by such incumbrances and infirmities, as bodies are. And subsisting in themselves they need not such organa, such instruments and parts of a body, as the souls of men do.

  This of the nature of Angels.

§. 87. Of the Knowledge of Angels.

THe Properties of Angels are many, and those very excellent ones, some of the principal are these which follow.

1. Great knowledge; For they are intellectual or understanding creatures, able to conceive any mysteries that are or shall be revealed. They understand according to the spiritual power of an angelical mind, comprehending all things that they will together most easily: Angels being in heaven, know all the counsel of God that is there made known: That which Christ saith of them, Mat. 18. 10. In heaven they do always behold the face of my Father, implieth, that they are privy to the whole counsel of God, revealed in heaven: yea, on earth also they frequent the Assembly of Saints; thereby they come to know the whole counsel of God on earth made known to the Church. In this respect the Apostle saith, that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisdom of God, Eph. 3. 10. They are very inquisitive after all divine mysteries; For of those things which Prophets foretold, and Apostles preached, it is thus said, which things the Angels desire to look into, 1 Pet. 1. 12. This restrictive phrase, no, not the Angels, Mar. 13. 32. importeth the great measure of knowledge which Angels have; For it followeth, Nor the Son: Of that day and that hour knoweth no man, no, not the Angels which are in heaven, neither the Son; By the two last phrases it is implied, that if any creatures knew that secret, surely the Son and the Angels would know it.

Object. It is an impeachment of their knowledge not to know all things.

Answ. It is no impeachment of a creatures knowledge not to know such things as belong not to him to know; which are such as the Father hath put into his own power, Act. 1. 7. and many things to come, Isa. 41. 23. and the thoughts of men's hearts, 1 King. 8. 39. and any secret which belongs to the Lord, Deut. 29. 29.

Satan deluded our first Parents by suggesting to them a conceit of knowledge of more then was meet to be known.

The gift of knowledge which Angels have is the rather necessary, because their main function is to be God's Messengers, to declare and execute his will, which they cannot well do without knowledge thereof.

§. 88. Of the Prudence of Angels.

A Second property, of Angels is Prudence; This is usually joined with knowledge; For knowledge works Prudence, and Prudence directeth knowledge. An Apostle therefore thus coupleth them together, Who is a wise man and endued with knowledge? Jam. 3. 13. Wisdom presupposeth knowledge, yea, also it findeth out knowledge of witty inventions, Prov. 8. 12. It maketh men find out more and more knowledge; and that of more then ordinary and vulgar things; In regard of that excellent wisdom which Angels have, Tyrus which was counted very wise, is styled a Cherub, that is an Angel, Ezek. 28. 3, 4, 16, 17. The ancient Grecians styled all sorts of Angels * 〈 in non-Latin alphabet 〉 , by reason of their wit and wisdom.

That Prudence which good Angels have, is the more necessary, because the evil Angels (against whom good Angels have a charge to defend Saints) are exceeding crafty and subtle. The devil hath his wiles, his manifold windings and turnings; he is as crafty as a Fox; There is need therefore of a prudent Hushai to bring to naught the plots of such a crafty Aehitophel.

§. 89. Of the Purity of Angels.

A Third property of Angels is Purity: Their purity is a perfect purity, without mixture of any impurity or sin; This is set out by that pure and white linen wherewith they are said to be clothed, Rev. 15. 6. In this respect they are styled Holy Angels, Mar. 8. 38.

Under this head is comprised their sincerity; For In their mouth is found no guile, they are without fault before the Throne of God, Rev. 14. 5. Whatsoever those heavenly spirits make show of, they indeed intend and do it from the heart.

Hereunto may be added their integrity, which is an universal subjection to every part of God's will. In all places they attend upon their Lord, and always behold his face Matth. 18. 10. to know what his will is that may do it; They are therefore said Psal. 103. 20. To do his Commandments, hearkening to his Word: Hereby they show that they are yet still ready further to do whatsoever he shall require.

These properties are necessary to make Angels fit to appear in the presence of the pure and holy God in heaven. But there shall in no wise enter into heaven anything that defileth, Rev. 21. 17. God is of purer eyes then to behold evil; he cannot look on iniquity, Hab. 1. 13. Neither shall evil dwell with him, Psa. 5. 4.

§. 90. Of the Glory of Angels.

A Fourth property of Angels, is, Glory; They are very glorious; Such is the brightness of their glory, as it is resembled to lightning, Mat. 28. 3. Just men are said to shine as the Sun in the Kingdom of their Father, Mat. 13, 43. Much more Angels.

Children of men on earth cannot endure the brightness of an Angels presence when he appeareth in his glory: When Balaam saw an Angel stand in the way before him, he fell flat on his face; and his Ass did what it could to shun the Angel, Num. 22. 31. 33. The Keepers of Christ's Sepulcher at the sight of an Angel did shake and become as dead men, Mat. 28. 4. Not only wicked men have been dazzled, amazed, and affrighted with the appearance of an Angel, but also pious men, men of great faith and courage. The Shepherds that durst tarry all night with their sheep in the Field, at the sight of an Angel were sore afraid, Luk. 2. 9. Zechariah a good Priest at the like sight was troubled, and fear fell on him, Luke 1. 12. John the Divine was so amazed at the sight of an Angel as he fell at his feet to worship him, Rev. 19. 10. & 22. 8. yea Daniel, a man greatly beloved, at the sight of an Angel was afraid and fell upon his face, Dan▪ 8. 17. The glory therefore of Angels must needs be surpassing great.

Angels are the chiefest servants, and most principal attendants on God: Now Courtiers who are Kings special attendants, as Gentlemen of his Bed-chamber and Privy-chamber use to be, for the honor of their Sovereign, most gorgeously attired. In allusion to that ancient custom, thus saith the Lord, Behold they that wear soft clothing are in Kings houses, Mat. 11. 8. Answerably it is requisite that Angels, even for the glory of their Lord, be of all creatures the most glorious.

§. 91. Of the Power of Angels.

A Fifth property of Angels is Power; They are mighty in Power; Hereupon there are attributed to them these and such like Titles; Mighty, 2 Thes. 1. 7. Strong, Rev. 5. 2. And they are said to excel in strength, Psa. 103. 20. They are resembled to Horses and Charets of fire, 2 King. 6. 17. Horses and chariots are powerful; Horses and chariots of fire are invincible.

Angels protected Elisha against an Army of enemies; yea, one Angel destroyed in one night 185000 Soldiers in their one Camp, 2 King. 17. 35. Do not these evidences demonstrate that Angels are mighty in power, and that both to offend and defend?

It is necessary that they should be so, because the Church and Children of God (over whom the Angels have a charge) have in this world against them, not only mighty, malicious, fierce, cruel children of men; but Principalities, Powers, Rulers of the darkness of this world, spiritual wickedness in high places, Eph. 6. 12.

§. 92. Of the Speed of Angels.

A Sixth Property of Angels is Speed, or quickness in motion; By reason of their extraordinary speed they are said to have wings to fly, Isa. 6. 2. In the time of Daniel's making a prayer, an Angel came from the highest heaven to him on earth; For in the beginning of Daniel's supplication the Angel was sent forth, and while he was praying the Angel was come to him; In which respect the Angel is said to fly swiftly, Dan. 9. 21, 23.

They must needs be exceeding swift, swifter then any corporal substances in these especial respects.

• 1. They cannot be hindered by any bodily impediments; No corporal substance can any whit stay their course, or slacken their enterprise; They can pass through and pass over all such things as would stop and hinder any bodies; as Castles, Cities, Stone-walls, Iron-gates, Rivers of waters, Seas, Woods, or any other like things.
• 2. They have no corporal gravity, nor any other like quality to slacken their motion.
• 3. They need not such space of time to pass from place to place, as bodies need; Even on a sudden they can be in divers places which are Millions of miles asunder; as the highest heaven and earth is.
• 4. They have a greater propensity and forwardness to do any task enjoined by their Lord, then other creatures: This is a great means of putting them on to do what they are enjoined with all celerity.

On these grounds we may well think that the Sun in his course cannot be swifter then they, nor the sight of the eye; Nor the lightning from Heaven more quick then they.

It is necessary that Angels be so quick,

• 1. Because the extremes of heaven, and betwixt heaven and earth are far remote one from another; and oft occasions are offered for Angels to go suddenly from one extreme to another.
• 2. Because many Saints in the world (whose distress requires present succor) are very far distant one from another.
• 3. Because devils are very swift unto mischief; And it is meet the good Angels be as quick to protect as evil ones to annoy.

§. 93. Of the Zeal of Angels.

A Seventh property of Angels, is Zeal; Their Zeal is most fervent; In this respect they are called Seraphim, Isa. 6. 2. 6. Saraph signifieth to burn; Thence Seraphim, such as burn with zeal. Hereunto the holy Ghost alludeth in this phrase, a Flame of fire; For Zeal is a fervor : It is attributed to fire to set out the burning heat of it; And it is ordinarily used to set out the ardor or fervency of the affections. Now because Angels are forward and fervent in accomplishing what they undertake; Zeal may well be reckoned up among their properties.

Zeal puts life and heat into them, and that in everything that they do; It makes earnest in whatsoever is good; It makes them (to use the word as it is oft used in a good sense) impatient at every dishonor done to God, and wrong to any of his Saints.

This Zeal is necessary for them, by reason of the fiery fury, and malicious madness of devils and their instruments, in plotting and practicing against God and his glory, and against Saints and their good: It is requisite that Angels being Messengers of God and Ministers for Saints, be in maintaining the Cause of God and his Saints, as zealous, as devils and wicked ones are furious against that Cause.

§. 94. Of Angels Constancy.

THe eighth Property of Angels is Constancy: They are unalterably constant in good; Their Constancy hath respect both to their condition, and also unto their disposition.

In regard of their Condition, they are immortal, everlasting, and never decay. In this respect (as well as in other respects) men and women after the resurrection, when there shall be no more death or any alteration, are said to be equal unto the Angels, Luk. 20. 36. Their nature giveth proof hereof. For Spirits are not subject to decay.

In regard of their disposition, as it hath hitherto, so it will forever remain good, and very forward thereunto; They never yet yielded to any evil, nor ever waxed weary of any good; nor ever repented them of doing the good which they had done. They have hitherto constantly persisted, and will forever hereafter with like constancy persist in doing the will of their Lord, and that without any interruption or intermission for a time, or without revolt and apostasy forever. In regard of their constancy, they are said to serve God day and night, R▪ v. 7. 15. And always to behold his face, Matth. 18. 10.

Their unalterable Constancy is requisite, because their Lord whom they serve is Jehovah that changeth not, Mal. 3. 6. Even the Father of Lights, with whom is no variableness neither shadow of turning, Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants? Man proved a rebel against his Lord; So did many of the Angels which are turned into Devils. By reason of their Fall, God established the good Angels that stand, and this is the true cause of their unalterable constancy.

§. 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