A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

§. 1. Of the Authority of this Epistle.

1. THAT we may with the better warrant collect Articles of Faith, and Rules for Life out of this Epistle, it is requi∣site that we be well informed in the Divine Authority thereof: and also well weigh the excellency of it.

These Evidences following make clear the Divine Au∣thority of this Epistle.

• 1. The Matter of it, which is beyond the reach of hu∣mane invention. So profound Mysteries are revealed therein, as could not be known but by divine Revelation.
• 2. The Manner of unfolding those Mysteries: which is with such Majesty and Gravity, as argueth a divine Spirit.
• 3. The Congruity of it with other Canonical Scriptures: so as, if all Scripture be* 1.1 given by inspiration of God, then this also.
• 4. The direct Refutation of pernicious heresies, which since the writing of this Epistle have been forged: so as it must needs be inspired by a fore-knowing Spirit.
• 5. The whole Tenour of this Epistle; and manner of expressing the legal Ordi∣nances therein, shew that this Epistle was written while the Temple stood, and Le∣vitical Rites were in use: which was in the Apostles time: so as if it had not been Canonical, it would questionless have been discovered by them.
• 6. The Pen-man of it, whom we shall shew hereafter▪ to be Paul the Apostle.
• 7. The express Approbation which S^t Peter gives of it, for he makes mention of an Epistle which S^t Paul wrote a 1.2 to them, to whom he himself wrote his Epistles: who were Hebrews, 1 Pet. 1. 1. 2 Pet. 3. 1.

These proofs of the Divine Authority of this Epistle, shew how justly it is ac∣counted Canonical: as it hath been in all ages of the Church; for where Catalogues of Canonical Scriptures have been made b 1.3▪ this Epistle hath been put into the num∣ber: and c 1.4 they have been accounted Hereticks, that have denied it to be Canonical.

§. 2. Of the Excellency of this Epistle.

ADmirable is the Excellency of every part of sacred Scripture, which savour∣eth* 1.5 of more then an humane spirit. And this Epistle hath sundry Excellen∣cies which in a peculiar manner do commend it unto us. As

• 1. The Mysteries couched therein. The greatest and profoundest Mysteries of our Christian Religion are therein propounded: concerning God the Father, Son and holy Ghost: Concerning the Natures, Person and Offices of Christ: Concern∣ing the sufficiency of Christs Sacrifice, and efficacy of his Intercession: Concerning the excellency of the New Covenant: Concerning the life of Faith: and concerning the priviledge of these later times, &c.
• 2. The variety of Histories therein recollected. We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof: and not only of such as are registred in holy Writ, but also of such as fell out since the Prophets ceased to record any.
• 3. Explication of legal Types: and Application of them to their distinct Truths. No other book is herein comparable to this Epistle.* 1.6
• 4. Confutation of Heresies. It may be termed the Maul of Popery, which is a Mass of Heresies. Popish Heresies are most against the Offices of Christ; Especial∣ly against his Priesthood. Those Heresies are so fully met withall in this Epistle, as if it had been written sine Popery began: God fore-seeing what poisonous heresies would be broached, prepared this Antidote against them.
• 5. The pithy Perswasions unto all holiness and new obedience: the powerfull Encouragements to constancy and perseverance: the dreadfull Denunciations against Apostasie and Impenitency: the sweet Consolations to such as for Christs sake endure the Cross: which are here and there thorowout in this Epistle mixed.

Thus much in general to commend this Epistle unto us.

The Title thereof is next to be considered.

§. 3. Of the Title. THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS.

IT is not probable that this Title was set down by the first Pen-man of this Epi∣stle. For he might as well have premised his usual inscription with his Name and Calling (which Apostles do in all other their Epistles) as have prefixed the fore∣said Title.

Titles before the Apostles Epistles and Subscriptions after them, are not account∣ed Canonical, as the Epistles themselves: but supposed to be added by some that afterwards did transcribe the Epistles. Ford 1.7 there are gross mistakings and palpable errours in many of them. And though some of them may hit the mark, and de∣clare the truth, yet doth it not thereupon follow, that they are Canonical. Al∣though every thing that is Canonical be most true, yet every truth is not Cano∣nical. For that only is accounted Canonical, which wase 1.8 given by inspiration of God.

Titles therefore and Superscriptions added to the Epistles of Apostles, are no suf∣ficient grounds of Doctrine: nor may Articles of Faith, or Rules for life be found∣ed on them: yet they give some light to the matter, and may be handled by way of Preface.

As for the Title of this Epistle, no just exception can be taken against it. Every Particle therein is undoubtedly most true.

It plainly demonstrates both the Parties, and the Means of the Authors declaring his minde.

The Parties are,

• 1. The Pen-man or Author.
• 2. The People to whom it was in special directed.

The Author is described, 1. By his Name, Paul. 2. By his Calling, The Apostle.

The People are described by their Parentage, Hebrews.

The Means is by way of writing a Letter, The Epistle.* 1.9

§. 4. Of the Author of this Epistle.

THe proofs before produced for the Divine Authority of this Epistle, give evi∣dence that an Apostle, or some other extraordinary Minister, immediately in∣spired and infallibly insisted by the divine Spirit, was the Author of it.

f 1.10 Some have supposed it to be written by Luke the Evangelist, or by Clemens: g 1.11 some by Apollos, whose learning and eloquence joyned with great piety is much

commended: who also in speciall is said, to have mightily convinced the Iews, Acts 18. 24, 25, 28.

But the evidences following do more then probably evince, that Paul the Apostle was the Author of this Epistle.

• 1. The Aucient Greek Churches accounted it to be S^t Pauls, and thereupon prefixedh 1.12 this Title before it, The Epistle of Paul, &c. And in the Catalogue of S^t Pauls Epistles this is reckoned up: whereupon there are said to be fourteen Epistles of S^t Paul.
• 2. Both i 1.13 Matter and Manner of penning this Epistle is agreeable to S^t Pauls other Epistles.
• 3. That which S^t Paul stileth his token in every Epistle (2 Thes. 3. 17.) is also in* 1.14 the close of this Epistle, thus set down; Grace be with you all Amen. Indeed in most of his Epistles, he stiles it the grace of Iesus Christ: yet in both his Epistles to Timo∣thy and to Titus, it is as here.
• 4. The mention which is made of Timothy, who was S^t Pauls associate, of whom he oft makes mention in his other Epistles, and gives the same Epithete to him that is here, our brother Timothy. Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To shew that that very Paul is here meant, who was immediately called by Iesus Christ, and infallibly assisted by his Spirit, he is described by his extraordinary function, The Apostle. Hereof see Chap. 3. v. 1. Thus much of the Author.

Objections made against this Pen-man of this Epistle, are answered in their due places. See Chap. 2. §. 27.

§. 5. Of the Hebrewes.

THe People to whom in speciall the Apostle directed this Epistle, are stiled He∣brewes: whereby that Nation which descended from Abraham is meant.

This Title Hebrewes, is oft used in the old and new Testament. It was first given to Abraham himself (Gen. 14. 13.) Then to Ioseph when he was a servant in Egypt, (Gen. 39. 14, 17.) Afterwards to all that stock, Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6, 9. Acts 6. 1. Phil. 3. 5.

Abraham the father of this people was stiled an Hebrew in two especiall respects.* 1.15

1. Because he came from Heber, who was pronepos, the third from Shem, Gen. 11. 10. 14, 25. Shem after the world was divided to the sonnes of Noah, was the first fa∣ther of the blessed Seed, Gen. 9. 26. After that the whole world began again to fall from God, and rebelliously conspired to build a Tower that might keep them safe from another flood; so as God, to hinder that work confounded their Languages: but Heber separated himself from that impious society; and thereupon the name Heber was given him; which importeth a passing over, or departing from: which name was given by a propheticall prediction before the thing was done (as Noahs name was, Gen. 5. 29.) or for a memoriall of his piety after he had given that proof thereof, as Israels name was, Gen. 32. 28.

Heber separating himself from those rebels, is further manifested by his retaining the primary, pure Language, when among all the rebels it was confounded, Gen. 11. 9. For that primary Language is called the k 1.16 Hebrew tongue, which in the confu∣sion of tongues Heber retained, and propagated to his posterity.* 1.17

Thus Heber became another father, and a preserver of the Church. Hence* 1.18 is it that the first father Shem, is said to be the father of all the children of Heber (Gen. 10. 21.) that is of the Church which descended from Heber, which were the Hebrewes.

As Heber withdrew himself from the wicked world in his time, so did Abram in his time; being called of God (Gen. 12. 1.) and so became another father of the Church: whereupon, as he was called an Hebrew from Heber, so all his posterity were called Hebrewes from him.

2. The other respect why Abraham was called an Hebrew, was because he passed over from his own country to Canaan. In which journey he passed over much Land and sundry Rivers; as Tigris, Euphrates and Iordan: for the verbl 1.19 Habar, signifieth to passe over: the nounm 1.20 Heber, and the wordn 1.21 Hebrew, one that passeth over.* 1.22

o 1.23 The ancient Greek Interpreters of the old Testament, commonly called the Sep∣tuagint

or Seventy, do thus interpret this Title Hebrew, attributed to Abraham, so do also sundry of the o 1.24 Ancient Fathers.

By this name Hebrewes, which was p 1.25 common to all the Iews, the posterity of He∣ber and of Abraham were put in mind of their fathers separating themselves from prophane persons and Idolaters; and also were taught therein to imitate their fathers.

§. 6. Of Apostolicall Epistles.

THe Means whereby the Apostle declared his minde to these Hebrewes, was an Epistle.

An Epistle is a writing sent to absent friends, wherein is declared that which con∣cerns* 1.26 them to know.

q 1.27 The derivation of the Greek word, shews it to be somewhat sent. The common use of the word, shews it to be a writing or a Letter sent: and sent to such as are ab∣sent; because we cannot by word of mouth express our minde to them.

This is the benefit of an Epistle, that thereby we may make known our mindes* 1.28 one to another in absence as if we were present. All sorts of things use to be made known to absent friends by Epistles. They are ordinarily written in testimony of friends mutuall remembrance one of another; and of that love and good respect which they continue to bear one to another. Thus much did S^t Paul testifie in his Epistle to Timothy, chap. 1. V. 3. Epistles are oft sent to commend one to another: (Hereunto the Apostle alludeth (2 Cor. 3. 1,) in this phrase, Need we Epistles of com∣mendation?) and to intercede for others, as Paul for Onesimus, in his Epistle to Philemon.

Epistles use to be more vulgar and loose then Orations or pleadings at a barr of* 1.29 Justice: and among us, they use to be less accurate then Sermons. Yet the Apostles Epistles were no whit inferior to their Sermons: but in the matter contained in them, and in the manner of penning them, they were as full, ponderous and accurate as any other parts of sacred Scripture. All the mysteries of godliness, are in them distinctly, plainly and fully laid down. It is observed, that the very Inscriptions which the Apostles premise before their Epistles, do with such an admirable and unimi∣table succinctness, comprise the summe of the whole evangelicall mystery, as they being kept safe, the Church hath enough to oppose against all hereticks: What do then the whole bodies of those divine Epistles?

The Mysteries of the Gospel are revealed by Epistles, because that is the most fa∣miliar and friendly manner of making known a matter. Epistles use to be written to choice friends, as testimonies of singular affection to them.

§. 7. Of S^t Pauls affection to the Hebrews.

BY the way, we may here take notice of S^t Pauls great and entire respect, which he bare to his countrymen the Hebrews; in that he opens unto them the my∣steries of salvation in the most friendly manner that could be, by writing an Epistle unto them in particular; and sweetly perswading them to abide constant in the faith, that they might be the rather enduced thereto. And this he doth not only by generall instructions and exhortations in common to all of all sorts; but also by a familiar and friendly Epistle in speciall directed to them.

S^t Paul planted not any Church of the Hebrews alone, as he did of the Corin∣thians, Galatians, Ephesians, and other Grecians: for he was after an especiall man∣ner the Apostle of the Gentiles (Rom. 11. 13.) yet he took all occasions to gain, and establish the Iews: thereupon he saith (1 Cor. 6. 20.) unto the Iews I became as a Iew, that I might gain the Iews. Hereby he giveth proof of that which he profes∣seth, Rom. 10. 1. My hearts desire and prayer to God for Israel is that they might be sa∣ved: and Rom. 9. 4. I could wish that my self were accursed from Christ, for my bre∣thren, my kinsmen after the flesh; who were Israelites.

Oh that this minde were in all Christians towards their brethren, their kindred, their countrymen, and others to whom by any speciall bonds of relation they are knit? This is the best use that can be made of such bonds; and the most principall end that we ought therein to aym at; namely a mutuall, spirituall edification. Happy

are those countries that have many such country men; who though they have charges over other countries, yet cannot be unmindfull of their own country: but being absent from them, will, notwithstanding, write to them of the common salva∣tion: and that though the more abundantly they love them, the less they are loved of them: yea though they persecuted them with all eagerness wheresoever they met them. Thus Paul manifested a true Christian spirit, by overcoming evil with good∣ness. Behold a pattern worthy of all imitation.

§. 8. Of the generall intendment of particular Epistles.

Quest. WAs this Epistle written for the Hebrews only?

Answ. Though it were in speciall manner directed to them, yet* 1.30 was it not written only for their use; but for the use also of the whole Christian Church: and therefore it hath ever been read in all C•…•…urches. The Apostle giveth a charge to particular Churches, to whom in speciall he directed his Epistles, to cause them to be read in other Churches, Col. 4. 16. For the matter of Apostolicall Epistles, consisted of generall doctrines and directions fit for all Christians to know, beleeve and obey. That which Christ saith of the word, which he preached to his Disciples in particular (Mark. 13. 37.) What I say unto you, I say unto all, may be ap∣plied to the Epistles of the Apostles: For in them they intended the good of all Christians. The particular inscription of their Epistles to particular Churches or persons, was as the ordinary dedication of books to particular persons, which are intended to the good of all.

S^t Luke dedicated his histories of the Gospel of Christ, and Acts of the Apostles, to* 1.31 one man, and by name to Theophilus: yet he intended them to the good of all. S^t Paul in that Epistle which he directed only to Titus by name, concludes with this generall benediction, Grace be with you all, Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion, yet so carried as sundry generall instructions, meet for all Christians to know, are couched therein. All Christians therefore are to read and hear the Epistles of the Apostles, as heedfully as they were bound to do, unto whom in speciall they were directed.

As for this Epistle to the Hebrews, it may seem, in sundry passages thereof, to be written by a propheticall spirit, to meet with sundry heresies, that were in future times to be broached, rather then such as at that time were discovered: such as these; A true, reall, propitiatory sacrifice, to be daily offered up: yea such a sacrifice to be unbloody. Sonnes of men to be sacrificing Priests properly so called. Many Inter∣cessors and Meaiators to be under the Gospel: and sundry other which have been published by Papists, long since this Epistle was written. So as this Epistle, in sundry respects, may be as usefull to us, who live in the time of Popery, and are much infested with popish heresies, as to the Hebrews, if not more. Hitherto of the Title.

§. 9. Of the Occasion of this Epistle.

THe occasion of this Epistle was two-fold. 1. The immortall and insatiable ma∣lice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites.

So implacable was their hatred of all that maintained the Christian faith, as in that cause they spared not their own countrymen (1 Thes. 2. 14.) S^t Paul, while he was of the Jewish religion, was highly esteemed of Priests, Rulers, and other Jews; but when he became a Christian, none was more fiercely and violently persecuted then he. So dealt they with all that were of that faith: and where they had not sufficient power of themselves, they stirred up the unbeleeving Gentiles against all that professed the Christian faith; especially if they were Jews, Acts 142, 19. Hence it came to pass that these Hebrews, to whom in particular this Epistle was directed, suffered much for their profession sake (Chap. 10. 32, &c.) wherefore to encourage them unto all perseverance in the faith, and to keep them from apostasie and falling away from the truth received, the Apostle wrote this Epistle, which is filled with many forcible encouragements; and with terrible denunciations of sore vengeance against Apostasie. S^t Pauls words were of old said to be thunders: which

is most true in this Epistle, where he writes against apostasie, Chap. 6. v. 4, 6, 8. and* 1.32 Chap. 10. v. 26, 27, 27, 28, &c. and Chap. 12. 25, 29. This was one occasion of this Epistle, to uphold them in the Christian faith.

2. The Jews that lived after the truth of the Mosaicall Types was exhibited, were notwithstanding, so superstitiously and pertinaciously addicted to those legall rites, as they would not endure to hear of the abrogation of them: but in maintenance of them, rejected the Gospel. Yea of those that beleeved in Christ, many thousands were too zealous of the Law, Acts 15. 5, and 21. 20. Wherefore to root out that conceit, the Apostle writes this Epistle: whereby he proves, that by bringing in the new Testament of the Gospel, the old Covenant of the Law was abrogated; and that the Law could not make perfect, Chap. 8, and 9, and 10. And this was the other occasion of this Epistle.

§. 10. Of the Scope and Method of this Epistle.

THat main Point which is aimed at thoroughout the whole sacred Scripture, e∣specially in the new Testament, is the principall scope of this Epistle, and the main mark whereat the Apostle aimeth therein, namely this, that Iesus Christ is the alsufficient, and only Saviour of man.

This was the Summe of the first Promise made to man after his fall, Gen. 3. 15.

This was the truth of all sorts of Types; whether they were choice persons, sacri∣fices, sacraments, sacred places, sacred instruments, sacred actions, or any other sa∣cred things.

This was the substance of the Prophecies that were given by divine inspiration.

This was intended by the great deliverances which from time to time God gave to his Church and people.

This was the end of writing the History of Christ by the Evangelists.

This is the summe of the Sermons of the Apostles, recorded in the Acts, and the ground of all their sufferings.

This is also the summe of their severall Epistles.

That this may the more distinctly, clearly and fully be demonstrated, the Apostle doth to the life set out Christs two Natures, divine and humane in one Person: his three Offices, Princely, Propheticall and Priestly; together with the excellency and sufficiency of them. To this do tend all the divine Instructions, Refutations, Exhor∣tations, Consolations, Denunciations.

The severall points of this Epistle may all be comprised under two heads.

• 1. Grounds of Faith.
• 2. Rules for Life.

The grounds of faith are laid down from the beginning of the Epistle to the 22^th verse of the 10^th Chapter. Yet sometimes he falleth into pertinent digressions, by way of Exhortation, Consolation and Reprehension; to make them thereby to give the more diligent heed to those grounds of faith.

The Rules for Life are set out in the latter part of the 10^th Chapter, beginning at the 22^th verse, and in the three last Chapters.

The Grounds of faith are all about Christ. These are

• 1. Summarily propounded in the three first verses.
• 3. Largely amplified in the other parts of this Epistle.

In the first generall Proposition these grounds of faith are noted.

• 1. Christs divine nature. This is manifested in this Title, Sonne: and in this divine work, making the world, v. 2.
• 2. Christs humane nature. This is intimated under this phrase, purged our sinnes: which presupposeth bloud: for bloud only purgeth sinne, chap. 9. 22. and bloud de∣monstrateth Christs humane nature.
• 3. The distinction of Christs Person from the Person of the Father: This also is cleared by the Title Sonne, in this particle * 1.33 By, twice used in the second verse, and by those phrases, Brightness of his glory; Image of his person.
• 4. The Union of Christs two Natures in one Person. This phrase, By himself purged our sinnes, declares the sufferings of his humane nature, and means it of his divine nature in one and the same person.
• 5. His Princely or Regal Office. This is set out in these three phrases, Heir of all

• ... things: Upholding all things by the might of his power, Sate down on the right hand of the Majesty on high.
• 6. His Propheticall office. This is apparent in this phrase, God spake unto us by his Sonne.
• 7. His Priestly Office. For it appertains to a Priest to purge away sinnes, and to be ever at Gods right hand for us.

These Points are further prosecuted in this Epistle. For

• 1. The divine nature, together with the Princely office of Christ, are described in the first Chap.
• 2. His humane nature, in the second Chap.
• 3. His Propheticall function, in the third and fourth Chap.
• 4. His Priestly office, from the fourteenth verse of the fourth Chap. to the twenty two of the tenth Chap.

The Priestly office of Christ, is simply and generally propounded in the three last verses of the fourth Chap. and also comparatively exemplified by two great Types.

The first is of Melchisedech, to whom Christ is resembled, in the 5, 6, and former part of the 7^th Chap.

The other is of Aaron, before whom Christ is preferred; from the 11^th verse of the 7^th Chap. to the 22^th of the 10^th Chap.

There are sundry digressions here and there inserted, which we shall observe as we meet with them.

The Rules for life, are 1. Persevering in the truth. 2. Walking worthy thereof.

Persevering in the truth is much insisted upon, from the 22^th verse of the 10^th Chap. to the 14^th of the 12^th Chap.

Walking worthy thereof, is set out in sundry divine Admonitions, from that 14^th verse to the end; which in their distinct places shall particularly be noted.

§. 11. Of the meaning of the first Verse.

HEBREWS 1. Vers. 1, 2, 3.

GOd, who at sundry times, and in divers manners spake in time past unto the Fathers by the Prophets,

2.

Hath in these last dayes spoken unto us by his Sonne, whom he hath appointed heir of all things, by whom also he made the worlds:

3.

Who being the brightness of his glory, and the express image of his person, and uphold∣ing all things by the word of his power, when he had by himself purged our sinnes, sate down on the right hand of the Majesty on high.

THese words as they contain the summe of the doctrinall part of this Epistle, so they serve for a Preface thereto: which is here premised, to stir up all that should read it to a more diligent heeding thereof; for therein is set down the excellency of the new Testament above the old.

True it is, that there is the same authority, even a divine authority of both: And that they are both a manifestation of Gods will. Therefore God is said to speak by the Ministers of both. God being the author of the one and the other, they are both of the like authority: and God speaking in both, both declare the will of God. God spake in times past, and God spake in these last dayes: The same God by the Prophets and by his Sonne.

The relation of this title GOD, to the Sonne, sheweth, that the first Person in sa∣cred* 1.34 Trinity, the Father is in particular meant: yet the other Persons are not exclu∣ded. For the Sonne (Exod. 3. 2, 6.) and the holy Ghost also (Acts 28▪ 26.) spake to the fathers. The same work may be done by the blessed Trinity, the order and manner of working being rightly applied to each Person. For as the Sonne is from the Father, and the holy Ghost from the Father and the Sonne; so the Father worketh by the Sonne, and the Sonne from the Father. Thus Iehovah the Sonne, is said to rain fire from Iehovah the Father, Gen. 19. 24. Some of the ancient Fathers,

assembled in a Council, were so confident of the truth of the Application of that* 1.35 Title Iehovah, twice used, once to the Father, and again to the Sonne, as they denounced Anathema against such as should expound it otherwise.

Thus though the Sonne spake to the fathers, yet may the Father, as here, be said to speak to the fathers by the Sonne; and by him to make the worlds, as ver. 2.

How God of old manifested his will by parts is thus further expressed, at sundry times. This phrase is the exposition of one Greek word; but a compound word. According to the notation of it, it signifieth, by many parts or parcels: which neces∣sarily implieth a distinction of times; some at one time, some at another. Therefore it is not unfitly translated at many times.

God made known to Adam a Saviour of the seed of the woman to overcome the devil, Gen. 3. 16. He confirmed the same by Sacrifices, Gen. 4. 4. To Noah God by the Ark declared, that few should be saved in comparison of the multitude that should perish; and that they who were to be saved, should be saved in the Ark of Christs* 1.36 Church, 1 Pet. 3. 20, 21. To Abraham God revealed his purpose of extending mercy to all nations, Gen. 22. 18. To Iacob it was made known, that the Messiah should come of the Tribe of Iudah, Gen. 49. 10. Heb. 7. 14. To Moses that he should be a Prophet, Deut. 18. 18. To David that he should be a King, Psal. 2. 6. and a Priest, Psal. 110. 4. To Isaiah that he should be born of a Virgin, Isa. 7. 14. To Michaiah that he should be born in Bethlem, Mic. 5. 2. Before the Law God gave to the fathers par∣ticular revelations fit for their times and their needs. Under the Law God deliver∣ed many Ordinances, Rites, Types, Ceremonies and shadows, to foreshew Evan∣gelicall truths, and to uphold their faith therein. For these ends also God sent divers Prophets from time to time till the fullness of time.

This manifesting of Gods will by parts, is here noted by way of distinction and difference from Gods revealing of his will under the Gospel: which was all at one* 1.37 time, namely the time of his Sonnes being on earth: for then the whole counsell of God was made known, so farre as was meet for the Church to know it while this world continueth. In this respect Christ saith (Ioh. 15. 15.) All things that I have heard of my Father, I have made known to you: and (Ioh. 14. 26.) The Comforter shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. The woman of Samaria understood thus much, Ioh. 4. 25. when she said, When the Messias is come, he will tell us all things.

Obj. The Apostles had many things revealed unto them, Gal. 1. 12.

Answ. Those were no other things then what Christ had revealed before while he lived.

There is another difference in the word following translated in divers manners.* 1.38 For that God who was pleased to reveal his will part by part; was also pleased to reveal it after divers wayes. These were either extraordinary or ordinary. Extra∣ordinarily God manifested his minde sometimes outwardly; sometimes inwardly. Outwardly by voice or signes; but inwardly by revelation or inspiration. To give particular instances of all these:

• 1. God oft himself spake with his own voice; and that when men were awake or* 1.39 at sleep. God spake to Adam when he was awake, Gen. 3. 9, &c. And to Solomon in a dream when he was asleep, 1 King. 3. 5.
• 2. God spake by the voice of Angels, to Lot, Gen. 19. 1, &c. This phrase (Chap. 2. v. 2.) the word spoken by Angels, sheweth that God oft revealed his will to men by Angels.
• 3. God most frequently declared his minde by children of men; whom he oft indued with an extraordinary spirit. Thus much is intended in this phrase, God spake by the Prophets.
• 4. Gods minde was sometimes make known by signes. In this respect a voice is at∣tributed to signes: as when God thus saith to Moses, If they will not hearken to the voice of the first signe, they will beleeve the voice of the latter signe, Exod. 4. 8. Thus also God spake by his Judgements: whereupon saith a Prophet, Hear ye the rod, and who hath appointed it, Mich. 6. 9. Under this head Sacrifices may be comprised; for God spake to Abel and to Cain by their Sacrifices, Gen. 4. 4, 5. So to David by his, 1 Chro. 21. 26. And to Solomon by his, 2 Chro. 7. 1. And to Elijah by his, 1 King. 18. 24, 38. By

• sundry other Types did God also use to speak to his people, Exod. 29. 42. and 30▪ 6▪ 1 Sam. 28. 6. Iudg. 6. 37, &c. Visions also may be referred to this head: visions were visible representations of things presented to mens eyes, Isa. 6. 1. Ezek. 1. 1.
• 5. God used to declare his minde inwardly by revelations, Isa. 38. 4, 5. And by inspiration. Thus holy men of God spake as they were moved by the holy Ghost, 1 Pet. 1▪ 21. A difference betwixt revelation and inspiration was this, that revelations were of some particular matters, Da•…•…. 2. 19. But inspiration implieth a more generall assi∣stance, 2 Tim. 3. 16.
• 6. The most usuall and ordinary means of Gods declaring his will to his people was, by ordinary Ministers (which were among the Jews, Priests and Levites, Ezra 8. 4.) And by the written Word, Luk. 16. 31.

This variety of means whereby God spake to his people of old, is here intimated, to shew, that God doth now under the Gospel, more uniformly and constantly de∣clare his minde: for the word whereby God speaking of old is set out▪ is in the Greeka 1.40 •…•… participle, and hath reference to theb 1.41 verb, v. 2. word for word it may thus be translated, At sundry times and divers manners God speaking in time past, &c.* 1.42 hath in these last dayes spoken, &c. This relative expression of God speaking, implieth a difference betwixt God speaking then and now. Then variously, so many wayes as we heard before: now uniformly after one and the same manner; which is by preaching. So Christ made known the will of his Father, Mark. 1. 14, 38. So did his Apostles, Mark. 6. 12. Christ after his resurrection made them also so to do thoroughout the whole world, Mark. 16. 15. So they did, Acts 8. 4. For it pleased God by preaching to save them that beleeve, 1 Cor. 1. 21.

Obj. Paul and other Apostles wrote sundry Epistles, whereby they declared the will of God.

Answ. They wrote no other things then what they had preached. Such things they wrote, that they might remain upon perpetuall record for the continuall good of the Church.

God is said to speak, both of old and now, by way of resemblance, after the man∣ner* 1.43 of men. Men by speaking use to manifest their minde. This is the most frequent and accustomed manner of expressing a mans inward conceptions; even such things as they would have others to know and take notice of. In allusion hereunto Gods manifesting his minde is stiled speaking. At the beginning when God manifested his minde every day, this phrase is used, God said, Gen. 1. 6. which is all one as this, he spake; and so it is translated, Psal. 33. 9.

The time wherein God declared his minde part by part and sundry wayes, is here stiledc 1.44 the time past: whereby he meaneth all that time that passed from the begin∣ning of the world, till the exhibition of the Sonne of God in the flesh. This is evident by the opposition of this phrase, in time past, to the last dayes mentioned in the next verse. The Greek word may thus be translated, of old; whereby is hinted such a time as should be altered. What the Apostle saith of the old Covenant, may be ap∣plied to this old time; that which is old is ready to vanish away, Heb. 8. 13. And we that live since that old time may say, Old things are past away, 2 Cor. 5. 17. This sheweth that those were not times of perfection; If they had been perfect, no place should have been sought for other times. This stile of those former times, amplifieth the times whereunto we are reserved.

They who lived in those times, are stiled Fathers; and by them are intended such as lived before the fullness of time; who may also be called Ancestors. For it is usu∣all in all sorts of Authors, to set out Ancestors under this title Fathers: because poste∣rity* 1.45 by lineall degrees come from Ancestors, as children from fathers. Thus is this title expresly expounded, Luk. 1. 55. For mention being made of God speaking to the Fathers, by way of exposition it is added to Abraham and to his seed. Now because Abraham and his posterity were of old the only people of God, they are by a pro∣perty stiled Fathers; and God is said in an especiall manner to be the God of the Fa∣thers.* 1.46 Thus is this title a title of honour; yet here it is used by way of diminution; intending such as lived out their course, and ended their dayes before the joyfull and glorious times foretold by the Prophets, and expected by those fathers, were come, Luk. 10. 24. Ioh. 8. 56. 1 Pet. 1. 11. The greatest that then lived was less then the

least of the Kingdom of God, which began with the manifestation of the Gospel, Matth. 11. 11.

To these Fathers God spake (as it is in the originall) d 1.47 in the Prophets, and so in the next verse, e 1.48 in the Sonne. Both these phrases have an especiall and distinct em∣phasis. The former importeth, that God was after an especiall manner in the Pro∣phets, inspiring their mindes, and ordering their tongues, •…•…o as they spake not their own words, but the very words of God.

As for the Sonne, all the fullness of the Godhead dwelleth in him bodily, Col. 2. 9.* 1.49 Not as in meer men, by assistance, efficacie or power; but essentially and personal∣ly; that is, by union of the Deity with the humanity in one person. Many Inter∣preters,* 1.50 both antient and modern, do change this particle in, to by, whom our English do follow. The transmutation of these two Prepositions, is usuall in all sorts of Au∣thors; especially in sacred Scripture. Not unfitly may it so stand in this place: and be∣cause the Prophets, who were indeed children of men, but sent of God, and by God instructed in his will, by speaking made known Gods will; God is said to speak by the Prophets.

§. 12. Of Prophets.

THe Title Prophet, in English and f 1.51 Latine, is taken from the g 1.52 Greek; which ac∣cording to the notation thereof, signifieth one that foretelleth things to come: So doth also the h 1.53 Hebrew word. Now he that foretelleth things to come: must needs be instructed therein by God. For it is a divine property to foretell things* 1.54 future, Isa. 41. 22. and 48. 5. Hence is it, that, in a large signification, he that was cho∣sen of God to be his messenger, and to declare his will unto people, was called a* 1.55 Prophet.

With this Title (Prophet) sundry sorts of men were dignified and distinguish∣ed. As

• 1. Heads of Families: for it was their duty to instruct others in Gods will, Gen. 18. 19. Such an one was Abraham, Gen. 20. 7.
• 2. Such as gave themselves to be more then ordinarily instructed in Gods will: that on all occasions they might declare it to others. Of these there were Companies, or Societies, 1 Sam. 10. 5, 10. and 19. 20. These had their Colleges, 2 King. 22. 14. Among them some were Masters or Seniors; others Juniors, called sonnes of the Prophets, 2 King. 2. 3.
• 3. Such as God used to pen sacred Scripture, 2 Pet. 1. 19.
• 4. Such as were endued with a speciall gift of interpreting Scripture, 1 Cor. 12.* 1.56 29. These were especially in the Apostles times.
• 5. All sorts of true Preachers and Ministers of Gods words, Matth. 10. 41. and 13. 57▪
• 6. Most strictly and properly such are stiled Prophets, as were immediately stir∣red up of God, and extraordinarily assisted by his Spirit to such weighty matters, as could not, but by divine assistance be effected, Ioh. 3. 2. They are therefore set out by an ancient Father, under such a i 1.57 Title as signifieth, bearers of the Spirit.

Some of these read such writings as by no learning or skill of man could be read, Dan. 5. 17.

Others discovered secret counsels, 2 King. 6. 12.

Others brought such things to mens mindes, as the men themselves had forgotten, Dan. 2. 24.

Others interpreted dreams, Gen. 40. 14. and 41. 38. k 1.58 Though the dreams which which set out things to come, were other mens dreams, and in those dreams God shewed things to come to them that dreamed them (as to Pharaoh, Gen. 41. 25. and to Nebuchadnezar, Dan. 2. 29.) yet because they wanted understanding to con∣ceive the meaning of those dreams, they cannot be said to have the spirit of Prophe∣cy, but they rather who expounded them. For prophecy appertaineth especially to the minde and the understanding.

Finally, Others did many extraordinary and miraculous works. Among these Mo∣ses excelled, and is in that respect said to be mighty in words and deeds, Acts 7. 22.

There were also others said to propesie, and called Prophets, but▪ improperly: As* 1.59

• 1. They who were used to foretell mysteries which they themselves understood not. Thus Caiaphas is said to prophesie, Ioh. 11. 51.
• 2. They, who if they understood what they foretold, yet had no good liking* 1.60 thereto. They neither feared God, whose counsel they revealed; nor regarded Gods people, for whose sake that gift was conferred upon them. Such an one was Balaam, who taught Balack to cast a stumbling block before the children of Israel, and loved the wages of unrighteousness, and yet is stiled a Prophet, 2 Pet. 2. 15, 16.
• 3. They who pretended to know the counsel of the Lord, and to foretell what he had revealed to them, when there was no such matter. Such were Zidkiah and the four hundred that conspired with him, all called Prophets, 1 King. 22. 6, 10.
• 4. They who among the Heathen noted such Oracles and predictions of matters as were supposed in future times to fall out, as they were foretold. In such a sense m 1.61 Epimenides is called a Prophet, Tit. 1. 12.

But to leave those who are improperly called Prophets, and to return to those who most strictly and properly were so called; God, for the clearer manifestation of his divine power in them, raised them up out of all sorts of people: Many of them were of the Priests, as Ier. 1. 1. Ezek. 1. 3. and Levites, as 2 Chron. 20. 14. Yea also there were Prophets of other Tribes. Daniel was of Iudah, Dan. 1. 6. Elijah of Gad, 1 King. 17. 1. Elisha of Ephraim, 1 King. 19. 16. Ionah of Zebulon, z King. 14. 25. Others of other Tribes. As respect in choosing Prophets, was not had to any* 1.62 one Tribe, so nor to age; for children were chosen Prophets (1 Sam. 2. 18. and 3. 4, &c. Jer. 1. 6.) nor to education; for an herdman was made a Prophet (Amos 7. 14.) nor to sex; for women were Prophetesses (Iudg. 4. 4. Isa. 8. 3. 2 King. 22. 14. Luk. 2. 36.)

These extraordinary Prophets were raised up, when the ordinary spirituall guides of people, as Priests and Levites failed in a due performance of their duty; as in Elies time (1 Sam. 2. 12.) and in Ieremiahs (Jer. 26. 8.) or when such employ∣ments were to be performed as ordinary Ministers could not or would not perform.

The employments were such as these;

• 1. To tell Kings, Priests, Princes, yea and a whole Kingdom of their sinnes and rebellions against God: Micaiah told Ahab the truth, when all besides flattered him, 1 King. 22. 13, 14. Elijah told Ahab of his bloody sinne, and denounced Gods judgement against him (1 King. 21. 20, &c.) when all the people conspired to shed innocent blood with him. Ieremiah told King, Priests, Princes and all the peo∣ple of their apostasie, Ier. 1. 18.
• 2. To restore Religion, it being turned into idolatry. So did Samuel, 1 Sam. 7. 3. and Eliah, 1 King. 18. 21, &c.
• 3. To foretell Gods Iudgements beforehand, that beleevers might be prepared the better to bare them: that impenitent might be made the more inexcusable; and that the severity of Gods judgements might be the more justified, Ier. 5. 13. Eze. 5. 8.
• 4. To make known Gods mercies in the middest of judgements, and Gods minde of doing good to them, after they have been scourged for their sinnes; thereby to provoke them to return to the Lord, Isa. 4. 2. Hos. 6. 1, 2.
• 5. To give evidences of the Messiah, thereby to establish the hope of such, as should live and die before that fullness of time, and to direct them how to build their faith on him: and that by setting out his eternall deity, his true humanity, his conception, birth, growth, doctrine, miracles, passion, resurrection, ascension, in∣tercession; his first and second coming; his spirituall and eternall Kingdom, Acts 10. 43. Thus such as should live when and after the Messiah was exhibited, might be assured that he was indeed the Christ.
• 6. To assure the Jews of a recalling after their rejection; and to reveal the cal∣ling of the Gentiles, Ezek. 37. 19. Isa. 2. 2, 3. and 54. 1, 2, &c.

The chief of these extraordinary Prophets was Moses, after whose time they were very rare till Samuels time: But after Kings were once anointed and set over the people, Prophets were plentifull. There was never a King under whose reign there were not some Prophets; and so continued till the captivity: Yea in and after the captivity, till the second Temple was new built, God afforded extraordinary Pro∣phets to his Church, Ezra 5. 1.

Concerning the Prophets here meant, all they whom God imployed ordina∣rily or extraordinarily to declare his minde to his people, are to be understood in this place.

Of the evidences of the Prophets faith, See Chap. 11. v. 32. §. 225.

§. 13. Of the last dayes.

IT was a great benefit that the Fathers received from Gods speaking to them by* 1.63 his Prophets. But behold a greater reserved to their children, even to all sorts* 1.64 of Christians, whether Jews or Gentiles, comprised under this particle Us; for he meaneth all believers of the Christian faith, that have lived, or shall live in these last dayes; that is, from the beginning of Christs executing his Ministeriall function, to the end of the world. These have now continued above 1600 years; and how much longer they may continue, God knoweth.

It hath pleased God that these last dayes should be many, that the world might the longer enjoy the bright light of the Gospel, and that all that are ordained to life might in their due time be called.

Quest. Why are they called the last dayes (as here) the last time (1 Joh. 2. 18.) the ends of the world (1 Cor. 10. 11.) and why in the beginning of this time was the coming of the Lord said to draw nigh (James 5. 8.) and the end of all things to be at hand? 1 Pet. 4. 7.

Answ.

• 1. By the exhibition of Christ the Prophesies and Promises that in former times were made of Christ, were accomplished, therefore as the dayes wherein these Promises and Prophesies were first made known, were counted the first dayes, so these wherein they were accomplished the last.
• 2. The new Covenant of Grace is in these last dayes fully revealed by the Go∣spel: and ratified by the death of Christ; so as no clearer revelation, nor former ratification can be expected: and in this respect also they are fitly stiled the last dayes.
• 3. No alteration of the state and order of Gods Church is to be expected after Christ exhibited; but a finall end of all by Christs second coming unto judgement: therefore these dayes may be accounted the ends of the world, and the end of all things to be at hand.
• 4. As God at first made all things in six dayes, and rested the seaventh; so he* 1.65 continueth to govern the world in six distinct times, which may be accounted as six dayes of the great week of the world: and eternity following an everlasting Sabbath.

• The first of these dayes was from Adam to Noah: In it the Covenant of Grace was first made to man.
• The second was from Noah to Abraham: In it that Covenant was renewed.
• The third was from Abraham to David: In it that Covenant was appropriated to Abraham and his seed.
• The fourth was from David to the captivity of Israel: In it that Covenant was established in a royal line.
• The fift was from their Captivity to Christs coming in the flesh: In it as the brightness of that Covenant was eclipsed by the Captivity; so it was revived by Isra∣els return out of the Captivity, and reedifying the Temple.
• The sixt was and still is, and shall be from Christs first coming in the flesh, to his second coming in glory; even to the end of the world. In it that Covenant most clearly and fully laid open, was most firmly and inviolably ratified. Now when the sixt day which is the last day, is come, then the end of the week may well be said to be at hand: and the coming of the Lord, following thereupon, to draw nigh.

§. 14. Of Gods speaking by his Sonne.

IN these last d•…•…yes, that is, all the dayes of the Gospel, it is said, He hath spoken. No limitation is here added, as before, in these phrases, at divers times and in sundry manners: So as Gods speaking is here to be taken simply, for a full revelation of his

whole will: not one part by one messenger, and another by another. These words, at divers times and in sundry manners, are extenuating words. God did once, fully, cleerly, without such types, visions and other obscure means, which were used in the time of the Law, declare his whole counsel, so far as is requisite to be known by man in this world.

Quest. Hath not God also spoken in these last dayes by men, as Apostles and others?

Answ.

• 1. Till these last dayes, God spake not all by his Sonne incarnate.
• 2. This Sonne of God, first made known to his Apostles all things that he had heard of his Father, Ioh. 15. 15. Acts 1. 7.
• 3. This Sonne sent his Spirit to instruct them, and that Spirit brought to their minde all things that Christ had said to them before, Ioh. 14. 26.
• 4. Whereas S^t Paul had heard nothing of Christ on earth, he was rapt into Hea∣ven, and there was by Christ himself instructed in the counsel of God, Gal. 1. 1, 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it that S^t Paul and others prefix this title before their Epistles, An Apostle of Iesus Christ.
• 5. Other Ministers declare what the Apostles have revealed to them from Christ, 2 Tim. 2. 2. Heb. 2. 3. so as now God hath made known all by his Sonne.

This is a very great commendation of the Gospel: For never was there such a Minister as the Sonne of God; never shall there be, nor can be the like. The de∣scription of the Sonne of God here following proveth as much. The Use hereof is distinctly set down by this Apostle, Chap. 2. v. 1, 2, 3. See in particular, Chap. 2. §. 22, 112.

Quest. Why doth he not say, The Sonne spake: But God spake by the Sonne?

Answ.

• 1. To add the more authority, for their sake who were not well instructed* 1.66 in the Deity of the Sonne.
• 2. Because he speaks of his Sonne incarnate.

This he did m 1.67 to us, who have, do, and shall live in the last dayes; who are the children and successors of the Fathers: being now in our time, as they were in their times of the true Church: So as the best things are reserved for us Christians, who are in that respect greater then they. The Gospel is further commended to us, by the immediate Author thereof, the Sonne, even the Sonne of God, who became alio a Sonne of man, by assuming our nature; and so shewed himself to be the true Im∣manuel,* 1.68 God with us. So is this Name expounded, Matth. 1 23.

§. 15. Of Christs Sonship.

* 1.69

THe particle of relation HIS, inserted in our English, is not expressed in the Greek, yet necessarily understood; and therefore well supplied: for it hath relation to God before mentioned. Indeed a simple expression of the phrase thus, by the Sonne, wants not emphasis: for so it implietn a Sonne in a singular and pe∣culiar excellency; such a Sonne as none like him. True it is, that this title Sonne is attributed to sundry creatures, and that in relation to God: yet not properly; but only in regard of some speciall grace or dignity conferred upon them: and that, as God had given them their being▪ in which respect all creatures are Gods sonnes: or as he hath set his Image on some of them above others, as on Angels, on Adam, on Governours, on such as are adopted sonnes and regenerated: But Christ is a 1.70 truly, b 1.71 the one, c 1.72 own, d 1.73 proper, e 1.74 begotten, f 1.75 only begotten, g 1.76 Sonne of Gods love. These and other like notes of distinction being expresly attributed to Christ, as the Sonne of God, give evident proof that he is such an one, as none but he, is, or can be: whereas, all others, stiled Gods sonnes, have their title given them by favour, Christ hath it of due, even h 1.77 by nature.

Christ is stiled the Sonne of God in two especiall respects.

• 1. As the second person in sacred Trinity, true God.
• 2. As God manifested in the flesh; i 1.78 God-Man.

In the former respect, he is the Sonne of God by eternall generation: as is evi∣dent in the fift verse of this Chapter; where we shall have a more fit occasion to speak of it.

In the latter respect, as God-man, he is the Sonne of God by the union of his humane nature with the forementioned second Person, who only is of all the Per∣sons the Sonne of God. For as neither the Father nor the holy Ghost is the Sonne; so nor the Father nor the holy Ghost did aslume humane nature; but the Sonne only. In regard of the nature, true it is, that God and man were united in one Person. God was manifested in the flesh, 1 Tim. 3. 16. But in regard of the Person, the Sonne of God was also Sonne of man; the Word was made flesh, Joh. 1. 14. In this respect an Angel saith of him that was born of the Virgin Mary (Luk. 1. 35.) he shall be called the Sonne of God.

So neer is this union of God and man, as, though they be two distinct natures, and* 1.79 more different then any two other distinct things can be, yet they make but one Person: as mans body and soul, which are different natures, make but one person. In this respect the union of Christs natures is called an hypostaticall union, that is, such an union as makes one subsistence, or one Person. Hence is it that the properties and effects of the one nature are attributed to the other, Ioh. 7. 13. The Sonne of man is in Heaven.

Sonne of man properly designes Christs humane nature, which was not in Heaven,* 1.80 while it was on earth, as then it was. But that Person, in regard of his divine nature, was in Heaven: So on the other side, God is said to purchase his Church with his own blood, Acts 20. 28. God, in regard of his divine nature, hath no blood; but he assumed an humane nature, which had blood, and in that respect blood is attributed to God, by reason of the personal union of man with God. Thus is Christ, God-man, the Sonne of God: and thus hath God in these dayes spoken to us in or by him. The Sonne, as God, and second Person, spake in times past by the Prophets: yea the fathers also, in that respect, then spake by him. For as God and second Person he is ^k the Word, and so was in the beginning, Ioh. 1. 1. But in these last dayes he began to be God-man, and to be Gods Sonne by union of his humane nature with his divine. In this sense therefore the title Sonne is here used: so as in these last dayes God spake to us by his Sonne incarnate.

Of Instructions and Directions arising from this relation of Christ to God, See Chap. 3. v. 6. §. 55.

§. 16. Of Christ being appointed.

TO magnifie the ministry of the Gospel, and thereby the more to commend unto us the Gospel it self, the Apostle goeth on in describing the Author there∣of, the Sonne of God; and that both in a dignity conferred upon him, and also in his own divine worth.

The dignity is thus expressed; whom he hath appointed Heir of all things. This must needs be meant of Christ as Mediator, even as the title Sonne before was meant: For as God he was not deputed or appointed to a thing.

God is said to appoint his Sonne,* 1.81

• 1. By ordaining in his eternal counsel that his Sonne should be Heir. As Christ was delivered by the determinate counsel of God to be slain (Acts 2. 23.) so was he ap∣pointed to be Heir, 1 Pet. 1. 20.
• 2. By sending him into the world; or by giving him to be incarnate for that very eud, Phil. 2. 7, 8, 9.
• 3. By raising him from the dead, and setting him at his right hand in Heaven. On these grouuds S^t Peter thus saith, God hath made him both Lord and Christ, Acts 2. 36.

This word appointed, sheweth the right that Christ hath to his Supream dignity▪ That which is said of Christs being Priest (Chap. 5. 5.) may be applied to this digni∣ty: Christ glorified not himself to be an heir; but he that said to him, Thou art my Sonne, to day have I begotten thee, appointed him heir.

§. 17. Of Christ the Heir.

AN Heir (saith the Apostle, Gal. 4. 1.) is Lord of all. On this grouud the sonne of* 1.82 the bond-woman was cast out, that he might not be heir with the sonne of Sarah; nor part share with him, Gen. 21. 10, 12. This title Heir, setteth out a

dignity and dominion together, with the best right thereto that can be.

The dignity and dominion is the same that his Father hath. For an heir is a succes∣sor to his Father, in all that the Father hath. In this metaphor, caution must be put that it be not extended too far, by excluding the Father from any dignity or dominion. Indeed among men, the sonne hath not such dominion and possession of an inheri∣tance, till the Father relinquish it: (as Iehosaphat gave the Kingdom to Iehoram, his first born, 2 Chron. 21. 7. In which respect Iehoram is said to raign, 2 King. 8. 16. even while Iehosaphat was King) or till the Father be through impotency exclu∣ded (as Uzziah when he became leprous, 2 Chron. 26. 21.) or till he be forced from it (as Iehohaz was, 2 Chron. 36. 3, 4.) or be dead, as David, though he were anointed and so made heir apparent by Gods appointment, yet would not take the King∣dom upon him till Saul were dead (1 Sam. 26. 10.) But none of these can or may be imagined of God the Father: He neither will nor can give over his Supream Ju∣risdiction, nor become impotent, nor be forced, nor die: yet hath Christ an ab∣solute jurisdiction, and a full possession of his inheritance together with the Father. The supream Soveraignty of the one, no whit at all hindereth the supream Sove∣raignty of the other. What things soever the Father doth, these also doth the Sonne like∣wise, Joh. 5. 19. The difference is only in the manner. The Father doth all by the* 1.83 Sonne, and the Sonne doth all from the Father.

The Apostle here sets out the dignity of Christ under this title Heir rather then Lord, as Acts 2. 36.

• 1. To give proof of that relation which he noted before, that Christ was truly and properly a Sonne: For he was the Heir.
• 2. To shew the perpetuity thereof: For the heir ever abideth in the house, Gen. 21. 10. Ioh. 8. 35.
• 3. To manifest the right that we have to be adopted sonnes and heirs, Ioh. 8. 36.* 1.84 If the Sonne shall make you free ye shall be free indeed. In this respect we are stiled Ioynt∣heirs with Christ.

This dignity of Christ to be Heir, is further amplified by the extent thereof, in* 1.85 these words, of all things. The Greek may be restrained to persons, as being of the masculine gender: or extended to things, as of the newter. This latter includeth the former: For if he be heir of all things, then also of all persons: For he that is heir and Lord of all things, must needs also be so of all persons. Besides, it is more pro∣per to say an heir of things, then of persons. Well therefore hath our English taken away the ambiguity, by translating it, heir of all things: and thus it answers the pro∣pheticall Promise (Psal. 2. 8.) I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

§. 18. Of Christ the Creator of the worlds.

THe Apostle goeth on in setting out the dignity of Christ; and to that excellen∣cy which appertained to him as Mediator betwixt God and man, he addeth a greater, being proper to him as he is God Almighty, in these words, By whom also he made the worlds.

Though this word * 1.86 Made, be a common work attributed in other places to mens works as well as to Gods; yet in this place it is taken for that divine work which is proper to God alone (create) as Acts 14. 15. and 17. 24. So as it pointeth at that first great work of God, which is mentioned Gen. 1. 1.

This is evident by the things made, comprised under this word, a 1.87 worlds.

The Greek word according to the proper notation, and most usual acceptation thereof signifieth Aeternity. It is oft put for an age.

The Hebrew hath b 1.88 a word which is every way taken in the same sense.* 1.89

The Root or Verb whence it cometh, signifieth to hide. Thereupon Time, the date whereof is hidden, is set out thereby, and that in these considerations following:

• 1. Aeternity, Psal. 90. 2.
• 2. A long date, the end whereof was not known, Deut. 13. 16.
• 3. Continuance of legal Rites till they ended in their truth, Exod. 12. 24.
• 4. Continuance of Rites till they determined in the Iubile, Exod. 21. 6. Lev. 25. 40.
• ...

• 5. The time of a mans life, 1 Sam. 12. 22.

By a metonymy, the same word setteth out the world that was made in the begin∣ning of time, and hath been continued throughout all times and ages.

And because the world (which compriseth under it all things that ever were made) is distinguished into three parts,

• 1. The invisible glorious world, of the blessed in Heaven called the highest world.* 1.90
• 2. The starry skie, wherein all that the Scripture stileth, the hoast of Heaven are contained; and this is called the middle world.* 1.91
• 3. The elements and all things compounded of them, or contained in them. Even all that space which is under the Moon, and whatsoever is comprised therein: this is* 1.92 called the inferiour world.

In regard of this distinction of parts, the plurall number, worlds, is used. Answe∣rably* 1.93 in Greek, a word of the same signification is used in the plurall number, He made the worlds.* 1.94

These three worlds are distinguished into two, namely Heaven and Earth, Col. 1. 16.* 1.95

Thus we see how under this word worlds, all things that ever were made, above* 1.96 and below, visible and invisible are comprised: So as the making of the worlds set∣teth out the divine power of Christ.

Where it is said, that God, by him, made the worlds; the Sonne is not set out as a meer instrument in this work; but as a primary and principal agent therein, to∣gether with the Father; for what thing soever the Father doth, these also doth the Sonne likewise, Joh. 5. 19. That particle c 1.97 likewise, is not to be taken of doing different things like to an other; for he there speaketh of d 1.98 the very same thing: but of doing them by the same power, authority, dignity, with the same minde and will, after the* 1.99 same manner, to the same end, and that jointly together the Father and the Sonne: Therefore what the Father is said to do by the Sonne, is in other places said to be done by the Sonne, simply considered in and by himself, without relation to the Father: as Ioh. 1. 3. All things were made by him. And Col. 1. 16. All things were created by him.

The Father is said to do this and that by the Sonne for these reasons:

• 1. To give proof of the distinction of Persons.
• 2. To •…•…et out the order of the Persons: the Father first, the Sonne second.
• 3. To declare their manner of working: the Father by the Sonne, and the Sonne from the Father, Gen. 19. 24.
• 4. To shew the consent of the distinct Persons Father and Sonne.
• 5. To demonstrate the identity of the essence of Father and Sonne; that both are one divine nature and essence; in that the same divine work is attributed to both. This consequence is inferred upon a like ground, Ioh. 5. 17, 18.

As the Father is here said to make the worlds by his Sonne; so of God in refe∣rence to the Sonne indefinitely it is said, By whom are all things, Chap. 2. v. 10.

The Sonne therefore is here declared to be true God.

§. 19. Of Christ the brightness of Gods glory.

STill doth the Apostle proceed in setting out the divine glory of that Sonne, by* 1.100 whom the Father hath made known his will to us under the Gospel, in these* 1.101 words spoken of the Sonne in relation to the Father; Who being the brightness of his glory, &c.

The word translated brightness, is metaphoricall; but very fit for the point in hand. The Verb whence it is derived, signifieth to send forth brightnesse, or light:* 1.102 and the Noun here used, such brightness as cometh from light: as the brightness or light, or sun beams issuing from the Sun.

No resemblance taken from any other creature, can more fully set out the mutu∣all relation between the Father and the Sonne. For

• 1. The brightness issuing from the Sun, is of the same nature that the Sun is.
• 2. It is of as long continuance as the Sun: Never was the Sun without the bright∣ness of it.
• ...

• 3. This brightness cannot be separated from the Sun: The Sun may as well be made no Sun, as have the brightness thereof severed from it.
• 4. This brightness is from the Sun; not the Sun from it.
• 5. This brightness cometh naturally and necessarily from the Sun; not volunta∣rily and at pleasure.
• 6. The Sun and the brightness are distinct each from other: the one is not the other.
• 7. All the glory of the Sun is in this brightness.
• 8. The light which the Sun giveth to the world is by this brightness.

How distinctly and clearly doth this metaphor set out the great Mysteries of our Christian faith, concerning God the Father and Sonne! For they are

• 1. Of one and the same essence, Ioh. 10. 30.
• 2. Coeternall, Ioh. 1. 1.
• 3. Inseparable, Prov. 8. 30.
• 4. The Sonne is from the Father: God of God, light of light, very God of very God.* 1.103
• 5. The Sonne is begotten of the Father, by nature, not by will, favour or good pleasure, Rom. 8. 7, 32.
• 6. The person of the one is distinct from the other: For the Father is not the Sonne; nor the Sonne the Father, Joh. 5. 17.
• 7. The incomprehensible glory of the Father, most brightly shineth forth in the* 1.104 Sonne, Ioh. 17. 5.
• 8. All that the Father doth in relation to creatures, he doth by the Sonne: As in these respects Christ is fitly and justly stiled brightness; so in regard of his surpas∣sing excellency, he is said to be the brightness of GLORY. Of the Hebrew and Greek words translated glory, see Chap. 2. v. 7. §. 60.

Glory attributed to a thing, in the Hebrew dialect, importeth the surpassing excel∣lency thereof: as a Crown of Glory (Prov. 16. 31.) a Throne of Glory (Ier. 17. 12.) a Name of Glory (Isa. 63. 14.) a most excellent and glorious Crown, Throne and Name. Thus to set out the surpassing excellency, and most glorious majesty of God, he is stiled the God of Glory, Acts 7. 2. the Father of Glory, Eph. 1. 17. And* 1.105 his Sonne, the Lord of Glory, the King of Glory, 1 Cor. 2. 8. Psal. 24. 7. Never was any brightness like to the brightness here mentioned: well therefore might it in re∣gard of e 1.106 the excellency of it, be stiled brightness of Glory. Glory and excellency are set together (Isa. 4. 2.) signifying the same thing. See more of Glory, Chap. 2. §. 60, 93.

Our English doth here well insert this relative particle HIS, in reference to the Father▪ thus, the brightness of his glory: for the particle, his, expressed by the Ori∣ginall in the next clause, his person, may have reference to both the branches: as,* 1.107 his glory, his person. This much amplifieth the point in hand, and sheweth that the Sonne was in his Fathers greatest excellency, no whit inferior to him, but every way equal. He was brightness, the brightness of his Father; yea also the brightness of his Fathers glory. What excellency soever was in the Father, the same was likewise in the Sonne, and that in the most transplendent manner. f 1.108 Glory sets out excellency: Brightness of glory, the excellency of excellency.

§. 20. Of Christ the excellency of his Fathers person.

TO make the forenamed mystery the more cleer, the Apostle addeth another re∣semblance in these words, and the express image of his person.

This, in the general, importeth the same thing which the former did: so as the two metaphors, are like the two visions which Pharaoh saw in a dream: they are doubled, to shew that the Point intended thereby is most certain and sure, Gen. 41. 32.

This phrase, the express image, is the exposition of one Greek word which may* 1.109 thus fitly be translated, character. The Verb, whence the word is derived, signifieth to engrave: and the word here used, the stamp or print of a thing engravened: as the stamp on money coined, the print on paper pressed by the Printer, the mark made by a seal, or any like impression. There is another like word coming from the same root, oft used in the book of the Revelation, and translated g 1.110 a mark: and

in Acts 17. 29. it is translated, stone gravened. But the former significations of the word, stamp, print, seal or mark, are most proper to this place. Nothing can be more like an other, then the picture, or image on the thing stamped, or printed, is to the picture or image, on the tool, mold, seal, or instrument wherewith it is made; the one carrieth the very form of the other. Very fitly therefore is it by our English trans∣lated, the express image.

§. 21. Of the Sonne a distinct Person.

THe next word is fitly translated h 1.111 Person. According to the proper notation and derivation of the word, it signifieth i 1.112 a substance, or subsistence: which are in a manner latine words, and set out the being of a thing; even a particular and di∣stinct being, which is most properly called a person. k 1.113 The simple verb from whence this compound is derived, signifieth to set, to settle, to establish, Mat. 25. 33. & 12. 25.

Essence or nature, importeth a common being: as Deity or God-head, which is common to the Father, Sonne, holy Ghost. For the Father is God, the Sonne is God, and the holy Ghost is God. But subsistence or person implieth a different, distinct, in∣dividual, incommunicable, property; such are these three, Father, Sonne, holy Ghost. For the Father is different from the Sonne and holy Ghost: so the Sonne from the Fa∣ther and the holy Ghost: and so the holy Ghost from the Father and the Sonne: and every of those distinct in himself, and so incommunicable, as neither of these persons is, or can be, the other.

Thus we see how these two words, subsistence and Person, import one and the same* 1.114 thing: yet our English for perspicuity sake, hath rather used this title Person, and that in imitation of the Latin Fathers. For what in this mystery of the Trinity the Greek Fathers called substances, or subsistencies, the Latin called persons. They said that there were three substances and one essence; as we say there are three Per∣sons and one essence.

This relative particle HIS, added to the word Person, hath relation to God men∣tioned in the first verse: as if he had more plainly thus said, the express image of the person of God.

This Christ is in a double respect,

• 1. As he is the second Person in the sacred and indivisible Trinity.
• 2. As he is Immanuel God with us, God manifested in the flesh.

As he is the Sonne of God the second person in Trinity, the whole divine essence, and all the divine properties are communicated to him. In this respect the two fore∣mentioned resemblances of brightness and character, and also all other resemblances, which by the wit of man, can be imagined, come short in setting out the relation betwixt the Father and the Sonne. They are not only like each other, but they are both the very same in nature. Resemblances may be some help to us, who are better acquainted with earthly and sensible things, then with heavenly and divine: But they cannot possibly set out divine mysteries, especially such as are of all the deep∣est and profoundest, as the mysteries of the Trinity of Persons in the Unity of Es∣sence, and the Union of God and man, two distinct Natures in one Person. There∣fore sundry resemblances are used: one to set out one point, an other an other: and yet all that can be used, cannot to the life and full set out the Eystery.

Again, As Christs humane nature is Hypostatically united to the divine nature, Christ is visibly the character or express image of God. For in Christ incarnate the divine properties were made most conspicuous, as, Almighty Power, infinite Wis∣dome, Truth, Justice, Mercy and the like. In Christ as God-man, dwelt all the fullness of the Godhead bodily, Col. 2. 9. In this respect the glory of Christ made flesh, is said to be the glory as of the only begotten of the Father, Joh. 1. 14. and in that flesh, saith Christ of himself, He that hath seen me hath seen the Father, Joh. 14. 9. Thus the re∣semblance here used is very fit: For he that seeth the character or figure which is on the thing stamped or printed, sees therein the figure that is on the instrument wherewith it was stamped.

§. 22. Of the Benefits arising from the relation of the Sonne to the Father.

BY the resemblance of a character, we see what is to be sought in Christ; name∣ly whatsoever is in the Father: As the former metaphor implieth, that the glory of the Father is invisible, till it shine forth and shew it self in the Sonne: so this likewise declareth, that the Fathers excellency is, as it were, hid, and could not be known, unless it were revealed and laid open in this character or express image. Again, As the former metaphor implieth, that out of Christ, who is that brightness, there is no light at all, but meer palpable darkness (for God wh•…•… only is as the Sun, light in himself and the fountain of all light to all creatures, doth by this brightness only shine out to us, Ioh. 1. 9.) So this metaphor importeth, that in Christ, the Father is truly and thoroughly to be known. For a character well made, doth not only in part and obscurely, but fully and to the life demonstrate the image that is on the stamp. It is truly and properly an express image.

§. 23. Of the fit resemblance of the Sonne to a Character.

TO exemplifie this latter resemblance of a Character, as we have done the former of brightness, in some particulars, take for instance the character or stamp that is on coyn, and the engravement that is on the tool wherewith the character on the coyn is made.

• 1. The character cometh from the engravement on the tool.
• 2. The character is most like to that engravement.
• 3. Whatsoever is on the engravement is also on the character.
• 4. The engravement and the character are distinct each from the other.

All these were before set down in the former metaphor of l 1.115 brightness: but yet this of a character is not unnecessarily added: for by the vulgar sort it is better conceived; and it doth more sensibly set down the likeness and equality betwixt the Father and the Sonne, then that of brightness doth, which is the principall end of using these resemblances.

To apply this resemblance: It doth so far, as an earthly resemblance can, set out these mysteries following, concerning God the Father and God the Sonne.

• 1. The Sonne is begotten of the Father, Psal. 2. 7.
• 2. The Father is made manifest in the Sonne, Col. 1. 15.
• 3. The Sonne is equal to the Father, Phil. 2. 6.
• 4. The Father and the Sonne are distinct each from other, Ioh. 5. 32. and 8. 18.

These mysteries are expresly revealed in the sacred Scriptures; otherwise all the wits in the world could not have found them out, by the forementioned, or by any other resemblances. Resemblances are for some illustration of such things as may upon surer grounds be proved.

§. 24. Of Christ upholding all things.

AS a further demonstration of Christs dignity and dominion, the Apostle at∣tributes another divine effect to him. One was in these words, made the worlds: The other in these, and upholding all things by the word of his power.

The copulative particle AND, sheweth, that as the forementioned resemblances of Brightness and express Image, set out a divine dignity (for copulatives are used to joyn together things of like nature:) so these words set out a divine dominion: they are all divine.

The word Upholding, is metaphoricall, and by way of resemblance applied to* 1.116 Christ. It signifieth to bear, carry or uphold a thing: as the friends, who took up and m 1.117 brought to Christ a palsey man: And also n 1.118 to move, carry, order and dispose a thing, as the windes drive and carry Ships hither and thither. The LXX use this word, to set out the Spirits moving upon the waters, at the first forming and crea∣ting things. And the Apostle useth it to set out the Spirits guiding and disposing* 1.119 the Prophets in penning the sacred Scriptures. The word may fitly be here taken in all these significations; for neither do cross the other, but all well and truly stand together.

It is most clear, that the divine providence is here described, being distinguished from the former work of creation. Now Gods providence is manifested in two things,

• 1. In sustaining all things that he made.
• 2. In governing them.

In that this divine work of providence is attributed to Christ, he is thereby decla∣red to be true God.

To shew that that phrase which the Apostle used before in a mutual relation be∣tween the Father and the Sonne, about making the worlds, thus; By whom he made, derogating nothing from Christs supream soveraignty, or absolute power in that work, as if he had been used for a Minister therein, here most simply without any such relation, he attributeth the divine work to him; and extendeth it to all things that were made, excepting nothing at all, in this general phrase, All things, whether* 1.120 visible or invisible, in Heaven, on earth, or under the earth, Col. 1. 16.

To give yet more evidence to Christs true deity, he further adds this clause, by the word of his power.

§. 25. Of Christs word of power.

THe particle translated word, is not in the Greek, that whereby Christ the Sonne of God is oft set out; especially by n 1.121 S^t Iohn both in his Gospel and Epistle, but o 1.122 an other, which importeth a command: in which sense it is used, Luk. 5. 5. for Christ is herein resembled to an absolute Monarch, who at his word hath what he will done: He needs no more but command. Thus it is said, Psal. 33. 6. By the word of the Lord were the Heavens made: and in way of exposition it is added (v. 9.) He spake and it was done: he commanded and it stood fast.

Yet further, to amplifie this soveraignty of Christ, the Apostle addeth this epi∣thete, p 1.123 of power, which after the Hebrew manner is so expressed, to shew the pre∣valency of Christs word; nothing can hinder it, it is a most mighty word. For the Hebrews use to set out a surpassing excellency, and an exceeding vileness of things by q 1.124 substantives. Thus the most mighty r 1.125 voice, s 1.126 arm, t 1.127 hand, and u 1.128 rod of the Lord is stiled a r 1.129 voice, s 1.130 arm, t 1.131 hand u 1.132 rod of power: and the mighty Angels, x 1.133 Angels of power. Yea to amplifie the almightiness of Gods power, it is stiled y 1.134 a power of might. On the other side, to set out the excessiveness of evil, the most wicked spi∣rits are called z 1.135 spirits of wickedness, and most rebellious men, a 1.136 children of disobe∣dience. Thus we see what the emphasis of this Hebrew phrase is, which sets out the irresistible power of Christs word, whereby he supports and disposeth all things.

And that such is the power of Christs own word, is evident by this b 1.137 reciprocal particle HIS: for it hath not relation to the Father, as it hath in this phrase, c 1.138 his person: but it reflecteth upon Christs own person. The Greek makes an apparent distinction by a different spirit over the head of the first letter: Our English oft maketh a difference, by adding to the reciprocal word this particle own: as if here it had been thus translated, by the word of his own power, or by his own word of power.

Thus is the royal function of Christ set out to the life.

§. 26. Of Christs sufficiency for his Priesthood.

THe manner of expressing the forementioned excellencies of Christ is obser∣vable: They are set down in Participles thus, who d 1.139 BEING the brightness, &c. and e 1.140 UPHOLDING all things, &c. This sheweth that they have relation to that which followes; and that as an especial cause thereof. Now that which fol∣lowes, sets out Christs Priesthood, and that in both the parts thereof; which are 1. Expiation of our sinnes. 2. Intercession at Gods right hand.

For the full effecting of these, divine dignity and ability were requisite: There▪ fore to give evidence of Christs sufficiency to that great function, he premiseth that excellent description of Christs dignity and dominion; and that in such a man∣ner, as shews him to be a most able and sufficient Priest. For these phrases, being the

brightness, and upholding all things, imply the ground of this sufficiency: as if he had more fully and plainly said; Seeing Christ is, or because he is, the brightness, &c. And because he upholdeth all things, &c. By himself he purgeth our sinnes: and having done that, he sate down on the right hand of the Majesty on high. Had he not been such a brightness, and had he not had such power, as to uphold all things, he could not have purged away our sinnes (This work required a divine efficacy:) nor could he have sate at Gods right hand: This advancement required a divine dignity. Thus we see what respect the Apostle had to the order of his words, and manner of framing his phrases.

§. 27. Of Christs purging.

FRom the Regal function of Christ, the Apostle proceeds to his Priesthood; the first part whereof is noted in these words, When he had by himself purged our sinnes.

The purging here mentioned, com∣priseth under it the expiation which Christ made by his death on the Cross: which was an especial act of his Priest∣ly function: for it belonged to the Priests under the Law to offer up Sacri∣fices, whereby expiation was made for peoples sinnes.

The Metaphor of purging is taken from the Law: For almost all things are by the Law purged with blood, Heb. 9. 22. The * 1.141 word here used, is sometimes put for the means of purging, Ioh. 2. 6. and sometimes for the act it self of being purged, Mar. 1. 44. To make purgation (as the Greek phrase here soundeth) is to do that which is sufficient to purge, and by a metonymie of the cause, it also implieth the very act of purging. Now Christ by shedding his blood, hath done that which is sufficient to purge away sinne: yea, that which he hath done, doth indeed purge the soul, when it is rightly applied. In both these respects it is said, The blood of Christ cleanseth from all sinne, 1 Joh. 1. 7.

The purging therefore here meant, compriseth under it both the merit of Christs sacrifice, whereby the guilt and punishment of sinne is taken away; and also the efficacy thereof, whereby the power and dominion of sinne is subdued.

This word purged, expounds f 1.142 two words of the original Greek, which the Rhemists, in imitation of the g 1.143 vulgar Latin translating, as they suppose ver∣batim, word for word, do extenuate the sense and come short of the minde of the Apostle. They translate it thus, ma∣king purgation of sinnes. Herein first they miss the emphasis of the h 1.144 tence, which implieth a thing finished. The Latines wanting that tence, are forced to use the passive, and to change the case, thus, purgatione facta: or a periphra∣sis, by premising a conjunction of the time past, thus, postquam purgatio∣nem fecisset. So our English, when he had purged▪ very fitly according to the sense. But we have in our tongue a par∣ticle, which joyned to the Verb, doth ful∣ly express the emphasis of the tence and voice, thus, having purged. Besides,* 1.145 they that translate it by the present tence, thus, making purgation imply that Christ is still tempering the medi∣cine: as if the purgation were not ab∣solutely finished while Christ was on earth. I deny not but that Christ still continueth to apply the merit and effi∣cacy of this purgation: but there is dif∣ference betwixt making and applying a thing.

The i 1.146 Verb whence the Greek k 1.147 word is derived, is sometimes put for clensing or purging the soul from the guilt of sinne; and it importeth justification; and is distinguished from sanctification: as, where it is said, that Christ gave himself for his Church, l 1.148 that he might sanctifie it, having cleansed, or purged it. Sometimes it is put for purging the soul from the inherent filth of sinne▪ as, where it is said, Christ gave himself for us, that he might redeem us from all iniquity (this notes out our justification) and m 1.149 purifie or purge us: this notes out our sanctification. And sometimes it compriseth under it both these benefits: as where mention is made of Gods n 1.150 purifying or purging our hearts by faith. Faith applies the merit of Christs sacrifice for our justification; and drawes vertue from him for our sanctification.

In this last and largest signification is this metaphor of purging here used; whereby it appears that Christs purging is a perfect purging.

§. 28. Of our sinnes purged by Christ.

TO discover the filth that by Christ is purged away, the purgation here men∣tioned is stiled a purgation o 1.151 of sinnes. Sinne is the worst filth that ever besmear∣ed a creature: It makes the creature loathsome and odious in Gods sight: It makes it most wretched and cursed; for it pulleth upon the sinner Gods wrath which is an unsupportable burthen, and presseth the soul down to hell. By sinne Angels of light became Devils: and by reason of sinne they are called foul and unclean spirits,* 1.152 Mark. 9. 25. Rev. 18. 2. Matth. 10. 1. By purging away this kinde of filth, Christs sacrifice is distinguished from all the legal sacrifices and purifications: none of them could purge away sinne. Sinne makes too deep a stain even into the very soul of man, to be purged away by any external and earthly thing. That which the Apostle saith (Heb. 10. 4.) of the blood of Bulls and Goats, which were the greatest and most efficacious sacrifices of the Law, may be said of all external means of pu∣rifying: It is not possible that they should take away sinnes. Therefore they are said to sanctifie to the purifying of the flesh (Heb. 9. 13.) not to the purifying of the soul.

Quest. Was not legal uncleanness a sinfull pollution?

Answ. Not simply as it was legal; that is, as by the Cerimonial Law it was jud∣ged* 1.153 uncleanness. For

• 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean: as Leprosie (Lev. 13. 3.) Running of the Reins (Lev. 22. 4.) Issue from the flesh (Lev. 15. 2.) and other the like.
• 2. There were also natural infirmities, which were counted uncleanness, yet not sins in themselves: as womens ordinary flowers (Lev. 15. 33.) their lying in ehildbed, (Lev. 12. 2.)
• 3. Casual matters that fell out unawares, and could not be avoided, caused un∣cleanness, Lev. 5. 2. Numb. 19. 14.
• 4. So also did sundry bounden duties: for the Priest, who slew and burnt the red Cow; and he who gathered up her ashes, were unclean: yea and he who touched a dead corps (which some were bound to do, for a decent burial thereof;) Numb. 19. 7, 10, 11.

Quest. 2. Was it not a sinne to remain in such uncleanness, and not to be cleansed from▪ it?

Answ. It was: and thereupon he that purified not himself was to be cut off, Numb. 19. 13, 26. But this sinne was not simply in the legal uncleanness, but in the con∣tempt of that order which God had prescribed (Lev. 22. 9.) or at least in neglect of Gods Ordinance.

The like may be said of an unclean persons touching any holy thing (Lev. 22. 3.) It was sinne if he came to knowledge of it (Lev. 5. 3.) because therein he wittingly transgressed Gods Ordinance.

Quest. 3. Were not sinnes also taken away by the oblation of legal sacrifices?

Answ. True it is, that by the offering up of those sacrifices, people were assured of the pardon of sinne: but not as they were external things, but as they were types of the allsufficient sacrifice of Christ: It was then peoples faith in the mysticall substance of those sacrifices (which was Christ) whereby they came to assurance of the pardon of sinne.

It therefore remains a true conclusion, that sinne is purged away by Christs sa∣crifice alone: so as herein the sacrifice of Christ surpasseth all other sacrifices.

Whereas the Apostle further addeth this relative particle OUR (our sinnes,) he* 1.154 maketh a difference therein also betwixt the Priests under the Law with their sacrifi∣ces,* 1.155 and Christ with his. For they offered for their own sinnes (Lev. 16. 6.) as well as for others: But Christ had no sinne of his own to offer for: His sacrifice was to purge away Our sinnes: our sinnes only, not his own. Thus is this phrase to be ta∣ken exclusively, in relation to Christ himself: but in relation to others inclusively, None, no not the best excepted. For the Apostle using the plural number inde∣finitely,

includes all of all sorts, and using the first Person, puts in also himself, though an Apostle, and so one of the most eminent Christians.

§. 29. Of Christs purging our sinnes by HIMSELF.

A Third difference betwixt Christ and the legal Priest, is in the sacrifice by which the one and the other purged people. The Priests sacrifice was of unrea∣sonable beasts; Christ of HIMSELF. He by himself purged our sinnes.

The first particle of this verse (who) having reference to that excellent Person* 1.156 who is described in the words before it, and after it, noteth out the Priest. This* 1.157 clause (by himself) sheweth the sacrifice or means of purging. The Sonne of God, the Creator of all things, the Sustainer and Governour of all, is the Priest, and this Priest offered himself, and so by himself purged our sinnes.

True it is that the humane nature of Christ only was offered up: whereupon it is said that he was put to death in the flesh (1 Pet. 3. 18.) and suffered for us in the flesh, 1 Pet. 4. 1. yet by reason of the hypostaticall union of his two natures in one Per∣son, he is said to give himself, Ephes. 5. 2. and to offer up himself, Heb. 7. 27. And thereupon it is said, that he put away sinne by the sacrifice of himself (Heb. 9. 26.) And, as here, purged our sinnes by himself. For as much as it was impossible that* 1.158 the Word should die, being the immortal Sonne of the Father, he assumed a body, that he might die for all, and yet remain the incorruptible Word.

Great is the emphasis of that phrase: It sheweth that this work of purging our sinnes was above humane strain; though an humane act, or rather passion were re∣quisite thereto; as to suffer, to shed blood, to die: yet a divine value and vertue must needs accompany the same, to purge sinne. It must be done even by him himself, who is God-man: He himself must be offered up. In which respect it is said, that God hath purchased the Church with his own blood, Acts 20. 28.

This title Himself, having reference to that Person who is both God and man, in∣cludes both the natures. This Person, himself, offered up himself to purge our sinnes by himself. This is a great mystery; the like was never heard of. The Priest that offereth, the sacrifice that is offered, one and the same. The same mystery is implied under this phrase, Christ sanctified the people with his own blood, Heb. 13. 12. But this of sanctifying or purging with or by himself, hath the greater emphasis. More cannot be said to set out the invaluable price of our redemption, the indelible stain of sinne, and available means of purging it. See Chap. 9. v. 12. §. 57.

§. 30. Of Christs glory after his suffering.

A Fourth difference betwixt Christ and the Levitical Priesthood, is in these words; He sate down on the right hand of the majesty on high.

Hereby is implied a continuance of Christs Priesthood after his death: This is de∣nied of the Priesthood under the Law, Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins, and by his burial sanctified the grave, and that estate wherein the bodies of beleevers after death are detained till the day of consummating all things, rose from the dead, and ascended into Heaven, there to continue an high-Priest for ever.

This then notes out another part of Christs Priesthood. The former was of sub∣jection and suffering; this of dignity and raigning. By that was the work wrought and price laid down: by this is the efficacie and virtue thereof applied, and the be∣nefit conferred.

Fitly is this added to the former, to shew, that Christ was so far from being van∣quished and swallowed up by his sufferings for our sinnes, as thereby way was made for an entrance into the highest degree of glory that could be attained unto.

§. 31. Of Christs sitting and standing in Heaven.

THe Apostle in setting down the high degree of Christs exaltation, well poised his words, for every word hath its weight.

This, He sate down, importeth high Honour, and a setled continuance therein. Sit∣ting* 1.159 is a posture of dignity: Superiors sit when inferiors stand, Iob. 29. 7, 8. Thus is* 1.160 the Ancient of dayes, said to sit: and ten thousand thousands (ministring spirits) to stand before him, Dan. 7. 9, 10. In way of Honour is the Highest thus set out, He that sitteth upon the Throne, Rev. 5. 13. In this sense saith God to his Sonne, Sit at my right hand, Psal. 110. 1. The authority also and power which Christ hath over all, is* 1.161 hereby noted. For in this sense is this phrase oft used: as Psal. 9. 4. and 29. 10. and 47. 8. Rev. 21. 5.

Obj. Christ is said to stand on the right hand of God, Acts 7. 55.

Answ. Divers phrases may be used of the same thing in divers respects, and imply no contradiction: For first, to speak according to the letter, a King may be said to sit on his Throne, because that is his ordinary posture: and to stand at some speciall times: as Eglon arose out of his seat when Ehud said to him, I have a Message from God to thee, Judg. 3. 20.

There are three limitations wherein different acts cannot be attributed to the same thing.

• 1. a 1.162 In the same part: In the very same part a man cannot be sore and sound.
• 2. b 1.163 In the same respect: A man cannot be alive and dead together in the same respect, but in different respects one may be so: For she that liveth in pleasure is dead while she liveth, 1 Tim. 5. 6.
• 3. c 1.164 At the same time: One cannot sit and stand together at the same time: at severall times he may.

Again, To take this phrase metaphorically (as it is here to be taken,) Christ may* 1.165 be said to sit, to shew his Authority (as before;) and to stand, to shew his readi∣ness to hear and help. In this respect did Christ most fitly present himself standing, to Stephen, Acts 7. 55.

Sitting doth further set out continuance in a thing: Where Iacob saith of Io∣seph, d 1.166 His bow SATE in strength, we fitly, according to the true sense, translate it thus; his •…•…ow ABODE, &c. Gen. 49. 24. In like manner where Moses saith to A∣aron and his sonnes, ye shall SIT at the dore of the Tabernacle seaven dayes. We, ac∣cording to the true meaning of the word in that place, thus turn it, ye shall ABIDE, Lev. 8. 35.

Standing also importeth as much, namely continuance and perseverance in a thing. To express this emphasis of the word, we do oft translate it thus; stand fast,* 1.167 as 1 Cor. 16. 13. Stand fast in the faith. And Gal. 5. 1. Stand fast in the liberty, &c. where the original Greek saith of the devil (Ioh. 8. 44.) he STOOD not in the truth, our English hath it thus, he ABODE not, &c.

Wherefore by both these metaphors (sitting and standing) Christs abode and continuance in Heaven, as our high-Priest, Prince and Prophet, and that for us, is plainly set out.

And to shew that this his abode and continuance hath no set date, this indefinite* 1.168 and everlasting phrase, for ever, is in other places added; as Chap. 7. 25. and 10. 12.* 1.169

Finally these metaphors note out Christs rest and cessation from all his travels, labours, services, sufferings, and works of ministry which on earth he underwent. Christ is now entred into rest and so sitteth.

This implieth that nothing now remaineth more to be done or endured for pur∣chase of mans redemption, his sacrifice was full and perfect: Therefore going out of the world, he saith, It is finished, Joh. 19. 30.

§. 32. Of the Divine Majesty.

TO amplifie the forementioned Dignity and Soveraignty of Christ, the place where Christ sitteth is set out in two phrases:

• 1. On the right hand of the Majesty.
• 2. On high.

By the Majesty, is meant God himself, as more plainly is expressed in other places, where Christ is said to be at the right hand of GOD (Rom. 8. 34.) and to be set down on the right hand of God, Heb. 10. 12.

^• Majesty importeth such greatness and excellency as makes one to be honoured* 1.170

of all and preferred before all. It is a little proper to Kings, who in their dominions are above all and over all. e 1.171 By way of excellency a King is stiled f 1.172 Majesty it self: as when we speak of a King, we say, His Majesty: when to him, Your Majesty. A word like to this coming from the same root, is translated g 1.173 magnificence: which also is applied to God, and translated, as the word here Majesty, 2 Pet. 1. 16.

To none can this title be so properly applied as to God himself, for all created greatness and excellency is derived from, and dependeth upon Gods greatness and excellency. Whereas Majesty is attributed to created Monarchs, it is because they bear Gods image, and stand in Gods stead. In this respect they are also stiled Gods, Psal. 82. 6.

In this place this Title is used,

• 1. To set out the high and supream Soveraignty of God, importing him to be King of Kings, and Lord of Lords: For to speak properly, God only hath majesty: and therefore by a property is stiled h 1.174 the Majesty.
• 2. To magnifie the exaltation of Christ which is to the highest degree that pos∣sibly can be; even to the right hand of Him or next to Him that only and justly is stiled the Majesty.
• 3. To shew an especial end of Christs high advancement; which was to raign and rule. This is the property of Majesty; and for this end was Christ advanced next to the Majesty.

This is further evident by the addition of this word Throne, as some do read it, thus, i 1.175 He sate down on the right hand of the Throne of the Majesty on high. So is it read, Chap. 8. 1. and 12. 2. and that with an unanimous consent of all copies: So in Matth. 19. 28. and 25. 31. and Acts 2. 30. So much also is here without question intended.

Now to sit on a Throne of Majesty, is to have power of raigning and ruling. This is yet further made cleer by the end which the holy Ghost setteth down hereof (Psal. 110. 1.) which is to subdue his enemies, Wherefore the Apostle thus explain∣eth that phrase (1 Cor. 15. 25.) He must reign till he hath put all his enemies under his feet. For sitting on the right hand of Majesty, the Apostle puts raigning. So as to sit on the right hand of Majesty and to raign, are equivolent termes.

§. 33. Of Christs advancement to Gods right hand.

THis phrase right hand, attributed to God, must needs be metaphorically spoken.* 1.176 For God is not a body, nor hath any parts of a body properly appertaining unto him: He is a simple, pure, spiritual, indivisible essence. To imagin that God hath a body, or any parts of a body properly, is to make him no God. Whosoever doth conceit any such thing of God, doth frame an idol for God in his heart. Such things are attributed to God in sacred Scripture for teaching sake, to make us some∣what the better conceive divine things by such humane resemblances as are familiar to us, and we well acquainted withall.

As for this particular metaphor of a right hand, it is very frequently attributed to God: and that in two respects.

• 1. To set out his power.
• 2. His glory.

There is no part of the body whereby men can better manifest their power then by their right hand. By their hands they lift, they strike, they do the things which require and declare strength. Of the two hands, the right useth to be the more rea∣dy, steddy and strong in acting this or that: Therefore after the manner of men, thus* 1.177 speaketh Moses of God, Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy. In like manner many admirable works are in other places attributed to Gods right hand, that is, to his power.

Again, Because Gods majesty is of all the most glorious, his right hand is ac∣counted* 1.178 the greatest glory that can be. In this latter respect is the metaphor here used. It is taken from Monarchs, whose Throne is the highest place for dignity in a Kingdom.

To set one at the right hand of his Majesty, is to advance him above all subjects, next to the King himself: as Pharaoh said to Ioseph, (Gen. 41. 40.) Thou shalt be over

my house, and according to thy word shall all my people be ruled; only in the Throne will I be greater then thou,

In places of state, the middle useth to be the highest; the right hand the next, the* 1.179 left the third. In this respect the mother of Zebedees children, leaving to Christ the highest place, desireth that one of her sonnes might be at his right hand, the other at his left in his Kingdom. Salomon, to shew he preferred his mother before all his subjects, set her on his right hand, 1 King. 2. 16. So doth Christ manifest his respect to his Spouse, Psal. 45. 9. So doth God here in this place to his Sonne. For to sit on the right hand of the divine Majesty, is the highest honour that any can be advanced to.

§. 34. Of Christ advanced as God-man.

CHrists advancement is properly of his humane nature: For the Sonne of man is* 1.180 said to sit at Gods right hand, Matth. 26. 64. and Steven with his bodily eyes saw him there, Acts 7. 56. That nature wherein Christ was crucified, was exalted. For God, being the most high, needs not be exalted. Yet the humane nature in this exaltation, is not singly and simply considered in it self, but united to the deity: so as it is the Person, consisting of two natures, even God-man, which is thus dignified, next to God, farre above all meer creatures. For as the humane nature of Christ is inferior to God, and is capable of advancement, so also the Person consisting of a divine and humane nature. Christ as the Sonne of God, the second Person in sacred Trinity, is in regard of his deity, no whit inferior to his Father, but every way* 1.181 equal: yet as he assumed our nature, and became a Mediator betwixt God and man, he humbled himself, and made himself inferior to his Father. His Father therefore exalted him above all creatures, Phil. 2. 8, 9. The Scripture expresly testifieth, that the Father advanced his Sonne. For he said to his Sonne, Sit at my right hand* 1.182 (Psal. 110. 1.) He set him at his right hand, Ephes. 1. 20. God exalted him, Acts 5. 31. God hath given him a Name which is above every name, Phil▪ 2. 9. Now he that giveth is greater then he that receiveth.

§. 35. Of Heaven the place of Christs exaltation.

THe place, where Christ is exalted, is here indefinitely set down to be on high. Though the word be but of the positive degree, yet is it to be understood of the highest degree that can be: so high as none higher. Therefore the superlative degree is elsewhere used to set out the very same place that is here meant: as where the Angels say, Glory to God in the HIGHEST. The Apostle, to shew that this place, and withall this dignity whereunto Christ was exalted, farre surpasseth all other, useth a compound word, which is not throughout all the new Testament* 1.183 used, but in this only case: and it implieth an exaltation above all other exalta∣tions. The word is used Phil. 2. 9. It may be thus translated, super-exalted. Our English, to express the emphasis of that compound word, useth these two words, highly exalted. If ever any were highly exalted, much more Christ. Therefore other translators thus express the foresaid emphasis, exalted into the highest height.* 1.184 The word is used to set out the highest exaltation that can be, even beyond all ex∣pression or comprehension.

To shew that Christs exaltation is indeed a super-exaltation; the Apostle advan∣ceth it farre above all other; even the highest and most excellent creatures that be, Ephes. 1. 21. Thus he is said to be higher then the Heavens. See Chap. 7. v. 26. §. 110.

More expresly this supereminent place is said to be the Heavens, Chap. 8. v. 1. The plural number is used to shew that he meaneth the highest Heavens: that which in Canaans dialect is stiled the Heaven of Heavens (2 Chron. 2. 6. and 6. 18.* 1.185 Neh. 9. 6.) even that which compriseth in it all the other Heavens, it being over all. In relation to two inferior Heavens, it is stiled the third Heaven, 2 Cor. 12. 2. For the Scripture maketh mention of three Heavens. The first a•…•…d lowest is the aiery Hea∣ven, in which feathered fowls fly, Gen. 1. 8. The second and middlemost is the Starry Heaven, in which the Sunne, the Moon, and all the Starres are contained, Gen. 15. 5.

The third and highest is that where Christ now sitteth. This distinction giveth light* 1.186 to that phrase, farre above all Heavens (Eph. 4. 10.) whereby the supereminent height of Christs exaltation is set forth. He there meaneth all the visible Heavens, whether under or above the Moon. For the humane nature of Christ is contained within the third Heaven, Acts 3. 21.

This place, as well as the other forementioned points, amplifieth the exaltation of Christ.

Summe up the particulars, and we shall finde verified what was said before, that every word hath its weight, and adds something to the excellency of Christs ex∣altation.

• 1. He sits: namely as a Lord: and so continueth.
• 2. He sits by the Majesty: A great honour.
• 3. He sits on the right hand of the Majesty: next to him above all others.
• 4. He so sits on high: namely as high as can be.

When he had by himself purged our sinnes (to do which, he humbled himself and became obedient unto death, even the death of the Cross, Phil. 2. 8.) he sate down on the right hand of the Majesty on high.

Hitherto of the meaning of the words. The Analysis or resolution of the three first verses followeth.

§. 36. Of the resolution of the three first verses.

THe three first verses of the first Chapter, contain the substance of all those My∣steries* 1.187 which are more largely prosecuted in the body of the Epistle.

The summe of all is, The excellency of the Gospel.

The argument whereby the Apostle doth demonstrate this point is comparative. The comparison is of unequals: which are the Law and the Gospel.

This kinde of argument the Apostle doth here the rather use, because of that high account which the Hebrews had of the Law.

The Comparison is first propounded, in the first verse and former part of the second verse.

2. It is amplified in the latter part of the second verse.

In the Proposition the Apostle declares two Points:

• 1. Wherein the Law and the Gospel agree.
• 2. Wherein they differ.

They agree in two things:

• 1. In the principal Author: which is God. God spake in time past: and God hath spoken in these last dayes.
• 2. They agree in the general matter, which is, A declaration of Gods will, implied under this word spake, or hath spoken.

The distinct Points wherein they differ are five:

• The Measure of that which was revealed. Then Gods will was revealed part by part: One part at one time, and an other at another. But under the Gospel all at once.
• 2. The Manner of revealing it: Then after divers manners: Under the Gospel after one constant manner.
• 3. The time: that was the old time, which was to be translated into an other; even a better time: This is stiled the last dayes; which shall have no better after them in this world.
• ...

  4. The Subject, or persons to whom the one and the other was delivered.

  The former were the Fathers, so called by reason of their antiquity: but yet children who were in bondage under the Elements of the world, Gal. 4. 3. The latter are comprised under this phrase, Unto Us: The least of whom is greater then the greatest of the Fathers, Matth. 11. 11.

• 5. The Ministers by whom the one and the other were delivered: The Law by Prophets: The Gospel by the Sonne.

The Amplification of the Comparison is by a description of the Sonne, and that* 1.188 by his excellency and dignity. This is the main substance of the greatest part of this

Epistle: as it is in this and the next verse propounded, so it is prosecuted and fur∣ther proved in the other verses of this Chapter.

In these two verses Christ is set out:

• 1. By his relation to his Father.
• 2. By his divine works.

His relation is noted:

• 1. Simply.
• 2. Comparatively.

Simply, under two Titles:

The first Title is Sonne: His Sonne. This pointeth at the divine essence.

The second Title Heir. This pointeth to his right of Soveraignty: and it is am∣plified, 1. By the ground thereof, in this phrase, Whom he hath appointed. 2. By the extent thereof in this, all things.

The comparative relation is in two Resemblances:* 1.189

• 1. Brightness: Amplified by the surpassing excellency thereof in this phrase, OF HIS GLORY.
• 2. Character, or express image: illustrated under this phrase, of his person.

The works whereby Christs excellency is described are of two sorts:

• 1. They are such as appertain to his divine nature.
• 2. Such as appertain to his Mediatorship.

Of the Former two sorts are mentioned

• 1. Creation.
• 2. Providence.

Creation is set forth:

• 1. By the manner of working; in this phrase By whom.
• 2. By the general Matter, the worlds.

Providence is hinted in this word upholding. It is further illustrated by the ex∣tent, all things: and by the means, the word: Amplified by the power thereof, of his power.

In Christs work appertaining to his Mediatorship, observe:

• 1. The order, in this phrase, when he had.
• 2. The kindes.

These concern,

• 1. Christs humiliation.
• 2. His Exaltation.

A special work of Christs humiliation was to purge.

This is amplified,

• 1. By the means, By himself.
• 2. By the matter, our sinnes.

In Christs exaltation is set down:

• 1. His act, sate down.
• 2. The place.

This is noted,

• 1. Indefinitely, on high.
• 2. Determinately, at the right hand.

This is amplified by the Person at whose right hand he sate, thus expressed, of the Majesty.

§. 37. Of the heads of Doctrines raised out of the first Verse.

I. GOd is the author of the old Testament. That which the Apostle here setteth* 1.190 down in this first verse, is concerning such things as are registred in the old Testament; of which he saith, God spake: So as the old Testament is of Divine au∣thority.

II. God hath been pleased to make known his will. This word spake, intendeth as much. Gods will is a secret kept close in himself, till he be pleased to make it known. In this respect it is said, that no man hath seen God at any time (Ioh. 1. 18.) that is, no man hath known his minde; namely till God make it known.

III. Of old God made known his will by parts. One time one part, an other time an other part: namely as the Church had need thereof, and as God in his wisdome saw it meet to be revealed.

IV. Gods will was of old made known divers wayes. Of the divers wayes, see §. 11. For God ever accommodated himself to the capacity of his people.

V. Gods will was made known to men even from the beginning. So farre, even to the beginning may this phrase, in time past, be extended. Thus the Church was never with∣out some means or other of knowing the will of God.

VI. The old Testament was for such as lived in ancienter times. Even before the fullness of time came: who are here called Fathers; who together with their seed were but a little part of the world.

VII. God made sonnes of men to be his Ministers before Christs time. Thus much is intended under this word Prophets, as here opposed to the Sonne of God. To them God first made known his minde that they should declare it to his people.

VIII. God indued his choice Ministers with extraordinary gifts. This word Pro∣phets, intendeth as much.

All these Points are more fully opened §. 11.

§. 38. Of the Heads of Doctrines raised out of the second Verse.

IX. THe best things are reserved for the last times. The opposition which the* 1.191 Apostle here▪ maketh betwixt the time past, and these last dayes, demonstra∣teth as much.

X. The Gospel also is of divine authority. It is the Gospel which the Apostle inten∣deth under this phrase, hath spoken: and it hath reference to God mentioned in the former verse.

XI. The Gospel was revealed to men by the Sonne of God. God spake by his Sonne. The Sonne of God incarnate was the first publisher of the Gospel, Ioh. 1. 18.

XII. Under the Gospel Gods whole will is revealed. Herein lieth the opposition betwixt that phrase, at sundry times, v. 1. being spoken of Gods former dispensing of his will by parts; and his revealing of it under the Gospel, Ioh. 14. 26. Acts 20. 27. Hereupon a curse is denounced against such as shall teach any other Gospel, Gal. 1. 8, 9. and against such as shall take from or add to this Gospel, Rev. 22. 18, 19.

XIII. Under the Gospel there is one only way of making known Gods will. This ap∣pears by the opposition of this phrase, v. 1. in divers manners. That only way is preaching, as hath been before shewed, §. 11.

XIV. Christ was a Prophet. For God spake by him. He was (as he is stiled, Luk. 7. 16.) a great Prophet.

XV. Christ hath an absolute jurisdiction. He is an Heir: An heir to the great King of Heaven and Earth. This sets forth Christs Kingly Office.

XVI. Christ as Mediator received his dominion from his Father. He appointed him Heir.

XVII. Christs dominion extendeth it self to all things. This is expresly set down under this phrase, Heir of all things, Psal. 2. 8.

XVIII. Christ is the Creator, Joh. 1. 2. Col. 1. 16.

XIX. The Father created by the Sonne. This is expresly here set down; and it is to be taken in respect of the distinction that is betwixt their persons, and the order of their working. The Father worketh by the Sonne, and the Sonne from the Father.

XX. All things in Heaven and earth were created by the Sonne. The word worlds, implieth as much. For the plural number is used, to shew that the world above and the world beneath; even Heaven and all things therein; and earth and all things therein, were created by him.

§. 39. Of the heads of Doctrines raised out of the third Verse.

XXI. DIvine mysteries may be illustrated by sensible resemblances. These two re∣semblances,* 1.192 Brightness, Character, are for that end here produced. There is in many visible and sensible creatures a kinde of divine stamp. In that they are sensible, we that are best acquainted with visible and sensible matters, are much help∣ed in apprehending things mysticall that are any wayes like them.

XXII. The Sonne is of the same essence with the Father.

XXIII. The Sonne is light of light, very God of very God.

XXIV. The Sonne is coeternal with the Father.

XXV. The person of the Sonne is distinct from the person of the Father.

XXVI. The incomprehensible glory of the Father most brightly shineth forth in the Sonne. So as the Father is made conspicuous in the Sonne.

These and other like mysteries are very pertinently set forth under these two Re∣semblances, Brightness, Character, whereof see §. 19, &c.

XXVII. Christ is the preserver and governour of all things. This phrase, upholding all things, intendeth as much.

XXVIII. Christ ordereth all things by his command. The Greek word, transla∣ted word, importeth as much. See §. 25.

XXIX. Christs command is irresistible. It is here stiled the word of his power, whereby he disposeth all things according to his own will, Psal. 115. 3.

XXX. Christ is a true Priest. The act of purging applied to him demonstrateth as much. For it is proper to a Priest to purge, Lev. 14. 4, &c. and 16. 16.

XXXI. Christ was a true man. This phrase by himself, sheweth, that the sacrifice by which Christ purged, was himself, namely his body▪ or his humane nature. For Christ hath given himself for us an offering and a sacrifice to God, Ephes. 5. 2.

XXXII. Christ was God and man in one Person. As man, he suffered▪ and was made a sacrifice: as God, he added such merit to his sacrifice, as it purged away sinne, Chap. 9. 14.

XXXIII. Christs sacrifice was effectual to take away sinne. For it is directly said, that he purged our sinnes, Chap. 9. 14.

XXXIV. Christ was exalted after he had humbled himself. His purging sinne implieth his humbling of himself unto death. When he had done this, then he sate, &c. This implieth his exaltation, Luk 24. 26, 46. Phil. 2. 8, 9.

XXXV. Christ having finished his sufferings, ceased to suffer any more. He sate down and rested, Rom. 6. 9, 10. As God when he had finished all the works of Cre∣ation, rested (Gen. 2. 2. Heb. 4. 10.) so Christ after his sufferings.

XXXVI. Christ as our Priest ever presents himself before God for us, namely to make intercession for us. Christs sitting implieth abode. This abode being at Gods right hand, is before God, even in his sight. This is he that purged our sinnes: therefore he is there as our Priest, and to make intercession for us. And because there is no limitation of his sitting or abode, it is to be taken for a perpetuall act. All these are plainly expressed in other places: as Chap. 9. 24. and 10. 12. Rom. 8. 34.

XXXVII. Christ as Mediator is inferior to the Father. The right hand is below him that sits on the Throne, Mark. 10. 37.

XXXVIII. Christ as Mediator is advanced above all creatures. The right hand is the next place to him that sits upon the Throne, and above all that stand about the Throne, as all creatures do, 1 King. 2. 19. Gen. 41. 40. Eph. 1. 20, 21. Phil. 2. 9.

XXXIX. Christ is a King. He sits on the right hand of the Majesty, or of the Throne of the Majesty, Chap. 8. 1. This is a royal Kingly seat, Psal. 110. 1, 2. 1 Cor. 15. 25.

XL. The highest Heaven is the place of Christs rest and glory. This phrase on high, intendeth as much. It is expresly said, that he is set on the right hand of the throne of the Majesty in the Heavens, Chap. 8. 1. And it is also said, that the Heaven must receive him untill the time of restitution of all things, Acts. 3. 21.

§. 39. Of Christs Excellency.

Verse 4.

Being made so much better then the Angels, as he hath by inheritance obtained a more excellent Name then they.

THough the Apostle premised the three former verses as a Proem, and therein couched the Summe of the Doctrinal part of this Epistle: yet he passeth from that general Summe, to the particulars, so, as he maketh the one depend upon the other: as is evident by the Participle (* 1.193 being made) whereby that which followeth is knit to that which goeth before.

This verse therefore is a Transition from the geneal to the particulars; for it fol∣loweth as a just consequence and necessary conclusion from the premises; and it is premised as the principal Proposition of all that followeth in this Chapter.

The Excellency of Christs Person is the principal point proved from this verse to the end of this Chapter; and that by an argument of unequals. The inequality is betwixt Christ and Angels: He is infinitely preferred before them.

The Apostle in the former verses, proved Christ to be more excellent then the excellentest men; even such as God extraordinarily inspired with his holy Spirit; and to whom he immediately revealed his will, that they might make it known to

others: Such were the Patriarchs, Prophets, and the Heads of the People. But these as all other men, notwithstanding their excellencies, were on earth, mortall. There∣fore he ascendeth higher, and •…•…ulleth out, the celestiall and immortall spirits which are called Angels.

Angels are of all meer creatures the most excellent. If Christ then be more ex∣cellent then the most excellent, he must needs be the most excellent of all. This ex∣cellency of Christ is so set out, as thereby the glory and royalty of Christs Kingly office is magnified. For this is the first of Christs offices which the Apostle doth in particular exemplifie: in which exemplification he giveth many proofs of Christs divine nature: and sheweth him so to be man as he is God also: and, in the next Chapter, so to be God, as he is man also: like to his brethren, Chap. 2. v. 17.

The comparison here made betwixt Christ and Angels, is not a meer simple com∣parison, thus, Christ is more excellent then Angels: but it is comparatively pro∣pounded as a comparison of a comparison: thus, Christ is a 1.194 so much better then An∣gels, as he hath obtained a more excellent Name. This comparative comparison much sets out the transcendency of the point; that he is beyond all comparisons, even in∣finitely better.

The word translated b 1.195 made, is sometimes used declaratively, to shew that the thing spoken of is so and so: as, where it is said, when Iesus WAS in Bethania: and sometimes efficiently, as where it is said, Iesus was made an high Priest. Howsoever this word in relation to Christs deity, cannot be taken but in the first sense only declaratively; yet in regard of his humane nature, and of his Person (consisting of both natures,) and of his Offices, it may be taken in both senses: for in those three respects he was advanced, and made so and so excellent. Now the Apostle speaks of him, not simply as God, but as God-man, King, Priest and Prophet. Thus it is fitly and truly translated being made, namely by his Father who begat him, sent him into the world, and advanced him above all the world.

In this respect he is said to be better, that is, more excellent. For this comparison hath not so much relation to the goodness of Christs Person, as to the dignity there∣of. In this sense is this word oft used in this Epistle, and translated by some, more ex∣cellent. Yea (Chap. 7. v. 7.) it is opposed to less, and so signifieth greater: the less is blessed of the better, that is, the greater in dignity, or in office. So in our English, we stile such as are more excellent, to be better men.

The d 1.196 Greek comparative is derived from a Noun that signifieth e 1.197 power: But it is frequently used for the comparative of the Greek positive, which signifieth f 1.198 good; and in that respect it is oft translated better. It is a general word and applied to sun∣dry kindes of excellencies: as to such things as are more commodious (1 Cor. 7. 38.) and more usefull to others (1 Cor. 12. 31) and more beneficiall to ones self (Phil. 1. 23.) and more effectual (Heb. 9. 23.) and more comfortable (1 Pet. 3. 17.) and less damagable (2 Pet. 2. 21.) and more excellent (Heb. 10. 34.) and more eminent or grea∣ter in dignity (Heb. 7. 7) and thus is it here to be taken.

§. 40. Of Angels Excellencies.

THe persons before whom Christ is here in excellency preferred, are stiled An∣gels (better then the Angels.)

The signification of this name Angel, the nature of Angels, their special office and quality, is by this our Apostle himself distinctly set down v. 7. Yet here it is meet, that we consider some of the Angels excellencies, that so we may the better discern, both the reason why the Apostle doth give this instance of Angels; and withall the surpassing excellency of Christ, who excels such excellent creatures.

Some of the Angels excellencies are such as follow.

• 1. Angels are spirits. The substance whereof they consist is spirituall. This is* 1.199 the most excellent substance that any creature can have; and that which cometh the nearest to the divine nature: for God is a Spirit, Joh. 4. 24. A spirit is of substances the simplest, and freest from mixture and composition; the purest and finest, and every way in the kinde of it, the most excellent. A spirit is not subject to grosse∣ness, drowsiness, weariness, heaviness, faintness, sickness, diminution, alteration,

• putrifaction, consumption, or any like imperfections which bodies, as bodies, are sub∣ject unto.
• 2. Angels, as at first created, and so remaining, are after the image of God; the pu∣rest, holiest and readiest to all goodness, of any meer creature. In regard of their likeness to God, they are stiled sonnes of God, Iob 1. 6. In regard of their prompt∣ness to goodness, they are thus set out, Yee that do his Commandements, hearkening to the voice of his words, Psal. 103. 20.
• 3. Angels are the most glorious of all Gods creatures. In glory they surpass the brightness of the Sunne. To set out the glory of an Angel, his countenance is said to be like lightening, and his rayment white as snow, and shining, Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison, a light is said to shine in the prison, Acts 12. 7. The glory of the Lord (that is, surpassing, incomprehensible glory) is said to shine round about upon the apparition of an Angel, Luk. 2. 9. So resplendent is an Angels brightness, as it hath much affrighted worthy Saints, Luk. 1. 12. and 2. 9. Yea S^t Iohn was so amazed at the apparition of an Angel, as he fell at his feet to wor∣ship him, Rev. 19. 10. and 22. 8.
• 4. Angels have the highest habitations of all creatures; farre above the Moon, Sunne and all the glorious hoast of the highest visible Heaven. They are in the in∣visible Heavens, where the divine glory is most conspicuously manifested. In re∣gard of the place of their residency, they are stiled Angels of Heaven, Matth. 24. 36.
• 5. Angels have the most Honourable function: for they alwayes behold the face of God in Heaven, Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King: they minister to the most high in an especiall manner, Dan. 7. 10. Their prin∣cipal attendance is upon the Sonne of God made man, Ioh. 1. 51. and upon his my∣stical body, v. 14.

§. 41. Of Christs Excellencies above Angels.

IN all the sorementioned Excellencies is Christ more excellent then Angels. For

• 1. Christs divine nature is infinitely more excellent then an angelical spirit: Yea his humane nature, by the hypostatical union of it with the divine, hath likewise a dignity infinitely surpassing an Angels nature.
• 2. Christ is the express image of the person of his Father, which is more then to be created, as Angels were, after Gods image.
• 3. Christ is the brightness of Gods glory: Therefore more glorious then the most glorious Angels.
• Christ is in Heaven at the right hand of the Throne of the Majesty. Therefore in place of residency higher then Angels.
• 5. Christs function, to be a Mediator betwixt God and man, is greater then any of the functions of Angels.

Therefore Christ is more excellent then Angels in their greatest excellencies. Yet there is a greater excellency, wherein Christ doth further excell Angels, comprised under this phrase, a more excellent Name. This doth the Apostle largely insist upon and copiously prove: and that upon this ground.

Superstitious persons, especially the Jews, among whom many extraordinary* 1.200 things were done by the ministry of Angels, had in all ages too high an admiration of Angels: so as they have deified them, and yeelded divine worship unto them, whereby the glory of God hath been obscured, and Christ the less esteemed. It was therefore requisite to set out Christs glory so, as it might appear how, beyond com∣parison, Christ excelleth them: which in the general is thus expressed, He hath by inheritance obtained a more excellent Name then they.

§. 42. Of Christs Name.

A Name is that whereby a thing is made known and distinguished from others, Gen. 2. 19, 20. It is sometimes taken for a meer titular distinction, as where the degenerate and apostate Jews are called the people of God, the children of Is∣rael▪ God expresly saith, They are not my people (Hos. 1. 9.) and Christ proveth that that they are not Abrahams Children, Joh. 8. 39. Where it is said (Micha. 2. 7.) O thou that art named the house of Iacob, a meer titular name is meant. And where

Christ saith of Sardis, Thou hast a name that thou livest, and art dead, Rev. 3. •…•….

But the Name here spoken of containeth a reality in it, Christ being indeed what he is named and said to be. It is not simply any of his Titles, but that true relation which is betwixt God the Father and him: such a relation as no meer creature is capable of. What it is, is expresly set down in the next verse, namely to be the Sonne of God. True it is that through grace and favour God vouchsafed this name to sun∣dry creatures; but not so properly as unto Christ. See §. 15.

This is that Name which is above every Name, at which every knee should bow, Phil. 2. 9, 10. By vertue of this Name he became a fit Mediator between God and man, a fit Saviour and Redeemer of man, a fit King, Priest and Prophet of his Church: yea and by vertue of this Name, supream Soveraignty and absolute Dominion over all creatures, infinite Majesty, divine Dignity, and all Honour and Glory is His; all Worship, Service, Subjection and Duty is due unto Him. This Name therefore must needs be beyond all comparison a most excellent Name: and in this respect Christ may well be said to have a 1.201 a more excellent Name then Angels; because there is no comparison between them. The comparative epithete, translated more excel∣lent, is derived from b 1.202 a compound verb that signifieth to differ in excellency, or to excell, 1 Cor. 15. 41. It is translated to be better, Matth. 6. 26▪ or, to be of more value, Matth. 10. 31. The c 1.203 positive of this comparative, signifieth divers or different, Rom. 12. 6. Of Gods Name, See Chap. 2. §. 112.

This word of comparison more excellent, is not to be taken of an exceeding in the same nature and kinde, as one man is more excellent then another; but in different natures and kindes (the notation of the word imports as much) for Christ, as the Sonne of god, is of a divine nature, even the creator of all, and preferred before all created spirits: which though they be the most excellent of created substances, yet not to be compared with the Sonne of God. His Name is infinitely more excellent then theirs: for by reason of this Name he is the Lord of Angels.

§. 43. Of the right which Christ hath to his Name.

THe right which Christ had to his foresaid Name, is thus set down, He hath by* 1.204 inheritance obtained: All this is the interpretation of one Greek word, which by this periphrasis is set out to the full. The right of inheritance which Sarah would not that the sonne of the bond▪woman should have, is set out by this word, and is* 1.205 thus expounded, shall not be heir, or shall not by inheritance obtain: or shall not in∣herit. This right Christ hath in a double respect.

• 1. As he is the true, proper, only begotten Sonne, by eternal generation. For the* 1.206 Father in communicating his essence to him, communicated also this excellent Name* 1.207 here intended.
• 2. As his humane nature was hypostatically united to his divine nature: For* 1.208 though according to the flesh he was not born of God the Father (in that respect he was without Father born of a Virgin) yet that flesh being personally united to the only begotten Sonne of God, he was born the Sonne of God. In this respect an Angel, speaking of his conception and birth, saith, That holy thing which shall be born of thee, shall be called the Sonne of God, Luk. 1. 35.

He was not then by grace and favour of no Sonne made the Sonne of God; but as God, and as God-man he was the true begotten Sonne of God: and in both these respects the Name here spoken of, by right of inheritance belonged to him. Of Christ the Heir, See v. 2. §. 17.

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

IT was shewed * 1.209 before, That the excellency of the Gospel was much commended by the excellency of Christ, the Author and matter thereof. Thereupon the Apo∣stle did set out Christs excellency to the life. This Point he prosecuteth in this and the verses following: so as the summe of all is, A proof of Christs 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 An∣gels, 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 Christs dignity.
• 2. Christs right thereunto.

In the degree observe:

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

In Christs right is set down:

• 1. The Kinde 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 ex∣cellent then Angels, Christs 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 Christs excellency above Angels is beyond all comparison. This phrase so much better &c. implies as much.

III. Christs 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 Gods ex∣cellencies are stiled 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 Christs 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?

Verse 5.

For unto which of the Angels said he at any time, Thou art my Sonne, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Sonne.

IN this Verse the particular instance of the forementioned excellent Name is gi∣ven: which is Sonne, in reference to God.

This causal particlea 1.210 for, sheweth 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* 1.211 sound proof. This was it whereunto a Prophet thus directed Gods people, To the Law and to the Testimony, Isa. 8. 20. Christ prefers it before the testimony of one ri∣sen from the dead (Luk. 16. 31.) Yea before the testimony of Iohn the Baptist, of his own works, and of his Father. For after he had produced those three testimo∣nies, he advised to search the Scriptures, and that because they testified of him, Ioh. 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 humane te∣stimony* 1.212 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 lye, 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 demon∣stration can be. Nothing more convinceth a beleever, or more prevaileth with him, then a Scripture proof.

Object. 2. Hereticks alledge 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 heresie? the devil himself alledged Scripture (Matth. 4. 6.) but was confounded thereby: and so have all hereticks been in all ages. Of hereticks perverting Scripture See the whole Armour of God, Treat. 2. Part 8. Of Gods word, on Eph. 6. 17. §. 16.

What cause have we in this respect to observe this direction, Search the Scri∣ptures (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 judgements 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 kinde of argu∣ment* 1.213 here used is negative: it stands thus; The Scripture no where declareth An∣gels to be Sonnes 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 beleeved, are therein set down; so as if it be not to be found in the Scripture, we may well conclude that it is no Ar∣ticle of Faith.

The Name which here is denied to belong to Angels, is thus set down, under an* 1.214 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 considera∣tion, and maketh them judges thereof: As if he had said, Think with your selves, and call to minde, what any where 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* 1.215 by way of grant, a difference of degrees: as if he had said, Grant that there are dif∣ferent 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 Sonne, &c.

The relative particle HE, hath reference to God the Father, as is evident by this, that he saith, Thou art my Sonne, &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,* 1.216 before Christs time, was the only written word of God. And the extention 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 Malachy. Not once in any part of any of these books is this Name, Sonne of God, applied to Angels.* 1.217

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

TRue it is, thata 1.218 where Sonnes of God are said to present themselves before the Lord (Ioh 1. 6. and 2. 1.) Angels are meant. Angels also are meant, where it is said,* 1.219 all the Sonnes of God shouted for joy, Job 38. 7. They are elsewhere stiledb 1.220 Sonnes of the Mighty, Psal. 89. 6. or, as many do translate it, Sonnes of God. It is manifest then that Angels are called Sonnes of God. O•…•… if Angels be not meant, thenc 1.221 men are called Sonnes of God. If either Angels or men be called Sonnes of God, how can it be ac∣counted a prerogative proper to Christ alone, to be Gods Sonne?

Answ. This Title Sonne of God, is in sacred Scripture usedd 1.222 two wayes:

• 1. Most properly by nature and eternal generation.
• 2. By meer grace and favour: God accounting them to be his Sonnes, and ac∣cepting

• them as Sonnes. In this latter respect many meer creatures are stiled Gods* 1.223 Sonnes: 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 Sonnes of God; and Christ alone affirmed to be the Sonne of God: as is evident by the words follow∣ing, Thou art my Sonne, &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 Sonne, and emphaticall expression of the relative * 1.224 THOU, sheweth that an especial Sonne is meant: such a Sonne as none is or can be, but he alone that is there meant. Of the difference betwixt Christ and other sonnes of God, See §. 15.

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

THis testimony, Thou art my Sonne, this day have I begotten thee, is taken out of* 1.225 Psal. 2. 7. That Psalm is wholly Prophetical: There is never a clause therein but may most fitly be applied to Christ.

The Iews, 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 alledged, 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 Iehovah, V. 11. nor the vengeance, nor the blessedness mentioned in the last verse, can histori∣cally and properly be applied to David.

It is much more to the purpose of the holy Ghost, that if any thing be there spo∣ken 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 immediatly and infal∣libly* 1.226 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 joynt consent of all the A∣postles 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 Christs Kingdom there shall be no * 1.227 end: no limit or bound, but extended to the uttermost parts of the earth. He shall reign over the Gen∣tiles, Rom. 15. 12. Yea the 8^th and 9^th verses, are by Christ himself applied to him∣self, 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 Sonne 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 Sonne, 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 Sonne 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 Ioh. 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 alledged, truly and properly concerneth Christ; and is very pertinent to the purpose: as will fur∣ther appear, by opening the meaning of these words, This day have I begotten thee.

§. 49. Of Gods begetting his Sonne.

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

To beget, in usual signification, is out of ones own essence to produce another like* 1.228 being. Thus Adam is said to beget a sonne 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 withall) some∣what according to our capacity, to understand of that mystery, which is in it self un∣utterable, unconceivable and incomprehensible.

No resemblances can to the life and full set out the profound mysteries of the* 1.229 Trinity of Persons in the Unity of Nature: of the first Persons begetting, of the se∣cond being begotten, of the thirds proceeding.

Comparisons and resemblances are but dark shadowes of those bright lights. We may not expect that earthly and humane things, should in every respect answer hea∣venly 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 eter∣nal: as is God the Fathers begetting God the Sonne: which implieth the Fathers eternal communicating his whole essence to the Sonne▪ As this Text and Psal. 2. 7. so all the texts of Scripture, which stile Christ the begotten Sonne of God, prove the* 1.230 Point in general.

§. 50. Of the special kinde of Gods 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 Sonne of God is called the begotten of the Father, Joh. 1. 14.
• 2. God the Father a 1.231 begat the Sonne of his very substance, very God of very God. The title God properly taken and frequently applied to this Sonne, gives proof here∣to (as Ioh. 1. 1. Rom. 9. 5.) and especially the title Iehovah (which is given to none but to the true God) Gen. 19. 24. Iosh. 5. 14.
• 3. b 1.232 God the Father communicateth his whole essence to the Sonne: He begat another self of himself, even that which he himself is. In which respect this sonne 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 Sonne, is truly and properly eternal. It was before all time, it continueth throughout all times, it shall never have any date, or* 1.233 end. In relation hereunto saith this Sonne 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* 1.234 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 ho∣diè, to day: For it signifieth the present time: and in divine things there is a con∣tinuall presence or presentness, as I may so speak: neither is there any thing past* 1.235 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 〉〈 in non-Latin alphabet 〉. Arist. l. 1. ds Coelo) signifieth a continual being of things.

• 5. God the Fathers begetting his Sonne, manifesteth an equality of Father and Sonne. For if the nature of both be enquired after, it will hereby be found to bec 1.236 God, and not one greater then another. This also did the Sonne receive of the Fa∣ther. 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 f 1.237 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.d 1.238 e 1.239

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

* 1.240

THe Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith, which were implied under these two Metaphors, Bright∣ness of his glory, and expresse 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 generall imply a communicating of his essence, that begetteth to him that is begotten. But the speciall begetting here intended declareth a communicating of the whole essence. Hence by undeniable consequence it fol∣loweth, 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 b 1.241 compound Greek word which signifieth consubstantiall, or of the same essence; A word which hath been used by the c 1.242 ancientest Fathers, and d 1.243 put into the N•…•…cene Creed (which was ratified by the subscription of 318. Bishops there assembled) and thus transla∣ted in our English Liturgy, of one substance with the Father. All the places▪ that set out the Unity of the Father and the Son e 1.244, such as these, I came forth from the Fa∣ther, Joh. 16. 28. I and my Father are one, Joh. 10. 30. and all the places that stile the* 1.245 Son GOD, give proof hereunto: So do the divine incommunicable properties at∣tributed 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.* 1.246

These two Relative considerations, Beget, Begotten, necessarily imply a di∣stinction. It hath been before shewed, that the distinction is not in nature, essence, or substance; therefore the Fathers have of old used this word Person, to shew 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* 1.247 which give him a particular and proper subsistence; as this Title I am, which Christ applieth to himself, Ioh. 8. 58. And this, the Son hath life in himself, Joh. 5. 26. And* 1.248 this, What thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19. and many the li•…•…e.* 1.249

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;* 1.250 and such Phrases as these, The Word was with God (Joh. 1. 1.) The Son is in the bosome 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,* 1.251 let us consider the difference betwixt it and other Generations and Opera∣tions.

§. 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 eternall before the world, but of the Son of man in the last daies of the world, 1 Pet. 1. 20. This was that ful∣nesse of time which the Apostle mentioneth, Gal. 4. 4.
• 2. The former was without mother, the latter without father. Thus may we re∣concile 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 mans nature: By the latter, he so really assumed mans nature, as he be∣came 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 di∣vine dignity, authority, power, worth, merit, and efficacy; By the latter he became fit to be a Mediatour in all such things as required infirmity, ministry, service, or any kinde 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 Sonne of God; Those three are these, Predestination, Creation, Regeneration: A due consi∣deration of the difference betwixt them and this, will much illustrate this.

1. The generation of the Son of God doth differ from Predestination (which* 1.252 is an internall and eternall work of God) in that it is a Personall Act, proper to the Father alone, and that only in relation to the Son: But Predestination is an essentiall act (if I may so use this word) common to all the Persons, Father, Sonne, holy Ghost; and that in relation to Angels and men.

Besides Predestination (as all other works of God towards creatures) is an act* 1.253 of Gods will meerly voluntary; God might if he would have forborn to doe it: He wrought all things after the counsell of his own will, Eph. 1. 11. But the divine ge∣neration though it be a free act, without any constraint, yet is it not a work of* 1.254 counsell and will, but of nature and necessity. The Father cannot but beget the Sonne.

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

BEsides the fore-mentioned differences, there are others also betwixt divine Ge∣neration* 1.255 and Creation: For,

• 1. Creation was a work out of God, in and upon creatures. But divine Gene∣ration is an internall 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 be∣fore* 1.256 that beginning, even eternall, Prov. 8. 22, 23. Not as In the beginning God crea∣ted 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 with∣out 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 spirituall Regeneration of Sonnes of men.

• 1. There is a time for Regeneration; For the time was when they that are Re∣generate* 1.257 were no Children of God, Eph. 2. 12. And many that yet are not born again shall be regenerate, Ioh. 10. 16. & 17. 20. But in divine Generation there ne∣ver 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, Ioh. 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 con∣dition and in his disposition: In regard of his condition, of a childe 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 darknesse he is made light, Eph. 5. 8. But in divine Generation there is no altera∣tion at all: The Son is ever the same, ver. 12.
• 5. In Regeneration there is a growth and encrease, 1 Pet. 2. 2. But divine Gene∣ration is ever most absolutely and infinitely perfect.
• 6. Regeneration is of Gods meer will and free-grace, Iam. 1. 18. No meer man is* 1.258 by nature the Son of God: But it hath been shewed that divine generation is of nature; See §. 50.

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

MAny of the differences betwixt the divine Generation of the Sonne of God, and humane Generations of Sonnes 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 adde some others thereunto.

• 1. The Generation of the Sonne of God is eternall, but of Sonues of men temporall.
• 2. That is an internall work of the Father, This externall.
• 3. That is a perpetuall permanent act, This transient.
• 4. That importeth a necessary mutuall subsistence of him that begetteth, and him that is begotten, in and with one another; Thou in me and I in thee, saith the Sonne unto his Father, Ioh. 17. 21. But in humane Generation he that begetteth subsisteth without him that is begotten.
• 5. That setteth out an equality of Persons: In this Children as Children are in∣feriour to their Parents.
• 6. That doth not presuppose no-being; as if the Sonne of God had of no-sonne been begotten a Sonne: This is a begetting of him to be a Sonne which was no sonne before. In humane Generation that is which was not before.
• ...

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

  In humane 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 a 1.259 the very same in sub∣stance; In this, Father and Son may be and are of b 1.260 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 supernaturall, both the substance and also the man∣ner of working: In this all is natural and sensible.

§. 58. Of the Particle This day, applied to Christs 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 shewed before §. 50. how that might set out eternity in that it importeth a* 1.261 continuall present time with out respect to time past or future. In this sense it would best agree with this mystery of the divine Generation, simply considered in it self: 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 daies by his Sonne: 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 Sonne of God (as God-man) is stiled the Lords Annointed; Thus God saith of him, I have set my King upon my holy hill of Sion; Thus also he saith to him, Ask of me, and I will give thee the Heathen for thine Inhe∣ritance.

Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate, and made a Sonne of man; the particle This day, may not unfitly be applied to such times as the Sonne of man was on earth manifested to be the Sonne 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 be∣gotten thee; that is, even now is it manifest that a Sonne of man is the begotten Sonne of God.

Besides, Christs Incarnation was so strange, his mother being a pure Virgin, as she her self 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 Sonne of God, Luk. 1. 34, 35.

After his conception, before his birth, his Name was set down Iesus, 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 Saviour which is Christ the Lord, Luk. 2. 11. Could so much be said of any but of the begotten Sonne of God? Hereby an Angels voice the Hodiè, To day, is expresly set down of the day of Christs 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 Childe is born, Unto us a Sonne is given, and the Govern∣ment shall be upon his shoulder, and his Name shall be called Wonderfull, Counsellour, the Mighty God, the Everlasting Father, the Prince of Peace. Can this possibly be meant of any but of the begotten Sonne of God?

Thus we see how fitly this particle, this day, may be applied to the time of Christs Incarnation, which was first wrought in and by his conception, and then manifest∣ed to the world in and by his Birth.

§. 59. Of the Particle, This day, applied to Christs 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 farre 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 shew 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 Sonne of God with power, namely, by the resurrection from the dead, Rom. 1. 4. For it was not possible that the Sonne of God should be holden of death, Act. 2. 24.

Sundry both ancient and later Divines do apply these words, This day have I* 1.262 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 Sonne 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* 1.263 thus apply, because S^t Paul himself seemeth so to do, Act. 13. 33.

Concerning S^t Pauls particular application of this Text to Christs resurrection,* 1.264 much is disputed pro & con for it and against it.

There are two principall points which the Apostle laboureth to prove in that Sermon, Act. 13. 17. One, that God according to his promise raised unto Israel a Savi∣our, ver. 23. The other, that this Saviour being put to death God raised him from* 1.265 the dead, ver. 30. Now in ver. 33. the former of these two points seemeth to be pro∣ved 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 Gods raising unto Israel a Saviour Iesus, or to Gods raising

this Iesus from the dead; It is most clear, that the Apostle produceth this Text,* 1.266 (Thou art my Son this day have I begotten thee,) unto the Son of God manifested in the slesh; and that he applieth this day, to that distinct time wherein God manifest∣ed his Son, or shewed him forth to the world.* 1.267

§. 60. Of the many evidences of Christs Divine generation.

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

Answ. Yes, very many; He was manifested to be the Son of God, and that af∣ter his wonderfull birth:

• 1. By Sim•…•…ons and Anna's Testimonies when he was presented in the Temple, Luk. 2. 29, 38.
• 2. By the Starre 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 Iohn the Baptists testimony of him, Luk. 3. 16, 17. Ioh. 1. 29. & 3. 29, &c.
• 5. By the Fathers testimony of him at his Baptism: and by the holy Ghosts li∣ting upon him, Matth. 3. 16, 17. The like testimony was given at his transfiguration, Matth. 17. 5. and a little before his passion, Ioh. 12. 28.
• 6. By his manner of resisting and commanding the devil away, Matth. 4. 3 &c.
• 7. By discovering mens inward disposition (Ioh. 1. 47. & 2. 25. & 6. 70.) and thoughts, Matth. 9. 4. & 16. 7, 8.
• 8. By his divine Doctrine, Ioh. 7. 46.
• 9. By his many mighty Myracles, Ioh. 15. 24.* 1.268
• 10. By his manner of forgiving Sinne, 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, Ioh. 20. 22.
• 12. By overthrowing them that were sent to apprehend him, Ioh. 18. 6.
• 13. By his manner of giving up the ghost, and the wonders thereat, Matth. 27. 54. Mar. 15. 39.
• 14. By his ascention, Act. 1. 9.
• 15. By the gifts he gave after his ascention, 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 eternall Sonne of God (who from the beginning did (as it were) lie hid in the bosome of the Father, and under the Law was shadowed over) was manifested to be the begotten▪ Sonne of God.

§. 61. Of the extent of, This day.

Quest. 2. IF there so many dayes wherein Christ was manifested to be the Sonne of God, How is it said, a 1.269 This day, as if there were but one only day?

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

Moses oft setteth down the time of Israels 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 b 1.270 this day called a Prophet, was before time called a Seer. In like sense, yesterday, is put for former times, as where the* 1.271 Lord saith, c 1.272 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 to day (now since his incarnation) and for ever, 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 to day.

Thus we see how this day, may according to the use of it in sacred Scripture be* 1.273 applied to a long date: and particularly to the whole time of Christs manifesting himself in the flesh, to be the begotten Sonne of God, from the beginning of his in∣carnation, 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, Ioh. 16. 7. and to be with his Church alway even unto the end of the world, Matth. 28. 20. The accomplishment hereof is an undeniable evi∣dence of Christs true Deity.

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

§. 62. Of manifesting Christs Divine Generation.

Quest. 3. HOw can the limitation of This day, to the time of Christs Incarnation, stand with Christs 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 Sonne of God (Luk. 1. 35.) because then he began to be manifested so to be. In this sense this high transcendent prophesie, Unto us a childe is born, unto us a Sonne is gi∣ven, 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 Christs Divine Generation in set and certain times, by vi∣sible and conspicuous evidences, doth no whit cross or impeach the eternity and incomprehensibleness thereof. For to declare and manifest a thing to be, presuppo∣seth that it was before it was manifested: neither doth it necessarily imply any be∣ginning of that before: no more then those phrases, Before the mountains were brought forth, thou art God (Psal. 90. 2.) Before the hils I was brought forth, Prov. 8▪ 25.

The full meaning therefore of the Apostle in alledging this testimony (Thou art my Sonne, this day have I begotten thee) may for perspicuity sake be thus paraphra∣sed: as if God the Father had thus said to God the Sonne, 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 Sonne of God, another is added to the very same purpose; as these copulative par∣ticles, a 1.274 and, again, import. Hereby it is evident that sundry testimonies may be pro∣duced to prove the same point, Rom. 5. 10. &c.

• 1. This sheweth 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 lawfull, 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 re∣corded, 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 Sonne: which* 1.275 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 originall 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 Sonne, 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 Sonne, nor the Sonne before the Father, nor in time, nor in order, Both coeternall, both equall; The Glory equall,* 1.276 the Majesty coeternall, as it is in Athanasius his Creed: Therefore in one place the Father is first set down, in another the Sonne; For the Sonne was alwaies with* 1.277 the Father and alwaies in the Father; With the Father, by an inseparable distincti∣on of the eternall Trinity; In the Father, by a divine unity of nature. This is fur∣ther 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 addes, He shall be a Son to me, to shew, that the Father never was without the Sonne.

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 threat∣ning (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 sinnes might be a type of Christ, as Christ* 1.278 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 threatning, If he commit iniquity, I will chasten him, ap∣plied to Christ: Or else as Christ was our Surety, and took our sinnes 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 sinnes were types of Christ; Though he was in all points tempt∣ed like as we are, yet without sin. cha. 4. 14. No kinde of Persons were more proper types of Christ then the High-Priests, yet were they not types in all things that ap∣pertained to them; They were of the Tribe of Levi; They offered Sacrifices for their own sinnes; 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 for ever, Ibid.
• 5. I will be his Father, and he shall be my Sonne, 2 Sam. 7. 14.
• 6. I will settle him in my House, and in my Kingdom for ever, 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* 1.279 Solomon; Yet not singly and simply considered in himself alone, but as a type of Christ: For David and his posterity had their royall 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 Christs royall dignity, and of that redemption and sal∣vation 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 infinite∣ly encreased, and the comfort of true beleevers 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.

a 1.280 True it is, that Davids Sonne by Bathsheba, was named Solomon; but the my∣sticall truth of this name (as of the name of Melchisedech. chap. 7. v. 7.) was mani∣fested

in Christ Jesus: Reade the 72 Psalm, which carrieth this Title, For Solomon, and it will be found that Christ is the true Prince of Peace, which Solomons name im∣porteth; and that all things there set down are fullfilled 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 ob∣served.

• 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 Philistins, Aramites, Moabites, Am∣monites, 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 sal∣vation for us in the house of his Servant David, that we should be saved from our ene∣mies, and from the hand of all that hate us (Luk. 1. 69, 71.) not only from men but* 1.281 from devils also: For he hath spoiled Principalities and Powers, Col. 2. 15.
• 2. God gave peace and quietnesse to Israel in Solomons daies; 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. b 1.282 Solomon was the seed that proceeded out of Davids bowels, whom God set up after David: But Christ was that promised seed that by an excellency and pro∣perty was called the Sonne of David, Matth. 1. 1. who also by lineall descent pro∣ceeded out of Davids 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 com∣ment 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 ap∣plieth 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* 1.283 in 1 Chr. 17. 11. it is thus expressed, which shall be one of thy sonnes; therefore Solo∣mon must not be clean excluded, but be immediatly intended, yet as a type, and Christ most principally as the truth and substance.
• 4. God established Solomons Kingdom, but much more Christs; whose King∣dom cannot be moved, (Heb. 12. 28.) as Solomons was: For first ten Tribes fell away from his Sonne, 1 King. 12. 20. and afterwards the whole Kingdom was translated* 1.284 from Solomons race to Nathans. Compare Mat. 1. 12. with Luk. 3. 27. where there∣fore it is further said, I will establish the Throne of his Kingdom for ever. If this be ap∣plied 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 for ever, and of hi•…•… Kingdom there shall be no end, Luke 1. 33. So as this extent of the pro∣mise to everlastingnesse evidently proves, that Christ is here principally intended.
• 5. Where it is further said, that the promised Sonne 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 typicall House for Gods Name, 1 King. 5. 5. But Christ built the mysticall, spirituall, true House of God, which is the Church of the living God, Hebr. 3. 3, 6. 1 Tim. 3. 15.* 1.285

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 Solo∣mon it was spoken in a type; To him indeed God was a Father in favour and love; and he was a Sonne to God as he bare Gods image, being a King, and through the grace of adoption and regeneration: But God is a Father to Christ by begetting* 1.286 him, and communicating his whole essence to him; and Christ is a Sonne 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: Fa∣ther and Son being here properly taken in a like mutuall 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 eternall?

Answ. As in the former testimonies, so in this, the Apostle setteth out the Sonne of God incarnate; whereby he was visibly manifested to be the true, proper, only

begotten Sonne of God; So as this promise is of a future, conspicuous declaration of an eternall relation; As if the promise had been thus made, I will manifest that I am the Father of that Sonne which I will raise up to them, and that he is my Sonne; In like manner saith the Angel to the Virgin Mary, That holy thing which shall be born of thee shall be called the Sonne of God, Luk. 1. 35.

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

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

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

Christs excellency is exemplified in eight particulars; which are these:

• 1. That relation which is betwixt God the Father and the Sonne, in this verse.
• 2. That worship which is due unto Christ, v. 6.
• 3. Christs Divine nature, v. 8.
• 4. Christs Royal function, v. 8.
• 5. The eminency of Christs gifts above others, v. 9.
• 6. Christs great work of Creation, v. 10.
• 7. Christs immutability, v. 11, 12.
• 8. Christs 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 Christs excellency above Angels is set down.

The summe 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 wayes:

• 1. Negatively: Because no mention is made in Scripture of any Angel to be Gods Sonne, the Apostle concludes that no Angel is Gods Sonne.
• 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 Sonne. Thou art.
• 2. The time. This day.

The Substance of the testimony sets out:

• 1. The Kind of relation, my Sonne.
• 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 Sonne.

§. 65. Of the Doctrines arising out of the fift 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 Chri∣stians:

For in such things the whole councel 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 Gods Sonne. 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 Sonne of God. This is the main scope of this testimony. See §. 15.

VI. The Father acknowledgeth Christ to be his Sonne. This Apostrophe, thou art, &c. expresly 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 Sonne 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 My∣stery. See §. 49, &c.

VIII. The generation of the Sonne 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 Sonnes eternal generation. This also ariseth from this word, This day. See §. 58, &c.

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

XI. God continueth to be the same to his Sonne. 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 Sonne.

XII. The Sonne of God is such to his Father as his Father is to him. The addition of this correlative, He shall be to me a Sonne, upon the former part, I will be his Fa∣ther, 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.

Verse 6.

And again when he bringeth in the first-begotten into th•…•… world, he saith, And let all the Angels of God worship him.

HEre the Apostle produceth another argument to prove the excellency of Christ above Angels. The first clause, And again, importeth as much. Such a* 1.287 phrase was used before (§. 63.) to note a connexion 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 Sonne of God. This argument was confirmed, first by one te∣stimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Be∣fore this later, to shew that it tendeth to the same purpose that the former did, he premiseth this clause, and again.

Here to that argument taken from Christs 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.* 1.288

In the Greek a particle of opposition (* 1.289 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, * 1.290 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 Christs second comming 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 com∣ming of Christ is not agreeable to the scope of that Psalm out of which this testi∣mony

is taken. Nor yet to the scope of the Apostle in this Chapter, which is to set out the dignity and excellency of the Sonne of God made flesh, and so sent into the world.

Wherefore, to avoid that mistake, a 1.291 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, b 1.292 he saith; as if it had been thus expressed, And again he saith, when he bringeth in, &c.* 1.293

The notation of the Greek word here translated c 1.294 World, sheweth that he under∣standeth the habitable part of the earth, where men abide: so as the Sonne of God was unto sonnes 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 Sonne of God: especially to that dignity and* 1.295 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 vertue of this high dignity and supream Soveraignty, the Father subjected all creatures to his Sonne (as he was God manifested in the flesh) the Angels them∣selves 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 Prophe∣sie of Christs Royalty: the magnificence whereof being set out in the six first ver∣ses, in the seaventh he denounceth confusion on such as worship false Gods: and chargeth all, that by reason of any divine excellency conferred on them, have this glorious title Gods, attributed unto them, to worship this true God the Lord Christ so exalted.

§. 67. Of Christ the first-begotten.

HIm whom before the Apostle stiled the Sonne, the Sonne whom the Father begat, he here calleth the d 1.296 first-begotten.

How Christ is begotten of the Father, hath been before shewed §. 49, &c. Here we are to declare how he is the first-begotten: For by way of excellency and pro∣perty 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 e 1.297f 1.298g 1.299 first. It is translated also first-born. It is in sacred Scripture applied to sonnes of men, as well as to the Sonne of God.

When it is spoken of meer men, it is translated first-born. They are so called for* 1.300 order, or Honour sake.

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

• 1. Simply, for such as first open the wombe, 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 Gods only Sonne, is stiled his first-born, Exod. 4. 22. And Iesus, as born of the Virgin Mary, is thus stiled, 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.* 1.301

For Honours sake, they are stiled first-born, to whom the preheminency and privi∣ledges of the first-born do belong.

The preheminency 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 priviledge of the first-born was to have the inheritance, or at least a double* 1.302 portion, Deut. 23. 15, 16, 17.

Both these, namely the preheminency and the Inheritance, upon just ground might be transferred from the eldest to the better deserving Son; Thus were both trans∣lated from Esau to Iacob, Gen. 27. 28, 29. And the former was translated from Reuben to Iudah, and the latter from Reuben to Ioseph, 1 Chron. 5. 1, 2.

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

This Title is attributed to the Sonne 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* 1.303 the eternity of his Sonne-ship; Thus is he stiled 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 shew that he was before all, even eternall; And thus is he also the only begotten Sonne of God, Ioh. 3. 16.
• 2. In relation to his humane 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 hypostati∣cally 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 honour and order.

• 1. In honour, 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 priviledges of the first-born.
• 2. In order, In that none rose to glory, never to die again, before him; Many* 1.304 were raised from the dead before he rose again; but they were raised to such a life as they had before, a mortall life subject to death; and answerably they died a∣gain; 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 Christs 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 vertue of his eternall gene∣ration be the only begotten Sonne of his Father; and in regard of his humane nature, by reason of the perpetual virginity of his mother, her only begotten Sonne; yet may he well be said to have brethren, and that in two especiall respects.

• 1. Because the Sonne of God and Sonnes of men are of one, even of one and* 1.305 the same nature: Therefore he is not ashamed to call them brethren, Heb. 2. 11.
• 2. Because he hath adopted them to be Sonnes of his Father; For we children of men are said to have the adoption of children by Iesus Christ, Eph. 1. 5.* 1.306

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 largenesse 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 eternall, 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 meer men, are also stiled first-born, Exod. 4. 21. Jer. 31. 9. Heb. 12. 23.

Answ.

• They are not so stiled absolutely, as considered in themselves; but rela∣tively, as they are mystically united to Christ, and are his members; By vertue of that Union the priviledge and prerogative of the head is attributed to the members. In this respect they are said to be heirs of God, joynt-heirs with Christ, Rom. 8. 17. Thus also hath he made them Kings and Priests unto God, Rev. 1. 6.
• 2. Men are not stiled first-born properly, as Christ is the first-born: but metapho∣rically by way of resemblance. Saints are to God as first-born in regard of Gods respect to them: God esteemeth them all his first-born; he loveth them, he ho∣nours 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 stiled first-born simply, as so born from the womb, but compara∣tively in regard of those that are without Christ, Children of disobedience, and heirs of wrath, Eph. 2. 2, 3. Thus Israel was Gods first-born Exo. 4. 22. in comparison of the Egyptians and other people that were Aliens from the Common-wealth of Is∣rael, and strangers from the Covenant of promise.
• 4. No Sonne of man is Gods first-born eternally before all times, but respective∣ly in referen•…•…e to future times. Thus the whole stock of Israel (who were the first generall Assembly of Saints, among whom God continued his Church till the Gen∣tiles were called) are in reference to the Gentiles (who were grafted into the stock, for the Jews that were broken off) stiled first-fruits, Rom. 11. 16. and first∣born Exo. 4. 22, 23.

§. 69. Of David Gods first-born.

Obj. 2. DAvid by a kinde of property and excellency is called Gods 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 childe of God, the first of Gods faithfull 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 Davids person.

We are therefore to know, that David was an especiall type of Christ, and that many superexcellent prerogatives which are proper to the only begotten Sonne of God, are there applied to David, meerly as a type of that Sonne of God, and as a dark shadow of his incomparable and incomprehensible excellencies; that so Gods people who lived before Christ was exhibited, might have some representa∣tions (so far forth as in mortall men they could be set out) of Christs 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 Sonnes of men in some improper respects are stiled Gods first-born,) properly Christ Iesus is only his first-born; even that first-born who only is worthy to have the honour intended in these words, Let all the Angels of God wor∣ship him.

Thus it may appear that that honour 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 Sonne, and commandeth* 1.307 all to honour him.

§. 70. Of Gods Title given to Angels.

BEfore the testimony alledged, this copulative particle and is prefixed (thus, And worship him &c.) to shew that this is not the only argument whereby* 1.308 Christs 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 it self 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 Gods.

The a 1.309 Originall Hebrew word which the LXX Greek Translators turn Angels, is one of Gods Titles. The first Title that in sacred Scripture is attributed to God, is this, b 1.310 God created.

Among the ten Titles that in the Old Testament are given, as Names, to God,* 1.311 two of them are common to creatures, which are c 1.312 Adon and d 1.313 Elohim. The former* 1.314 of these is attrib•…•…ted to a Governour of a Family, or of a polity, and ordinarily translated Lord, as Gen. 18. 12. & 40. 1. Governours bare Gods Image, are in his place, and therefore have his stile given to them.

The latter, being of the plurall number is attributed to God, to set out the plu∣rality of persons; but oft joyned with a verb of the singular number, to note the unity of nature.* 1.315

• 2. It is applied to Idols, Judg. 17. 5. For worshipers of Idols do account them gods; and to set out their superstitious conceit of them, they are stiled gods.* 1.316
• 3. It is giuen to men of eminent place and excellent parts, Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God.
• 4. It is ascribed to Angels, Psa. 8. 5. Because they are of all creatures the most ex∣cellent,* 1.317 and the fairest representation of Gods excellency. See §. 107.* 1.318

Therefore not without cause is the word by the ancient Greek Translators turn∣ed* 1.319 * 1.320 Angels; and the Apostle who was guided by the same Spirit that the Psalmist was,* 1.321 quoting it so, gives evident proof that Angels are there meant.* 1.322

So again is the very same Hebrew word by the same Greek Interpreters transla∣ted* 1.323 Angel, Psa. 8. 5. and justified by the Apostle, Heb. 2. 7.

* 1.324 The Chaldee Paraphrase doth in sundry other places so expound it.* 1.325

So much also will follow by just and necessary consequence; for if all Gods, that* 1.326 is, all creatures that in any respect may be called Gods, are to worship Christ, then* 1.327 Angels also.* 1.328

§. 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 Gods Image, and of all creatures are most like unto God in the kinde of their substance, which is spiritual, and in the glory thereof: In this respect they are stifed Sonnes of God, Job. 1. 6.
• 3. They are Gods speciall and pricipal servants, continually attending upon him, Psa. 68. 17. & 103. 20, 21. Dan. 7. 10. Mal 18. 10.
• 4. They have ever remained stedfast 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 Originall Hebrew Text, Psa. 97. 7.

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

• 1. They that are stiled Gods 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 wor∣ship his Sonne? 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 addes this relative particle HIS, thus,* 1.329

• ... 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* 1.330 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; Ptolomy the Sonne of Lagus, de∣sirous that the Library which he had made in Alexandria, might be replenished with worthy Books of all sorts, prayed the Jews at Ierusalem to have their Scri∣ptures interpreted into the Greek Tongue; thereupon they who were then under the Macedonians, sent to Ptolomy seventy Elders, such as perfectly understood the Scriptures, and the Hebrew and Greek Tongue, according to his desire: He wil∣ling to make proof of them, and fearing lest they should conceal by their Interpre∣tation that truth which was in the Scriptures, by a mutual consent, severed them one from another, and commanded every one of them to interpret the same Scripture, and this he did in all the Books. But when they met together in one before Ptolo∣my, and compared their Interpretations, God was glorified and the Scriptures be∣leeved 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* 1.331 expression of the Authors minde, 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 expresse the true meaning of the Text which they cite, though it be in other words.

Thus change of phrase doth oft better expresse the minde and meaning of the au∣thour,* 1.332 then a translation word for word: Therefore a faithfull 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 generall 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 sence.

As for the difference this reason may be given.

The Psalmist endeavouring to set out the magnificence of Christ in the best man∣ner* 1.333 that he could, amongst other very elegant expressions, useth this Rhetoricall* 1.334 Apostrophe to the Angels, worship him all ye Gods. But the scope of the Apostle is* 1.335 only to give a proof of Christs excellency above Angels. For this purpose it was the fittest expression to set it down positively thus, Let all the Angels of God wor∣ship him.

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

THis generall particle ALL is expressed, because there are many Angels; For* 1.336 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 shew 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 every one of them must worship Christ.

Yea if there be distinct and different degrees among them, and severall orders, all those degrees and orders, whether more or lesse eminent, superior or inferior, are comprehended under this universall particle ALL; For (as the Apostle noteth in the last verse of this Chapter) they are ALL ministring spirits▪ If they be All ministring 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 Domini∣on•…•…,

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 pre∣heminence to some of the Angels above others, yet that preheminency doth not exempt them from this duty of worshiping Christ Iesus; at whose name every knee must bow, of things in heaven or earth, Phil. 2. 10.

Not without cause therefore this generall 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, enjoyned to Angels. For he that is worshiped is thereby manifested to be far more excellent then they who worship him. Worship∣ing one is much different from blessing one. That is an act of the inferiour, This of the Superiour; Without all contradiction the lesse is blessed of the better, Heb. 7. 7. And without all contradiction the better is worshiped of the lesse; especially if wor∣ship be taken as here in this place.

The a 1.337 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 b 1.338 last Conjugation, which addeth much emphasis, and importeth both a reciprocall action, reflecting upon ones self thus, He bowed himself, 1 Sam. 20. 41. and also a thorow, serious performance thereof, even to the ground; and therefore the word earth, is oft added thereto, to shew 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 honour and reverence to another, namely, to him unto whom or before whom this gesture is performed; which some Translators set out by this Paraphrase, c 1.339 they bowed themselves presenting honour; and others expresse it by this one word d 1.340 adore or worship.

The Greek word here used by the Apostle is somewhat answerable to the He∣brew. For it is compounded of a e 1.341 word that signifieth to kisse: For they that doe honour or reverence to others use to kisse their mouth, as of old they were wont: yea (as now) their f 1.342 hands, knees, and (as it is done to the Pope) feet and shoes, yea, g 1.343 the very earth where they stand.

The frequent mention of kissing, to set out reverend and humble subjection in sacred Scripture, sheweth that this was an accustomed gesture of testifying reve∣rence and honour.

When Pharaoh advanced Ioseph next to himself, and would that all his people should yeeld reverend subjection to him, thus he expresseth it, On thy mouth shall all my People kisse, Gen. 41. 40. that is, as the last English Translators have turned it, shall be ruled; or as others, h 1.344 shall obey or shall be subject.

Thus when Samuel had annointed 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 i 1.345 to kisse the calves, Hos. 13. 2. And they who would not yeeld honour 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 Sonnes of men to the Sonne of God, is thus expressed, Kisse the Sonne, Psa. 2. 12.

But to let passe the Metaphor, the word used by the Apostle doth usually signi∣fie, as here it is translated, worship.

Worship is a reverend manifestation of that high esteem which we have of ano∣ther, 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. k 1.346 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 de∣vil 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 tendred to them; because it was proper to God alone. Yea M•…•…rdecai would rather hazard his own and all the Jews lives, then yeeld such worship to a meer man, Hest. 3. 2. The fiery furnace could not move Daniels three companions to yield worship to an Image, Dan. 3. 18.

Civil worship, is that which is performed in acknowledgement of some eminencie* 1.347 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 Governours▪ 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 shewed to men, the very word which the Psalmist useth (Psal. 97. 7.) and is translated worship, is used. So as of ne∣cessity we must distinguish betwixt the kindes of worship, when it is done to the Cre∣ator 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 yeeld to Christ: whereupon by an unde∣niable 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 ar∣bitrary 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 An∣gels, much more must men worship Christ. See §. 128.

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

Verse 6.

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

* 1.348 THe second Argument to prove Christs 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 Christs 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 connexion 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 generallity, 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 sixt Verse.

I. ARgument must be added to Argument to prove the same Point. For here is an other 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 testi∣mony 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 con∣cerning two signes (Exod. 4. 8. It shall come to pass, if they will not beleeve thee, neither hearken to the voice of the first signe, that they will beleeve the voice of the latter signe,) may be applied to two Arguments. See §. 63.

II. The Sonne 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 shewed §. 67.

IV. God visibly manifested his Sonne to men on earth. The word of bringing in, im∣plieth a manifestation. Under world men on earth are comprised. Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 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 Sonne of God; true God: And the Father wills that all men should ho∣nour the Sonne, even as they should honour the Father, Ioh. 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 crea∣tures the most excellent: and they are here enjoyned to do it.

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

X. Angels are Gods special attendants. In this respect they are here stiled Angels of God.

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

Verse 7.

And of the Angels he saith, Who maketh his Angels spirits, and his Ministers a flame of fire.

TO amplifie 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 shew 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 a 1.349 AND, joyn 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 Apo∣stle proveth by a third Argument, taken from the high soveraignty of Christ, in the verses following. In this verse there is one part of the dissimilitude or disparity be∣twixt Christ and Angels. The other parts are in the 8^th and 9^th verses. The dispa∣rity is this▪ Angels are minister; but Christ a Lord and King. The adversative particle b 1.350 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 translatedc 1.351 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 * 1.352 particle

which signifieth TO, for that which signifieth OF or Concerning.* 1.353

He expresseth the Title Angels, to shew distinctly what kinde of Spirits and Mi∣nisters 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.* 1.354 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 Apo∣stle, 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. a 1.355 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 corporall substances (Isa.* 1.356 42. 19. Mal. 3. 1.) and also spirituall, Gen. 32. 1.
• 2. b 1.357 The word translated Spirits, is put for windes (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.* 1.358
• ...

  3. c 1.359 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,* 1.360 windes, clouds, and other meteors (Psa. 103. 21.) or on earth, as children of men, Isa. 61. 6.

  d 1.361 The Greek word, according to the e 1.362 notation of it, setteth out such as are de∣puted to publike services: in which respect their Ministery is the more honourable. I finde it five times used in the New Testament, in every of which places it import∣eth a publique employment; Epaphroditus who was publiquely employed by the Church, is so stiled, Phil. 2. 25. and Governours of Common-wealths, Rom. 13. 6. and an Apostle of Iesus Christ, Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place: The more honourable their function was, the more is Christs dignity amplified thereby, in that such honourable Ministers were inferiour to him. See Cha. 8. v. 2. §. 3.* 1.363

• 4. This phrase, a flame of fire, or, flaming fire, as it is literally taken for flaming* 1.364 fire on earth (Psa. 83. 14.) and for the lightning falling down from heaven (Psal▪* 1.365 29. 7.) So it is mystically used to set out the glory of God (Dan. 7. 9.) and the fierce∣nesse 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 windes and lightning: thus most of the Iewish, and many of our a 1.366 modern Expositors take these words; as if we should thus translate them ac∣cording to their sense, Who maketh the windes his Messengers, and the lightning his Ministers: Thus they b 1.367 invert the plain order of the words, putting that in the first place, namely, spirits or windes, 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 windes.

Answ. It followeth not thereupon that he must needs speak of the windes in this verse: For the scope of the Psalmist is not to treat only of the windes, 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, Blesse the Lord.

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

In the sequel of the Psalm he exemplifieth that summe, 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 windes under the foresaid heavens, v. 3. And before he descendeth low∣er to the earth, and the things thereon, he bringeth in the Angels, whom God u∣seth

to do his great works, in heaven and on earth, v. 4. In the verses following he sets out Gods great works on the earth and waters below.

Thus we see how fitly the testimony quoted may according to the most plain, pro∣per, literall, and grammaticall sense be applied to Angels. To make this the clearer, the Greek Interpreters set a 1.368 such an article before these two words, Angels, Mini∣sters, as declare those other words, spirits, flame of fire, to be attributed to them.

Many of the ancient b 1.369 Fathers acknowledge that which the Greek and last English Translators have set down to be the true literall meaning of the Psalmist; and thereupon inferre, that both the nature and office of those celestiall creatures is* 1.370 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 ap∣plied to windes and lightnings, it is little to the purpose.

It is said that the Apostle applieth that which is spoken of windes and lightnings, to Angels, by way of Analogy and resemblance, comparing Angels to windes and lightnings; and in similitude referreth that to the invisible creatures, which the Psal∣mist 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 illu∣strate 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 ig∣norant of the true sense of the Psalmists words; We ought therefore to interpret* 1.371 them both in one and the same sense, the rather because in the letter they do pun∣ctually 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 al∣so to be ordered to be such as they are, by him that made them; which was the Sonne of God; So as this relative who, hath reference to this clause in the second verse, By whom he made the worlds.

This phrase * 1.372 who maketh, being of the present tense, leadeth us to a considera∣tion 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 man∣ner are the * 1.373 other phrases of the Psalmist, in the verses going before, all set down in the present tense.* 1.374

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 Annointed 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 sti∣led 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 Angell, 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* 1.375 according to the most proper notation of it, signifieth a Messenger: For it is deri∣ved from a Verb that signifieth to tell, report, or declare a message. So alfo the He∣brew word which signifieth an * Embassadour or Messenger, is put for an Angell;* 1.376 So as in the originall Languages of sacred Scripture, any kinde of Messenger is sti∣led* 1.377 Angel, whether sent of God or Man.

The Hebrew frequently useth the word for a messenger of men, and that * sent in publike employments, commonly called an Ambassadour: or on any other mes∣sage; as he that brought the evil tidings to Iob 1. 14. And Iohns Messengers Luke 7. 24.

Thus may the word be expounded, Act. 12. 15. where the Disciples upon a maids* 1.378 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 ordi∣nary:

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, Iudg. 2. 1, 4. In particular Iohn the forerunner of Christ, Mal. 3. 1. Mar. 1. 2.

Invisible Messengers of God are the celestiall spirits that are here meant: All those spirits were at first made good; and so messengers according to Gods minde 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 Mi∣nisters of his just vengeance; and thereupon still called Angels, 1 Cor. 6. 3. And where it is said that the Sadduces 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 there∣to, to demonstrate what kinde of Angell is meant: as Angels of the devil, (Mat. 25. 41.) Angels of the Dragon, Rev. 12. 9. Angel of the bottomlesse pit, Rev. 9. 11. An∣gels 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 eternall, uncreated Angel, oft mentioned in Scripture, even the* 1.379 Sonne of God, the second Person in sacred Trinity: For it pleased the Father to communicate his secret counsell and sacred will to Sonnes of men by his own Sonne; who was in that respect a kinde of messenger from his father to men, and stiled an Angell; 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 Sonne of God is meant, when this Title Angel is attributed to him; such as these that follow.

• 1. Arch-Angels, Iude 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* 1.380 as God, importeth as much. He is also called Iehovah, Zech. 3. 2. It is said, that Ieho∣vah* 1.381 buried Moses Deut. 34. 5, 6. And surely the same Iehovah, this Michael, suffered not Satan to discover the place where Moses was buried; We reade 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 Gods Covenant with man is made and confirmed.
• 4. Angel of Gods presence, Isa. 63. 9. Or, word for word, Angel of his face, that is,

• ... the express image of his Person, who is ever before Gods face to make intercession for us.
• 5. Gods proper Title which is Iehovah: wheresoever he that appeared as an Angel, and is stiled an Angel, hath this Title Iehovah attributed to him, there Christ Jesus is meant: On this ground it is evident that the Angell which appeared to Moses in the burning bush was Christ, because he is called Iehovah, Exod. 3. 3, 4. By a like evidence it is manifest that the Angell which spake to Iacob 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 wonderfull, as Iudg. 13. 8. Wonder∣full, is one of the Titles whereby the Sonne of God, true Iehovah, is set out: Isa. 9. 6.
• 7. When divine effects are wrought by him that is stiled Angell, as, to deliver from all evil (Gen. 48. 16.) to put fear and terrour 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 right∣ly, 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 duely given, one of the Angels that appeared to Abraham is manifested to be Iehovah, Gen. 18. 2. And the Angel with whom Iacob wrestled, Gen. 32. 26. for Iacob made supplication unto him, Hos. 12. 4.

This uncreated Angel the Sonne of God, true Iehovah, is not meant by the Apo∣stle in this Text; For he speaks in the plurall number (Angels) as of many, and those made or created, yea, and Ministers; Nor doth he mean Sonnes of men: For he stiles them spirits, meaning Angelical and celestiall 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 therewith∣all 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 speciall function, or sent on any speciall message.

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

There are other names meneioned in the Books called Apocrypha, as Raphael, Physick 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 passe by.

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

• 1. Spirits; This Title declares the common nature of them all, which is spi∣rituall.
• 2. Ministers; This pointeth at their generall office, which is to minister to God himself, to the Sonne of God, and to Sonnes of men; as we shall hereafter more distinctly shew.
• 3. Men of God; So was the Angel that appeared to Manoah stiled, Iudg. 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 Sonne 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. Sonnes 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. a 1.382 Gods; So doth that word signifie which we translate Angels, Psal. 8. 5. It is attributed to Angels to set out their excellency: For excellent things are in Ca∣naans dialect stiled Gods, Psa. 82. 1. 6. The same Title is given them, Psa. 97. 7. And translated Gods.
• 6. Cherubim, Gen. 3. 24. Ezek. 10. 1. Cherub taken indefinitely importeth a Fi∣gure* 1.383 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 shew they were creatures b 1.384 of knowledge and understanding (as men indued with reasonable souls are) and of a young man, to set out their beauty, vigour, strength, and other like excellen∣cies appertaining to youth.* 1.385
• ...

  7. Seraphims: This Title is twice and only twice attributed to Angels, Isa. 6. 2, 6. The Title cometh from an Hebrew c 1.386 root that signifieth to burn: It is attributed* 1.387 to those fiery Serpents which in the wildernesse bit and stung the people to death, Numb. 21. 6.

  Angels are called d 1.388 Seraphim, either from the particular act of theirs in touch∣ing 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.* 1.389

• 8. Watchers e 1.390; He that is stiled a wateher (Dan. 4. 13.) was an Angel: and by the ancient Greek Translators of the Old Testament is so called; The plurall num∣ber f 1.391 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 heavi∣nesse, drowsinesse, and sleepinesse; but wake and watch continually day and night.
  • 2. In regard of their Function, which is, alwaies 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 continuall watchfulnesse, An∣gels* 1.392 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 holinesse wherein they were at first created, and in which they still abide; Which maketh them to delight in holinesse, and to practise holi∣nesse; Therefore they are justly stiled holy Angels, Mar. 8. 38. Mat. 25. 31.
• 10. Gods 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 de∣stroy his enemies, 2 Chr. 32. 21. Rev. 12. 7.
• 11. Thrones; This word must needs be expounded Metonymically (if it be ap∣plied as a 1.393 many ancient and later Divines apply it, to Angels) for Thrones, pro∣perly taken, are Royall Seats, made for Kings to sit upon; and then especially when they shew 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 hea∣ven* 1.394 is said to be Gods Throne, Mat. 5. 34. and for excellency sake the plurall 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 crea∣tures; 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 shew that God who* 1.395 hath conferred such excellency and dignity on Angels, as the fore-mentioned Title Thrones implieth, hath also given them Dominion and rule: whereby as Lords, 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 stiled Rulers of the darknesse of the world, Eph. 6. 12. and that for executing greater vengeance on them: In like manner may good Angels have dominion for procu∣ring and effecting greater good.
• 13. Principalities; This Title is somewhat more speciall then the former; Do∣minions* 1.396 indefinitely and generally note such as have authority without respect to any particular jurisdiction; But Principalities are such as have a speciall and pecu∣liar 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 every one is not bound to be subject to every dominion; This Title is attribu∣ted to good Angels (Eph. 3. 10. Col. 1. 16.) because God doth oft set some of them over particular polities, and Kingdomes, and Persons: It is also applied to evil An∣gels (Eph. 6. 12. Col. 1. 15.) because for their greater advantage they take to them∣selves speciall jurisdiction over particular places and persons.
• 14. Powers; The Greek word properly signifieth that right which Governours* 1.397 have to exercise their authority; So is our English word Power oft used; as Ioh. 10. 18. where Christ thus saith, I have power to lay down my life, and I have pow∣er 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 sheweth that Angels have a good right to that government which they take upon them.* 1.398

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 Gods 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 judgement, 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* 1.399 undertake. In this respect they are said to be mighty in strength: or as our english translate it, to excell in strength, Psal. 103. 20. Many instances are thorowout the* 1.400 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 An∣gels were indeed flames of fire, or, fair youths, or sate on thrones) but by way of si∣militude 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 severall 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 Oxe 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 Oxe, and a fourth as an Eagle; but all four had one likenesse; Hereby it was implied, that every Angel was prudent as a man, couragious as a Lion, laborious as an Oxe, 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 de∣scription so makes to the nature of Angels, as it distinguisheth them from all others.

• ...

  1. They are Spirits, so they are expresly called in this verse and ver. 14. This im∣porteth both their being and also the kinde of their being; Spirits are substances, and have a true reall being, as the souls of men have which are stiled Spirits Eccl. 12. 7. Heb. 12. 9. 23.

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

  Hereby they are distinguished from all meer imaginations and phantasies, which are conceptions in mens mindes of such things as never were, nor ever had any true being at all; as those intelligentiae which Philosophers conceit do turn the cele∣stiall Orbes.

  They are also hereby distinguished from physicall qualities, philosophicall acci∣dents, and from meer motions, affections, inspirations, and such other things as have no true, reall being at all.

  The Title Spirit doth further import their kinde of being to be spirituall, 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 kinde of corporeal substan∣ces, which are sensible, visible, subject to drowsinesse, wearinesse, heavinesse, fainting, diminutions, decay, destruction, and sundry other infirmities to which spi∣rits are not subject.

• ...

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

  Hereby Angels are distinguished from their Creator, who is a Spirit, but uncre∣ated: Angels are stiled Gods, and Sonnes of God (as was shewed §. 70.) and in∣dued with sundry excellencies above other creatures; yet being created, neither are they to be accounted truly and properly Gods; Nor any thing 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: Angelicall 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.* 1.401 46. Heb. 12. 23.) but have their subsistence properly in their bodies; This phrase, God breathed into mans nostrils the breath of life, and he became a living soul, imports* 1.402 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 spirituall being which it hath; but so as it longeth after the body, and is restlesse till it be re∣united to the body: We would not be uncloathed, that is, we do not simply desire a putting off the body from the soul, but cloathed 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 shews a desire of union with their bodies ugain.

  Angels being Gods speciall Messengers, they were thus constituted, spirits sub∣sisting in themselves, that they might be the more fit Messengers and Ministers to ex∣ecute Gods will more readily, more speedily, and every way more throughly. For being spirits they are not hindred 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 principall are these which follow.

1. Great knowledge; For they are intellectuall or understanding creatures, able* 1.403 to conceive any mysteries that are or shall be revealed. They understand according to the spirituall power of an angelicall minde, comprehending all things that they will together most easily: Angels being in heaven, know all the counsell of God that is there made known: That which Christ saith of them, Mat. 18. 10. In heaven they do alwaies behold the face of my Father, implieth, that they are privy to the whole counsell of God, revealed in heaven: yea, on earth also they frequent the Assem∣bly of Saints; thereby they come to know the whole counsell of God on earth made known to the Church. In this respect the Apostle saith, that Unto the Princi∣palities and Powers in heavenly places is made known by the Church the manifold wise∣dom 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 Sonne: Of that day and that hour knoweth no man, no, not the Angels which are in heaven, neither the Sonne; By the two last phrases it is implied, that if any creatures knew that secret, surely the Sonne 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 mens 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 Gods 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 joyned with know∣ledge; For knowledge works Prudence, and Prudence directeth knowledge. An Apostle therefore thus coupleth them together, Who is a wise man and indued with knowledge? Jam. 3. 13. Wisedom presupposeth knowledge, yea, also it findeth out knowledge of witty inventions, Prov. 8. 12. It maketh men finde out more and more knowledge; and that of more then ordinary and vulgar things; In regard of that excellent wisedom which Angels have, Tyrus which was counted very wise,* 1.404 is stiled a Cherub, that is an Angel, Ezek. 28. 3, 4, 16, 17. The ancient Grecians stiled* 1.405 all sorts of Angels * 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by reason of their wit and wisedom.

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 excee∣ding 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 nought 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, with∣out mixture of any impurity or sinne; This is set out by that pure and white linnen wherewith they are said to be cloathed, Rev. 15. 6. In this respect they are stiled 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 heaven∣ly spirits make shew of, they indeed intend and do it from the heart.

Hereunto may be added their integrity, which is an universall subjection to eve∣ry part of Gods will. In all places they attend upon their Lord, and alwaies 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 shew 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 any thing that defileth, Rev. 21. 17. God is of purer eyes then to behold evil; he cannot look on ini∣quity, 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 brightnesse 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 Asse did what it could to shun the Angel, Num. 22. 31. 33. The Keepers of Christs Sepulchre at the sight of an Angel did shake and become as dead men, Mat. 28. 4. Not only wicked men have been dazled, amazed, and affrighted with the appearance of an Angel, but also pious men, men of great faith and cou∣rage. 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. Zechary a good Priest at the like sight was troubled, and fear fell on him, Luke 1. 12. Iohn 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 principall attendants on God: Now Courtiers who are Kings speciall attendants, as Gentlemen of his Bed-chamber and Privy-chamber use to be, for the honour of their Soveraign, most gorgeously attired. In allusion to that ancient custome, thus saith the Lord, Behold they that wear soft clothing are in Kings houses, Mat. 11. 8. Answerably it is requisite that An∣gels, 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 excell in strength, Psa. 103. 20. They are re∣sembled to Horses and Charets of fire, 2 King. 6. 17. Horses and charets are power∣full; Horses and charets of fire are invincible.

Angels protected Elisha against an Army of enemies; yea, one Angel destroy∣ed in one night 185000 Souldiers in their one Camp, 2 King. 17. 35. Do not these evidences demonstrate that Angels are mighty in power, and that both to offend* 1.406 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, cruell children of men; but Principalities, Powers, Rulers of the darknesse 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 quicknesse in motion; By reason of* 1.407 their extraordinary speed they are said to have wings to fly, Isa. 6. 2. In the time of Daniels making a prayer, an Angel came from the highest heaven to him on earth; For in the beginning of Daniels 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 corporall substances in these especiall respects.

• 1. They cannot be hindred by any bodily impediments; No corporall 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-wals, Iron-gates, Rivers of waters, Seas, Woods, or any other like things.
• 2. They have no corporall 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 forwardnesse to do any task enjoyned by their Lord, then other creatures: This is a great means of putting them on to do what they are enjoyned with all celerity.

On these grounds we may well think that the Sun in his course cannot be swift∣er 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 extreams 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 extream to another.
• 2. Because many Saints in the world (whose distress requires present succour) 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 evill 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. a 1.408 Saraph signifieth to burn; Thence Seraphim, such as burn with zeal. Hereunto the holy Ghost alludeth in this phrase,* 1.409 a Flame of fire; For Zeal is a fervour b 1.410: It is attributed to fire to set out the burn∣ing* 1.411 heat of it; And it is ordinarily used to set out the ardor or fervency of the af∣fections.* 1.412 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 every thing 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 dishonour done to God, and wrong to any of his Saints.

This Zeal is necessary for them, by reason of the fiery furie, and malicious mad∣nesse of devils and their instruments, in plotting and practising against God and his glory, and against Saints and their good: It is requisite that Angels being Messen∣gers 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 immortall, 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 equall 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 for ever remain good, and very forward thereunto; They never yet yeelded 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 for ever hereafter with like constancy persist in doing the will of their Lord, and that without any interrupti∣on or intermission for a time, or without revolt and apostacy for ever. In regard of their constancy, they are said to serve God day and night, R▪ v. 7. 15. And alwaies to behold his face, Matth. 18. 10.

Their unalterable Constancy is requisite, because their Lord whom they serve is Iehovah that changeth not, Mal. 3. 6. Even the Father of Lights, with whom is no vari∣ablenesse 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 rebell against his Lord; So did many of the Angels which are turned in∣to 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, where∣by 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 any thing is, the more it appertaineth to God; and the more any thing appertains to God the more excellent it is. If Gods excellency be thus set forth, surely the excellency of Angels must needs be very much amplified by the fore∣mentioned phrases.

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

THe functions of Angels are comprised under the signification of this word An∣gels, 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 Sonne of God, their Head.
• 3. To Sonnes of men, Christs members.

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

• 1. They attend Gods presence; This they do for the honour 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 stiled the charets 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 charets 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 Gods Messengers to be sent up and down on Gods errands; Their usuall title Angel importeth as much; And so much is expresly 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, principall Authour of the Law. An∣gels* 1.413 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 stiled, 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 Gods Ministers in delivering his Law sundry waies.

• 1. They were attendants on God when it was delivered; They earnestly desire to be where Gods counsell is made known; They were therefore in the As∣semblies of Gods 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 Christs Judgement; So Mat. 19. 28.
• 3. They were as the mouth and voice of God in delivering the Law. In this re∣spect saith the Apostle, As though God did beseech you in us, we pray you in Christs stead to be reconciled unto God, 2 Cor. 5. 20. In this sense saith the Apo∣stle, the word spoken by Angels was stedfast, 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 Gods 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 Balaams course, Num. 22. 22. to stop Lions mouths, Dan. 6. 22.
• 6. They are executioners of Gods judgements, witnesse the Angel that slew seventy thousand with the pestilence in three daies, 2 Sam. 24. 15, 16. And the An∣gel 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 terrour to men.
• 7. They are speciall Instruments of praising God; Excellently are they set* 1.414 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 especiall work of theirs, the Psalmist oft cals upon them to perform it, as Psa. 103. 20. & 142▪ 2. Not as if they were negligent therein: but thereby he sheweth 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 Iesus Christ.

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

In generall it is said, that the Angels ascend and descend upon the Sonne of man, Ioh. 1. 51. Relation is therein had to Gen. 28. 12. By that Ladder Christ is meant, who

by his humane 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 witnesse his resurrection to them that looked for him, Luk. 24. 5, 6, 23.
• 9. To confirm his ascention into heaven, Act. 1. 10, 11.
• 10. To accompany him into heaven, Psa. 68. 17, 18. Eph. 4. 8.
• 11. To attend and magnifie 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 judgement, 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* 1.415 as they are adopted of God, and members of Christ; For all Saints have An∣gels 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 generall, It is the Function of Angels to attend on Saints, and to minister* 1.416 unto them, v. 14▪ In this respect they are stiled their Angels, Mat. 18. 10. They are as those servants who are appointed by a King to attend his Children, and thereup∣on 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, Ioh. 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 wandring, Gen. 24. 7. & 32. 1.
• 5. They are as Souldiers 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 Souldi∣ers to destroy the enemies of the Church, 2 King. 19. 35.
• 6. They are as Rescuers, Saviours, 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 hurtfull by nature from do∣ing hurt, Dan. 6. 22.

Obj. How may these extraordinary instances be ordinarily applied?* 1.417

Answ.

• 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord.
• 2. They shew 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 presse 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 lesse; For if Angels did such extraordinary matters for Saints, much more may we expect ordinary matters. Such an argument is pressed, Iam. 5. 17. to quicken us up to pray.

§. 99. Of Angels Functions over mens souls in this life.

IN regard of mens souls in this life, Angels are,

• 1. As Prophets or Teachers to instruct them, Dan. 8. 16, 17. & 9. 22. Luk. 1.* 1.418 15, 14, 15, 34, 35. Act. 1. 11.
• 2. As Consolators, to comfort them in their fears and perplexities, Gen. 21. 17.* 1.419 Isa. 6. 6, 7.
• 3. As Coadjutors to stand with them against Satan, Iude v. 9. Zee. 3. 1.
• 4. As fellow-members to rejoyce at the conversion of sinners, Luk. 15. 10.
• 5. As Tutors to punish them for their offences, that so they might be rowsed 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* 1.420 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 joyn with Saints in praising God, Rev. 7. 9, 10, 11.

The fore-mentioned distinct Functions of Angels do leade us on further to con∣sider 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 honour to have such attendants; For they are ministring* 1.421 spirits for us, v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour, that one of his noble Princes should wait up∣on him; But all the noble Princes of God attend on Saints: Well weigh their fore∣mentioned properties (§. 87.) and this honour 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 Gods children, and heirs of his kingdom. These are the true and proper grounds of this high honour. Mortall Kings use so to honour their Spouses and Children: Adam in his Innocency had not such honour.
• 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 waies, &c. Psa. 91. 11, 12. There are many many dan∣gers from which we are time after time protected by Angels, though we do not vi∣sibly see it That which the Scripture revealeth we may as safely, and ought as con∣fidently believe, as if visibly we saw it. The benefit of this protection is the great∣er, in that it is against spirituall enemies and spirituall assaults, Eph. 6. 12. This is a great amplification of the benefit; For good Angels are more in number then de∣vils, and stronger in power; They are more prudent then devils are subtle; They are more speedy in coming to our succour then devils are or can be in coming to an∣noy 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 doe it; yea, they do indeed actually do it, though we do not sensibly discern it: Abra∣hams servant saw not the Angell 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 strength∣ned Christ in the extremity of his agony, Luk. 22. 43. The like they do to the mem∣bers 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.

Verse 7.

And of the Angels he saith, Who maketh his Angels Spirits, and his Mini∣sters a flame of fire.

IN this verse is laid down the second Argument whereby the Apostle proveth An∣gels* 1.422 to be inferiour to Christ, and thereupon Christ to be more excellent then Angels; The Argument may be thus framed: They who are made Spirits and Mi∣nisters are inferiour to him that made him so.

But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made, is in expresse terms set down: That Christ made them so is implied in this phrase, Who maketh; For it hath re∣ference to the last clause of the second verse. The summe of this verse is, a description of Angels.

Two Points are observable therein.

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

The first sets down the nature of Angels, Spirits. The second, their Office, Ministers.

Both those are amplified,

• 1. By their principall efficient, the Sonne 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 referres 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 Sonne, made known also what is to be known of Angels. Angels are invisible, spirituall and celestiall substances; So as we could not know any thing 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 thy self 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 expresly 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, impli∣eth a continuall 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 expresly 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 im∣ports as much. See §. 93.

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

HEB. 1. 8.

But unto the Sonne he saith, Thy Throne O God is for ever and ever; a Scepter of Righ∣teousnesse is the Scepter of thy Kingdom.

THe inferiority of Angels to Chriist being sufficiently proved in the former ver∣ses, 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 Sonne here meant is that very Sonne of God, of whom mention was made before, v. 2. 5, 6. See §. 15, 49, 51.

This phrase he saith, is not in the originall; 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 ta∣ken, 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 testifi∣eth 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 expresse prophesie of Christ.

Many take that Psalm to be a congratulatory Hymn upon the marriage of Solo∣mon, 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 proba∣bility be applied to Solomon. To let passe sundry other passages in other parts of the Psalm, few of the points noted in the two verses which the Apo∣stle 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 a 1.423 simply set down; nor that continuance of time comprised under this phrase b 1.424 for ever and ever: For Solomons Throne did not properly for ever continue. Besides, his Scepter was not in all things a Scepter of righteousnesse; witnesse the many Wives and Concubines that he had, many of them being strangers, which was di∣rectly against the Law: witnesse also the Idolatry that he yeelded to, 1 King. 11. 1. &c. And witnesse the heavy burthens 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 endow∣ments 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 sun∣dry passages to him.

It is sufficient for us Christians to perswade us, that the Sonne 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 expresly apply it to Christ, as here it is applied.

§. 106. Of Christs Throne.

THe manner of setting out Christs dignity is very elegant and emphaticall. It is* 1.425 by a rhetoricall Apostrophe, Thy Throne, O God: It imports a joyfull congra∣tulation of Christs glory and dignity; For this Relative THY, hath reference to the Sonne, 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 ob∣served of all; As here it is applied to Christ it further shews, that Christs excellen∣cies

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 Royall seat, a seat proper to a King; so much is intended by this* 1.426 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 royall dignity, which he setteth out under this word Throne. These two words, Throne, Kingdom, are oft joyned together, thus, The Throne of his Kingdom, 2 Sam. 7. 13. Deut. 17. 18. and it is called a Royall 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 publike judgement, 1 King.* 1.427 7. 7. In this respect it is stiled a Throne of Iudgement, Pro. 20. 8. and Thrones are said to be prepared for Iudgement, 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,* 1.428 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 stiled, a Throne of Majesty, Heb. 8. 1. yea, also Christs supream Function of judging all is hereby intimated; For God ordained him to be Judge, Act. 10. 42.

Now Christ is truly and properly a King, the most high, supream Soveraign over* 1.429 all: And this he is,

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

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

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

THe Title GOD is here properly to be taken; It setteth out the divine nature of Christ; It is thus oft attributed to Christ in the New Testament; as Ioh. 1. 1.* 1.430 Rom. 9. 5. 1 Tim. 3. 16. Heb. 3. 4.

The Word used Psal. 45. 6. (whence this testimony is taken) is of the plural num∣ber* 1.431 (as was shewed on v. 6. §. 70.) and attributed to creatures. When it is applied* 1.432 to creatures it is spoken of many together; as to Idols, Exo. 22. 20. or Angels, Psa. 8. 5. or men, Psa. 82. 1, 6. If at any time it be applied to one single creature, some circumstance or other is added thereto, to demonstrate that a creature is intended thereby; as where it is applied to one calf, it is stiled a god of gold, Exo. 32. 31. and the name of the Idol is expressed Iudg. 16. 23. thus, Dagon their god. So▪ where Mo∣ses is stiled God, his name is expressed, and the Person to whom he was a God, name∣ly Pharaoh, Exo. 7. 1. But in this place there is no circumstance that restrains it to a creature; therefore it is to be applied to him that is truly, properly, essentially God.

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

This is further manifest by the Title Iehovah, which is a name so proper to the* 1.433 true God, as it is not in any part of Scripture attributed to any but to the true God; and it is attributed to the Sonne of God, and that as a distinct person from the Fa∣ther, Gen. 19. 24. So as the Sonne is true God, most properly so called in this and sundry other places. So is he called Lord, v. 10. §. 128.

§. 108. Of the everlastingnesse of Christs Kingdom.

THese wordsa 1.434 for ever and ever, have reference to the Throne of Christ, where∣by his Kingdom is set out; So as it declares the everlastingnesse of Christs Kingdom.

The Greek word here translated ever, is the same that was translated worlds, v▪ 2. according to the notation of the Greek word it signifiethb 1.435 everbeing, namely, one and the same: Sometimesc 1.436 the singular number is singly used, as Mar. 3. 29. and sometimes doubled as here. Ofttimesd 1.437 the plural number is singly used, as Luk. 1. 32. but most frequentlye 1.438 doubled, especially in the Book of the Revelations where it is fifteen times doubled.

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

This word hath reference sometimesf 1.439 to former times, and intendeth eternity without beginning, as Eph. 3. 11. and is translated eternall. It hath also reference to future times, and intendeth everlastingnesse, as Ioh. 6. 51.g 1.440 He shall live for ever. Sometimes it implieth a continuance to the end of the world, as Luk. 1. 55. or to the end of a mans life, as Ioh. 8. 35.

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

In the Hebrew Text which is here quoted there ish 1.441 a particle added to the word,* 1.442 ever; which in that use alwaies intendeth a proper everlastingnesse without any pe∣riod or end at all, and thereupon translated for ever and ever.

Christ in regard of his divine nature, as the Sonne of God, is a King for ever in the largest sense; having respect to former and future continuance, before and af∣ter all times, even from everlasting to everlasting, Psa. 90. 2.

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

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

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

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

§. 109. Of Christs giving up his Kingdom to his Father.

AGainst the eternity of Christs Kingdom may be objected, that Christ shall deliver up the Kingdom to God the Father, and that the Sonne himself shall be sub∣ject unto him that put all things under him, 1 Cor. 15. 24, 28.

Answ. 1. That which is spoken of Christs delivering up the Kingdom to the Fa∣ther, is meant of that full victory and conquest which Christ shall get: and there∣by as it were bring unto his Father a setled and an established Kingdom. In this re∣spect he may be said to settle his Father in his Kingdom, in reference to such as re∣belled against him or fell from him.

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

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

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

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

  When the Sonne of God assumed humane nature to the unity of his divine na∣ture, the Word was made flesh Joh. 1. 14. and God was manifested in the flesh, 1 Tim. 4. 16. Now though it pleased the deity to make it self in a manner visible in that flesh Ioh. 14. 9, yet was the flesh as a veil obscuring the surpassing brightnesse of the Dei∣ty: And although by divine words and works uttered and done in this flesh, by en∣during that heavy burthen which was laid on it for our sinnes by the resurrection of it from the dead, by the ascention of it into heaven, and by the high exalta∣tion of it at the right hand of God, the Deity did by degrees more and more bright∣ly and clearly shew it self forth, yet still the flesh remained as a veil and a cloud. But when the enemies of all sorts shall be subdued, then will the Deity of the Son so brightly and conspicuously shew it self as the humanity shall be no veil unto it, but rather it shall appear to be infinitely inferiour to it, and in this respect subject unto it; so as the humane nature of Christ shall not lose any dignity which it had before; but the divine nature shall more clearly manifest it self in it self, and (as we speak) in its own likenesse: The subjection therefore of the Son is to be taken of the clear manifestation of the excellency of the Deity, not of any diminution of the dignity of the humanity.

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

§. 110. Of the necessity of Christs continuall sitting upon his Throne.

THere is an absolute necessity that Christs Throne should be for ever and ever, because there never was nor can be any worthy, meet, or able to succeed Christ in the Throne, and to go forward with that work which he had begun; Where∣fore that his good beginning might not prove vain, it was necessary that he should have an everlasting Kingdom: Among men a good supply may be made, and one man may go on with that good work which another hath begun, and perfect the same: David made great preparation for the Temple, 1 Chron. 22: 2. &c. & 28. 11. &c. but his Sonne Solomon perfited the Temple after the death of his Fa∣ther, 2 Chr. 5. 1. But there is one only true nasurall Sonne of God, one Mediator between God and Man; So as there can be none like to him to succeed him on the Throne: Besides Christ ever liveth, and therefore needeth no Successor; But all men are mortall and are not suffered to continue by reason of death. This* 1.443 reason the Apostle rendreth of the difference betwixt the Priesthood of men which was changeable, and the unchangeable Priesthood of Christ, Heb. 7. 23, 24.

This everlastingnesse of Christs Kingdom doth much commend the same, and sheweth it to be farre more excellent then all the Kingdomes of men, and that it shall stand when all others are brought to nought: Christ shall be the Conquerour over all.

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

§. 111. Of Christs Scepter.

THere is another Sign here used to set out Christs Kingdom, that is, a Scepter: Indeed thea 1.444 Greek word used by the Apostle signifieth a wand, or stick, or* 1.445 staffe: It is by the Septuagint oft used, as here, for a Scepter. So theb 1.446 Hebrew word is indefinitely put for a staff or a stick, but more especially for a Scepter; as Gen. 49. 10. Numb. 24. 17.

In the Book of Ester there is oft usedc 1.447 a compound Hebrew word, which signi∣fieth* 1.448 such instrument as Kings use to sway, which is properly a Scepter: This is so proper to a King as he is called a Scepter-holder or Scepter-bearer, Amos 1. 5, 8. As a Throne, and a Crown, so a Scepter are all Ensignes proper to a King, and that to set out his Majesty and Authority: Therefore when a King was chosen, and in∣augurated, and annointed, they were wont to put a Scepter into his hand.

A King by swaying his Scepter this way or that way, manifesteth his minde: When he inviteth any to come to him, or would have silence made, or vouchsafed 1.449 grace and favour to any, or declare his dislike of a thing and displeasure, he doth* 1.450 it by the motion of his Scepter, so as his minde may be discerned thereby. When Ahasuerus would give an evidence of his favour to Esther, he held out his Scepter to her; Esth. 5. 2. & 8. 4. Because a Scepter is proper to a King, by a Metonomy it is oft put for a Kingdom or Royall dignity, as Gen. 49. 10. Numb. 24. 17. And the destruction of a King and Kingdom is set out by breaking a Scepter, Isa. 14. 5▪ Zec. 10. 11.

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

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

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

The equity of the former Scepter is thus set out, a Scepter of righteousnesse, which

implieth that the King who swayeth that Scepter, ordereth all things in his Kingdom most justly and righteously.

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

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

§. 112. Of Christs Kingdom.

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

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

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

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

As God, by his absolute power he reigneth over all creatures every where,* 1.451 Psa. 103. 19.

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

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

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

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

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

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

• 1. An high supream Soveraign, who is a true, proper King, an absolute Mo∣narch,

• which Christ is, Isa. 9. 6. Psalm 2. 6. 1 Timothy 6. 15.
• 2. There be Subjects that take him for their King and willingly subject them∣selves to him, Psa. 18. 44. & 110. 3.
• 3. There is a distinct particular dominion or state, in which that King reigneth and ruleth, Psa. 2. 6.
• 4. There be Laws and Statutes whereby this Kingdom is governed, the most righteous, equall, and prudent Laws that ever were. These are registred in Gods Word the holy Bible; Reade what is said of them, Deut. 4. 8. Psal. 19. 7. 2 Tim. 3. 15, 16, 17.
• 5. There priviledges and immunities appertaining to this Kingdom, such as never any Kingdom had the like: Some of the priviledges are these.

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

The Immunities of Christs Kingdom are such as these,

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

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

§. 113. Of the righteousnesse of Christs Kingdom.

THe a 1.452 Greek word joyned by the Apostle to the Scepter here mentioned, sig∣nisieth rectitude, streightness, evenness; It is opposed to crookedness, rough∣ness, unevenness: So doth the b 1.453 Hebrew word also signifie; It is •…•…itly applied to a Scepter, which useth to be streight and upright; not crooked, not inclining this way or that way; So as that which is set out by a Scepter, namely, government, is hereby implied to be right and upright, just and equall, not partially inclining to any side: The government of a good King is frequently set out by this phrase, He did c 1.454 that which was right, 1 King. 15. 5, 11. & 22. 43. and it is opposed to declining to the right hand or to the left, 2 Kin. 22. 2. according to the true meaning of the word in this place, it is not unfitly translated righteousnesse; and so it is expounded in the next verse: These two words in Hebrew, which signifie d 1.455 righteousnesse, and e 1.456 recti∣tude or equity, are oft joyned together, as f 1.457 importing the same thing, Prov. 2. 9. Psa. 58. 1.

This phrase a g 1.458 Scepter of righteousnesse is a rhetoricall phrase, very elegant and emphaticall: It implieth a most just and equall ordering all things in the Kingdom, so as nothing but that which is right, without all appearance of any unrighteous∣nesse, is to be sound in Christs administration of his Kingdom: The h 1.459 Substantive righteousnesse, is oft put for the Adjective righteous; and that to declare the super∣lative degree thereof; as Deut. 24, 13. Psa. 119. 172. Isa. 1. 26. Ier. 33. 15. 2 Tim. 4. 8. Heb 7. 1.

Hereby it appeareth that Christ doth most righteously order the affairs of his Kingdom: In this respect he is stiled a righteous Iudge, 2 Tim. 4. 3. and a righteous

branch: and this is his name whereby he shall be called, The Lord our righteousness, Jer. 23. 5, 6. Iustice and Iudgement are the habitation of his Throne, Psa. 89. 14. His Laws and Statutes are all righteous, Psa. 19. 7. &c. His word, which in speciall is counted to be his Scepter, teacheth all righteousnesse, maketh his subjects righte∣ous, and leadeth them in that only right way which bringeth them to the Crown of righteousnesse; There is no true righteousnesse but that which is found in this Kingdom; The members of this Kingdom are the only true righteous men, all other are but righteous in shew: The rewards which Christ giveth, and the judge∣ments which he executeth are all righteous.

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

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

Blessed be the Lord which delighted in his Church to set his Sonne on the Throne thereof; and to put this Scepter of righteousnesse into his hand, because the Lord loved his Church for ever, therefore made he his Sonne King, to do judgement and justice.

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

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

§. 114. Of the extent of Righteousnesse.

HEB. 1. 9.

Thou hast loved righteousnesse, and hated iniquity, therefore God, even thy God hath anointed thee with the Oyl of gladnesse above thy Fellows.

IN the beginning of this verse, the Apostle further amplifieth the righteousnesse of Christs Kingdom. It might be thought that the mention of the everlasting Throne of Christ had been sufficient to the Apostles purpose, which was to demon∣strate Christs excellency above Angels. But to move the Hebrews the rather to submit themselvs to Christs government, he doth not only give an hint of Christs righteous Scepter, but also produceth all that the Prophet had foretold of Christs righteous government; and that both in regard of the cause thereof, which was his love of righteousnesse, and also in regard of the parts thereof, which are to love righte∣ousnesse* 1.460 and hate iniquity; that so they whom he instructed herein might them∣selves follow after righteousnesse, and avoid and fly from all iniquity. It was a great matter that he had spoken of the Government of Christs Kingdom, therefore he returns to it again.

The manner of laying down this exemplification is the same that he used in pro∣pounding the Point it self; namely, by way of Apostrophe, speaking unto Christ* 1.461 himself, Thou hast loved, &c. This addes much emphasis.* 1.462

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

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

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

A Learned Philosopher makes the notation of the word translated righteous to be from dividing into two equall parts, because by justice or righteousnesse matters are so equally poised and distributed, as every one hath that which belongs to him or is meet for him. Thus it compriseth both reward and revvenge; the one and the other being by righteousnesse so ordered as it is meet to be ordered. The nota∣tion of our English word righteousnesse is agreeable to the meaning and sense of that notation; for righteousnesse is to do right to every one: Thus both Philosophers and Divines, ancient and modern have defined it; Righteousnesse is a vertue whereby

to every one his due is given. On the contrary wrong done to any is called unrighte∣ousnesse or injustice.

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

Of righteousnesse put for Gods Faithfullnesse, See Cha. 6. Ver. 10. §. 61.

§. 115. Of Christs love of Righteousnesse.

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

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

§. 116. Of Christs hatred of iniquity.

TO Christs love of righteousnesse is added his hatred of iniquity, because these two are contrary one to another; Men use to be contrarily affected to con∣trary objects; Vain intentions and Gods Law are directly contrary one to ano∣ther: Thereupon saith the Psalmist, I hate vain thoughts, but thy Law do I love, Psa. 119. 113. We are commanded to hate the evil and love the good, Amos 5. 5.

The word translated iniquity is a generall word which signifieth a transgression* 1.463 of the Law, and it is so translated, 1 Ioh. 3. 4. It is also translated unrighteousnesse, and directly opposed to righteousnesse, 2 Cor. 6. 14. For righteousnesse is a confor∣mity to the Law, which is the rule of righteousnesse; So as transgression must needs be contrary thereunto.

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

This sheweth, that Christ was so farre from dealing unjustly and doing any un∣righteousnesse, as he hated it even in others.

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

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

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

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

Christs love of righteous and hatred of unrighteous persons, manifesteth the righteous government of his Kingdom, in that he dealeth with every one accord∣ing to his works, rewarding the righteous (which is a fruit of his love) and punish∣ing the righteous (which is an effect of his hatred) and both according to their works, which is the evidence of his justice and righteousnesse.

Thus is Christ set forth as righteous in himself and righteous in the administrati∣on of his kingdom: He is a righteous person and a righteous King, who also ma∣keth his Kingdom and the Subjects thereof all righteous.

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

UPon the former description of Christs righteousnesse this inference is made, Therefore God hath annointed thee; This may be taken as the cause of Christs righteousnesse, or as a consequence following from thence.

The a 1.464 Hebrew phrase is oft used to set out the cause of a thing, as Gen. 18. 5. b 1.465 Therefore are ye come, that is, for this cause: The same phrase is translated with a causall particle, Gen. 38. 26. c 1.466 Because I gave her not, &c. It is also used to declare a consequence or an effect, as Psa. 1. 5. d 1.467 Therefore the ungodly, &c. So Gen. 2. 24. e 1.468 Therefore shall a man leave, &c. f 1.469 The Greek phrase also used by the Apostle is sometimes put for a cause, as Mat. 13. 13. Therefore spake I to them in Parables: And it is thus translated for this cause, Ioh. 12. 27. 1 Tim. 1. 16. It is also put for an effect or consequence, as Mat. 14. 2.

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

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

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

This relative Therefore as it noteth a cause hath reference to the former part, thus, God hath annointed thee, therefore thou lovest Righteousnesse: As it decla∣reth a consequence, it hath reference to the latter part, thus, Thou lovest righ∣teousnesse, therefore God hath annointed thee, that is, saw it meet to annoint thee.

None of these senses crosse the other; but they may well stand together; For God may annoint Christ and depute him to his Function because he loveth righ∣teousnesse; and Christ may manifest his love of righteousnesse because God hath annointed him.

Finally, both the Hebrew and Greek phrase translated therefore, is sometimes used* 1.470 for ornament sake, or to begin a sentence, as in English we use this phrase, now then. It is also used to couple sentences together.

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

THe Authour of the annointing here mentioned, is set out very emphatically (at least as our English and some other Translators expresse it) by a rheto∣ricall* 1.471 Figure, doubling the same word in the same sense, thus, God, even thy God. Hereby it is intimated that the matter here set down is true, faithfull, and worthy of all observation and acceptation. In like manner doth the Lord set out himself* 1.472 in relation to his Church, saying, Psa. 50. 7. I am God, even thy God. This he doth that his people might take the more through notice thereof, and that their faith might be the more strengthened thereupon.

The notation of the Hebrew Title translated God, implieth God to be of might* 1.473 and power, and is by some translated the strong God.

The Hebrew Noun is of the plurall number, but the Verb annointed, to which the Hebrew Title hath reference, is of the singular number, which intimateth a plu∣rality of persons, and unity of essence.* 1.474

The Title God, as here used, in the first place, may be of the vocative case, as it is in the former verse, and translated O God; and by an Apostrophe applied to Christ; for this particle even (which is a note of apposition, joyning two words together, which have reference to one and the same thing) is neither in the He∣brew nor Greek Text; but inserted by our English Translators: In a 1.475 Hebrew, b 1.476 Greek, and c 1.477 Latine this Title is both in the Nominative and Vocative case, the very same for syllables and letters: In the Nominative case it is spoken of the Fa∣ther, as our English sets it down; In the Vocative case it is spoken to the Sonne. Many of the d 1.478 ancient Fathers and e 1.479 Pater-Expositors take it in the Vocative as spo∣ken to the Sonne.

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

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

Besides, the Sonne of God assumed mans nature; hereby God and man became one person; Thus he is God, and God is his God: He is God in regard of his di∣vine nature, and God is his God in regard of his humane nature, yea, and in regard of both natures united in one person.

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

• 1. As Christs humane nature was created of God and preserved by him like o∣ther creatures.
• 2. As Christ is Mediatour he is deputed and sent of God, Ioh. 3. 34. and he sub∣jected himself to God, and set himself to do the will of God, and such works as God appointed him to do, Ioh. 4. 34. & 9. 4. In these respects also God is his God.
• 3. As Christ God▪man was given by God to be an head to a mysticall body,* 1.480 which is the Church, Eph. 5. 22. God thereupon entred into Covenant with him in the behalf of that body, Isa. 42. 6. & 49. 8. Thus is he called the Messenger, Mal. 3. 1. and Mediatour of the Covenant, Heb. 8. 6. Now God is in an especiall manner their God with whom he doth enter into Covenant▪ as he said unto Abraham, I will establish my Covenant between me and thee, &c. to be a God unto thee, &c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed, so also with Christ and his Seed, which are all the Elect of God, even the whole Catholique Church▪ This is the Seed mentioned Isa. 53. 10. So as by this speciall relation betwixt God and Christ, God is his God, in Covenant with him▪ God also is in an especiall manner the God of the Elect through Christ.

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

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

How much more may we have our desires enlarged and faith strengthned in that* 1.481 relation which is betwixt God and Christ, and how may we pleade it, and say, O God of thy Sonne Iesus Christ, Remember thy Covenant made with him and in him. Hereupon it is that Christ saith, Verily, Verily, I say unto you, Whatsoever ye shall ask the Father in my Name, he will give it you, Joh. 16. 23. When the Children of Israel were in great distresse the Lord was gracious unto them, and had compassion on them, and respect unto them, because of his Covenant with Abraham, Isaac, and Iacob, &c. 2 King. 13. 23. How much more will God be gracious to us because of his Cove∣nant with his Sonne Christ? This is the truest and surest ground of Christian confi∣dence and boldnesse in approaching to the Throne of grace.

The Psalmist who lived many hundred years before the Apostles, having by* 1.482 the spirit of truth registred this relation betwixt God and the promised Messiah, giveth evidence thereby, that the understanding and beleeving Jews conceived that Messiah to be true God, the Sonne of God, and that God was the God of that Messiah in speciall, and by vertue thereof the God of Abraham, Isaac and Iacob, Exod. 4. 5. The Lord God of Israel, Exod. 5. 1. The Lord God of the Hebrews, Exod. 9. 1. The God of the Iews, Rom. 3. 29. The God of Ieshurun, Deut. 33. 26. The Lord of Eliah, 2 Kin. 2. 14. The God of Daniel, Dan. 6. 26. The God of Shadrach, Meshech, and Abednego, Dan. 3. 28. Gentiles, Rom. 3. 29. My God, Exod. 15. 2. Our God, Ex. 5. 8. Thy God, Deut. 10. 14. Your God, Gen. 43. 23. His God, Exo. 32. 11. Their God, Gen. 17. 8. All these and other speciall relations to God do give evidence of Gods singular respect to those who are in Covenant with him, and whose God he is.

In reference hereunto they are called Gods peculium, a peculiar treasure unto* 1.483 him, his proper stock or flock, Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people, 1 Pet. 2. 9. All this ariseth from that speciall relation which Christ hath to God, that God is his God; Ye are Christs and Christ is Gods, saith the Apostle, 1 Cor. 7. 21. Hereupon it was that Christ said, I ascend to my Father and your Father, and to my God and your God, Joh. 20. 17.

§. 119. Of Gods annointing his Sonne.

GOD who was in speciall the God of his Sonne, is here said to have annointed* 1.484 him. This is metaphorically spoken in reference to an ancient, continued in∣augurating and setling of Kings in their Kingdom, which was by annointing them, or powring oyl upon their heads: As Saul, 1 Sam. 10. 1. David three times, first by Samuel, 1 Sam. 16. 13. Secondly, By the men of Iudah, 2 Sam. 2. 4. Thirdly, By the Elders of Israel, 2 Sam. 5. 3. Solomon twice, 1 King. 1. 39. 1 Chro. 29. 22. Iehu, 2 King. 9. 6. Ioash, 2 King. 11. 12. Iehoahaz 2 King. 23. 30. yea, they who chose Absalom to be King annointed him, 2 Sam. 19. 10. In allusion hereunto Kings are stiled Annointed, even the Lords Annointed, 2 Sam. 19. 21. Lam. 4. 20.

Annointing being performed by Gods appointment, implied two things,

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

Both these are evident in the first King that was set over Israel; By Samuels an∣nointing* 1.485 Saul, Saul was deputed to the Kingdom, and being annointed, the Spirit of the Lord came upon him, and God gave him another heart, 1 Sam. 1. 6. 9.

That wherewith Kings were annointed was oyl. Samuel took a viall of oyl and poured it on Sauls head, 1 Sam. 10. 1. He also took an horn of oyl and annointed David, 1 Sam. 16. 13. So did Zadok annoint Solomon, 1 King. 1. 39. So did he that annointed Iehu, 2 King. 9. 6. And others that annointed other Kings. All these were annointed with external material oyl, but to shew that annointing had a mysti∣call signification, they who had not such oyl poured on them are called the Lords Annointed, Psa. 105. 15.

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

This is in speciall to be applied to the humane nature of Christ, yet so as united to the divine nature, both making one person: For God singly and simply consi∣dered in himself never was nor can be annointed, no, not metaphorically, as here the word is taken; God cannot be deputed to any Function: God needs not the Spirit to be poured on him, nor needs he any gift of the Spirit to be enabled to any thing that he doth. He is of himself allsufficient.

But Christ as man, and as Mediatour between God and man, was by God his Father deputed unto his Royall Function, Psa. 2. 6. as he was to his Priestly Office, Heb. 5. 5. yea, and in that respect also God gave him the Spirit, though not by mea∣sure, Ioh. 3. 34.

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

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

VEry fitly is this Metaphor of annointing with oyl used, to set out the myste∣ry of the Spirit and the gifts thereof; especially if it be extended to the my∣sticall body of Christ, in reference both to the head thereof and also to the mem∣bers: For the oyl wherewith Christ was annointed was like the oyl poured on Aa∣rons head, It ran down upon the beard, and went to the skirts of his garment, Psa. 133. 2, 3. So the Spirit poured on Christ as head of the Church, ran down upon his body and upon the severall members thereof.

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

The resemblances betwixt oyl and the spirit shall be set forth in ten distinct par∣ticulars.

• ...

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

  Nothing is more nourishing and wholsome to the soul then the Spirit and the graces thereof; It maketh Gods Word to give a good rellish; It helps the soul well to digest the Word, yea, It makes it sweet and pleasant, Psa. 119. 103. The Spirit expels carnall lusts of all sorts, and it is a most Soveraign antidote against all poisonous corruptions.

• ...

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

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

• ...

  3. Oyl is usefull to strengthen weak joynts, to make them quick and nimble; They therefore that strive for the mastery in wrastling, running, and other like ex∣ercises, use to annoint their joynts.

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

• ...

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

  It is the Spirit and the graces thereof that makes men comely and amiable before

• ...

  God, Angels, and Saints: Of the inward joy of the Spirit we shall speak in the next §.

• ...

  5. Oyl hath not only a sweet smell in it self, but also it sendeth forth a fragrant and pleasing savour. The house was filled with the sweet savour of the ointment that was poured on Christs head, Ioh. 12. 3.

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

• ...

  6. Oyl maintains the light of Lamps; It causeth them to give light, and by a continuall supply of oyl Lamps continue to burn, and to send forth their light. Un∣der the Law oyl was prepared for the light of the Tabernacle, Exo. 25. 6. and this preparation was continued day after day, Lev. 24. 2, 3.

  It is by the Spirit whereby our mindes are inlightned, and by the continuall ope∣ration thereof the light of understanding increaseth more and more: It is there∣fore called the Spirit of Revelation in the knowledge of Christ; and it is given that the eyes of our understanding might be enlightned, Eph. 1. 17, 18. Beleevers also are said to have an unction from the Holy One, to know all things, the same annointing tea∣cheth them of all things, &c. 1 Ioh. 2. 20, 27.

• ...

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

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

• ...

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

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

• 9. Oyl and annointing dead corps therewith preserveth them from putrefaction; Of old therefore they were wont to annoint dead corps therewith, Mar. 16. 1. Luk. 23. 56. The Spirit subdues corruption and keeps men from sending forth ill savours, as filthy communication, and a filthy conversation.
• 10. Oyl is a most precious thing; This Epithete precious is oft attributed to oint∣ment, as 2 King. 20. 13. Psa. 133. 1. Ecel. 7. 1. Mat. 26. 7. Kings were wont to trea∣sure it up among other precious things, Isa. 39. 2. and among things usefull and ne∣cessary for man, 2 Chro. 32. 28. Hos. 2. 8.

What more precious then the Spirit of God, then the gifts and graces thereof? What more needfull, and what more usefull?

§. 121. Of Oyl of Gladnesse.

THE Oyl wherewith Christ was annointed is here called the Oyl of Gladnesse. We heard before that this Oyl setteth out the Spirit of God, and the gifts and gra∣ces thereof▪ Now joy is in Scripture said to be joy of the holy Ghost, 1 Thes. 1. 6. Ioy in the holy Ghost, Rom. 14. 17. and joy is reckoned up among the fruits of the Spirit, Gal. 5. 22. So as it is that Spirit that is in Christ and his members, which maketh this to be Oyl of gladnesse.

This phrase Oyl of Gladnesse is an Hebraism, like to that which is before set down, ver. 8. Scepter of righteousnesse, See §. 113.

This Hebraism here intendeth two things,

• 1. The Excellency of this Gladnesse; No externall joy is to be compared to it.
• ...

• 2. The quantity of that joy; It is exceeding great; It farre surpasseth all the joy that ever was or can be; which is further manifested in this phrase following▪ above thy fellows.

This Epithete gladnesse is here attributed to this oyl in relation to Christ the head, and to all beleevers his members.

It hath relation to Christ in two respects,

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

2. This Epithete gladnesse hath relation to the members of Christ in two res∣pects.

• 1. As the things whereof in Christ they are made partakers are matters of great joy; For so many and so great are the benefits which beleevers receive from Christ, by vertue of that annointing, as they very much rejoyce their hearts. Ma∣ny of these benefits are expresly set down, Isa. 61. 1, 2, 3. Other benefits are in other places distinctly noted; as redemption from sinne, reconciliation with God, justi∣fication in his sight, adoption, regeneration, sanctification, and the end of all, eter∣nall salvation. If any things in the world cause true joy and gladnesse, surely these effects which flow from the annointing of Christ will do it.
• 2. As the members of Christ are quickened up by that Spirit which cometh from him, do and endure readily, willingly, cheerfully, joyfully what the Lord cals them unto, as Psa. 122. 1. 1 Chr. 29. 9, 17. It is said of those on whom the Spirit rest∣ed, that they received the Word gladly, and mutually communicated together with gladnesse. On a like ground the Eunuch whom Philip baptized, and Pauls Jaylor, are said to rejoyce, Act. 8. 39. & 16. 34.

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

To shew our selves true members of Christ, we ought further so to carry our selves in our severall Functions, as we may cause others to rejoyce; So did Solo∣mon, 1 King. 5. 7. and Hezekiah, 2 Chron. 29. 36. and the Apostles, Act. 15. 31. This we shall do by diligence, faithfulnesse, justice, equity, uprightnesse, mercifulnesse, and by disposing of our affairs to the good of others; So did Christ.

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

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

The persons with whom the comparison is made, are stiled Christs fellows. Both the a 1.486 Hebrew and b 1.487 Greek word imply such as partake of one and the same condi∣tion. See Cha. 3. v. 1. §. 17.

Hereby in speciall Professors of the true faith are meant:

In generall, this word fellows may be extended to all, Men and Angels. All are stiled his fellows, in regard of that low degree whereunto the Sonne of God, Cre∣atour of all things, humbled himself by assuming a created substance; So that as he was a creature, Angels were his fellows: yea, it is said Chap. 2. 9. that he was

made a little lower then Angels, for the suffering of death, Yet all the gifts and en∣dowments of all the Angels, are not comparable to those which Christ had; He was crowned with honour and glory above them, Chap. 2. 7.

But to let the Angels passe, we will insist upon the comparison, as it hath rela∣tion to the Church, and to the severall members thereof. These may be said to be Christs fellows in eights distinct respects.

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

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

For the Sonne of God to be a fellow with Sonnes of men is a great debasement, and for Sonnes of men to be fellows with the Sonne of God, is as great an advance∣ment.

What love hath Christ shewed to us herein?

How are we bound to Christ hereby?

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

§. 123. Of the preheminency of Christs gifts above others.

THis phrase above thy Fellows, sets down a fifth proof of Christs excellency a∣bove Angels.

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

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

Particular members of the mysticall body may have the fulnesse of vessels, but this is the fulness of a fountain.

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

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

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

Oh the folly of Papists who forsake the fountain of living waters, and hew

them out cisterns, broken cisterns that can hold no water, Ier. 2. 13.

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

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

AN ancient Father hath out of the testimony taken from Psa. 40. 5. and applied* 1.488 by the Apostle to Christ, confuted sundry ancient Heresies after this manner following.

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

§. 125. Of the resolution of v. 8, 9.

Verse 8.

But unto the Sonne, he saith, Thy Throne, O God, is for ever and ever, a Scepter of righteousnesse is the Scepter of thy Kingdom.

Verse 9.

Thou hast loved righteousnesse, and hated iniquity; Therefore God even thy God hath annointed thee with the oyl of gladnesse above thy fellows.

TWo proofs are here couched together of Christs excellency above Angels.* 1.489

One is taken from his Divine nature.

The other from his Royall dignity.

The Summe of this verse is a testimony of Christs excellency. Therein observe two Points.

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

In the proof is observable.

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

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

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

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

The Persons are of two sorts.

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

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

The object to whom the testimony is given, is expressed under this word of rela∣tion, Sonne, Unto the Sonne.

The Points proved are,

• 1. Christs divine nature, O God.
• 2. His Royall dignity. This is first propounded, then amplified.

• 1. It is propounded, implicitely, under two Signs, a Throne, a Scepter; and ex∣presly under this word Kingdom.
• 2. It is amplified by two properties,
  • 1. Eternity, for ever and ever.
  • 2. Equity, righteousnesse.

In the ninth verse is an illustration of the foresaid righteousnesse.* 1.490

In this illustration are two branches.

• 1. The cause of Christs righteous dealing.
• 2. A consequence following thereupon.

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

The former affection is Love, the latter Hatred.

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

In the consequence we are to observe.

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

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

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

• 1. By the Authour that doth him that hononr.
• 2. By the kinde of honour done to him.

The Authour is God: Amplified by a speciall relation to Christ, His God.

The kinde of honour consisteth of two parts.

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

Both these are implied under this Metaphor Annointed with Oyl.

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

The Quality is gladnesse.

The Quantity is beyond all others, Above thy Fellows.

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

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

I. MOre excellent things are spoken of the Sonne of God then of Angels. This parti∣cle* 1.491 BUT being here used in opposition to that which was before said of Angels, declares as much. See §. 104.

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

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

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

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

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

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

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

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

Both these are here commended in Christs example.

X. Righteousnesse is to be loved.* 1.492

XI. Iniquity is to be hated.

XII. Love of righteousnesse put Christ on to deal uprightly. The inference of this

verse upon the former demonstrateth as much, See §. 115. Love of righteousnesse will put us on to do the like.

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

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

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

XVI. Christ was deputed by God to his Function.

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

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

XIX. The holy Ghost causeth gladnesse; He is this Oyl of gladnesse. See §. 121.

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

XXI. The Sonne of God made himself equall to Sonnes of men. They are his fellows, Psa. 41. 9. & 55. 13. See §. 122.

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

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

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

HEB. 1. 10.

And thou Lord in the beginning hast laid the Foundation of the earth, and the heavens are the works of thine hands.

THe first particle AND, being copulative, sheweth that the Apostle goeth on* 1.493 in proving the Point in hand, So as

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

The Creator is more excellent then creatures,

But Christ is the Creator and Angels creatures,

Therefore Christ is more excellent then Angels.

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

Against this proof concerning Christ, two things are excepted.

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

To the first I answer, that though it be not expressed, yet it is necessarily under∣stood. For this relative Thou, must have an Antecedent. The Antecedent in the verse immediatly before is God, to whom the Prophet by an Apostrophe turneth his speech, O God; and in two verses before this Title, Lord, is twice expressed. Nei∣ther is there any other Antecedent to which this relative Thou can have any shew of reference. Now because the Psalmist had in the verse immediatly before named God, he needed not name him again; He was sufficiently understood under this relative Thou; But the Apostle quoting this verse alone, must, to make the sense full, and to shew whom he meant, insert this Title Lord. This he did the rather be∣cause the LXX (those ancient Greek Interpreters of the Old Testament, which the Greek Churches then used as we do now the English Translations) had inserted it.

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

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

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

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

The first particle AND hath reference to the first clause of the 8. verse, namely,* 1.494 to these words, Unto the Sonne he saith, Which words are here understood as if he repeated them again; And unto the Sonne he saith, Thou Lord, &c. Unto the Sonne* 1.495 there he saith, Thy Throne, &c. AND Unto the Sonne here he saith, Thou Lord, &c. There is the same Authour of that and this testimony.

The Greek word Lord is apparently of the Vocative case, and further declared* 1.496 to be by an Apostrophe directed to the Lord, by this particle of the Second Person THOU. See §. 106.* 1.497

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

THe Greek word translated a 1.498 LORD, being applied to God, is ordinarily put for Iehovah, which is the most proper name of God, and b 1.499 never attributed to any but to the true God. True it is that in the Hebrew there is c 1.500 another name of God which is translated Lord, and ofttimes attributed to man, as Gen. 18. 12. and 45. 8. yet usually this name when it is put for God is d 1.501 pointed with such pricks or vowels, as Iehovah is, and with these points it is never attributed to any but to God.

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

Wherefore the Title Lord doth here intend Iehovah; and being applied to Christ setteth out his divine nature, and declareth him to be true God, even that God who hath his being of himself, and ever continueth of and by himself; the eternall and immutable God, even He, which is, which was, and which is to come, Rev. 1. 4. The* 1.502 Lord that changeth not, Mal. 3. 6. Who in regard of his self-existency giveth to him∣self this Title, I am that I am, and also this, I am, Exod. 3. 14. Thus this Title Lord* 1.503 in relation to Iehovah giveth further proof of the true and proper Divinity of Christ.

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

Christ is Lord in sundry respects.

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

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

Answerably all other divine respect is to be yeelded to him; He is to loved with all the soul, with all the heart, with all the minde, and with all the strength. Accor∣dingly is he to be feared, admired, adored, called upon, beleeved in, served, obeyed, subjected unto, praised for all things, in all things glorified, preferred before all, advanced above all, and every way esteemed as a Lord, even our Lord, the most high supream Soveraign over all.

§. 129 Of Christs Eternity.

THE Eternity of this Lord is further set out in this phrase, In the beginning;* 1.504 namely, in the beginning of time; so as that which was before that beginning, was without beginning, properly eternall. Thus is the eternity of God manifested in the very first word of the holy Bible, Gen. 1. 1. and the eternity also of the Son of God, Ioh. 1. 1. He that in the beginning laid the foundation of the earth, was be∣fore that foundation was laid, and before that beginning; In that respect saith the Sonne of God of himself, The Lord possessed me in the beginning of his way, before his works of old: I was set up from everlasting, from the beginning, or ever the earth was, &c. Pro. 8. 22, 23. &c.

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

As the former reference of this phrase in the beginning to the Sonne refutes Sa∣mosatenus,* 1.505 Macedonius, Arius, and other hereticks, that denied the eternity of the Sonne of God; so the latter reference thereof to creatures, refutes Aristotle, and other Philosophers who held the world to be eternall, which is a point not only im∣probable but also impossible, for then should there be no creatures: A creature* 1.506 cannot be but created, If no creature then all a Creator; even one and the same with God himself; Eternity and unity are convertible terms; There can be but one Eternall, as there is but one Almighty, one Infinite; yet from that position of the worlds eternity, there would be more then one infinite. For there must be an infinite number of souls of men and other things, if the world were eternall in A∣dams time, and all that have been since added to the world, would make up more then infinite.

That grosse errour of the worlds eternity is so expresse against the light of na∣ture, as by many solid Arguments drawn from naturall principles, other Heathen Philosophers have refuted it.

There were other▪ Heretiques who had this conceit, that the matter of the Ele∣ments of which the world was made, was not made of God, but was coeternal with God. This conceit of the Eternity of prima materia, the first matter out of which

they say all things were at first created, is as much against the light of Gods Word* 1.507 and the light of nature, and as derogatory to the eternity of God, as the former of the worlds Eternity. Eternity is one of Gods incommunicable properties. Whatsoever is made eternall beside God, is made equall to God, yea, a very God.

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

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

Under this word earth the Sea and all waters below are comprised; For the earth* 1.508 and sea make but one globe, Gen. 1. 9, 10. They were divided at first, and so conti∣nue for the better use of man, and of other creatures living on earth. Thus not only all things that move upon the earth or grow out of the earth, or are within the earth; but also whatsoever is in the Sea, or swims thereupon, is to be understood under this word Earth.

There is mention made in Scripture of three heavens.* 1.509

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

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

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

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

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

§. 131. Of the Earth being a Foundation.

THE Creation of the Earth is thus set out, Thou hast laid the foundation thereof; This is the Interpretation of onea 1.510 Greek word: A b 1.511 Foundation, from whence the Verb is derived, signifieth that which is put under other things to support and bear them up. It useth therefore to be sound, solid, strong, and laid on firm and sure ground, Luk. 6. 48. It is most frequently put for the foundation of an house, which beareth up all the rest of the building, 1 Cor. 3. 10, 11, 12. A foundation re∣maineth firm, stable, unmoveable: The word here used is also translated thus c 1.512 grounded, Eph. 3. 17. and setled, 1 Pet. 5. 10. It is there joyned with two o∣ther words which signifie a fast fixing of a thing, d 1.513 stablish, strengthen, and settle.

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

• 1. That the earth is the lowest part of the world; It being the Center whatsoe∣ver is about it is over it: Hereupon this word beareth is oft attributed to the earth, as Deut. 4. 39. Iosh. 2. 11. 1 King. 8. 23. Isa. 51. 6. Ier. 31. 37. Act. 2. 19.
• 2. That the earth is immoveable; This inference is thus made upon this very* 1.514 phrase, Who laid the foundations of the earth that it should not be removed, Psal. 104. 5.

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

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

It is a grosse errour of Aristarchus, Samius, Copernicus, and other Philosophers* 1.515 who imagine that the earth continually moveth, and that the heaven and the host thereof do but seem to our sight to move, as the banks and trees thereon do to such as are in a Boat rowed with oars, or in a Ship under Sai•…•…▪ This conceit cannot stand with the metaphor of a Foundation here, and in other places applied to the earth.

§. 132. Of Heaven the work of Gods hand.

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

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

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

§. 133. Of Anthropomorphites.

THE Anthropomorphites do hereupon erre, not knowing the Scriptures nor* 1.516 the power of God, in that they literally and properly apply to God such parts of men as are metaphorically and only by way of resemblance for teaching sake, attributed to him: They feign God to themselves by a carnall cogitation to be after the Image of a corruptible man, and that God is altogether a body, imagining that whatsoever is not a body is no substance at all. But they are much deceived; For Spirits are not only true substances, but every way the most excellent substan∣ces; Bodilinesse doth but adde grossenesse, heavinesse, drowsinesse, and sundry o∣ther weaknesses to a substance.

Concerning the members of God which the Scripture frequently mentioneth,* 1.517 that no man should beleeve that we according to the form and figure of flesh are like to God, the same Scripture saith, that God hath wings, which we have not; Therefore when we hear of wings, we understand protection, Psa▪ 9. 4. So when we hear of hands we must understand operation, and if the Scripture mentions any other like thing, I suppose it to be spiritually understood.

§. 134. Of the Reasons why the Heavens are said to be the works of Gods hands.

THE Heavens are here and in other Scriptures expresly said to be the works of Gods hands, In that,

• 1. They were made as well as the earth. There be that grant that the earth and the things here below had a beginning; but imagine that the heavens and the things therein were eternall without beginning: The very first verse of the Bible expresly disproves this errour, for there it is expresly said, that the Heaven was created: So also in sundry other places.
• 2. God himself made the Heavens, They were the work of his own hands, made* 1.518 by his own power, n•…•… by Angels, as the Menandrians, Saturnirians, Cerinthians, Merinthians, and other hereticks thought. Nor were they made by the casuall con∣currence of certain motes, which they call Atomi, as Democritus Lucippus and o∣ther Epicurean Philosophers dreamed. They imagined their Atomi to be small, indi∣visible bodies, such as appear in the Sunne-beams when the Sunne shineth through an hole: They say that by the conjunction of these all things at first were made; and that into these all things at last shall be dissolved.
• 3. The heavens were made without instruments; even with Gods hands and no∣thing else; It is one of the Epicurean Philosophers Arguments against the making of the Heavens, that there could not be sufficient instruments for effecting so great a work: What iron tools, saith he, what leavers, or crows, what Ministers could be had to help on so vast a fabrick? O blinde and stupid Philosopher, that can no bet∣ter discern between divine and humane works! Betwixt the first creating of things by God, and the after-making of things by man: God had no need of any help at all.
• 4. The Heavens are as a canopy to cover all the earth; For the use of hands, especially when both hands are used, is to stretch a thing and to spread it abroad; The Lord in expresse terms saith My hands have stretched out the heavens, Isa. 45. 12. These phrases of stretching forth and spreading out the Heavens are oft attributed un∣to God as Isa. 40. 22. Ier. 41. 15. Psa. 104. 2. Iob. 9. 8. & 37. 18.
• 5. Great diligence was used in making the heavens: Mention of hands in the plurall number implieth thus much; For carefull and diligent persons will put both their hands to what they do; Slothfull and carelesse persons will use but one hand, and put the other into their bosome or pocket, Pro. 9. 24. & 26. 15.
• 6. The Heavens being said to be the work of Gods hand, imply the great power of God, who with his hands, that is, by himself can make so fair and great a work as the Heavens are: Therefore the Heaven is called the Firmament of his power, Psa. 150. 1. And God is said to have made the Heaven by his great power and stretched out arm; and thereupon it is inferred, that there is nothing too hard for him, Jerem. 32. 17.
• 7. The heavens bear the cleavest evidence of Gods excellencies, Psa. 8. 3. & 19. 1. Of a picture made by Apelles, which was admirable in all mens eyes, they said, This is the work of Apelles hands.

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

Verse 10.

And thou Lord in the beginning hast laid the foundation of the Earth, and the Heavens are the works of thine hands.

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

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

Two speciall Points thereabout are here noted.

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

In setting out the Creator observe,

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

In the creatures note,

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

Two things are common to all.

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

There are also two things wherein the creatures differ,

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

One to be as a foundation, Laid the Foundation.

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

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

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

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

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

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

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

VI. The earth is immoveable. See 131.

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

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

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

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

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

§. 137. Of the difference betwixt Christs and creatures immutability.

HEB. 1. 11, 12.

They shall perish, but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail.

OUT of Psa. 102. ver. 26, 27. the Apostle produceth another proof of Christs excellency taken from his immutability and unchangeablenesse; And to shew that even herein Christ surpasseth all creatures, the point is set down by way of op∣position; The creatures are mutable, but Christ is immutable, Therefore more ex∣cellent.

This relative They being in Greek of the Masculine gender, hath particular refe∣rence* 1.519 to the heavens, in the latter end of the former verse; which word is also of the same gender. Yet withall it includeth the earth before-mentioned, and all things in heaven and earth, not the Angels themselves excepted; For it is the most prin∣cipall scope of the Apostle to advance Christ above Angels, as ver. 4, 5. 6, 7.

Object. There are many creatures that shall never perish, The earth abideth for* 1.520 ever, Eccl. 1. 4. That which is said of the Sunnes and Moons continuance for ever, Psal. 72. 5, 17. & 89. 37. may be applied to heaven and all the host thereof; The Sunne and Moon endure throughout all generations. It shall be established for ever as the Moon, &c. The Angels also, even the good Angels, are still, and ever will con∣tinue as they were at first created; They were the evil Angels that kept not their first estate, but left their own habitation, Jude v. 6.

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

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

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

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

THE Hebrew word translated perish is put for any kinde of perishing, whether* 1.521 by degrees or at once: Things that rot, consume by little and little: In this sense this word is applied to the memoriall or name of wicked men, which is said to perish, Psa. 9. 6. in that by little and little they are clean forgotten, and thus said* 1.522 to rot, Pro. 10. 7. Things that rot by degrees come to nought.

At once things are said to perish when they are suddenly destroied; Thus a righ∣teous man is said to perish, Isa. 57. 1. that is, suddenly to be taken away, as Ezechiels wife was, with a stroak, Eze. 24. 16.

So the Greek word used by the Apostle is sometimes put for a suddain destru∣ction,* 1.523 as Luk. 17. 27, 29. where it is applied to those that perished by the Floud, and by fire and brimstone from heaven.

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

There are some who conceive that earth and heaven do waste by degrees, and

through continuance of ages do wax old and fail. They say, that there is not now that clearnesse of light nor vigour of Stars that was in former times; and that the strength of the earth doth every year decay.

Others are of opinion that the heaven and all the Host thereof still retain that* 1.524 vertue, vigour, and strength which they had when they were first made; and that the earth, though in the superficies of it, whereon men and beast tread, and which is daily digged and ploughed up, may have some of the strength thereof exhaust∣ed, yet in the main body and innermost part of it, it still remaineth the same; and so shall do to the end of the world. See §. 139.

Yet in that a•…•… length they shall be changed, they may be said to perish; In this sense it is said, that heaven and earth shall passe away, Mar. 13. 31.* 1.525

Thus one way or other all creatures perish.

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

§. 138. Of the manner of setting out Christs Immutability.

BOth the Psalmist and the Apostle turn from the creatures to the Creator the Lord Christ; and by continuing the Apostrophe (whereof See §. 106. 127.) direct their speech to him, saying, Thou remainest. This they do by way of opposi∣tion,* 1.526 as this particle BUT, sheweth, intimating thereby that Christ in that which is here truly spoken of him, excelleth all creatures, See §. 141. This is further manifest by the expresse mention of the Pronoun THOU.* 1.527

The Verb whereby the constancy and immutability of Christ is set down, in He∣brew signifieth an unmoveable standing or abiding. It is applied to Idols fast fix∣ed,* 1.528 so as they cannot be removed, Isa. 46. 7. to a Mountain, Psa. 30. 7. and to the word and counsell of God, Psa. 33. 9, 11. fitly therefore is it here used to set out Christs stability.

The Greek word is a compound word, and the composition addes much empha∣sis;* 1.529 The simple Verb implieth a steady standing or abiding, but the compound a permanent or unalterable remaining to be so or so: They who observed a con∣stant abiding of creatures in that frame wherein at first God made them, thus ex∣presse it, They continue, or remain as they were, 2 Pet. 3. 4.

Though the Hebrew and Greek words in their signification, do fitly answer each other, yet there is some difference in their tenses. The Hebrew is of the future tense, shalt remain; The Greek is of the present tense, or remaineth. But this dif∣ference* 1.530 may easily be reconciled: For,* 1.531

• 1. It is usuall with the Hebrews to change Tenses; especially the perfect, present and future tenses, as Exod. 15. 1. Then sang Moses, Hebrew, Moses shall sing; So Isa. 3. 16.* 1.532
• 2. The difference betwixt the present and future Tenses of the fifth Conjugati∣on* 1.533 in Greek, is only in the accent; so as the accent being altered, the Greek may* 1.534 be of the same tense that the Hebrew is.
• 3. Either Tense makes to the Point in hund; The present tense Thou remainest,* 1.535 implieth a continuance in that which Christ was before; The future, Thou shalt re∣main, implieth also as much: Either of them being taken (as in this testimony they are) in opposition to things that perish, do demostrate an unchangeable con∣stancy in Christ. Hereof See more, §. 112.

§. 139. Of Creatures waxing old.

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

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

The resemblance of waxing old is taken from such things as by continuance do use to waste. The Hebrew is attributed to an old person, Gen. 18. 12. To bones,* 1.536 Psa. 32. 3. to flesh and skin wasted, Lam. 3. 4. To mans form or beauty, Psa. 49. 14. To garments, shoes, sacks and bottles, Iosh. 9. 4, 5, 13. To a vintage, Isa. 32. 10.* 1.537

The Greek word is applied to money-bagges, Luk. 12. 33. and to the Cove∣nant vailed over with Legall rites, Heb. 8. 13. A Noun coming from the same root is attributed to garments and bottles, Mat. 9. 16, 17. and to leaven, 1 Cor. 5. 8.

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

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

The other comparison ver. 12. is added to give further light to the point in hand;* 1.538 It is joyned with a copulative AND, And as a vesture, &c.

These two words garment, vesture, in generall intend one and the same thing. The former, garment, both in Hebrew and Greek signifieth any thing that one useth* 1.539 to put upon his body; So doth also the latter, vesture, It is put for a covering over* 1.540 a womans head, 1 Cor. 11. 15.

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

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

Thus this phrase of rolling up or turning the heavens doth not intend an utter* 1.541 abolition, but a clear renovation of them.

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

This that hath been distinctly and largely set down by the holy Ghost of the al∣teration* 1.542 of creatures, and that both simply thus, They shall perish, and also symbo∣lically under the resemblances of a garment waxing old, and a vesture folded up, doth much amplifie the unchangeable constancy of Christ; For contraries laid to∣gether

do illustrate each other, as black and white, course and fine, pain and ease, heaven and hell; so also vanity and stability, mutability and immutability.

§. 140. Of Christs power about altering creatures.

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

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

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

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

As the power of the Lord Jesus in creating and preserving all things tendeth much to the strengthning of our faith in the accomplishment of all his promises, and in obtaining our lawfull desires of such things as are needfull and usefull, and in protecting us from matters hurtfull and dangerous; so his power in altering and abolishing what he pleaseth, is of use to make us stand in awe of him, and to be a∣frrid of offending his Majesty and provoking his wrath.

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

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

The former sheweth that he is the Lord of life, and hath power to save and de∣fend, therefore trust on him, Psa. 124. 8.

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

§. 141. Of Christs Immutability.

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

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

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

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

This name that Christ assumeth to himself, I AM, and this, I AM THAT I AM, Exo. 3. 14. and this also IEHOVAH, Exo. 6. 3. do demonstrate a perpe∣tuall

continuing to be the same. In this respect he thus saith, I the Lord, the first, and with the last, I am he, Isa. 41. 4. or as some translate it, I am the same; for it is the very same word both in Hebrew and in Greek that is here translated the same.* 1.543 This immutable constancy of the Lord is confirmed by this testimony, with whom is no variablenesse nor shadow of turning, Jam. 3. 17. no shew or appearance of alte∣ration.

This may be exemplified in all the things that are Christs.

• 1. His essence and being. This is especially here intended. So also Exod 3. 14.
• 2. His Counsell, Immutability is expresly attributed thereunto, Heb. 6. 17. It shall stand, Psal. 33. 11. Prov. 19. 21. Isa. 48. 10. It shall stand immutably, invi∣olably.
• 3. His Attributes; Sundry attributes for teaching sake, by way of resemblance,* 1.544 are ascribed to the Lord. In this respect it is said, His compassions fail not, Lam. 3. 22. His mercy endureth for ever, Psa. 118. 1. His love is everlasting, Jer. 31. 3. His righte∣ousnesse endureth for ever, Psa. 111. 3. So his truth, Psal. 117. 2. So his judgements, Psa. 119. 160.
• 4. His Word endureth for ever, 1 Pet. 1. 25. This is manifested in the Law, where∣of not one tittle shall fail, Luk. 16. 17. and in the Gospel, which is an everlasting Gospel.
• 5. His bonds whereby he bindes himself to us are unalterable, as promises and oaths. These are the two immutable things intended, Heb. 6. 18. and his Covenant also, Ier. 33. 20, 21.

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

§. 142. Of Objections against the Lords immutability answered.

Obj. CHrist was made man in the fulnesse of time, and died, Gal. 4. 4. 1 Cor. 15. 3.* 1.545 Yea, being in the form of God he made himself of no reputation, Phil. 2. 6, 7. or he brought himself to nothing. From hence it is inferred, that he who was chan∣ged in his very essence.

Answ. Immutability attributed to Christ is properly meant of his divine nature, which was no way altered by assuming his humane nature; For he became man not by conversion of the God-head into flesh; but by taking of the manhood into God,* 1.546 so as he remained in his divine nature, when he was incarnate, the very same that he was before, without any addition, diminution, or alteration.

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

§. 143. Of Christs everlastingnesse.

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

In this respect that we might the better discern the continuance of the Lord, years are attributed to him, as Iob 10. 5. Are thy years as the daies of man? Are they so short, or have they an end as mans daies? Can the number of his years be searched out? Job 36. 26. They are without number, and cannot be found out. His years are throughout all generations, Psa. 102. 24. They ever continue. In this respect the* 1.547 Psalmist saith to the Lord, From everlasting to everlasting thou art God, Psal. 90. 2.

Fitly therefore is this phrase shall not fail, added to the years which are spoken of the Lord.

The Hebrew word Psa. 102. 27. is diversly taken.* 1.548

• 1. Is signifies the perfecting of a thing, as when the bud of a flower is grown to the maturity thereof, it is said to be perfect, Isa. 18. 5. The perfection of Gods Law is set out by an Adjective derived from this root, Psa. 19. 7.
• 2. The finishing of a thing and that in a fair manner, is expressed by this word, thus the work of Solomons pillars are said to be finished, 1 King. 7. 22.* 1.549
• 3. Consuming and destroying a thing is declared by the same word, thus the re∣bellious people in the wildernesse are said to be consumed, in that they were de∣stroyed,* 1.550 Deut. 26.

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

The Greek word here used by the Apostle intendeth as much as the Hebrew* 1.551 doth. It is applied to the expiring of a mans life, Luk. 16. 9. when you fail; that is, when you cease to be in this world; when you depart or die; Christ expresseth the perseverance of faith by such a negative phrase, as is in this Text, thus, that thy faith fail not, Luk. 22. 32.* 1.552

§. 144. Of Christs everlasting continuance as he is Mediator.

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

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

§. 145. Of the uses of Christs Immutability.

THE eternall and everlasting Immutability of Christ our Redeemer and Savi∣our is many waies of singular use.

• 1. It demonstrateth Christ to be true God, Mal. 3. 6.
• 2. It distinguisheth him from all creatures (as here in this Text) from Idols es∣pecially, Isa. 41. 4. & 44. 6.
• 3. It strengthneth our faith in all his divine properties, promises, and former works, Psa. 44. 1, 2. & 90. 1, 2. Gen. 32. 10, 11, 12. Heb. 13. 5, 6.
• 4. It instructeth us in an especiall use of Gods former dealings with men; which is in like good courses to expect like blessings, and in like evil courses to expect like judgements: For the Lord is ever the same, and ever of the same minde; what

• in former times was right in his eyes and acceptable unto him, is so still, Rom. 4. 23, 24. What formerly offended him and provoked his wrath, still so doth, 1 Cor. 10. 5, 6. &c.
• 5. It assureth us of his continuall and perpetuall care of his Church, Mat. 28. 20. yea, and of the Churches perpetual continuance, Mat. 16. 18.
• 6. It encourageth us against all attempts of enemies present and to come, Psa. 110. 1. Rev. 2. 10.
• 7. It teacheth us to do what in us lieth for perpetuating his praise; and for this end both to set forth his praise our selves all our daies, Psal. 104. 33. and also to teach our posterity so to do, Psa. 78. 5, 6.
• 8. It directeth us how to be like to Christ, namely, in constancy and unchangea∣blenesse in our lawfull promises, oaths, vows, and covenants, Neh. 5. 12, 13. Psalm 15. 4. Eccl. 5. 4. Ier. 34. 10, 18.) and in our warrantable enterprises, 1 Cor. 15. 58.
• 9. It admonisheth us to submit our selves to the Lords ordering Providence; all our strivings against the same cannot alter this purpose, 1 Sam. 3. 18.
• 10. It establisheth such as have evidence of their election and calling against all Satans assaults and fears arising from our weak flesh, 2 Pet. 1. 10.

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

Verse 11.

They shall perish but thou remainest, and they all shall wax old as doth a gar∣ment;

Verse 12.

And as a vesture shalt thou fold them up, and they shall be changed, but thou art the same, and thy years shall not fail.

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

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

But Christ is immutable, and all creatures mutable;

Therefore Christ is more excellent then all creatures.

There are parts of Text.

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

The mutability of creatures is declared two waies.

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

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

The other from a vesture, as a vesture.

The former importeth a corruption by degrees, waxeth old.

The latter implieth a renovation, fold them up.

This latter is amplified,

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

The immutability of Christ is set out in three branches.

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

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

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

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

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

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

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

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

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

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

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

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

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

HEB. 1. 13, 14.

But unto which of the Angels said •…•…e at any time, Sit on my right hand, until I make thine enemies thy footstool?

Are they not all ministring Spirits sent forth to minister for them who shall be heirs of salvation?

THE Apostle further proceedeth in setting out Christs excellency above An∣gels. This here he doth by declaring the dignity whereunto his Father advan∣ced him above Angels.

This he here bringeth in by way of opposition, as the first particle BUT impli∣eth.* 1.553 This opposition may have reference to that meannesse which he had before said of the creatures about their perishing. But here a farre greater matter is said of Christ: Or it may have reference to that which follows after, as if it had been thus expressed, he said to Christ, Sit on my right hand; But to which of the An∣gels did he say any such thing? Or this particle of opposition, BUT, may be here put for the copulative And, and so have reference to the former proofs of Christs excellency above Angels; for it is a seventh proof of that point. See §. 64.

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

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

He that sitteth at Gods right hand is farre more excellent then Ministers.

But Christ sitteth at Gods right hand, and Angels are Ministers.

Therefore Christ is farre more excellent then Angels.

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

The latter part in ver. 14.

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

There is also in this Psalm an expresse Prophecy of the calling of the Gentiles, ver. 6. which manifesteth the enlargement of Christs Kingdom.

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

The former title Lord, which is in Hebrew Iehovah, is spoken of the Father, the* 1.554 latter of the Sonne, who was that Messiah whom the Jews expected. It was God the Father that said to God the Sonne, Sit at my right hand: Indeed the latter word translated Lord is sometimes applied to men, as Gen. 32. 4. But it is in this place ut∣tered* 1.555 by a King who was under no man as to his Lord; Therefore it must be meant of him that was God.

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

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

§. 149. Of Gods setting Christ on his right hand.

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

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

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

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

• 1. In regard of that entire love which as a Father he did bear to a Sonne, Ioh.* 1.556 3. 35. & 5. 20.
• 2. In regard of the low degree of Christs humiliation. Philip. 2. 8, 9. Ephes. 4. 9, 10.
• 3. In regard of that charge which Christ undertook to provide for his Church, and to protect it; Hereunto is he the better enabled by that high advancement, Mat. 28. 18, 19, 20. Ioh. 17. 2.
• 4. In regard of the Saints who are Christs members, that they might with stron∣ger confidence depend on him, Psa. 80. 17, 18. 2 Tim. 1. 12.
• 5. In regard of his enemies, that he might be the greater terrour unto them, and be more able to subdue them, Psa. 110. 2.

§. 150. Of Christs continuance at Gods right hand.

TO the greatnesse of Christs dignity is added his continuance therein, which is* 1.557 until one principall end of his high advancement shall be accomplished, which is the subduing of all his enemies.

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

This word until oft implieth rather a deniall of a determination then an affirma∣tion thereof; as 2 Sam. 6. 23. where it is said, that Michal had no childe until the

day of her death; None will imagine that after her death she had any, but because the question of having a childe must be about the time of her life▪ this phrase, Until the day of her death, is used. In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used, Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne, that is, he never knew her.

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

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

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

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

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

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

§. 151. Of Christs Enemies.

THE time of Christs sitting at Gods right hand being thus expressed, Until I make thine enemies thy footstool, plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth. These enemies are not only such as directly oppose Christ himself, as the Scribes and Pharisees, Priests and Ru∣lers among the Jews, who at length brought him to that shamefull death upon the Crosse, Act. 2. 23. or as Saul, who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus, Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ, O Ga∣lilean* 1.558 thou hast overcome) but also such as revile, wrong, oppresse, or any way per∣secute the Church of Christ, or any of the members of his body; It was in rela∣tion unto them that Christ said to Saul when he breathed out threatning and slaugh∣ter against the Disciples of the Lord; Saul, Saul, why persecutest thou me? Act. 9. 1, 4. for beleevers are so united unto Christ as members unto an head, Ephes. 1. 22, 23. and thereupon it is that he that toucheth them toucheth the apple of his eye, Zech. 2. 8.

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

In a well set army, there is a Generall, and under him Colonels, Captains, Lieu∣tenants,* 1.559 Majors, Corporals, Ancients, Trumpeters, Drummers, Scouts, and of Souldiers there useth to be a Van-guard, man Battalio, Reer, right and left Wings, and Ambushments.

The Generall is that great Dragon and old Serpent, which is called the devil and Satan, Rev. 12. 9. Colonels, Captains, and other Commanders and Officers, who whet on and embolden all such as take part with Satan, are all sorts of infernall spi∣rits and fiends of hell; The Van is made up of Athiests, Idolaters, Persecutors, and other like open and impudent enemies of the Church. The Battalia consists of all manner of prophane and licentious persons. In the right wing are all the lusts of the flesh, in the left all the honours and pleasures of the world; In the Reer fol∣low sinne, death, grave, and hell it self with such like mortall enemies and their

deadly instruments: In ambushment lie hypocrites, false brethren, corrupt▪ teach∣ers and treacherous Politicians.

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

Obj. Christ on his Crosse having spoiled Principalities and Powers, made a shew of* 1.560 them openly, triumphing over them in it, Col. 2. 14, 15. And when he ascended up on high, he led captivity captive, Eph. 4. 8.

By captivity are meant such spirituall enemies as held men in captivity. By lead∣ing captive is meant a conquest und triumph over them. If Christ did this on his Crosse, and at his Ascention, how do they still remain enemies?

Answ. 1. Though they be made captives, yet still they retain the minde and dispo∣sition of enemies, and so are indeed enemies.

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

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

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

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

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

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

This latter Army in opposition to the former may be thus set forth: The Gene∣rall* 1.561 is the Lord Christ, his Colonels, Captains, and other Officers which direct and encourage Christs Souldiers, are all sorts of Angels: In the Van are Martyrs, Con∣fessors, and such as manifest more might and courage in suffering, then the stoutest enemies in persecuting. In the Battalia stand all zealous Professors of the truth▪ In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it: In the other Wing, against the world and the vanities there∣of stands faith, hope, and the powers of the world to come, with all manner of blessings accompanying the same: In the Rear, against sinne, death, and the other mortall enemies stands Christs Obedience, passion, buriall, resurrection, ascension, intercession, with the merit, vertue, efficacy, and power of them all. To prevent all ambushments, are such as are made wise by the Word of God, as David was, Psa. 119. 98. and Neh. 6. 7. &c.

Now set Army to Army, Squadron to Squadron, foot to foot, weapon to wea∣pon,

and judge on which side there is greatest assurance of victory: On the fore∣mentioned grounds we have cause to say, Fear not, they that he with us are more then they that be with them, 2 King. 6. 16.

§. 153. Of Gods putting down Christs enemies.

COncerning the foresaid enemies the Father saith to his Sonne, I make thine ene∣mies* 1.562 thy footstool; or as it is Psa. 110. 1. I will make. &c. The present and future tenses are oft put one for the other. Both being used by the same Spirit, one by the Prophet, the other by the Apostle, implieth that God doth now and ever will continue to subdue the enemies of Christ.

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

Answ.

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

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

In relation to his humane nature which retains the essentiall properties of a man, the Father makes Christs enemies his footstool; For the humane nature is finite, only in one place at once: All the excellencies thereof, though far surpassing the excellencies of other creatures, are in measure with a certain proportion. That which is said of Gods giving the Spirit to Christ not by measure, Joh. 3. 39. is to be understood comparatively in reference to all other creatures; They have the mea∣sure of vessels, Christ hath the measure of a fountain, which may be accounted with∣out measure: Notwithstanding this fullnesse of Christ, in relation to his humane nature God is said to advance him, to assist him, to do this and that for him; So here God is said to make his enemies his footstool. This act of God may also have re∣lation to the office of Christ as he is Mediatour; For in that respect he is under the Father, and depends upon the Father, and is assisted by the Father. Because sometimes in relation to Christs humane nature, this act of subduing Christs ene∣mies is attributed to the Father; and sometimes in relation to his divine nature, it is attributed to himself: this Apostle useth an indefinite word of the passive voice (be made) till his enemies be made his footstool, Heb. 10. 13.

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

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

§. 154. Of making enemies a footstool.

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

Both the Hebrew and the Greek double the word foot and thus expresse it, The* 1.563 footstool of thy feet; The Latine also doth herein imitate them.

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

The LXX who translated the Hebrew into Greek do herein follow the Hebrew, so do the pen-men of the New Testament who wrote in Greek; and that in eight severall places, as Mat. 5. 35. & 22. 44. Mar. 12. 36. Luk. 20 43. Act. 2. 35. & 7. 49. Heb. 1. 13. & 10. 13. Once the word footstool is singly used without the addition of* 1.564 that other phrase of feet, Jam. 2. 3.

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

A foot-stool is that which one puts under his feet, and sets his feet upon. It is in Scripture used two waies.

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

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

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

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

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

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

This is so done that the whole mysticall body of Christ might have rest and quiet, which were not possible unlesse such malicious and mischievous enemies were total∣ly and finally subdued.

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

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

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

The manner of setting down these Points is emphaticall; It is by way of Inter∣rogation;* 1.565 An Interrogation about things affirmed implies a strong affirmation; as if it were a matter unquestionable, undeniable, and so clear, as whosoever duely considereth it, cannot but acknowledge it to be most true. Where God saith to Cain,

If thou do well shalt thou not be accepted? Gen. 4. 7. He declares it to be so manifest∣ly true, that Cain himself could not deny the truth of it. By such a manner of de∣claring a matter, he that propounds the point leaves it to the judgement of him to whom the Question is propounded to judge of the truth thereof.

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

IN setting down the Ministry of Angels, the Apostle mentioneth their nature, that they are spirits, to amplifie their Ministry. This Epithete ^a ministring in* 1.566 Greek is derived from that word which is translated ^b Ministers, v. 7. It sheweth that their Ministry is a speciall and publike Function, and that an honourable one also, and yet they are inferiour to Christ. See §. 79.

Spirits are the most excellent substances; of all creatures the most glorious, of* 1.567 best understanding, and greatest prudence; the purest, the strongest, freest from all bodily infirmities, such as cannot be hindred by any incumbrances. Of all these excellencies See §. 86. &c.

The act attributed to them in this word, to minister, is in Greek from another root, and so expressed as it also implieth an office, thus, ^c for the Ministry; So is this phrase* 1.568 translated, 1 Cor. 16. 15. 2 Tim. 4. 11. A publike Officer of the Church is set out by a ^d Title that is derived from the same root and translated Deacon, Phil. 1. 1. 1 Tim. 3. 8. Thus it intendeth as much as the former did. Both of them are joyned toge∣ther, and thus translated ^e administration of service, 2 Cor. 9. 12. This word then de∣clareth that Angels do not only some services for Saints, but that they have an of∣fice to minister for them as Deacons had for the poor, Act. 6. 1, 3. That Angels have a charge is evident, Psa. 91. 11, 12.

The ground of their Function or warrant to execute the same is in this phrase,* 1.569 ^f sent forth, namely, from God. g The composition of the Greek word implieth that they were sent from one. Now who can that be but their Lord in heaven? For they have no other Lord that hath power to send them; They are therefore sent of God; So are they oft said to be, as Gen. 24. 7, 40. Numb. 20. 16. Dan. 3. 28. & 6. 22. In this respect they are stiled Angels of God, v. 6. See §. 71.

This shews that they assume not this office to themselves.

It also shews that upon Gods pleasure they undertook it, Psa. 103. 20.

All the fore-mentioned Points are applied to all the Angels, as is evident by this* 1.570 generall particle ALL, Are they not All? Thus much is implied in the seventh verse, where the Creation and Ministry of Angels are joyned together, He maketh his An∣gels and his Ministers, &c. If Angels then Ministers; If made, then Ministers. What was said of the subjection of all Angels to Christ §. 73. may be applied to the Mini∣stry of them all unto the members of Christ.

§. 157. Of particular Angels attending particular Persons.

COncerning the Ministry of Angels, a Question may be moved whether every* 1.571 heir of salvation have a proper and peculiar Angel attending upon him. Some of the ^a ancient Fathers, ^b Schoolmen, and ^c Papists hold the affirmative, for which they produce these Arguments.

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

Answ.

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

Finally, Iacob hath in speech reference to Gen. 31. 11, 13. where the Angel that appeared to him stileth himself the God of Bethel, which was Christ Jesus, and also to the Angel that wrestled with him; of whom he saith, I have seen God face to face, Gen. 32. 24, 30. This likewise was Christ.* 1.572

Argum. 2. Christ stileth the particular Angels of little ones their Angels, Matth.

18▪ 10. Therefore every one hath a particular Angel for his patronage.

Answ.

• 1. It followeth not, for Christ useth the plurall number their Angels, which may imply many Angels for every one, as one for one.
• 2. They are called theirs, because they are appointed by their Father among other Functions, to take care of his little ones; not only of one by one, but also of one by many (as an host did of Iacob, Gen. 32. 1.) and also of many by one, as Act. 5. 19.

Argum. 3. The Christians said in reference to Peter, It is his Angel, Act. 12. 15.* 1.573

Answ.

• 1. That might be a sudden speech of men astonished, and the•…•… no sufficient ground for a sound Argument.
• 2. They might be missed by a common errour of the times, as Christs Disciples were, Mat▪ 17. 10. Act. 1. 6.
• 3. They might use that phrase to put off the maids persisting to affirm that Peter was there, with that vulgar opinion, as if one should importunately say of my friend whom I knew to be dead and buried, that he saw him alive, I to put him off should say it was his ghost then.
• 4. They might think it to be an Angel sent from God to comfort and encourage Peter, and by Peter desired to carry them word thereof, and yet not one that con∣tinually waited on him as his peculiar protector.
• 5. The word Angel signifieth a messenger (as is before shewed §. 82.) Thus it may be taken for a man sent as a messenger from him.

This conceit of every ones having a proper, peculiar Angel to attend upon him for his patronage, is not to be harboured in our breast. For,

• 1. It hath no ground or warrant in Gods Word. I may in this case say, To which of the Angels said God at any time, Wait on such an one and never leave him, night nor day?
• 2. One and the same Angel hath attended upon divers persons, and brought se∣verali messages to the one and the other, as Gen. 18. 21. Luk▪ 1. 19, 26.
• 3. One and the same Angel hath delivered sundry persons at once, Acts 5. 18, 19.
• 4. Many Angels have joyntly together protected the same person, 2 King. 6. 17, Psal. 91▪ 11.
• 5. It lessens the comfort which Christians may receive from the guard of an host of Angels, as Gen. 32. 1. or from Legions of Angels as Mat. 26 53. or from the innumerable company of Angels, as Heb. 12. 22. It impaireth that comfort by ap∣propriating a single Angel to a single person.
• 6. It cometh too near to the heathenish conceit of a good and evil Genius to at∣tend* 1.574 each particular person; For there is as great probability for one devil as a tempter, continually to assault every one, as for one good Angel to protect him.
• 7. The difference about the time of particular Angels first undertaking this par∣ticular* 1.575 Function, is against them that hold it an argument of the uncertain truth thereof.* 1.576

Some hold it to be at the time of ones Nativity.

Others at the time of ones Baptism.

Others at the time of ones conversion. Some at one time, some at another; I finde none of them to make mention of any Angels guarding an Infant in the* 1.577 Mothers womb; An Infant even in his mothers womb is subject to many dangers, and then needs such a guardian as well as after; But to let this conceit passe, it is enough to know and beleeve what the World of God hath revealed about this point, that the holy Angels of God have a charge over us, and take an especial care of us, not one only but many.

§. 158. Of the Persons for whom Angels minister.

THe foresaid Ministry of Angels is in speciall for Saints, the members of Christ, who beleeve in him; These are here stiled heirs of salvation: In this respect Angels are by a property called their Angels, Mat. 18. 10. And they are said to en∣camp about them that fear the Lord, Psa. 34. 7. This is further evident by the many services which Angels do to them and for them: Whereof See §. 98. &c.

Saints are Gods children and joynt-heirs with Christ, Rom. 8. 16, 17. God there∣fore appoints those his servants to attend them. They are all members of the mysti∣call body of Christ, in which respect that charge which extendeth it self to Christ and all his members is set down in the singular number as spoken of one, thus, over thee. He shall give his Angels charge over thee, Psa. 91. 11.

Of the benefits which redound to Saints by Angels attendance on them: See §. 101.

The Persons to whom Angels minister are thus described, Who shall be heirs of sal∣vation, or as it is in the Greek, * 1.578 who shall inherit salvation; so as they are set out by that estate whereunto they were ordained, and by the right which they have thereunto. Salvation is that whereunto they are ordained, and their right is a right of Inheritance.

§. 159. Of Salvation.

THE word here translated Salvation, is frequently used in the New Testament. I finde it three times put for temporal preservation or deliverance, as Act. 7. 25. where this phrase a 1.579 give salvation is thus translated (according to the true mean∣ing) deliver, and Act. 27. 34. where the same b 1.580 word is turned health, and Heb. 11. 7. where this phrase c 1.581 to the salvation, is thus expounded, to the saving.

The d 1.582 Hebrew word which the * 1.583 LXX use to interpret by the word in this Text translated salvation, sets out for the most part some temporary preservation or de∣liverance. But in the New Testament it sets out (except the three fore▪ mentioned* 1.584 places) the eternall salvation of the soul; and that as it is begun and helped on in this world (Luk. 19. 9. 2 Cor. 16. 2.) or perfited in the world to come: 1 Pet. 1. 5, 9.

There is another e 1.585 Greek word derived from the same root, and translated sal∣vation, four times used in the New Testament (namely Luk. 2. 30. & 3. 6. Act. 28. 28. Eph. 6. 17.) But for the most part put metonymically for the authour and pro∣curer of Salvation, The Lord Jesus Christ.

The primary f 1.586 root from whence all the Greek words are derived, which signifie not only safe, exempt, and free from all evil, danger and fear, but also entire and perfect; So as it setteth out both the privative part of blessednesse, full freedome from sin, Satan, death, hell, and all fears; and also the positive part thereof, inte∣grity, and perfection of soul and body, and of all gifts and graces appertaining to them, and withall immortality, agility, beauty, and other excellencies even of the body, Phil. 3. 21.

By the salvation here mentioned is meant, that blessed and glorious estate which is in heaven reservd for the whole mysticall body of Christ.

Well may that estate be called salvation, in that all that have attained or shall* 1.587 attain thereunto, are delivered out of all dangers, freed from all enemies, and set safe and secure from all manner of evil.

Into heaven, where that rest, safety, security, and salvation is enjoyed, no devil, no evil instrument, can enter to disturb the same. There shall God wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. Rev. 21. 4. All contentment, agreement, tranquillity, unani∣mity, joy, pleasure, and what can be desired shall be there everlastingly enjoyed. There shall be a continuall communion with glorious Angels, glorified Saints; yea, with Christ the head and husband of his Church, and with God himself, whom we shall in his glory so farre behold as our nature is capable of beholding such glory, This beatifical vision will not only fill our heads with admiration, but our hearts also with joy and delight; These are the things which eye hath not seen, nor ear heard, neither have entred into the heart of man, 1 Cor. 2. 9.

§. 160. Of our right to salvation by Inheritance.

THe right which Saints have to salvation is thus expressed; a 1.588 Who shall inherite, so as the right is by inheritance.

The Greek word that signifieth b 1.589 to inherite, is compounded of a Noun that sig∣nifieth c 1.590 a lot or portion, and a Verb d 1.591 to give, distribute, or set apart. For an Inhe∣ritance is a lot or portion given and set apart for one; most properly, such a portion as a Father sets apart for his Sons to possesse and enjoy, Iosh. 17. 14. 1 King. 21. 3. Of all Titles an inheritance useth to be the surest, and that which hath no date. See v. 2. §. 17.

In this respect this metaphor of inheriting is applied to eternall life, Mat. 19. 23. To a Kingdom, Mat. 25. 34. To the Promises, namely, to those blessed things in hea∣ven which are promised, Heb. 6. 12. and to all things, namely, all the joys of heaven, Rev. 21. 7.

Salvation is also called an Inheritance, Act. 20. 32. Eph. 1. 14, 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs, Gal. 3. 29. Tit. 3. 7. Iam. 2. 5.

This right of Inheritance is the best right that any can have. The ground of it is, the good-will, grace, and favour of a Father, Luk. 12, 32. and that from all eter∣nity, Mat. 25. 34. The Persons to whom it belongs are children of God, Rom. 8. 17. Such as are begotten again, 1 Pet. 1. 3, 4. and adopted, Rom. 8. 15, 17. and united to Christ, Ioh. 17. 21.

The time of enjoying that Inheritance is everlasting Heb. 9. 15. 1 Pet. 1. 4. Here∣in lieth a difference between Leases which have a date, and Inheritances which have no date.

The quality of this Inheritance is incorruptible and undefiled.

§. 161. Of the time and certainty of inheriting Salvation.

THE fruition of the aforesaid priviledge is expressed in the future tense e 1.592 Shall inherit; Saints are while here they live heirs; They have a right to salvation so soon as they are regenerate; The first-born is an heir while he is a childe before he come to possesse the Inheritance, Gal. 4. 1, 5, 7. We are therefore said to be be∣gotten again to this Inheritance, 1 Pet. 1. 3, 4. And it is said to Saints, ye shall receive the reward of the Inheritance, f 1.593 Col. 3. 24. namely, when this life is ended; For the soul when it leaves the body, presently enjoys the Inheritance: The Apostle in∣tendeth the spirits of Saints, where in the time present he saith, They inherit the Promises, Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same: for to such as are raised and have their bodies and souls united, will the great God say, Inherit the Kingdom, Mat. 25. 34.

Though the possession of this Inheritance be to come, while the heirs thereof* 1.594 here live, yet is it sure and certain. What Title so sure among men as an Inheri∣tance? Much more sure is this Inheritance of salvation then any earthly Inheritance can be. For,

• 1. It is prepared for us from the foundation of the world, Mat. 25. 34.
• 2. It is purchased by the greatest price that can be, the precious bloud of the Son of God, Eph. 1. 14. 1 Pet. 1. 19.
• 3. It is ratified by the greatest assurance that can be, the death of him that gives it, Heb. 9. 14.
• 4. It is sealed up unto us by that holy Spirit of promise, which is the earnest of our Inheritance, Eph. 1. 13, 14.
• 5. Gods promise is engaged for it, therefore they who possesse it are said to inherite the ▪Promises, Heb. 6. 12.
• 6. The Faith of Beleevers addeth another seal thereto, Ioh. 3. 33.
• 7. It is reserved in heaven for us, 1 Pet. 1. 4. In heaven neither moth nor rust deth •…•…rrupt▪ nor thee•…•…s do break through, nor steal, Mat. 6. 20.

§. 162. Of Instructions and Directions arising from the Inheritance of Salvation.

SUch an Inheritance as Salvation made sure to us, affords sundry Instructions and Directions. Instructions are such as these:

• 1. It commends Gods Philanthropy, his peculiar love to men, who by nature are children of wrath and heirs of hell; yet made to be partakers of the inheritance of salvation, Ephes. 2. •…•…, 3. Colos. 1. 12. Tit. 3. 3▪ 4, 5.
• 2. It takes away all conceit of merit by mans works. For an inheritance is the free gift of a Father.
• 3. It is enough to uphold our spirits against penury, ignominy, and all manner of misery in this world. An heir, that as long as he is a childe, differeth nothing a servant, but is under Tutors and Governours; yet, because he is Lord of all, will not be dejected; but will support himself with this, that he hath a fair inheri∣tance belonging to him.
• 4. It is a great encouragement against all things that may threaten death; yea and against death it self: in that death brings us to the possession of this excellent inheritance.

Directions are such as these:

• 1. Subject thy self to thy Fathers will, and to that government under which he sets thee, because thou art his heir, Gal. 4. 2.
• 2. Raise up thy affections to the place of thine inheritance, and set thy heart thereon, Colos. 3. 1. Matth. 6. 21.
• 3. Love not the world neither the things that are in the world, 1 Iohn 2. 15. Sal∣vation is not there to be had.
• 4. Moderate thy care about earthly things; thou hast a heavenly inheritance to care for.
• 5. Suffer with joy, all things, for thy profession sake, knowing that thou hast an heavenly inheritance, Heb. 10. 34.
• 6. Search thine evidences about this inheritance: There is great reason that in a matter of so great consequence, thou shouldst be sure of thy evidence for thy right hereto, 2 Pet. 1. 10.
• 7. Expect with patience the time appointed for the enjoying this inheritance: Through faith and patience the promises are inherited, Heb. 6. 12.
• 8. Walk worthy of this high calling (Ephes. 4. 1.) and of God who hath called thee to his Kingdom and glory, 1 Thess. 2. 12.
• 9. Be ever thankfull for this priviledge especially, Colos. 1. 12. 1 Pet. 1. 3, 4.
• 10. Despise not any of these heirs because they are here poor and mean, Iames 2. 5. Ismael was cast out because he mocked the heir, Gen. 21. 9, 10.

§. 163. Of the Resolution of the 13 and 14 Verses.

IN these two last verses, the eighth and last proof of Christs excellency is set down, See §. 64.

The summe of them is a difference betwixt Christ and Angels.

The Parts are two:

• The first is the Dignity of Christ, v. 13.
• The second is the Inferiority of Angels, v. 14.

In setting down Christs dignity, both the manner and matter is observable.

The manner is in this phrase, Unto which of the Angels said he at any time. Here∣of see §. 64.

The matter declares two things:

• 1 The kinde of dignity.
• 2 The continuance thereof.

In the Kinde we may observe 1 The ground of it, Gods will, God said Sit. 2. The greatnesse of it. This is set down

• 1 By an act Sit.
• 2 By the place.

The place is set out under a Metaphor, on my right hand.

This shews

• 1 Christ inferiority to God.
• 2 His superiority above all creatures.

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The continuance noteth out a double end.

• 1 The time how long, untill.
• 2 The reason why: to make thine enemies, &c.

In expressing this later end, observe

• 1 A concessum or thing taken for grant, Enemies.
• 2 A consequence, which is their utter destruction, in this phrase, make thy foot-stool.

Verse 14. In describing the inferiority of Angels; two things are remarkable:

• 1 The manner, by an interrogation, Are they not? &c.
• 2 The matter. Wherein is declared,
  • 1 The nature of Angels Spirits.
  • 2 Their Function.

Both these are amplified by this particle of universality ALL.

The Function of Angels is set out

• 1 By the kinde thereof, ministring.
• 2 By the end.

In the End is expressed

• 1 An act, to minister.
• 2 The Persons, for whom. These are described
  • 1 By their priviledge, Salvation.
  • 2 By their right thereunto, Inherit. This is illustrated,
    • 1 By the time of injoying their inheritance: Which is to come.
    • 2 By the certainty thereof. Both these are implyed under a note of the Fu∣ture tense, Shall.* 1.595

§. 164. Of the Doctrines arising out of the 13 and 14 Verses.

OF the Doctrines arising out of these word, To which of the Angels said he at any time. See §. 65.

I. God the Father is the Author of Christs exaltation. He said Sit. See §. 149.

II. Christ as Mediatour is inferiour to the Father.

III. Christ as Mediatour is advanced above all creatures. These two Doctrines are gathered out of this phrase, On my right hand. See Doct. 37, 38. on v. 4. §. 38.

IV. Christ hath enemies. The mention of enemies shews as much. See §. 151.

V. Christs enemies shall be subdued, God undertakes as much. I put. See §. 153.

VI. Christs enemies shall be utterly subdued. The Metaphor of making them his footstool proves this. See §. 154.

Verse 14. VII. Emphasis is to be added to weighty matters. This is manifest by the manner of expressing this Point, by an Interrogation, Are they not?

These two are expressed in this phrase, Ministring spirits. See §. 156.

VIII. Angels are Spirits.

IX. Angels are Minister▪s.

X. Angels ministry is especially for Saints. Saints are here intended under this phrase, which shall be Heirs. See §. 158.

XI. Every Angel of what degree soever, is a Minister to Saints. The general par∣ticle All implies as much. See §. 156.

XII. Salvation belongs to Saints. See §. 159.

XIII. Salvation belongs to Saints by right of inheritance. See §. 160.

XIV. The fruition of Saints inheritance is to come. See §. 161.

XV. Saints are sure of salvation. These two last Doctrines arise out of the note of the Future tense, Shall be. See §. 162.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ 2 Tim. 3. 16.
• a 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Pet. 3. 15, 16.
• b 1.3

  Athanas. in Synops. S. S•…•…rip. Aug. de Doctr. Christ. l▪ 2. c. 8. Damasc. de 〈◊〉〈◊〉 l. 4. c. 18.
• c 1.4

  Epiph. l. 1. har. 42.
• * 1.5

  Philast. Catat▪ hares. c▪ 48.
• * 1.6

  Vide Whitak. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quo fragmenta ve•…•…e∣rum baerc•…•…i 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iudicantur ad constituendum Ecclesiae Ponti∣ficiae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 collata.
• d 1.7

  Se•…•… Cudworths Supplement to Perkins Com∣ment on the Epist. to Gal. in the Conclus.
• e 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  This Epistle savours of a divine Spirit. ▪
• f 1.10

  Origines, ut re∣fort Euseb. hist. Eccl. l. •…•…. c. 25.
• g 1.11

  Beza in An∣not. major.
• h 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ita scriptum inveni∣mus in omnibus nostris codicibu•…•… excepto uno.
• i 1.13

  Vide Piscat. Prolegom. de Authore hujus Epist.
• * 1.14

  Beza loc. citat. Euseb. Hist. Eccl. l. 3. c. 3. •…•…lurima Pa∣trum testimo∣nium, citantur a Whitakero controv. 1. de S. Script. q. 1. c. 16.
• * 1.15

  Vide August. de Civ. Dei. l. 16. c. 3. & Flor. Ioseph. Antiq. Iud. l. 1. c. 14.
• k 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  Lingua Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  Hebraea lingua quam in confu∣sione linguarum retinult & pro∣pagavit Heber.
• l 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trans•…•…it.
• m 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tran∣situs.
• n 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tran∣sitor.
• * 1.22

  * 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gen. 14. 13.
• o 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• o 1.24

  Orig. in Mat. 14. Chrys. in Gen. 14. Hom. 35.
• p 1.25

  Iudae•…•…s initio vocarunt He∣braeos. Joseph. Antiq. Iud. l. 1. c. 14.
• * 1.26

  What an Epi∣stle is.
• q 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mitto ad.
• * 1.28

  Bono literarum eadem ferc ab∣sentes, qua si co∣r•…•…m essem•…•… consequemur. Cic. Epist. Fa∣mil. l. 1•…•…. Epist. 14.
• * 1.29

  Quid simile ha∣bet Epistola aut judicio aut con∣cioni. Cic. E∣pist Famil. l. 7. Epist. 21. Vide Annot. major in Tit. 11
• * 1.30

  Memento Apo∣stolicas Epistolas non els tantum script•…•…s, qui tempore illo quo scribebantur au∣di•…•…baut, sed e∣tiam nobis; non enim ob aliud in Ecclesia reci∣tantur. Aug. contr. Crescon. gram. l. 1. c. 9.
• * 1.31

  Luk. 1. 3. Acts 1. 1.
• * 1.32

  Paulum quoties∣cunque lego, vi∣deor mihi non verba audire, sed touitrua. Hieron. Apol. advers. Iovi∣nian.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.35

  Si qu•…•…s illud, Pluit Domi∣nus a Domi∣no, non de Pa∣tre ac Filio ac∣cipit, sed eundem a se ipso deplu∣isse dicit, Ana∣thema fit. Pluit enim Dominus Filius a Domi∣no Patre. Sic Patres in concil. Sirm. ut Socrat. Hist. Eccles. l. 2. c. 30.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, multifariam, multis vicibus. God of old manifested his will by parts.
• * 1.37

  The whole Gospel reveal∣ed in Christs time.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, multimodis.
• * 1.39

  The many wayes of Gods revealing his will.
• a 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• b 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.42

  Gods will now declared by preaching.
• * 1.43

  How God is said to speak.
• c 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Olim. Old times.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What Fathers here meant.
• * 1.46

  Acts 5. 30▪
• d 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.50

  Chrysost. The∣•…•…ph. Varabl Tr.
• f 1.51

  Propheta.
• g 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.54

  Vaticinatus est. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.55

  Propheta. Ier. 18. 9. Propheta Dei est •…•…unciator verborum Dei hominibus. Aug. quaest. 17. in Exo.
• * 1.56

  Prophetae sunt quibus jam sub Apostolis per gratiam dona∣batur interpre∣tatio Scriptura∣rum. Aug. Ep. 58.
• i 1.57

  Prophetae sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. Portantes esi∣ritum, sive spiri∣tuales. Hieron. Com. in Saph. c. 3.
• k 1.58

  Lege Aug. de Gen. ad lit. l. 12. c 9.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.60

  Prophetarum nomeu secundum regulam Scri∣pturarum bonis malis{que} commu∣ne est. Hieron. comment. lib. 4. in Ezek. 13.
• m 1.61

  Epiminidem Prophetam vo∣cavit, quia de oraculis scripsit atque responsis quae & ipsa fu∣tura praenunci∣ent▪ Hieron. in Tit. 1.
• * 1.62

  Vide Bezae An∣not. in Tit. 1. 1•…•…
• * 1.63

  Verse 2.
• * 1.64

  Ex hoc superio∣res existimus, quod nobis Do∣minus sit locu∣tio, illis servi. Chrys. in l•…•… loc. Novissima hora dicitur tempus fidei Gentium. Hier. com. in Mich▪ 4. Why the last dayes many?
• * 1.65

  Sex aetatibus humanum genus hoc seculo per successiones temporum Dei opera insigniant: quarum prima est ab Adam•…•… us{que} ad Noe, &c. Aug. co•…•…t. Faust. Manic. l. 1•…•…. c. 8.
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non dixit, Christus locut•…•… est, quo•…•…iam ad∣huc animae co∣rum debiles e∣rant, &c Chrys. in loc.
• m 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.68

  Nobiscum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deu•…•….
• * 1.69

  See my Expla∣nation of the Lords Prayer, entituled, A Guide to go to God. §. 7. Dono gratiae Spiritus S. filii Dei vocantur. Hier. Comment. in Ioh. cap. 1.
• a 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 4. 33.
• b 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 12. 6
• c 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ro. 6. 3.
• d 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 8. 32.
• e 1.74

  Psal. 2. 7.
• f 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ioh. 1. 18.
• g 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 1. 13.
• h 1.77

  Ille quidem natura filius esti nos vero adop∣tione, Hier. Comment. in Eph. 1.
• i 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.79

  Hypostaticall Union.
• * 1.80

  Si attendas di∣stinctioncm sub∣stautiarum, Fi∣lius' Dei de coelo descendit. Filius hominis cruci∣sixus est. Si unitatem perso∣nae, & Filius hominis descen∣dit de coelo, & Filius Dei est trucifixus, Aug, cont. Maxim. l. 3. c. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 4. v. §. 69.
• * 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See v 4. §. 43. add v. 14. §. 160.
• * 1.83

  Haeredis utitur nomine, quod proprius sit fi∣lius, & quod do∣minationis illi nulla contingat amissio. Chrys. in loc.
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 8. 17.
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. •…•…. de coelo.
• b 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.89

  See my Expla∣nation of the Lords Prayer, entituled A Guide to go to God. §. 224..
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.91

  Superior mun∣dus.
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.93

  Medius mun∣dus.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.95

  Inferior mun∣dus.
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See chap. 2. §. 41.
• c 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.99

  Greg. Naz. Vide Aug. cont. Sero. Adrian. cap. •…•…4, & 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.100

  Verse 3.
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, splendorem 〈◊〉〈◊〉 lucem •…•…mittere.
• * 1.102

  Sicut flamma splendorem quem gignit tempore non praecedit: ita Pater nuuquam sine Filio fuit. Ar•…•…br. de Fide. l. 4. c. 4.
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fidei Co•…•…fes. Synod. Nic•…•…n.
• * 1.104

  Generatio no•…•… in voluntati•…•… possibilitate, sed injure quo∣dam & propri∣etate paterni vi∣detur esse secre∣ti. Ambr. de Fi∣de, l. 4. c. 4. Glory intima∣teth excellen∣cy.
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glori•…•… solium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gloriae nom•…•…n.
• e 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the empha∣sis of this, see §. 25.
• * 1.107

  In •…•…oc apparebit majestatis aequa∣litas, si nec infe∣riorem patre, nec posteriorem suspexere. Bern. sup•…•…r Cant. Serm. 76.
• f 1.108

  See the Guide to go to God. Or my Expla∣nation of the Lords Prayer, §. 216, &c.
• * 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. insculpere.
• g 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rev. 13. 16, 17 & 14. 9, 1•…•…, & 15. 2.
• h 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, subsistere. Substantia, Subsistemia.
• k 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Statuo, stabilio.
• * 1.114

  Quod de perso∣nis secundum nostram, hoc de substantils se∣cundum Grac•…•…∣rum consuetudi∣•…•…m intelligitur. Sic enim illi di∣cunt tres sub∣stantias unam essentiam: qu•…•…m∣admodum nos dicimus tres persones unam essentiam. Aug. de Trin. l. 7. c. 4.
• l 1.115

  §. 19.
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mar. 2. 3.
• n 1.118

  Vide Erasm•…•… Annotat. in Act. 27. 15, 17.
• * 1.119

  ^o 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. •…•… Gen. 1. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Pet. 1. 21.
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioh. 1. 1
• o 1.122

  1 Ioh. 1. 1.
• p 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 4. 4. Heb. 11. 3.
• q 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.125

  In abstracto.
• s 1.126

  Psal. 68. 33. 189. 10.
• t 1.127

  Mat. 26. 64.
• u 1.128

  Psal. 110. 2.
• r 1.129

  In abstracto.
• s 1.130

  Psal. 68. 33. 189. 10.
• t 1.131

  Mat. 26. 64.
• u 1.132

  Psal. 110. 2.
• x 1.133

  2 Thes. 1. 7.
• y 1.134

  Ephes. 6. 10.
• z 1.135

  6. 12.
• a 1.136

  2. 2.
• b 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cum spi∣ritu denso.
• c 1.138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cum spi∣ritu tenuis.
• d 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See Chap. 9. v. 13. §. 75.
• f 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.143

  Purgationem peccatorum fa∣ciens.
• h 1.144

  Aoristum prius Medii.
• * 1.145

  Transerre po∣terat, purgatio∣ne peccatorum facta, ne seden∣do videatur pur∣gare. Prius e∣nim purgavit morte sua, de∣inde consedit. Eras. Annot. in hunc loc.
• i 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• k 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• l 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 5. 26. See •…•…omest. D•…•…t. Treat. 1. §. 63.
• m 1.149

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tit. 2. 14.
• n 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 15. 9.
• o 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of the notation of this word, See Chap. 8. v. 12. §. 76.
• * 1.152

  See Chap. 10. v. 12▪ §. 35.
• * 1.153

  All Legal un∣cleanness was not sinfull.
• * 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.155

  Our sinnes only purged.
• * 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.157

  See more here∣of in Domest. Duties. Treat. 1. §. 31. on Eph. 5. 25.
• * 1.158

  Cum non esses possibile ipsum verbum mori, quippe immor∣talem patris si∣lium, corpus sibi quod mori possit accepit, ita cor∣pus verbi parti∣ceps factum, & moreretur pro omnibus, & in∣habitans verbum incorruptibile maneret. At ha∣nas. lib. d•…•… Iu∣carn.
• * 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.160

  Sedere magistri demonstrat per∣sonam. Aug. l. 80. Quest. q. 64.
• * 1.161

  Sedere Dei est potentialiter su∣per omnem cre∣aturam ratio∣nalem prasidere, Aug. de essent. divin.
• a 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, secundum idem.
• b 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad idem.
• c 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, codem tempore.
• * 1.165

  Sedere judican∣th ests stare ad∣juvantis. Greg. Mag. Hom. •…•…9. in fest. ascen▪ vide plura ibid. Stare Deus di∣citur cum infir∣mos sustinet, &c Stetit ad subvo∣nlendum. Aug. de essent. divin.
• d 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.167

  Et sedit. Locutio Scrip∣turarum sessi∣onem pro com∣moratione po∣suit, Aug. quaest. super Lev. l. 3. c. 24.
• * 1.168

  Vide plura ibid. hac de re.
• * 1.169

  Quid est, qui statis? Qui per∣severa•…•…s: quia dicitur de quo∣dam qui arch∣angelus fuit, & in veritate ste∣tit. Aug. enarr. in Psal. 133.
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.171

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.172

  In abstracto.
• g 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Acts 19. 27.
• h 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Complut. codex. Of Christs Throne, See v. 8. §. 106.
• * 1.176

  How right hand is attri∣buted to God▪ Si quis in Deo humana mem∣bra, seu motus animae more hu∣mano inesse cre∣dit, procul∣dubio in corde suo idola fabri∣cat. Aug. de Essent. Divinit. Right hand for power.
• * 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Exod. 15. 6.
• * 1.178

  Right hand for glory. Dextra domini gloriam Patris significat. Aug. de essent. Divin.
• * 1.179

  Ad dextran lo∣cari magnus est ho•…•…os habitus, in medio verò ma∣ximus. Alex. l. 2. Genial. die∣rum. Mat. 20. 21.
• * 1.180

  Beatitudinis Christi munera acquis•…•… no•…•… possunt secundum quod natura De∣us est, sed secun∣dum quod natu∣ra homo sactus est conven•…•…, Vigil. cont. Eu∣tych. l. 5.
• * 1.181

  In qua •…•…orma cruc•…•…xus est, ipsa exaltata est. Au•…•… contr. Maxim.
• * 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Ny•…•…. cont. Eunom. In statu exalta∣tionis Pater Fi∣lium ad dex∣tram suam col▪ locavit, ei{que} no∣men donavit, &c. Donans au∣tem major est accipiente do∣num, Hilar. de Trin. l. 9.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 2. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.184

  In summam tu∣lit sublimita∣tem, Beza. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exalto supra quam dici possit.
• * 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In regia c•…•…lo∣rum sedet Iesus ad dextram Pa∣tris. Tertul. de Resur. •…•…arn.
• * 1.186

  Of Christs being in Hea∣ven as our Prince. See Chap. 4. v. 14. §. 84.
• * 1.187

  Verse 1▪
• * 1.188

  Verse 2.
• * 1.189

  Verse 3.
• * 1.190

  Verse 1.
• * 1.191

  Verse 2.
• * 1.192

  Verse 3.
• * 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, See Chap. 7. v. 22. §. 93.
• b 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 6. 20.
• d 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• f 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.199

  Excellencies of Angels.
• * 1.200

  Too high e∣steem of An∣gels. See more hereof on Ch. 2. § 44.
• a 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 haere•…•….
• * 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. jure haeredi tario consequi.
• * 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.207

  Gal. 4. 30.
• * 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 6. 3.
• * 1.209

  §. 46.
• a 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.211

  A testimony of Scripture a sound proof.
• * 1.212

  Difference be∣tween mans te∣stimony and Gods.
• * 1.213

  How a nega∣tive proof holds. See Chap. 7. v. 14. §. 76. 92.
• * 1.214

  The emphasis of an interro∣gation. See ver. 14. §. 155.
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.217

  Qui Dei filij nisi electi An∣geli? Greg. mag. in loc▪
• a 1.218

  Venerunt An∣geli Dei. Orig. in loc.
• * 1.219

  Sancti Angeli qui sunt stabiles & d•…•…ificati. Harm. in Ps. 88
• b 1.220

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.221

  Filij Dei vel Angeli vel san∣cti intelligend•…•… sunt. Hier. comment. in Job. 1.
• d 1.222

  See §. 15.
• * 1.223

  Ille natus, nos adoptati, Ille ab aterno filius uni genitus per naturam: nos a tempore facti per gratiam. Aug. Enar. in Psa. 88.
• * 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.225

  Aspice univer∣sas nationes &c. & si audes nega Prophet •…•…um, &c. Tertul. adv. Marcion. lib. 3.
• * 1.226

  Audac•…•…s est hu•…•…e Psalmum inter∣pretari velie post Petrum, imò de eo sentire aliud quam in actibus Apostolick dix∣erit Petrus. Hier. comment. in Psa. 2.
• * 1.227

  Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Terminus.
• * 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 E∣piph. advers. Haer. Ar. Haer. 69. §. 15.
• * 1.229

  Generationum Filii enarrabi∣lem existentem nemo novit, &c. •…•…isi solus qui generavit Pater, & qui natus est Filius. Iraen. advers. Haer. l. 2. c. 48.
• * 1.230

  Revera magnum est mente conci∣pere generatio∣nem, quae non sit ex aliquo tem∣pore, sed aeterna est Aug. de A∣gon. Christian. c. 16.
• a 1.231

  Unigenitum Filium de sua substantia genuit Pater, Aug. E∣pist. 66.
• b 1.232

  Gignit hypo∣stasis. Athan. Dialog. 2. de Trin.
• * 1.233

  Ex ipsa essentia Patris est geni∣tus. Chrysost. Hom. 2. in Heb. 1.
• * 1.234

  Genuit de se alterum se. Ge∣nuit id quod ip∣se est. Aug. E∣pist. 66.
• * 1.235

  Sic genuit ex se Filium, ut totum quod in se erat, esset & maneret in Filio. Chry∣sol. Serm. 60.
• c 1.236

  Primogenitus, ut ante omnia genitus. Unige∣nitus, ut solus ex Deo genitus. Tertul. advers. Prax.
• f 1.237

  In forma Dei aequalem esse Deo non ei rapin•…•… suit, sed natura; quoniam id nascendo sumpsit, non superbie•…•…do praesumpsit. Aug. ibid. Ubi •…•…qualitas est, ibi e•…•…∣dera natura, unaq▪ substantia. Hier. l. 9. Comment. in Quest. 28.
• d 1.238

  Quod dicit, ego hodiè, Deus H•…•…ri & Cras non habet, sed semper Hodie habet. Arnob. in Psa. 2. Aug. Enar. in Psal. 2. quo sempiternam generationem ut ca∣tholica sides pradicat. Hier. in Psal. 2. Haymo in Psal. 2. Per hodiè aeternitatem intelligi voluit. Zanch. de tribus Elob. l. 2. c. 4. Mollerus praelect. in Psal. 2. 8. alli{que}. Of this day, See §. 58, &c.
• e 1.239

  In Deo Patre & Deo Filio, si utrius{que} natura quaeratur, uter{que} Deus: nec magis magnus alter altero Deus. Aug. Epist. 66. Lege plura ibid.
• * 1.240

  Quem constat de Patre natu∣raliter genitum, constat non aliud esse quam Deum. Hic itaque de Ratre sempiter∣nus existens, unam ten•…•…it cum Deo Patre na∣turam, &c. Fulgent▪ ad Trasim▪ Reg. l. 3. c. 3.
• b 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.242

  Iustin Mart.
• d 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ruffin. Eccl. Hist. l. 1. c. 1, 9.
• e 1.244

  Aliud non est •…•…omousion▪ quam quod dicit, ego de Deo Patre exivi•…•… & ego & Pater unum sumus. Ambr. de Fide contra Arr. c. 5.
• * 1.245

  Epiph advers. Haer. Art. Haer. 69. §. 11.
• * 1.246

  Pater alius a Filio, dum alius qui generat, alius qui generatur▪ Tertul. advers. Prax.
• * 1.247

  Iustin. Mart. loc. cit.
• * 1.248

  Tertul. advers. Prax.
• * 1.249

  Lact. de vera Sap. l. 4. c. 39. alijque.
• * 1.250

  •…•…ater & Filius Personarum sunt ab invicem proprietate di∣stincti. Aug. de Fide ad P. Diac. c. 1.
• * 1.251

  Lege Ful•…•…. ad Transim. Reg. l. 3. c. 3.
• * 1.252

  Generatio solius Patris propria ess. Fulgent. Res. 2. ad Ferrand.
• * 1.253

  Generatio non est voluntatis opus, sed natur•…•… proprietas.
• * 1.254

  Cyril. Thesau. lib. 1. c. 3.
• * 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiph. advers. haeres. Arriau. haeres. 69. §. 26.
• * 1.256

  Non ficut in principio fecit Deus coelum & terram, ita in principio fecit Verbum, sed in principio crat Verbum. Aug. Ep. 69.
• * 1.257

  Ille nunquam filius non fuit▪ Nos tune Spiri∣tum adoptionis accep•…•…mus quan∣do credidimus in filium Dei. Hier. Comme•…•…▪ in Eph. 1.
• * 1.258

  Non est natura silius sed arbi∣trio Det. Hier. Comment in Mat. 5. l. 1.
• a 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.261

  Quod dictnm est, hodie, praesentis est temporis: potest tamen & secundum car∣nim hoc accipi dictum. Chrys. Hom. 2. in Heb. 1.
• * 1.262

  Ad Resurrecti∣onem spectare videtur. Amb. de Sacram. l. 3. c. 1.
• * 1.263

  Ita Hilarius & Theodorus Antioch.
• * 1.264

  Flaminius in Explan. Psa. 2▪ Vatab. Annot. in Psa. 2. 7.
• * 1.265

  Calvin Comm▪ in Act. 13. 33. alij{que} plurimi.
• * 1.266

  Soleune & logl∣timum manife∣stationis tempus Spiritus S. hic designat.
• * 1.267

  Calv▪ Comment. in Psa. 2. 7.
• * 1.268

  Significat eum qui fuerat ab initio abscoudi∣tus in arcano Patris sin•…•…, & obscurè deinde sub lege adum∣bra•…•…us, ex quo prodij•…•… cum cl•…•…∣ris in•…•…ignibus, cognitum fuisse Dei filium. Vat. Annot. in Psal. 2. 7.
• a 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bodie.
• * 1.271

  Heri populus meus. Mic. 2. •…•….
• c 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.273

  Pulchre Pater dicit ad Filium, Ego hodie, genui te, hoc est, quando re∣demisti popu∣lum, quando ad coeli regnum vo∣casti, quando implesti volun∣tatem meam, probasti meum te esse Filium. Amb. de •…•…cr. l. 3. c. 1.
• a 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Many proofs of one point. See ch. 7. v. 15. §. 78. And ch. 10. v. 15. §. 43.
• * 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.277

  Cum Patre sem∣per, & in Patre semper est filius; Cum Patre per distinctionem in•…•…issociabilem Trinitatis ae•…•…cr∣nae •…•… In Patre per divinam uni∣tatem naturae. Amb▪ de fide l. 4. c. 4.
• * 1.278

  Christus dupli∣citer potest in∣telligi habere peccatum: vel quia suscepit in se, & luit pec∣cata nostr•…•… in suo corpore; vel quia peccata quae haercut in cor∣pore & in mem∣bris videri pos∣suu•…•… aliquo modo pertinere ad ca∣put. P. Mart. Comment. in a Sam. 7. 14. Sic •…•…ere Osian∣ander & Lava. Comment. in 2, Paralip. 17. 13. alijque.
• * 1.279

  Promissi series Christum spo∣spondit. Amb. l. 3. Comment. in Luc.
• a 1.280

  Totū Psalmum qui figuratè tan∣quam in Salo∣monem dicitur, fi legere vellet, inveniret Chri∣stum verè regem Pacificum▪ hoc exim Salomonis •…•…omen interpre∣tatur: in quo cognosc•…•…ret com∣pleta omnia que ibi dicuntur, &c. Aug. contra Faust. Manich. l. 13. c. 7. L•…•…ge Aug. Enar. in Ps. 71. & in Psa. 126.
• * 1.281

  Si in Salomoue simpliciter edis∣seres, risum mi∣hi incuties. Vi∣debitur enim David peperisse Salomouem. An & hic Chri∣stus significatur, ex •…•…o ventre se∣men David, qui esse ex•…•… Da∣vid, id est Ma∣riae. Tertul. adver. Marcion lib. 3.
• b 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ve•…•…. La•…•…. ex ventre tuo.
• * 1.283

  Thronus in ae∣vum & Regnum in aevum magis Christo compe∣tit, quam Salo∣moni temporali scil. Regi. Tort. loc. citat.
• * 1.284

  Quia aedem Dei magis Christus aedificaturus es∣set hominem scil. sanctum, in quo potiore Templo in habitaret Dei Spiritus, in Dei filium magis Christus haben∣dus esset, quam Salomon filius David. Tert. loc. cita•…•….
• * 1.285

  Salomon aedifi∣cavit Templum Domino in typo quidem & in fl∣gura futurae Ec∣clesiae, &c.
• * 1.286

  Aug. Enar. in Psa. 126. Quis est iste proprius Dei filius, nisi cui di∣ctum est, Filius meu•…•… es tu, Ego hodie genui 〈◊〉〈◊〉. Ambr. l. 3. Comment. in Luk▪
• * 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.288

  Loquitur de secund•…•… Christi adventu, cu•…•… ad judicandum veniet, qu•…•… est secunda introdu∣ctio in hunc mundam inferi∣orem. Ribera Comment. in Heb. 1. 6.
• * 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• a 1.291

  Syr. Heb. 〈◊〉〈◊〉. al•…•…que.
• b 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.293

  §. 41. Introitū assum∣ptionem carnis appellat. Chrys.
• c 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ea mundi pars quae est habita∣bil•…•…s. See cha. 2.
• * 1.295

  Introducit in orbem, cum ci committit orbem terrarū. Chrys.
• d 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pario.
• g 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 primus
• * 1.300

  Mos est divina∣rum Scriptura∣rum ut prim•…•…ge∣nitum non eum voce•…•…t quem fratres sequun∣tur, sed cum qui primus natus sit. Hier. Comment. in Mat. 1.
• * 1.301

  Genev. Angl.
• * 1.302

  Primo-genitus Esau, sed bene∣dictionem patris Jaacob praeri∣puit; Primo∣genitus Reub•…•…n, sed tamen bene∣dictio semi•…•…s Christ•…•… trans∣fertur ad Ju∣dam. Hier. Comment. in Isa. 1.
• * 1.303

  Primo-genitus inquit non primo creatus, ut & genitus pro na∣tura, & primus pro perpetuitate credatur. Amb▪ de fide ad Grat. l. 1. c. 4.
• * 1.304

  Primo-genitum a mortul•…•… dicit, resurrectio enim mortuorum ut jam non mori∣atur, ante illum nulla. Aug. Expos. quest. ex Epist. ad Rom. 56.
• * 1.305

  How Sonnes of men are Christs Bre∣thren.
• * 1.306

  Iu•…•… filiorum adoptionemque caeteris concilia∣vit. Atha. Serm 4. contra Arian▪ How Saints are Christs Brethren.
• * 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.314

  Gen. 1. 1. Vide Hieron epist. ad Marcel, De decem Dci nominibus.
• * 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.316

  Gen. 1. 3.
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.318

  Targum.
• * 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.320

  Iob▪ 1. 6.
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.322

  Targum.
• * 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.324

  Psa. 86. 8.
• * 1.325

  1 Sam. 28. 13.
• * 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.327

  Targum.
• * 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.330

  The History of the LXX Interpreters of the Bible taken out of Irenaeus advers. haeres. l. 3. c. 25.
• * 1.331

  Nec verbum de verbo curabit reddere sidus interpres. Hor. de Art. Poet.
• * 1.332

  Curae suit non verba & sylla∣bas aucupari, sed sententias dogmatum po∣nere. Hier. ad Pan. de opt. Gen. Interpret. See the whole Armor of God on Eph. 6. 17. Treat. 2. par. 8. §. •…•….
• * 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adorate.
• * 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adorent.
• * 1.336

  Many Angels.
• a 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 procu∣buit, Incurvatus est.
• b 1.338

  Hithpael. In hac conjugati∣one actio ferè est reciproca. Martin. Gram. Heb. c. 16. & vehementia significatur. Pagn. Instit. Heb. c. 37.
• c 1.339

  Incurvarunt se honorem exhi∣bentes. Tremel. & Jun. in Gen. 33. 6.
• d 1.340

  Adoravit. vet. lat. in Gen. 18. 2. & 19. 1. & 23. 7.
• e 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Osculor. Gestus eorum qui ve∣nerantur ali∣quem. Olim solebant, os & oculos osculari. Nunc manus, genua, pedes. Populi orienta∣les demittunt se pron•…•…s in terram, camque ubi ore attige∣ri•…•…t, rursus si crigunt, & se∣mel iterumque venerabundi sa∣lutantesque in∣curvant corpora. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adoro, veneror.
• f 1.342

  Qui adorant deosculari solent manum. Hier. Comment. in Hos. 13.
• g 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super •…•… tuum osculabitur omnis populus meus▪
• h 1.344

  LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ver. Lat. Obediet.
• i 1.345

  Odorantes vitulos. Hier.
• k 1.346

  Adorari non creaturae, sed Domini est. Chrys. Hom. 32. in Ioh. 4.
• * 1.347

  Adoratio homi∣nibus honorisi∣centiae causa ex∣hib•…•…ti sol•…•…t a p•…•…tribus, sicut de Abraham scriptum est, adoravit sil•…•…os. Herb. Aug. Quaest. super Exo. l. 2. §. 99.
• * 1.348

  §. 64.
• a 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.351

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.353

  〈…〉〈…〉.
• * 1.354

  〈…〉〈…〉.
• a 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.356

  Missus, Nunci∣us, Legatus, Angelus.
• b 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.358

  Spiritus.
• c 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.360

  Ministri.
• d 1.361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.362

  quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui publi∣cum munus obicrunt.
• * 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.365

  Ign•…•… flamma•…•…s.
• a 1.366

  Vide Vatabl. Annot. in Psa. 104. 4. Calvinns, Mus∣culus, Beza, Flaminiu•…•…. Alijque i•…•… eundem Psa.
• b 1.367

  Praedicatum loco Subjecti▪ & subjectum l•…•…co •…•…praedicati.
• a 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.369

  Hieron. Au∣gust. Arnob. Prosp. Theod. alijque.
• * 1.370

  Quaeris nomen ejus naturae? Spiritus est. Quaeris offic•…•…ū? Angelus est. Ex eo quod est, Spiritus est▪ Ex eo quod agit, Angelus est. Aug. E•…•…r. in Psa. 103. Sic fere Prosp. Argumentum a simili esse vi∣detur, cum ad Angelos trans∣fert Apostolus quod proprie de ventis dictum est. Calvin in Heb. 1. 7.
• * 1.371

  Chald•…•…us item exponit Psa. 104. 4. Per fimilitudinem.
• * 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.373

  Psa. 104. 2, 3
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nun∣cius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nun∣ciare.
• * 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.377

  Angelus, Nun∣cius, Legatus, Nuncij Graci Angeli dicun∣tur. Aug. de Gen. ad l•…•…. c. 19 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.378

  Lega•…•…i pac•…•…s. Isa. 33. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.379

  In multis locis dominus noster atque Salvator Angelus Dei dicitur. Hier. comment. in Agg. 1.
• * 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.381

  Quis sicut De∣u•…•… vel quis par Deo. Michaelem Christum intel∣lige. Aug. in Apoc. Hom. 9. Salvator Ange∣lus Testamenti appellatur. Hier. Com. in Mal. 3.
• a 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Hebrao pro eo quod est ab Angelis, qui dicuntur
• * 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deum habet, hoc est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.384

  Cherubim in∣terpretantur scientiae multi∣tudo. Hier.
• * 1.385

  Comment. in Ezek. 28.
• c 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Se∣raphim.
• * 1.387

  Ita serè Chrys. de incompr. Dei Nat. Hom. 3. See Cha. 9. v. 4. §. 32.
• d 1.388

  Seraphim interpretantur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod nos dicere possumus incedentes, sive comburentes; juxta illud quod alibi legi∣mus, Qui facit Angelos suos Spiritus, & ministros suos ignem urentem. Hier. Comment. in Isa. 6. Sic Chrys. loc. citat.
• * 1.389

  Praeter hunc locum in Scri∣pturis canonicis alibi legisse me nescio. Hier. in Isa. 6.
• e 1.390

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Significat Angelos quod semper vigilent, & ad Dei imperium sint parati: Hier. Commen. in Dan. 4.
• * 1.392

  Castra Dei quae vidit Jacob in itinere, nulla dubitatio est, quin Angelorum sucrit multitu∣do: ea quippe in Scripturis militia coeli nominatur. Aug quaest. super Gen. c. •…•…01. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Col. 1. 16
• a 1.393

  Chrys. Hier. Theoph. Aug. Erasm. Zanch. aliique.
• * 1.394

  Calv. Comment in 1. Col. 16. Dan. Isagog. Chr. Par. 2. c. 14
• * 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Col. 1. 16.
• * 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Col. 1. 16
• * 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Col. 1. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 licere. Iude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Licentia, I•…•…s, Potestas.
• * 1.398

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.399

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 8. 38.
• * 1.400

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.401

  Gen. 2. 7.
• * 1.402

  Creando infun∣ditur, & infun∣dendo creatur.
• * 1.403

  Secundum po∣tentiam spirita∣lem mentis an∣gelicae, cuncts quae voluerit, fimul notitia, facillima com∣prehendentem. Aug. de Gen. ad lit. l. 4. c. 32.
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.405

  Doctus peritus prudens. Illae virtutes nomine sortiuntur, quae saplentiam, &c. Consignatissime indicent. Chrys▪ de incomp. Dei Nat. Hom. 3.
• * 1.406

  Of the Power of the devil, See the Whole Armour of God, on Eph. 6. 12. §. 12, 14, 20.
• * 1.407

  Angell terram circumeunt ad∣instar avium, Hier. in Ecc. 8.
• a 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ussit.
• * 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.410

  Heb. 10, 27.
• * 1.411

  Urentes.
• * 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ignis fervor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fervere, Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zelus.
• * 1.413

  How the Law was spoken by Angels. See more of this in Chap. 2. §. 9.
• * 1.414

  Qui monet ui facias quod jam facis, ille mo▪ nendo Laudat, & hor∣tatu comprobat acta suo. Ovid. de Trist.
• * 1.415

  Omnes sancti Angelos habent. Chrys. in Mat. 18. Hom. 60.
• * 1.416

  Ipsi Angeli no∣bis servire di∣cuntur, dum pro∣pter no•…•… in mi∣nisterium mit∣tuntur. Aug. medit. l. 2. c. 3.
• * 1.417

  How extraor∣dinary works of Angels con∣cern us.
• * 1.418

  Sancti Angeli hominum saluti ministrant.
• * 1.419

  Chrys. de Pa∣tien. Job. Hom. 3
• * 1.420

  Angeli nun•…•… hic, nun•…•… ibi esse potuerunt, qui hinc, illinc quem Deus voluit ab•…•…∣tulerunt. Aug. de cura pro mor▪ gerend. c. 15.
• * 1.421

  An honour to Saints that Angels attend them.
• * 1.422

  Of the first Argument See §. 76.
• a 1.423

  See §. 107.
• b 1.424

  See §. 108.
• * 1.425

  The use of an Apostrophe.
• * 1.426

  A Throne is proper to a King.
• * 1.427

  A Throne is a Seat of Ma∣jesty.
• * 1.428

  A Throne is for Iudge∣ment.
• * 1.429

  In what re∣spects Christ is a King.
• * 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.432

  See §, 118. Elohim attri∣buted to Cre∣ator and crea∣tures.
• * 1.433

  Of the Title Iehovah, See the Churches Conquest. on Exo. 17. 15. §. 72.
• a 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See §. 18.
• c 1.436

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• d 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• e 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.442

  In seculum & usque, notat tem. pus longius quā seculum▪ aeter•…•…il. In immensum auge•…•… orationis pondus.
• * 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quod praeteri∣re non potest, •…•…. •…•…. perpetuum. Perpetuum au∣tem sacerdotium dicitur sacer∣dotis perpetui respectu. Beza Annot. in Heb. 7. 24.
• a 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.445

  See cha. 9. v. 4. §. 28.
• b 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.448

  componitur ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 virga & prin∣cipe. Significat{que} virgam qualem princeps solet te•…•…ere nimirum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scep∣trum.
• d 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sceptritencus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sceptrum ferens. Sicut Thro•…•…us regni est Sym∣bolum & tes. s•…•…ra, ita etiam virga tam regiae quam judiciariae potestat•…•…s est ju∣dicium. Basil. magn explic. Psa 44.
• * 1.451

  Of Christs Kingdom, See my Guide to go to God, or, Explan. of the Lords Prayer, 2 Petit. §. 35.
• a 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, re∣ctitudo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rectus, ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.457

  Synonima.
• g 1.458

  See §. 25. on this phrase, Word of power.
• h 1.459

  Abstractum pro concreto. In regno Christi est pura puta justitia▪ Basil. Mag. Explic. Psa. 44.
• * 1.460

  Quod jam mag∣num quiddam locutus est, ite∣rum illud se cu∣rare festinat. Chrys. Hom. 3. in cap. 1. ad Heb.
• * 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iustitia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Ethic. l. 5. c. 7. Iustitia est vir∣tus, qua sua cui∣que tribuuntur. Aug. de lib. arbit. lib. 1. Sic Arist. loc. citat. Sic Cic. de Finib. l. 5. Alijque plurimi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 compo∣nitur ab •…•… pri∣vativo & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lex.
• a 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.470

  Gen. 33. 10. Ioh. 7. 22.
• * 1.471

  Epizeux.
• * 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 potens, sortis.
• * 1.473

  Aquila 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tremel. & Jun. Deum sortem, Gen. 14. 22.
• * 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.477

  Deus.
• d 1.478

  August. Chrys. Theoph. Harm. alijque▪
• e 1.479

  Bucer, Moller. Scultet. alijque. O Deus, unxit te Deus tuus. Deus ungitur a Deo. Sic ac∣cipite, Sic intel∣ligite, Sic a Grae•…•… eviden∣tissimum est. Aug. Enarr. in Psa. 44. How God is Christs God.
• * 1.480

  God entred into Covenant with Christ for the Church. See Chap. 8. v. 8. §. 45.
• * 1.481

  The relation betwixt God and Christ is a sure ground of confidence.
• * 1.482

  Beleeving Iews knew the Mes∣siah to be God.
• * 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Id quod proprium & singularit•…•…r charum est.
• * 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Chap. 3. v. 6. §. 54.
• * 1.485

  Of Gods de∣puting Christ to his Fun∣ction. See Ch. 2. v. 3. §. 2.
• a 1.486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conjun∣ctus est usurpa∣tur de ijs qui sunt ejusdem conditionis. Eccl. 4. 10.
• b 1.487

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, participes, con•…•… sortes, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, habere cum alijs, Par∣tem habere, par∣ticipem esse. See Cha. 2. v. 14 §. 139.
• * 1.488

  Chrys. Hom. 3. in cap. 1. ad Heb. Istos etiam hae∣reticos eodem testimonio re∣fellit Theophy∣lactus Enar. in Heb.
• * 1.489

  See §. 64▪ Verse 8.
• * 1.490

  Verse 9.
• * 1.491

  Verse 8.
• * 1.492

  Verse 9.
• * 1.493

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See §. 64.
• * 1.494

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.495

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.497

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.499

  See the Churches Con∣quest on Exod. 17. 15. §. 72.
• c 1.500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exo. 23. 17, Josh. 3. 11.
• d 1.501

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.502

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.505

  World not e∣ternall. Arist. de Coelo l. 3. c. 9, 10.
• * 1.506

  Mundum ab ae∣terno constare improbabile & impossibile est. Aug. Qu•…•…st. ex Vet. Test. q. 28.
• * 1.507

  Seleuciani, vel Hermiani ele∣mentorum ma∣teriam de qua factus est mun∣dus, non a Deo factam dicunt, sed Deo coeter∣nam. Aug. Hares. Haer. 59.
• * 1.508

  What is com∣prised under earth.
• * 1.509

  Three heavens
• a 1.510

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ponere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, solent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suppeni, seu imo loco poni, ut cae∣tera strues possit eis superstrui.
• c 1.512

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.514

  The earth is immoveable.
• * 1.515

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. de Calo. l. 2. c. 13.
• * 1.516

  Anthropomor∣phitas vocant, quoniam Deum sibi fingunt co∣gitatione car∣nali in similitu∣dinem imag•…•…is corruptibilis ho∣minis. Aug. de Hares. H•…•…m. 50.
• * 1.517

  Deum ipsum omninò corpus esse praesumunt, putant•…•…s quid corpus non est, prors•…•…s •…•…l∣lum esse substan∣tiam. Aug. Ep. 112. De membris Dei quae assiduè Scriptura commemorat, n•…•… quisquam secundum carnis huj•…•…s formam & figuram nos esse crederet •…•…imiles Deo, prop•…•…crea & eadem Scriptura & alas 'Deum habcre dixit, quas nos utrique non habemus, &c. Aug. Ep. 111.
• * 1.518

  Me•…•…nder mun∣dum asscre•…•…t •…•…b Angel•…•… factum Satur•…•… An∣gelos▪ scpte•…•… fe∣cisse mundum diccbat. Sic Ce∣rinthiani, Me∣rinthiani, alij{que}. Aug. •…•…e Haeres. Arist. de Coe•…•… l. 3. c. 4. Cic. de Nat. deor. l. 1. Idem de fi•…•…. bon. & mal. l. 1. Quae ferramen∣ta? qui vectes? quae machinae? qu•…•… ministri tanti operis fu∣crant? Cic. de Nat. d•…•…or.
• * 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.520

  How Un∣changeable∣nesse is attri∣buted to sun∣dry things. See the Guide to go to God, or An Explanation of the Lords Prayer. §. 126.
• * 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.524

  Mundum vide∣mus passio•…•…i subjectum, & per secula sene∣ct•…•…te deficere credimus & si∣niri. Aug. quaest▪ ex Vet. Test. q. 28.
• * 1.525

  Non est nane illa claritas lu∣minis, nec sunt ille stellarum vires quae fue∣runt, terrae eti∣am vires defi∣ciunt quotannis. Moll. praelect. in Psa. 102. 27.
• * 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stelit immotus.
• * 1.529

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.530

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.531

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Enallage tem∣poris.
• * 1.532

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.533

  Mosesca•…•…it.
• * 1.534

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prae∣sent.
• * 1.535

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 futu.
• * 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.537

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.538

  Verse 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ind•…•…o. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 induit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 circumijcere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 volves.
• * 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mutatus est. Inde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mutavit. Erasmus. Beza. Ribera. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Theophylact.
• * 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dixit Arist. R•…•…et. l. 3. c. 2.
• * 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.545

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exina∣nivit a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vacuu•…•…, inan•…•…s.
• * 1.546

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sym. Athan.
• * 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.549

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.550

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.552

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.553

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See Cha. •…•…. ver. 6. §. 50.
• * 1.554

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.555

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.556

  Why the Fa∣ther advanced his Sonne.
• * 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.558

  Vicisti Galilae. Theodoret. Eccl. Hir. l. 4. c. 25.
• * 1.559

  The array of spirituall ene∣mies.
• * 1.560

  How enemies conquered still remain.
• * 1.561

  The array of Christs Army.
• * 1.562

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.563

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Scabellum pe∣dum tuorum.
• * 1.564

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.565

  The emphasis of an Interro∣gation. See §. 46.
• * 1.566

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.567

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.568

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of this Greek word See Ch. 2. v. 12. §. 70. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.569

  Angels depu∣ted by God to their places. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.570

  All Angels are Ministers.
• * 1.571

  Magna dignitas animarum, ut unaquaeque ha∣beat abortu nativitatis in custodiam sui Angelum dele∣gatum. Hier. in Mat. 18. Thom. par. 1. q. 113. Art. 2. Doway Annot. on Gen. 28. 16
• * 1.572

  Rhem. Anno. on Mat. 18. 10.
• * 1.573

  Rhem. Annot. on Act. 12. 15▪
• * 1.574

  Plato in Politic.
• * 1.575

  Lege Origen. in Mat. Tract. 5.
• * 1.576

  Rhem. Annot. on Mat. 18. 10.
• * 1.577

  Cum quis susce∣perit fidem tunc Christus tradit cum Angelo. Origen in Mat. Tract. 5.
• * 1.578

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.581

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.582

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.583

  See v. 6. §. 72
• * 1.584

  Exo. 14. 14. 1 Sam 11. 13.
• e 1.585

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.586

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.587

  Why our fu∣ture estate is stiled salvation The excellen∣cy of salvation. Of eternal sal∣vation, See Ch. 5. v. 9. §. 50, 51. Of the glory of it, See ch. 2▪ v. 10. §. 93. That it lis a reward, ch. 6. v 9. §. 57▪
• a 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.589

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.590

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.591

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.593

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.594

  Saints sure of salvation. See ch. 3. v. 12. §. 134.
• * 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.